giving of the Law on Mount Sinai and yet there he speaks in the singular number Exod. 20.2 Exod. 20.2 I am the Lord thy God which have brought thee out of the Land of Egypt out of the house of bondage 3. 'T is likely the Princes did at first speak in the plural number not to note their power and greatnesse but their modesty and warinesse that it was not their design to rule according to will but according to counsel that they were willing to advise with others and to be guided by others The wisest Kings on earth will have their counsel and it is no more than needs plus vident oculi quam oculus many eyes see more than one eye Eph. 1.11 but Gods Counsel is his Will Who worketh all things after the counsel of his own Will Nor indeed is it safe or fit for any to govern arbitrarily or purely by will but he whose Will is his counsel it is so far from needing a rule that it is the only Rule Isa 63.7 8 9 10. 2. As a plurality of persons so a Trinity of persons may be proved out of the old Testament I shall mention and only mention for brievity sake one place in the Prophecy of Isaiah in the seventh verse you have mention made of Jehovah or the Lord in the ninth verse of Jesus Christ called the Angel of his presence in the tenth verse of the holy Spirit but they rebelled and vexed his holy Spirit 2. You have this doctrine more clearly delivered in the new Testament as will appear by several instances Mat. 3.16 17. 1. At the Baptisme of Christ the Trinity of persons were clearly discovered you may read the history And Jesus when he was baptized went up strait way out of the water and lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him and lo a voyce from heaven saying This is my beloved Son in whom I am well pleased Consider here 1. We have three names given severally and particularly to three persons 1. He who spake with a voice from heaven was the Father 2. He who was Baptized in Jordan is called the Son 3. He who descended in the shape of a Dove is called the Spirit of God 2. There were three outward signes or symboles by which those three persons did manifest themselves 1. The Father by an audible voice the Word in heaven is borne witnesse to by a word from heaven 2. The Son in the humane nature 3. The holy Ghost in the shape of a Dove 3. They are described by three distinct actions 1. The one cries by a voice from heaven This is my well-beloved Sonne heare him this could not be the voice of the Sonne for then he would be Sonne to himself nor can this be attributed unto the Spirit for then Jesus would have been the son of the Spirit 2. The second after his Baptisme prayes Luke 3.21 It came to pass that Jesus being baptized and praying the heaven was opened 3. The third descended in the shape of a dove and rested upon Jesus Christ Now to close this particular why might it not be said that the Father was baptized in Jordan as well as the Sonne or that the Father descended in the shape of a dove as well as the Spirit or that the Sonne did all this speak with a voice from heaven and was baptized in Jordan and descended in the shape of a dove if this were not a truth that there are three persons in the divine essence hence the primitive Christians used to say unto any one that doubted of the Trinity abi ad Jordanem videbis go to Jordan and you will see a Trinity 2. This doctrine may be proved from the institution of the Ordinance of Baptisme Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Sonne Mat. 28.19 and of the Holy Ghost and indeed no wonder if God discovered himself to be three persons and one God at Christs Baptisme when the name of the blessed Trinity is as it were in faire and legible Characters writ upon the forehead of the Ordinance of Baptisme its self Baptisme its self is as it were baptized in the Name of the Father Sonne and holy Ghost now these I call the words of institution for although you have not here the first institution of Baptisme John the Baptist who was called so from this very Ordinance administring this Sacrament and the Disciples questionlesse from the Command of Christ himself the Evangelist John tells us that Jesus himself baptized not Joh. 4.2 but his Disciples yet here you have a solemn command for baptisme and the forme of the administration thereof unto all generations And here consider 1. Christ commands them to baptize not in the names but in the Name of the Father Son and holy Ghost if you consider them personally so they have three names Father Son and holy Ghost if essentially then but one name unum nomen una deitas one God one deity and I observe farther that which way soever we expound this phrase in the name either calling upon the name of the Father Son and holy Ghost as some or in the name by the authority or at the appointment of God the Father Son and holy Ghost as others or in the name viz. for the service honour and glory of God the Father Son and holy Ghost as a third sort you must either make these to be three Gods or else three persons in the Godhead for who is the object of our prayers but God who hath authority to appoint Ordinances for his Church but God whom are we to serve and worship but God alone Thou shalt worship the Lord thy God Mat. 4.10 and him only shalt thou serve 2. They were to baptize not in the name of the Father by the Son or by the Spirit but in the name of the Father Sonne and Spirit which notes the equality of the three persons 3. Father Son and holy Ghost are so joyned together that we are no lesse baptized in the name of the Sonne and of the Spirit than of the Father and therefore their deity is the same their power and authority the same 4. An Article is thrice prefixed and added to every one baptizate in nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Father that Son that holy Ghost that Father whose voice you have heard from heaven that Sonne whom as yet you see in the humane nature that holy Ghost whom you have seen descending upon me in the shape of a Dove Surely the repetition of this Article doth not want its singular Emphasis that Father that Sonne and that holy Ghost 3. This doctrine may yet further be cleared from that saying of our Saviour John 14.16 I will pray the Father and he shall give you another Comforter hence is plainly proved the personality of the Holy Ghost he is
we are as really united unto Christ as the members of the body are to the head Hence are we said to be h Ephes 5.30 members of his body of his flesh and his bones As the head communicates real influences to the body so doth Christ to Believers communicates to us his Spâ—rit graces fulnesse spiritual light life strength comfort Joh. 1.16 4. A close near dear intimate union Like that of the food with the body which it nourisheth Hence Believers are said to eat Christs flesh and to drink his blood John 6.54 Such an intimate union as that one possessive particle is not sufficient to expresse it not said my Vineyard is before me but my Vineyard which is mine is before me Cant. 8.12 5. An inseparable perpetual indissoluble union A marriage knot which neither men sins sorrows death nor Divels are able to dissolve Who or what can separate us from the love of God The Apostle clearly resolves his own question i Rom 8 38 39 I am perswaded that neither life nor death c. Believers are held in Christs hand he that would break this union must first be too hard of fist for Christ yea and for his Father too No man shall pluck them out of my hand my Father is greater than all and no man can pluck them out of my Fathers hand Joh. 10.28 29. And thus we have dispatch't the second Question 3. What are the efficient causes of this union Sol. 1. The efficient causes of this union are either principal or less principal 1. Principal and so this great work of union being opus ad extra 't is indivisum and so ascribed 1. In common to the whole k 1 Pet. 5.10 John 6.44 45. Ephes 2 6 7. Godhead Hence we are said to be call'd by God the Father into the fellâ—wship of his dear Son 1 Cor. 1.9 So likewise this union is ascribed to the Sonne The dead shall hear the voice of the Sonne of God and live Joh. 5.25 Joh. 10.16 2. But more especially the Spirit of God in a more peculiar sense is said to be the principal Author of this union He it is that knits this marriage knot betwixt Christ Jesus and true Believers Look as l Acts 4.24 Creation in some respect is appropriated to the Father m 1 Pet. 1.18 Redemption to the Son so the Application of that Redemption to the Holy Ghost 'T is by one Spirit that we are all baptized into one body 1 Cor. 12.13 'T is by the Holy Spirit the Comforter That we are convinced of sin righteousnesse and judgment Joh. 16.7 8 9. 'T is by the Holy Ghost that we are renewed Tit. 3.5 2. Lesse principal or the means or instruments of union These are twofold outward inward 1. Outward Generally all the Ordinances of God by the Ordinances it is that we come to have n Job 22.21 acquaintance that is union and communion with Jesus Christ 'T is by these golden pipes that golden oyle is conveyed to us from that golden Olive Zech. 4.12 More especially 1. The Word read preach't meditated on believed improved 'T is by hearing and learning of the Father that we come to Christ Joh. 6.44 45. The Holy Scriptures were written for this end that through them we might have fellowship with the Father and his Sonne 1 Joh. 1.3 The way to have Christs company is to keep Christs words Joh. 14.23 2. The Sacraments those spiritual Seals and Labels which God hath fix't to his Covenant of Grace 1. Bapti me By one Spirit we are baptiz'd into one body 1 Cor. 12.13 Hence we are said to be buried with Christ by Baptisme into death Rom. 6.3 4. Baptisme styled the Laver of regeneration Tit. 3.5 By Baptisme we put on Christ Gal. 3.7 2. The Lords Supper this is a great means of strengthning and evidencing our union and advancing our communion with Christ Jesus We are all made to drink into one Spirit 1 Cor. 12.13 Hence that 1 Cor. 10.16 The bread which we break is it not the communion of means argâ—ments evidences of our communion with the body of Christ The wine which we drink is it not the communion of the blood of Christ Thus much for the external means of union 2. Inward internal intrinsecal means of union on mans part i. e. faith Not a bare historical miraculous temporal dead faith No but a living working justifying saving faith Christ comes to dwell in our hearts by faith Ephes 3.17 'T is by faith alone that we receive Christ Joh. 1.12 That we come unto him and feed upon him Joh. 6.56 'T is by faith that a Believer lives in and to Christ and Christ lives in and for a Believer Gal. 2.20 Thus much for the Explication of the termes of our Proposition for the fixing of it on a right Basis I now proceed to the second part of my discourse viz. Now That there is such a spiritual mystical real close inseparable union betwixt the Lord Jesus and true Believers 2. Confirm appears three ways 1. From those many synonymical terms and equivalent expressions whereby the Scriptures hold forth this union Christ is said to be in Believers Col. 1.27 Rom. 8.10 To dwell in them Ephes 3.17 To walk in them 2 Cor. 6.16 So are Believers said to abide in Christ as he abides in them 1 Joh. 4.16 Joh. 15.17 To dwell in Christ as Christ in them Joh. 6.56 To put on Christ to be cloathed with him Gal. 3.27 Each of these expressions clearly import that near and intimate union that is betwixt the Lord Jesus and true Believers The King of Saints hath two Mansion houses one in heaven the Throne of his glory another on earth a Tabernacle of flesh the heart of a Believer which is the seat of his delight Prov. 8.31 his lesser Heaven Isa 57.15 66.1 2. 2. From those several similitudes by which the Scriptures shadow out this union Believers are said to be lively stones 1 Pet. 2.4 5 6. Christ the living foundation the chief corner-stone on which they are built Ephes 2.20 21. Believers are styled living branches Christ the true Vine into whom they are engraffed and in whom they bring forth fruit Joh. 15.1.5 Christ the faithful loving discreet Bridegroom Believers his Loyal Affectionate obedient Spouse Ephes 5.31 32. Cant. 2.16 5.1 Believers are intitled Christs body Ephes 1.23 Bone of his bone flesh of his flesh Ephes 5.30 Christ the Believers head Ephes 1.22 In a word the head and mystical body are call'd Christ 1 Cor. 12.12 In all these Resemblances he that runs may read the union betwixt Christ and Believers pourtrayed out to the life unto us 3. From that communion which there is betwixt Christ and true Believers Omnis communio fundatur in unione Communion where ever it is of necessity argues union as the effect necessarily implies the cause Believers they communicate with Christ in his fulness Joh. 1.16 In his o 2 Cor 5.21 Solus
THE Morning Exercise METHODIZED Or certain chief HEADS and POINTS OF THE CHRISTIAN RELIGION Opened and Improved in divers SERMONS BY SEVERAL Ministers OF THE CITY OF LONDON In the Monthly Course of the MORNING EXERCISE at GILES in the Fields MAY 1659. Eccles 12.11 The words of the wise are as goads and as nails fastened by the Masters of Assemblies which are given from one shepheard LONDON Printed by E. M. for Ralph Smith at the sign of the Bible in Cornhil near the Royal Exchange 1660. To the Right Honourable CHARLES Earle of WARWICK NICHOLAS Earle of SCARSDALE PHILIP Lord WHARTON JOHN GLYN late Lord Chief Justice of ENGLAND Sir JOHN BROWNLOW Baronet And to the Right Worshipful JOHN CREW Esq GILES HUNGERFORD Esq JOHN PIT Esq THOMAS ROBINSON Esq And to the rest of the Nobility Gentry and others the Inhabitants of Giles in the Fields Grace Mercy and Peace from God the Father and our Lord Jesus Christ Right Honourable and Beloved IT is no small advantage to the holy life to begin the day with God The Saints are wont to leave their hearts with him over night that they may find them with him in the Morning when I awake I am still with thee saith holy David Psal 139.18 Before earthly things break in upon us and we receive impressions from abroad 't is good to season the heart with thoughts of God and to consecrate the Early and Virgin operations of the mind before they are prostituted to baser objects When the world gets the start of Religion in the Morning it can hardly overtake it all the day and so the heart is habituated to vanity all the day long but when we begin with God we take him along with us to all the businesses and comforts of the day which being seasoned with his love and fear are the more sweet and savory to us If there were no other benefit of the Morning Exercise than to be an help to us in this setting the mind on work upon holy things before it receive taint from the world and the distraction of our ordinary affairs it should upon that account be a very welcome guest to our dwellings But there are other benefits not a few that do attend it wherever it goes namely that it hath become an happy occasion through Gods blessing of manifesting the Unity and Brotherly accord of the Ministers of this City whilest by their mutual labours they strengthen one anothers hands in the Lords work and by a joynt testimony confirm those truths which each one apart dispenceth to his own Auditory for in the mouth of two or three Witnesses shall every word be established 2 Cor. 13.1 Besides that by the course which this Exercise hath hitherto held each Auditory cometh to have a taste of the several gifts which one and the same Spirit dispenseth for the use of edifying and this not without some conformity to the antient pattern Other fruits and advantages of the Morning Exercise see in the Introduction Serm. 1. towards the end where the several Congregations of the same City were not plures Ecclesiae Collaterales divers Sister-Churches but one and the same Church meeting by parts in several places fed and supplied by Officers in common who by turns in each place dispenced the word to them having their Government in common Now this Morning Exercise hath the Lord once and again sent amongst you there is a Providence that goeth along with Ordinances the journeys of the Apostles were directed by the Spirit as well as their doctrines Acts 16.7 The course of this Exercise though it hath been ordered by mans choice yet not without Gods direction To you is this word of Salvation sent saith holy Paul Acts 13.26 not come or brought but SENT and that as a message from our heavenly Father without whose providnece a Sparrow falleth not to the ground Now it concerneth you to see what use you will make of it Sermons dye not with the breath in which they were uttered If the dust of the Preachers feet bear witnesse against the despisers of the Gospel their Sermons much more Matth. 10.14 15. Wherever the Word is preached 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a testimony how for a testimony either to them Matth. 24.14 or against them Mark 13.9 God keepeth exact account or reckoning what means and advantages each place or people have enjoyed Three years have I come seeking fruit Luke 13.7 alluding to the three years of his own Ministry which then were fully elapsed This SECOND Miracle did Jesus in Canaan of Galilee John 4.54 He taketh notice of a first and a second so 2 Pet. 3.1 This SECOND Epistle write I unto you and Jer. 25.3 These THREE AND TWENTY years have I spoken the Word of the Lord rising early c. You see God keeps a Memorial how many years the Gospel hath been amongst a people yea every day is upon account for so it is added even unto this day What pressing Exhortations you have had how many and how long you have enjoyed them all is upon the File therefore it concerneth you to see that all this be not without fruit and some notable good effect that your account may be with joy and not with grief and shame The rather I urge this because the Exercises of this Month have not been ordinary Morning Exercises but all the Arguments were picked and chosen as the Preacher sought to finde out acceptable words even words of truth Eccl. 12.10 and disposed into a certain order for the greater benefit It is observed that the Psalms of David that are alphabetically disposed are most exact in the composure so I hope I may say without offence these Sermons digested into a method are the more accurate with what perspicuity and strength they are managed as to the Doctrinal part and with what warmth and vigour as to the Application I cannot speak being strictly enjoyned silence by my Brethrens severe modesty but the World will judge and you I hope will evidence by your own growth in grace and the knowledge of our Lord Jesus Christ These Sermons which with so greedy attention you formerly heard with the hearing of the ear are now written for a memorial and that they may be subjected to your view and more deliberate consideration I say they are written not only for the Churches use but yours in special and oh that they may be written upon your hearts engraven there with a durable Character such as shall never be defaced Honourable and Beloved I hope I need not presse any of you to get these books into your houses I can easily presume it of the abler sort amongst you and would earnestly presse it upon the meanest even the servants in your Families that they would abate not only of superfluous expences but deny themselves somewhat even of their ordinary conveniences to purchase these Sermons which if the Ministry should fail a judgement which England was never in such danger
in all their ways James 1.8 they are still beginning but never able to make any prosperous and successeful progresse in the knowledge of Christ Sixthly and lastly from hence give me leave to commend to you the benefit and advantage of THE MORNING EXERCISE which the good hand of Providence brings to your doors this ensuing month and begins to morrow morning in this place Truly God hath been pleased to make this morning Lecture a great mercy to this City ever since it was first erected which was WHEN LEYCESTER WAS BESIEGED The fruits of the morning exercise in the City it hath been like the Ark in the house of OBED-EDOM a blessing where ever it hath come a morning cloud which hath let fall sweet refreshing showres in every place In special God hath made it instrumental 1. For the strengthning of the weak hands and confirming the feeble knees of the people of God Isa 35.3 4. Comfort against fear who in this time of Englands troubles have been of a fearful heart and of a trembling spirit many poor Christians who in times of publick dangers and confusions have come to these morning Assemblies like the Maries to the Sepulchre of our Lord with their hearts full of fears and their eyes full of tears have been dismissed those Assemblies with fear and great joy their hearts have been revived Matth. 28.8 and their hands strengthned in the Lord their God 2. A preservative against Apostacy 2 Pet. 3.17 God hath made use of this exercise for the preserving of thousands from errour and damnable doctrines in these times of sad Apostacy While many ignorant and unstable souls being led away with the errour of the wicked have fallen from their own stedfastnesse there want not multitudes through grace who are ready to acknowledge that they owe their confirmation and stability in the truth under God in a very eminent manner to the labours of those godly Orthodox Divines who have bestowed their pains in these early Lectures from time to time 3. Conversion God hath commanded his blessing upon it for the conversion of many souls to Jesus Christ Blessed be God the morning exercise hath not been childless since it was set up some there be to my knowledge who have calculated their spiritual nativity from the time that this exercise was in the places of their habitation as in this place some can bring in their testimony to the honour and praise of free grace 4. It hath been a very choice instrument in the hand of the Spirit for the building up of Christians in their most holy faith Edification Many of them that have attended daily at the gates of wisdome waiting at the posts of her doors in this Ministerial course Prov. 8 34 35. have been observed to have made eminent proficiency in the School of Christ 2 Pet. 3.18 to grow in God in grace and in the knowledge of our Lord and Saviour Jesus Christ To all which blessed ends these morning Exercises have had some advantage above other Assemblies Partly by reason of the frequency and assiduity of them Sabbath-day-Sermons and Weekly-lectures being distanc't with such long intervals of worldly incumbrances are for the most part forgotten before the return of their weekly course whereas these exercises treading so close upon the heels one of another they that have constantly attended them have as it were lived under a constant vision the Sunne of the Gospel arising upon them as assiduously as the Sunne in the Firmament whereby they have been carried on in a daily progresse of Gospel-proficiency And Partly the Preachers by a kind of secret instinct of the Spirit having been directed in their order to preach seasonable things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle calls it present truth truth most proper to the present state of things carefully obviating the errors of the times and not only so but sometimes as if there had been a designe laid by mutual consent they have been guided to preach methodical truths their Sermons have been knit together not without some natural connexion into a kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Module of Evangelical doctrine at least so farre as it hath not been difficult to finde out not only consent but a kinde of dependance between their successive discourses that might be of more than ordinary help to their Auditors as in this a The morning exercise at Giles in the Fields May 55. printed for Richard Gibbs in Chancery lane near Serjeants Inne place about this time foure years and since in a b The word of faith at Martins in the fields Febr. 55. printed for Fran. Tyton at the three Daggers in Fleetstreet neighbouring Congregation by some short notes published for the help of weaker Christians may appear But now brethren behold I shew you a more excellent way That which sometime hath fallen out providentially and but in a very imperfect way is now de industria and by prae-agreement and consent intended and designed among you in this course of the morning Exercise viz. that which the Apostle here commends to Timothy his care and custody an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or FORM of sound words A Series or Delineation of some of the chief points and heads of Gospel doctrine methodically collected and digested as far as the narrow circle of so few days will contain AND THIS WE WILL DO IF GOD PERMIT What remaineth Brethren Heb. 6.3 but that you stir up your selves in the strength of Christ Cautions 1. Prize these opportunities 1. To prize such a precious season and opportunity as Providence puts into your hand God is bringing a very precious treasure and depositum unto your doors Psal 147.20 He hath not dealt so with every Nation c. See my Brethren that you put a due value and estimate upon it lest God challenge your contempt with that angry question Wherefore is there a price in the hand of a fool to get wisdome seeing he hath no heart to it Prov. 17 1◠2. Frequen◠them 2. To frequent it Christians be afraid of losing a morning let not one such golden opportunity fall to the ground you do not know what you lose Borrow a little from your sleep and from your worldly employments if your Callings and Families shall not be too great sufferers by it and bestow it upon your souls will it not be fruit abounding to your account in the day of Christ While ye have the light walk in the light Jer. 6.4 Know ye not that the Shadows of the Evening are stretched out Redeem the time the days are evil Ephes 5.15 3. Stir up your selves to prepare your hearts for a solemn attendance upon God in them 3. Prepare for them Lev. 10.3 Remember what the Lord said to Moses I will be sanctified in them that come nigh me Oh profane not your accesses to such holy things I may bespeak you in the
there is an unchangeable agreement between the will of the Creator and the creature so according to the same measure and degree wherein we conform our wills to Gods we proportionably enjoy the holinesse and blessednesse of that state THE TRINITY Proved by Scripture 1 JOHN 5.7 For there are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one IN the fifth verse of this Chapter the Apostle had laid this down as an Article of faith that the Lord Jesus Christ is the Sonne of God Who is he that ovcrcometh the world but he that believeth that Jesus is the Sonne of God 1 John 5.5 Now for the proof of so glorious a truth the Apostle produces six witnesses and ranks them into two orders some bear record in heaven and some bear witnesse on earth some bear witnesse on earth as ver 8. Ver. 8. of this Chapter There are three that bear witnesse on earth the Spirit and the water and the blood and these three agree in one and some bear record in heaven in the words of my Text There are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one In the words you may take notice of these particulars 1. The number of the heavenly witnesses or the number of those witnesses that bear record in heaven viz. three 2. Their dignity or excellency they are in heaven 3. Their act they bear record 4. The names of the witnesses the Father the Word and the Holy Ghost 5. Their unity and these three are one I would observe from the context Observ That it is not an easie matter to believe that the Lord Jesus Christ is the Sonne of God Whence is it else that the Apostle so often urges this point in this Epistle whence is it else that whereas it is sufficient for any truth to be confirmed by the mouth of two or three witnesses here are no lesse than six witnesses produced to prove that the Lord Jesus is the Sonne of God three heavenly and three earthly and indeed who can declare the great mystery of the eternal generation of the Son of God I will give five wonders in five words 1. God the Father communicates the whole divine essence unto the Sonne and yet hath the whole divine essence in himself If God communicates his essence it must be his whole essence for that which is infinite cannot admit of any division partition or diminution yet methinks we have a faint resemblance of this here below 'T is not with things of a spiritual nature as with things of a corporeal spiritual things may be communicated without being lessened or divided viz. when I make a man know that which I know my knowledge is still the same and nothing diminished and upon his account whether that Argument against the traduction of the soul that if the soul of the Father be traduced the Father is left soul-lesse be cogent I leave to the judgment of the learned 'T is to be granted that to communicate the notion is one thing and the faculty is another but both are things of a spiritual nature 2. God the Father and God the Sonne are one essence and yet though the Father begets the Sonne the Sonne doth not beget himself The Father and the Sonne are one God yet the Lord Jesus is the Sonne of God under that notion as God is a Father and not the Sonne of God under the notion as God is a Sonne and so not the Sonne of himself 3. God the Father begetteth God the Sonne and yet the Father is not elder than the Sonne nor the Sonne younger than the Father he that begetteth is not in time before him that is begotten if God was a Father from everlasting then Christ was a Sonne from everlasting for relata sunt simul natura an eternal Father must have an eternal Sonne 4. The Father begets the Sonne yet the Sonne is not inferiour to the Father nor the Father superiour to the Sonne The Lord Jesus Christ being in the forme of God thought it no robbery to be equal with God it was his right and therefore it was no robbery as he is coeternal so he is coequal with the Father 5. The Father begets the Sonne yet the Sonne hath the same numerical nature with the Father and the Father the same numerical nature with the Sonne an earthly sonne hath the same specifical nature with his Father but then though it be the same in regard of kinde yet it differs in regard of number but God the Father and God the Sonne have the same individual numerical nature Use Let me entreat you that you would attend unto the record and testimony that is given by those witnesses and for your encouragement consider the difference between these heavenly witnesses in the Text and earthly wi nesses and so I shall proceed to that which I mainly intend 1. On earth there may be some single or one witnesse but here are no lesse than three 2. Earthly witnesses are such as are lyable to exception but these are in heaven beyond all exception 3. As for earthly witnesses it may come to passe that their names may not be known these here are named the Father the Word and the Holy Ghost 4. Earthly witnesses when they are produced either may be silent or it may be bear false witnesse but these bear record and their record is true 5. Earthly witnesses may not agree in their witnesse as the witnesses brought against Christ but there is a sweet consent and agreement amongst these witnesses for these three are one 6. Whereas Earthly witnesses although they may be one in regard of consent yet they are not one in regard of essence every man hath one particular individual essence of his own but these are one in regard of essence Now pray mark this for if it be so then the Father is God the Son God and the Holy Ghost God And therefore the Socinian who denies the Deity of the Word and of the Holy Ghost will perswade you to believe that these words are to be expounded thus these three are one that is sayes he these three agree in one but that this is not the meaning of the phrase appears by the variation of it in the next verse the words are Ver. 8. There are three that bear witnesse on earth the Spirit the water and the blood and these three agree in one Now if both phrases note unity in consent here is an occasion of offence and falling administred by the variation of them in these two verses why is it not said the Father the Word and the Holy Ghost agree in one as well as the Spirit water and blood And suppose we should grant that the onenesse spoken of in the Text is to be expounded of consent in will and agreement yet it would prove the Godhead both of the Father and Spirit for in free Agents
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.
to us Godlinesse in the Scripture hath the promise of the things of this life 1 Tim. 4.8 and of things to come whatever is good here we are sure of it in the practice of piety and in the world to come as sure of that happinesse but no more can tell what it is then we can tell what the thoughts of all men have been since the first Creation What Arguments can you imagine possibly God himself could propose greater or stronger than these what should hinder me from returning to God That 's the first part of the demonstration Secondly we would expect the Publisher of this Doctrine should himself be exemplary and so was Christ Austin said the whole life of Christ was doctrinal to lead us to piety and good practice he went up and down doing good Did any reproach him he reproached them not again was he reviled he reviled not again when he came to suffer Father not my will but thine be done there 's not such a word as that in all the pieces of Philosophy not such an expression of humility and surrender Father not my will c. An innocent person so saith the Text he is always denying himself he will not be rich and great in the world why he prest you to lay up treasures in heaven he hath not a hole where to lay his head why because he bids you to live upon Gods providence he lived a single life bacause he would have you be as though you had not such and such relations his very enemies could object nothing against him have nothing to do with that just person said Pilates wife I finde no fault in him saith he that condemned him not the Jews themselves were ever able to instance in any evil practice they only charged him and so do still that he wrought miracles by the Divel which was the greatest miracle but they never could charge him with any evil practice leaving us an example 1 Pet. 2.21 Learn of me I am meek and lowly Now what servant would not be willing to do that which his Master does before him Thirdly we would expect he should work miracles to testifie that he had his commission from God for he that shall come to set up a new Law a new Oeconomy a new frame nd constitution of Religion had need assure us that he is Gods messenger if he work miracles we cannot tell what to have more for we certainly conclude that God will not suffer a long series of things extraordinary and quite beyond the course of nature to be done to attest a lye Miracles were bagun by our Saviour and continued many hundred years after just as props that are set under weak Vines so these under the weak faith of the world when it first began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil One said excellently that those whom the speaking tongue did not convince the seeing eyes might certainly convince that these were proper to convince that Christ came from God appears Matth. 11.3.4 where when John sent to know Art thou he that should come that is Art thou the Messiah Go and tell John what you hear and see The blinde receive their sight the lame walk c. John 3.2 Nicodemus saith No man can do these miracles that thou dost except God be with him and John 9.13 the blinde man saith he hath opened mine eyes and how come you to ask how he did it great signs shall follow them that believe Mark 16.17 and these continued in Justin Martyrs Tertullians Cyprians time Gregory Nyssens time Vid. Montacut Apparat. in Praefat. and some part of Chrysostoms time Concerning these miracles give me leave to lay down three Propositions then you will see the strength of the whole Argument 1. They were famous and illustrious for they were done before multitudes Matth. 9.8 Matth. 12.22 23. not done in a corner John 9. when Lazarus was raised they said they could not deny it at his death the Earth quaked the Temple rent there was darknesse for three houres which was observed by Heathens as well as Christians 2. As they were done before a multitude so there were a multitude of miracles insomuch that John saith they were so many that if all should be written the world could not contain the books that should be written John 21.25 That is an Hyperbolical expression for a very great number A learned man hath observed Elisha did but twelve miracles Elijah not so many Moses wrought about seventy six and they which were done by them and all the rest of the Prophets from the beginning of the world to the destruction of the first Temple amounted but to one hundred and fifty miracles in three thousand three hundred twenty eight years there were not as we finde in Scripture so many wrought but now Christ went about healing all manner of sicknesse and curing all manner of diseases Mat. 4.23 Acts 10.38 Questionlesse a very vast number 3. They were of all sorts and of all kinds a woman that had an issue of blood twelve years Matth. 9.20 and a woman that had a spirit of infirmity eighteen years Luke 13.11 and one that had an infirmity thirty eight years John 5.8 the dead were raised the Divels were cast out the Sea commanded the winds obey they are of all sorts and kinds Observe also this that you do not read or finde by any thing that there was the least of them done out of any ostentation there was no such thing done by Christ or his Apostles to call men out and say Come I l'e shew you what I can do that should shew any kind of arrogant affectation to themselves but the greatest humility and modesty runs through all the exercise of this mighty power and this practice was ordinary among the common Professors then yea the Galatians they received that spirit by which miracles were wrought among themselves Secondly such famous miracles were a sufficient ground to make men believe this holy doctrine who saw the miracles wrought by them that preached it for if they did not it must be either because they questioned whether the things were done or whether done by God or not they could not question whether the things were done for they saw some raised out of their graves c. Nor could they question whether this was from God or not for observe Where I see miracles wrought there I am bound to believe that they give testimony to what is preached by him that works them except that which is preached is that of which I am infallibly assur'd already it cannot be true except God does by some greater miracle contradict the testimony of those miracles as now the Egyptians they wrought miracles but God contradicted all their testimony by Moses Now observe the end of all Christian Religion is to preach truth to glorifie God to honour God to save a mans soul Never was there any exerting of Gods power to contradict it so that if a man
may not believe a doctrine thus holy a doctrine thus practised by him that published it and confirmed by miracles then a man is under an impossibility of ever being satisfied from any thing from God for what shall satisfie If God speak to us from heaven we should as much suspect that as if an Angel come from heaven we should suspect him but since we believe and know there 's a God and he is just and merciful it 's impossible the divine goodnesse should consent to such Impostors But you will say what are these miracles to us I say therefore thirdly they are a sufficient reason to engage us to believe the divinity of this holy doctrine though we never saw them You do not see Christ your selves nor did you see him dye nor work miracles but would you have had Christ live alwayes among you If you would he must then never dye and the great comfort of our life depended upon his death he dyed is risen and gone to heaven would you have him come down from heaven and dye that you might see it and would you have him dye quite thorow the world at the same time which must be if you would imagine we must see every thing our selves it 's a great piece of madnesse to believe nothing but what we see our selves Austin was troubled himself in this case Lib. 6. Conâ—es cap. 4. he had been cheated before and now he was resolved he would believe nothing but what should be plain to him at length says he O my God thou shewed'st me how many things I believed which I saw not I considered I believed I had a father and mother and such persons were my Parents how can I tell that a man may say it may be he was drop't from heaven and God made him in an extraordinary way so if I never were out of this Town it 's madnesse for a man to say there 's never another Town in England or to say there is no Sea because I saw it not Nay if a man come and tell me there 's this doctrine that teaches me all self-denial mortification weanednesse from the world and say this is of God and when he hath done ventures life children family have we not reason to believe it If you will not believe 't is either because the first persons were deceived themselves or else because you think they would deceive you now deceiv'd themselves they could not be when they saw so many miracles done and deceive you that they would not neither for would any good man to deceive an other undo himself they dyed for it and writ this book and sealed it with their blood and therefore there can be no reason to doubt of it they were witnesses and delivered what they saw Luke 1.2 7. Prop. As we have rational evidence the Scripture is the Word of God so we have evidence also from inward sensation born we are with principles of conscience and the truths in this book are so homogeneal to man that he shall finde something within himself to give testimony for it 2 Cor. 4.2 By manifestation of the truth commending our selves to every mans conscience in the sight of God Joh. 5.44 Men believe not because they receive honour one of another and in Scripture they that would not believe are they that would not repent Mat. 21.28 to the 33. men that practice drunkennesse whoredome sensuality covetousnesse pride and know that these things are sinnes they are the great unbelievers because they are loth to leave their sins offer the greatest reason in the world for a thing if it be against a mans interest how hard and almost next to impossible is it to convince him A man would believe that the Romans were in England that reads the Roman History but if he shall finde the coyne of the Roman Emperour he will much more believe it Do a bad action O the secret terrours that a man finds within him as if he felt something of hell already Do a good action and the secret sweetnesse joy and peace that attends it that he cannot but say I believe it for I feel some degrees of it already 1 Cor. 14.24 25 c. he speaks to the inward principles of his conscience The reason men believe not the Scriptures is not because 't is unreasonable to believe them but because they have a desperate love to sinne and they are loth to entertain that that should check their interest There is in every life that certain sagacity by which a man apprehends what is natural to that life what nourishes that life a man that lives according to the Law written in his heart finds there 's that in this Revelation that feeds nourishes and encourages it so that this man finds experimental satisfaction in it Doth the Word of God tell me the wayes of God are pleasant I thought they were hard and difficult now I finde the yoke of Christ is easie and that no happinesse like this and no blessednesse like that I thought if I did not comply with such things I could never be blessed now I finde I need nothing to make me happy but my God he finds and feels these things are certan true and real Thus I have done with the demonstration You will easily observe I have neither taken notice of what the Papists tell us we must believe the Scripture because the Church saith it we cannot tell what the Church is till the Scripture had told us And though I have not mentioned the testimony of the Spirit yet I suppose I have spoke to the thing for I cannot understand what should be meant by the testimony of the Spirit except we either mean miracles wrought which in Scripture is called the testimony of the Spirit of Christ Acts 15.8 9. the giving of the Holy Ghost it 's the giving of those extraordinary miracles that fell down among them so Heb. 2.4 Acts 5.32 I say if by the testimony of the Spirit you mean this then you can mean nothing else but the Spirit assisting enabling helping our faculties to see the strength of that Argument God hath given us and by experience to feel what may be felt which comes under the head of sensation APPLICATION First then study the Scripture If a famous man do but write an excellent book O how do we long to see it or suppose I could tell you that there 's in France or Germany a book that God himself writ I am confident men may draw all the money out of your purses to get that book you have it by you O that you would study it Wnen the Eunuch was riding in his Chariot he was studying the Prophet Isaiah he was not angry when Philip came and as one would have thought asked him a bold question Vnderstandest thou what thou readest he was glad of it Acts 8 27 28. one great end of the year of release was that the Law might be read Deut 31.9 it 's the wisdome of
and so are all sicknesses and miseries the tendencies to death of sin's making for God doth not afflict willingly no not to a bare grieving of the children of men Lam. 3.33 but as it follows in Adam all dye 1 Cor. 5.22 2. The sinful effects 2. As the experiences of misery so of the abounding of iniquity attest this there must be a root of bitternesse where there is so much bitter fruit Our Saviours question Does a man gather figs of thornes it may in this case with the same strength of reason be inverted Does any man gather thornes of a fig-tree or thistles of a vine if our nature be yet so sweet and good whence do the unsavoury fruits of vanity and rebellion in the youngest ones that I do not say of blasphemy and impurity whence do these grow why must young ones be so long under the menaces and rods of their Parents and Masters and as the event testifies all too little too to restrain them from undoing themselves and damning their immortal souls is not vertue as amiable as vice if we did but look upon them indifferently can there be more said for the ways of sin than for the ways of God which are pleasantnesse its self c and why then hath God so few and the world nay sinne and Satan so many servants They that converse with children or are any way concern'd in their education can set to their seal that this is true how often do they see puerum zelà ntem if not worse wilful and obstinate children folly so deeply bound in their hearts that the rod of correction can hardly drive it out Prov. 22.15 I shall omit many other Arguments which might be brought for the further evidencing of this pollution in us but I know it is not their number but their weight that is considerable And I hope by these God will reveal so much of his light that we may see and be convinced of our own darknesse The second thing more generally concerning this subject to be considered is 2. What this corruption and spiritual pravity is what this corruption and inbred pravity is There are many names which Scripture and Antiquity have given unto it those which the Antients call it by you may read more largely in Aug. contra Julianum lib. 1. cap. 2. By him or about his time it began to be call'd original sinne which word we shall henceforth more frequently use for though it be not found in Scripture yet that which we intend by it being so clearly grounded on Scripture the name cannot distaste any who have not a quarrel against the thing no more than the name of Trinity or Sacraments and the like 1. From its name And in these too conveniunt rebus nomina there is good reason why 't is so call'd For 1. 'T is call'd original sinne because 't is in every one from his original it may say to every one as soon as thou wert Rivet in synops Theol. I am Or 2. Because 't is derived from Adam the original of all Man-kinde out of whose blood God hath made us all Acts 17.26 Or 3. Because 't is the original of all other sinne it is the seed and spawn out of which they all grow this is that lust which when it hath conceived bringeth forth sinne James 1.15 As for Scripture names Chemnitius in his Common place upon this subject reckons up above twenty whereby it is called in the Word of God I shall not insist on any besides those which I shall have by and by out of this Text to speak unto Which I should be too much prevented in if I should set down any certain definition of it to be here explained besides what every one may gather from what hath been already said only I cannot but mention those three things which make up as it were this original sinne and into which Anselm divides his definition of it 1. There is in original sinne the absence of original righteousnesse 2. And parts it consists of which is the image of God in which he made man at first for he makes him upright and all his workmanship when looked over is exceeding good 2. There is present in man its contrary image that is unrighteousnesse concupiscence c. A heart evil and only evil vitious habits even before there were vitious acts as afterwards a man hath the habits of grace infused before he acts graciously This souls disease is like unto those of the body where there is not only a privation or absence of the former good constitution but a present indisposition c. And though original sinne be not actual yet 't is active actuosum though not actuale The flesh lâ—steth against the Spirit and sinne worketh all manner of concupiscence Rom. 7.8 To understand these things the better we must know 1. That the soul of man cannot be indifferent to or altogether without either of these images or likenesses it hath either the image of a holy God or of a sinful man upon it to think that it is rasa tabulâ— like white paper without any thing good or bad written in it is but a Philosophical fiction which Scripture no where owns and Christianity every where explodes there are but two Cities made out of mankinde Aug. de Civitate Dei Jerusalem and Babylon there will be but two sorts at the last day Sheep and Goats and unto which should these neuters or indifferent ones belong 2. As none can be without one of these images so none have both of them A mans soul cannot be as some artificial picture representing on the one side a beauty on the other side a Monster light and darknesse God and Mammon Christ and Belial are too much opposite to enter into any fellowship or agreement in his soul No but 't will be ask'd whose image and superscription in the singular number thus too hath it 3. And as by this sin there is both the absence of Gods image and the presence of his enemies that is man by it is not what God is holy c. and is what God is not unholy c. so thirdly in this sin is considerable that debt which man owes unto Divine Justice to satisfie for this hâ—s irregularity God might require that man should make him satisfaction for this injury and 't will be exacted of all men out of Christ It is no small crime to break the seal to throw away the image and picture of any Prince or Soveraign Now as the former ingredients into this sin made us altogether sinful so this consideration makes us by nature altogether miserable And thus I have spoken to this subject i' th general and more by way of common place I shall now confine my self in that which is behind to speak of it only under those notions which this Text affords As 1. 'T is called here our Old man 2. The body of sinne 3. This is that also which
to the root of it that is in thy heart if thou cuttest but the branches off and for a while refrainest only the outward acts of sin upon the next temptation or occasion they will grow the faster as Rivers that have for some time been kept up by Banks run the more violently after they have broken them down 2. To confession of and humiliation for it 2. Be perswaded to make confession of and be humbled for this sin this original sin some think that Moses who was the penman of Psalme 90. ver 8. understood those words of this sin Thou hast set my secret sins in the light of thy countenance Remember this corruption though never so deeply hid in thy heart with all the parts of it is as perfectly seen by God as if it were set in the light of his countenance which is a thousand times brighter than the Sun in all its glory We read of Ahabs mourning as well as of Davids and of Judas's repenting as well as of Pauls and why were not Ahabs and Judas's sorrow accepted as well as the others O e remarkable difference I will observe in them Ahab that we read of mourned only for the judgement denounced and Judas repented only of the outward act committed but neither of their tears or sorrow went to the root to bewaile the Original of all this their impiety which we have seen Paul did and we know David practis'd Psal 51.5 He sayes not only Deliver me from blâ—od-guiltinesse but I was conceiv'd in sin c. and that is as well matter of his sorrow as the other Possibly you would think much if I should recommend Austines example to you who confessed he had need of mercy not only to pardon those sins which he had committed but for those sins which if grace had not restrained him he should have committed and certainly we owe as much to this soul-physitian for preventing those diseases which otherwise we should have faln into as we owe him for recovering of us out of those diseases which we did fall into nay plures sunt gratiae privativae quam positivae thus too And therefore let me bespeak Gods dearest children in the words of the Prophet to Babylon Isa 47.1 Come sit in the dust Gods own inheritance is as a speckled bird as he complaines Jer. 12.8 Oh be not Ingrati gratiae Unthankful to grace You have heard a sad parallel between Adam and you but Oh that you might be like Adam in one thing more Sensus peccati conscientiae stimulus c. Ger. when he had sinn'd 't is said his eyes were opened Gen. 3.7 by which some understand that God gave him a sight of his sin awakened his conscience so that he saw from what blisse and into what misery by sin he was now cast He thus by lamentable experience understood good and evil Oh that your consciences were awakened that your eyes were opened too I shall pray for you as the Prophet did for his servant and afterwards for the Syrians that came to take him Lord open the eyes of these men 2 King 6.17 20. I am sure the more grace ye have the more sense of this sin you will have also Paul a Christian complains of it though Paul a Pharisee did not If ye have been prevailed with by the other exhortations ye will yield up your selves to the power of this 3. Exhortation Look out for remedy and help against it Did you but understand your condition by reason of this sin and were humbled for it you would engage all that you could against it First then In your selves Set your selves against this sin in your own hearts Thou canst not be a man after Gods own heart till thy heart be cleansed and made like unto God A true Christian takes more care to get rid of the evil than to rejoyce in the good that is in him though both be a duty being it is better not to see a friend which we know will do us no hurt then not to see an enemy which unseen will certainly kill us When Elisha would cure the waters of Jericho 2 King 2.21 he did not cast salt into the pots or dishes that might take it up but into the spring that sent it forth Labour to get thy heart which is the spring and issue of life or death season'd with grace Means to be used Blessed be God there are meanes to cure you of this evil 1. Faith in Christ Cast the wood of his Crosse into these bitter waters he was circumcised yet had no filthy foreskin of his own but of ours to do away 'T was our filth that was washed off in his Baptisme 2. The in-being of the Spirit of Christ prevails against the in-dwelling of sin Behold I have shewn you a mystery if ye would not all die and that eternally ye must all be changed 3. Prayer is a means in order to this David Paul others were troubled with this evil and they pray'd go thou and do likewise Let it be thy daily prayer Armado homine meipso libera me Domine From the evil one my self good Lord deliver me thou complainest of bad times oh complain more of a bad heart The flood came upon the whole world not so much for their actual abominations though great as for their heart-corruptions Gen. 6.5 Gen. 8.21 If we ever be owhelmed with sufferings it is for th s Abomination in chief Oppose thy self against this sin in thy relations weaken the Kingdome of Satan everywhere 2. In our relations childlen especially especially in thy children If their head-ake you pity them and enquire after remedies for them alas spiritually every part is distempered they are blind lame poor naked and what not that speaks misery Oh hard-hearted Parents that have not once gone to the heavenly Physitian for their poor children 't is usually said venenati non patiuntur inducias they that are poyson'd must not be dallyed with but presently some antidote if I may so call it given them They do but pledge you in this cup of deadly wine and will ye not the rather be instrumental to help them to the cure being ye have help'd them to the disease Wherefore do ye think your ch ldren came into the world in such a piteous manner what do they cry for Vox naturae clamantis c. the Naturalist will tell you 't is out of want that some body might cloath them feed them care for them c. But a Christian will tell you God hath given them bitter teares and cryes to lament their spiritual necessities and to beg spiritual remedyes Their insignificant voice signifies thus much whil'st they are yet dumb Nihil aliud faciunt nisi deprecantur they speak aloud in their manner Oh carry us to the Laver of regeneration let us be washed in the fountaine set open for sinne c. Surely God who hath not caused their tender
our own bodies Look upon the difficulties cares turmoyles for provision of us and ours Gen. 3.17 Labour is with toyle wearinesse vexation disappointment We plough and sowe and reap not earne and put in a bag with holes Hag. 1.6 Look upon shameful nakednesse We have lost our Robes of glory and need now the spoiles of beasts to cover our shame with How many trades are there and what toile in them meerly for this end that the dishonour of the body may be hidden Look upon the sorrows of the female sex Gen. 3.16 which though mitigated and mingled with promises yet still are arrows which sin hath shot into their sides and grace doth not quite pluck them forth 1 Tim. 2.15 Look upon the assaults made even to our ruine by those things that otherwise were under our feet Psal 8.6 But now withdraw from the yoke serve with groans remissnesse and much unserviceablenesse and often lift up their heel and turn and tear us these are a very small part and only bare hints of those confusions and effects of the Lords wrath which sin hath let into the body which else had been invulnerable in the very heel 2. Upon the soul Consider 1. The minde O what blindness ignorance thick darknesse in the apprehensions of God his very being most self-evidencing Attributes in the very mysteries of the first magnitude which are the rules of our duty and the grounds of our hope incapableness dulnesse slownesse to believe lothness to inquire or receive the light which shineth forth from heaven doubts distrust mistakes wandrings after that which is not light and into wayes that seem right but the end of them are the ways of death Prov. 14.12 The heresies of the whole earth are seminally in the blindnesse of the minde and would grow up from thence though there were none of our many sowers to scatter them being nothing else but corrupt imaginations formed into a systeme Vnprofitablenesse in the knowledge of truths which we most clearly and distinctly conceive Unsteadinesse that we cannot fix and close upon holy thoughts till the impressions thence be powerful and work a real change There is no Spaniel more wilde and running after every Lark and Butter-flye that rises in his way than our thoughts are gadding after every thing that comes in our way Yea our minde gathers vanity to it self when the eyes are shut and no objects to divert and inveigle us with These are sins and yet are rushing in further as the recompences of former sins which are meet Rom. 1.27 2. The memory Things stick there that a man would gladly learn and count it a singular mercy to attain the art of forgetfulnesse of and others leak and slip away though taught ofen plainly repeated mused upon and we felt the power of them in a degree upon our hearts what Indispositions to the use of means in order to a cure what Proneness to cumber our selves with by-matters till they talk with us sleeping and crowd in and suck away Lords-days themselves and leave nothing but scraps of prayer and preaching to us sin first brought in these plagues and wrath binds them on and leaves judicially the reins loose to them 3. Conscience The directing part is out of tune and either gives no directions as a Master that is no body in his Family or gives wrong directions as false lights on the shore lead the ships upon the Rocks and quicksands forbids where the Lord commands and urges to that which he forbids John 16.2 Tit. 1.15 or gives right directions and hath no authority And the judging part of conscience is out of tune and gives no judgement of what is done like a Bell whose clapper is out or a dumb dog that cannot bark or gives perverse judgement and excuses where it should accuse makes sin no sin or very little and stayes the heart with empty comforts or accuses for having done that which he is bound to do and disquiets with undue fears or accuses rightly for the matter yet with excesse and so sinks the soul under despaire so that there is as much need for conscience to be overseen as to oversee to bâ— guided as to guide These arrows abide in and the venome of them invades more and more and that is a very dreadful effect of the wrath of God 4. The Will There are sad strokes there Aversenesse and impotence unto that which is spiritually good Phil. 2.13 Psal 110.4 Inclinations and byasses to drink in the very first and the very worst motions and suggestions unto sin Lustings after evil things Job 15.16 and against the Spirit Gal. 5.17 stubbornnesse Rom. 8.3 Contempt of the offers of reconciliation Joh. 5.40 Ezek. 33.11 incompliance with the counsels of the Holy Ghost Act. 7.51 These are cords of mans twisting and the Lord in dreadful wrath sayes Be it so and pinions him with them to the last judgement 5. The affections fly upon unmeet objects headlongly inclining to them and C l spe and cleave there and cannot be gotten off Recoile from that which is good are stirred in respect of evil to embrace it and in respect of good to eschew and be weary of it Ahab imprisons the true Prophets and sets the false at his own Table and gives them his ear and heart Are full of disorders more offended with our injuries than Gods merry Eccles 2.2 and the Holy Ghost calleth it madnesse mourn and swallowed up Cannot be raised to things above and settled on them 2 Cor. 2.7 We complain and justly of servants that are nimble and expert in any piece of knavery and lozels at their work this is the very temper of our hearts nimble and wise to do evil but in the things and wayes of God and which are of greatest necessitie and advantage we have no knowledge And a sharper wrath is not than the Lord to leave us to our selves Psal 81.12 Psal 78.30 These are hints and no more of the Lords wrath upon the soul 3. Upon the estate Look upon the general estate of the whole Creation impaired groaning and subject unto vanity into the Publick state Confusions stumbling-blocks underminings of civil and spiritual liberties c. into the particular estates of men snarles damages wrongs powlings men taken and carried whither they would not build and dwell not therein gather and it melts as butter against the Sun c. 4. Upon Relations Unequal marriages yokefellows disloyal wastful idle with-holding more than is meet troubling their own flesh dampers in the wayes of God suddenly strucken and the greatest comforts leave the smartest wounds after them c. Vnfaithful servants looking only to the Masters eye invading that which is not theirs imbezeling or suffering to go to wrack that which by care they might and ought to preserve Children sickly unnatural taking to no Callings or not diligent and faithful in them dispose themselves without consent run themselves into bryers and see their errour when too late to retreat This
any receive not him this wrath tarries still and will cleave to and abide upon him for ever John 3.36 He speaks with authority Luke 19.27 Those mine enemies bring them and slay them before me and it shall be done 3. That the Psalmist makes it as it is a point of wisdome in the greatest to kisse the Son with a kisse of homage and subjection Psal 2 11 12. least he be angry what is the danger of that and ye perish in the war of your hopes and purposes and never compasse grace nor glory If his wrath be kindled but a little blessed are all those which put their trust in him 4. That then ye may plead with the Lord with humble boldnesse Psal 74.1 Why doth thine anger smoak against the Sheep of thy Pasture remember thy Congregation which thou hast purchased of old the rod of thine inheritance which thou hast redeemed c. 5. And assure your hearts of welcome Prov. 21.14 A gift in secret pacifieth wrath and a reward in the bosome strong wrath Mark their policy Acts 12.10 and be assured the relations of Christ are beloved of the Father Job 33.24 Then he is gracious to him and saith Deliver him from going down to the pit I have found a ransome 2. To those which the Lord hath translated out of their natural condition 1. Bring the work often to the touchstone that you may not boast in a false gift gold will endure the test and be more fully manifested to be gold indeed and finding the work to be right live with an enlarged heart to the praise of that grace which hath made this change 2. Deal seriously in the mortification of sin which God only strikes at and in order thereto count sin the worst of evils if this were done and throughly and fixedly done in our spirits there is nothing of any other directions would be left undone To set up this judgement there needs 1. Ploughing carefully with the Lords heifer viz. search into the Oracles of God there and there only are lively portraitures of sin and the genuine products and traine of sin 2. The eye-salve of the Spirit We are blinder than Batts in this matter and are indisposed very much or rather wholly to let this truth sink down into our hearts 3. Applications to the Throne of grace None but those which deal in good earnest in heaven will see the hell and mystery of sin in themselves He gives the Holy Ghost to them which ask him 4. Excussions and communings with your selves Prov. 20.27 The spirit of man is the candle of the Lord searching all the inward parts of the belly and duly made use of will tell many stories correspondent to the Word of truth use conscience and use therewith another and bigger candle to rummage the dark room of thy heart with Superadde to conscience the succours of the Word and Spirit and thou shalt do something in the search and finde out convictively the swarms of evil in thine own heart 5. The work of grace There will be else a beam in the eye and plaine things will not be plaine to us Gods work holds intelligence and is of amicable affinity with his Word grace hath the only excellent faculty in looking through sin 6. Attendance to the Lords administrations against sin God writes in great letters in the world what he had first written in the Scriptures every breach by sin should lead down into more hatred brokennesse of spirit and shame before the Lord for sinne This is the engaging evil this engages God and the holy Angels and Devils and the very man against himself Nothing can be his friend to whom sin hath made God an enemy Wo to the man that is in this sense alone and hath heaven and earth and hell and all within the Continent of them against him it is impossible for that mans heart and hands to stand strong This is the mighty prevailing evil Never was man so stout as to stand before the face of sin but he shivered and was like a garment eaten up of moths This hath fretted the joynts of Kingdomes in pieces Psal 39.11 and made the goodliest houses in the world a heap of rubbish Zech. 5.4 will make Bab lon that sits as a Queen an habitation of Divels Rev. 18.2 and the hold of every foule spirit and a Cage of every unclean and hateful birds made the Angels Divels and heaven it self too hot for them Never were the like changes made as by sinne grace makes not changes of richer comfort than sin doth of dismal consequence it is made by the Holy Ghost an argument of the infinity of the power of God to pardon and subdue sinne Micah 7.18 3. Bear all afflictions incident to an holy course chearfully The Martyrs went joyfully into the fire because the flames of hell were quenched to them bore their Crosse easily because no curse and damnation to them in Christ Jesus Gal. 3.13 4. Reduce your anger to the similitude of Gods which is very slowly kindled and is an intense holy displicence only against sin Psal 103.8 and is cleans'd from all dregs of rashnesse injustice and discomposure such zeal should eat us up John 2.17 MANS IMPOTENCY TO Help himself out of that misery ROM 5.6 For when we were yet without strength in due time Christ dyed for the ungodly IN this Chapter there are two parts in the first the Apostle layes down the comfortable fruits and priviledges of a justified estate in the second he argues the firmnesse of these comforts because they are so rich that they are scarce credible and hardly received The firmnesse and soundnesse of these comforts the Apostle representeth by a double comparison 1. By comparing Chr st with Christ and 2. Christ with Adam Christ with Christ or one benefit that we have by him with another from the Text to ver 12. then Christ with Adam the second Adam with the first to the end of the Chapter In comparing Christ with Christ three considerations do occur 1. The efficacy of his love towards us before justification with the efficacy of his love towards us after justification the argument standeth thus if Christ had a love to us when sinners and his love prevailed with him to die for us much more may we expect his love when made friends if when we were in sin and misery shiftless and helpless Christ had the heart to die for us and to take us with all our faults will he cast us off after we are justified and accepted with God in him this love of Christ is asserted in the 6. verse amplified in the 7. and 8. verses and the conclusion is inferred verse 9. much more then being now justified by his blood we shall be saved from wrath through him The second Comparison is of the efficacy of the death of Christ and the efficacy of the life of Christ 't is absurd to think that Christ rising from the dead
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
He that hath promised pardon to the penitent hath not promised repentance to the presumptuous sinner Thus Austin was converted with a Tolle lege Take up the book and read the Book was the New Testament the place he opened was the Epistle to the Romans where he first cast his eye upon the thirteenth Chapter the words these not in gluttony and drunkennesse not in chambering and wantonnesse c. This stroke him home But the most ordinary means of our Effectual Calling is the Preaching of the Word which though the world account foolishness 1 Cor. 1.18 An esse sibi cum Christo videtur Qui adversus sacerdotes Christi facit Cyprian de unit Ec. Edit Goul. Sect. 15. 1 Cor. 4 15. is the power of God unto Salvation And though by other means men may be called yet seldom or never any are called that neglect and contemn this God delights to honour his own Ordinances and to credit and encourage his Ministers and because he is pleased to make use of the Word they Preach as seed therefore it it his Will and pleasure that his people should own and reverence them as their Fathers In Christ Jesus I have begotten you through the Gospel and therefore I am confident they can have no good evidences of their Christian Calling that secretly despise openly revile secretly undermine openly oppugne the Ministerial Calling Christ will not own them as his Children that refuse to honour his Ministers as their Fathers He that despiseth you despiseth me Luke 10.16 So much for answer to the fifth Question Question 6. What is the end of this Call What but that which is the end of all things the glory of God what but that which should be the end that all men should aime at the salvation of their souls Here we may see the glory of Gods free grace and mercy the immutabilitie of his purposes the holiness of his nature in that he makes us fit for communion with himself before he admits us to it Col. 1. the wisdom of his Counsels and last of all the exceeding greatness of his Power For though the Effectual Calling of a soul be no miracle yet there is as much power manifested in it as in any miracle that Christ wrought yea as in all the miracles which he wrought if they be put together For here the blind eyes and deaf ears are opened the withered hands and lame legs are restored the bloody issue stanched the Leper cleansed Legions of Devils cast out the dead soul raised to walk before God in the Land of the Living In a word the water is turned into wine the water of contrition into the Wine of sweetest spiritual Consolation Question 7. When is the time that God calls As the persons are chosen so the time is appointed called therefore the acceptable yeare of the Lord the accepted time the day of visitation the day of Salvation What hour of the day God will please to call any person in is to us uncertain this only is certain that we must be call'd within the compass of this present life or else we shall never be call'd There 's no Preaching to souls in the Prison of Hell no constituting of Churches there if the Spirit of God be not our Purgatory fire here in vain shall we look for any other hereafter Thus briefly of the seventh Question Question 8. What are the Properties of this Call 2 Tim. 1.9 First It is a Holy Calling holy is the Authour of it holy are the means of it holy are the ends of it holy are the Subjects of it God is the Authour the Word is the means holiness it self the end none but holy men the Subjects I cannot but wonder at the impudence of profane men that they should call themselves Christians that they should call God Father that they should call Christ Saviour if they be Christians where is the savour of those precious oyntments those special graces that run down from the head unto all his members and give the only just reason why we should be denominated Christians I wonder the meer civil person can sleep so securely with his short covering he boasts of a righteousness and is a meer stranger to holiness he separates those things which God hath perfectly and inseparably united Holinesse and Righteousnesse God hath so knit and coupled together To serve him in holinesse and righteousnesse Luke 1. that he reckons no service performed to him where either of these is wanting It is a part of our Righteousnesse to be holy in our converse with God It is a part of our Holinesse to be Righteous in our converse with men Therefore I shall adde the deceitful hypocrite unto the deceived equillist the one drawing as near to God with his external righteousness as the other doth with his pretended Holinesse both stand at a distance from him he beholds them afar off and though he hath Called them to be Saints 1 Cor. 1.2 yet they are not Saints by an Effectual Calling Phil. 3.14 Hebr. 3.1 Secondly It is an high and heavenly Calling a learned Critick supposeth that the Apostle in bestowing this Epitath high upon our Calling Grotius Dr. Hammond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludeth unto the Olympick games an allusion which indeed he much delighteth in throughout all his Epistles there the Master a Ruler of the game who was also the Keeper and Bestower of the prize stood upon the higher ground called to those that were engaged to that noble exercise to begin the Race proportionably unto this Christians having a Race set before them Hebr. 12.1 which they must run with patience at the call of their great Director who utters his voice from heaven unto their hearts they first start so that the Calling is high because we are Called from on high but this is not all for besides that it is an high way though it be no common way that we are Called to run in all the exercises and employments that a Christian is Called to they are exceeding high such as are the service of God the mortification of lusts the fighting against principalities and powâ—rs of darkness the trampling upon all the gilded glisterring vanities of this world such are the denial of a mans self the taking up the Crosse daily the following of Christ and the shewing forth all his vertues that hath called us such are warme devotions spiritual meditations fervent supplications holy breathings and aspirings after communion with the ever blessed God in a conscientious use of his Ordinances all these are employments too high for those that are skild in nothing else but Satans and the Worlds Drudgery too high for any but those that are endued with grace and power from on high to perform them Yet farther this Calling is high not only in regard of the Director and the Race but in regard of the prize as the reward that we shall receive from the righteous Judge What is
the end of our faith but the salvation of our souls 1 Pet. 1.9 All the prizes were not equally valuable See Learned Dr Hammond upon Phil. 3. when we come to the Goale here we finde no Tripodes Shields or Caps but Crowns and no mean Crowns but glorious ones no fading Crowns but everlasting ones Who would not with the Apostle but pressed toward the mark Lastly That we may have greater comfort and assurance that we shall not wax weary and faint in our course and consequently not misse of those glorious rewards There 's no Calling that hath so high and heavenly assistances as this hath God that calls to this Race engages his power to carry us through it The Son of God intercedes for us the Spirit of God is ready to comfort us the Angels of God have the charge of us to keep us so that we shall not dash our feet against a stone the spirits of just men made perfect though they be not acquainted with our particular wants yet in general they tender our conditions and help us by their prayers all the people of God are constant sollicitors for us at the Throne of Grace besides those helps they afford us by their watching over us by their counsels instructions admonitions rebukes examples the chearfulnesse and alacrity of some in the ways of God having a great and happy tendency to prevent the wearinesse and discouragements of others Thus it is an high Calling Thirdly It is a Call without a sound or if it have any it is heard by none but them to whom it is directed A good Divine calls it an in visible Call Vocatio invisibilis Alting Occultis itineribus sapor nobis vitalis infunditur as Ennodius speaks by hidden paths and passages the vital savour is infused into us the seed grows up we know not how Mark 4.26 the Spirit secretly winds himself into the soul Christ comes into our hearts as he did into the house where his Disciples were met John 20.26 the doors being shut Thus it is ordinarily though I will not deny but that sometimes it may be oâ—herwise Acts 2.1 The Spirit may come with a mighty rushing and Christ with holy violence break open the doors of our hearts Saul could well tell the time and other cir umstances of his conversion Divina gratia adhuc in utero matris impletus Cypr. in Epist ad Jubaianum but it is likely the holy Baptist couâ—d not in whom the Father saith there was a Spirit of grace as soon as a Spirit of life The corruptions of some will out as it were by insensible breathings but so obstinate and inveterate are the spiritual distempers of others that they must have strong Vomits violent Purges and all little enough to clear them for a man of a good nature as they call it liberal education much restraining grace to take and give notice punctuaâ—ly when his state is changed is very difficult whereas this is no hard matter for a grosse and scandalous piece of debauchery becoming afterwards an example of piety We must not expect the same account from Mary Magdalen and Mary the mother of our Lord in poi t of Conversion yet they both rejoyced in Christ as their Saviour This I have the rather spoken that I might enter a Caveat agâ—inst those rigâ—d and severe Tryers of mens spiritual estates whom as I have heard nothing will satisfie but the Precise time of Conversion I acknowledge these men great Artists and good Work-men but it is in frami g New Racks for mens Consciences since the Old Popish ones are broken I make no Question b t a weak Christians soul may be as sadly strained to give an Account of his Graces as it would have been to give an Account of his Sinnes had he lived in the dayes of Auricular Confession Beware my Frâ—ends of the Devils Sophistry Fourthly and lastly It is an Immutable Call immutable as God Himself as his Electing Love the living Fountain from whence it springs Not as the World loves doth God love they love to Day and hate to Morrow wearing their Friends like Flowers which we may behold in their Bosomes whil'st they are fresh and sweet but soon they wither and soon they are laid aside whereas the love of God to his people is Everlasting and he wears them as a Signet upon his right Hand which he will never part with Not as the World gives doth God give Men give liberally and repent suddenly but the Gifts and Callings of God are without Repentance Rom. 11.29 So much for the properties of this Call and so much for the opening of the point Shall I speak a word or two of Application APPLICATION Beloved in the LORD I have answered you many Questions I beseech you answer me a few Me said I Nay answer them to God and your own Consciences First Are you of the number of the Called Called by the Gospel I know you are but that may be your misery Are you Called according to the purpose that only can be your Happinesse Is your Calling Inward and Effectual We hope it is why we have some Convictions some Inclinations to good so had Herod so had Agrippa so may a Reprobate by the common work of the Spirit I would be loth you should be but almost Christians lest you be but almost saved Tell me then is the whole frame of your hearts altered Is sinne odious Is Christ precious Doth the prcie of heavenly Commodities rise in your hearts and the price of earthly Trumpery fall Do you love God and his Sonne Jesus Christ in sincerity Then I can assure you not in the word of a mortal man which is as good as nothing but in the Word of God that cannot lye even in the words of my Text You are Called according to his purpose Secondly If you be Effectually Called Why do you not answer that Call in receiving Christ in all his Offices in obeying Christ in all his Commands in meeting Christ in all his Ordinances Why do you not give all Diligence to make your Calling and Election sure Shall the Children of this World still be wiser in their Generation than the Children of light They rest not till they have assured as they suppose their Earthly Tenements Why do not we bestir our selves as much to Assure an Heavenly Inheritance Why are you not more thankful for this Grace Why are you not more joyful in it How did the Wise men of the East rejoyce when they found Christ born in Bethlem Is it not matter of greater joy to finde Christ born in your hearts Tell me is it nothing to have your Names written in the Book of Life To have God for your Father Christ for your Husband and Brother The Spirit of Christ for your Comforter The Angels for your Servitors All the Creatures at your Beck These are the Noble Priviledges of those that are Called according to the purpose of God How
then of the nature of Repentance and in opening it I shall not trouble you with the curious and critical considerations of the word or the various descriptions of the thing set down by many sound and pious * Ambrose de poenit Aretii problem tom 1. l. 3. Dani. Dike Stock with many others Repen de fin Authours but briefly propound unto you this general description as that which comprizeth in it the nature and particular parts of true Repentance viz. Repentance is a grace supâ—rnatural whereby the believing sinner sensibly affected with and afflicted for his sin as committed against God freely confessing and fervently begging pardon turneth from all sin to God Instead of a logical division and discussion of this description I shall distribute it into these Theological conclusions as most proper for your capacities and profitable for your instruction 1. Repentance is a grace supernatural 2. The believing sinner is the subject of true Gospel-Repentance whereby the believing sinner c. 3. Sense of and sorrow for sin as committed against God are the precursive acts of true Repentance sensibly affected with and afflicted for his c. 4. A turning from all sin to God is the formality of true Repentance 5. Confession of guilt and supplication for pardon are constant concomiâ—ants of Gospel-Repentance These several Conclusions I shall briefly and distinctly explain whereby I hope you will well understand the nature of Repentance and first of the first viz. Conclusion 1 Repentance is a grace supernatural It is a grace in its nature supernatural in its Authour Original quality and operation Repentance is a grace in its nature not only as it is freely given us of God without the least merit of ours but also as it is a gift animating and enabling unto action That which I intend you especially to note when we say Repentance is a grace is this viz. that it is an habit power principle spring root and disposition not a bare single and transient action as the Papists and some ignorant souls do imagine Repentance is different and distinct from all penitential acts sighing self-castigation and abstinence from all sinful actions are fruits and expressions of repentance but not the grace it self for that diffuseth it self into the heart and disposeth habituateth and enableth to all acts of sorrow for and cessation from sin The repentance which is given of God is not an action but power principle and frame of spirit The power and principle is divine but act and exercise of repentance is humane God plants the root whereby man brings forth fruit worthy repentance Matth. 3.8 Repentance is no other but a spirit of grace animating men to mourn Zech. 12.10 Repentance is not the work of an houre or a day but a constant frame course and bent of the soul on all renewed guilt flowing afresh and bringing forth renewed acts When the mighty hand of God doth smite the flinty heart of man it loseth its stone and hardinesse becomes pliable to divine pleasure is inclined to relent and prone to distill its heavenly dew and therefore it is called a grace as in its nature Repentance is a grace so in its Original and operation it is supernatural a grace freely given from above not acquired by any means or merit of our own but springing into the soule by the meer good Will of God and immediate power of the holy Ghost however Repentance must be acted it cannot be acquired by man it lieth out of the reach of humane arme and must be the effect of an Almighty hand even the influence of God himself there is not in man the least merit of condignity or congruity that can engage divine justice to bestow it No it is a good and perfect gift James 1.17 and cometh down from above and is given by the Father of lights In vain do men seek Repentance in any natural meanes for birth breeding education instruction art knowledge moral swasion friendly advice 1 Cor. 3.6 7. and Gospel Ministry it self cannot work it without the immediate operation of an omnipotent Spirit that will and that indeed only can work above and contrary to the course of Nature God only can take away the stony heart and give an heart of flesh Ezek. 36.26 It is the sole and singular prerogative of Christ Jesus exalted to give Repentanc all means and Ministry are but a Moses Rod a meer passive instrument only the might of Gods hand can make mans Rocky heart relent Ministers must indeed preach in season and out of season yet it is but a peradventure that God will give repentance 2 Tim. 2.25 In vain do men dally with and delay repentance when God calleth determining to themselves time wherein to repent as if it were within the reach of their own arme or at the command of corrupt nature whil'st God knoweth they may see their set time though that it self is doubtful and yet find no place for repentance though they seek it with teares Repentance is not the result of purest nature nor yet the effect of the Law but a pure Gospel grace preached by the Gospel Dykes Treat of Rep. p 3 4. promised in the Covenant sealed in Baptisme produced by the Spirit properly flowing from the blood of Christ aâ—d so is every way supernatural so that every returning sinner must pray to God Jeâ— 31.18 19. Turn thou me and I shall be â—urned and the praise of Repentance obtained must be returned to God alone 1 Pet. 1.3 as him from whom it hath been derived for 't is a grace supernatural But secondly Conclusion 2 The believing sinner is the subject of Gospel-repentance Whosoever repenteth chargeth himself with guilt and must needs be a sinner Adam in innocency had no repentance because no sin and the Lord Jesus saith he came not to call the righteous but the sinner to repentance Matth. 9.12 Returns do follow upon deviations remorse upon disobedience and repentance is the work of a transgressor But the Subject of Gospel-Repentance must be a believâ—ng sinner a sinner not only of sense but also of hope not only of conviction but also of confidence seeing a pardon procured for sin committed Faith must be the formal qualification of a Gospel-penitent as the very foundation and fountain of true repentance unbelief is the very ground of impenitency and lock of obduracy Gods common complaint of impenitent Israel is they believed not Psal 78. Then faith must needs unlock and release the soule unto its returne to God for contrariorum eadem est ratio the reason is the same to contraries Saint Ambrose calls faith incendium poenitentiae the spur of repentance and the Scripture doth suggest to be the pumpe of repentance Psal 130.4 There is mercy with thee that thou shouldest be feared Hence it is that the objects of faith become arguments and the promises of grace perswasions to repentance Jer. 3.13 The approach of the Kingdome of God is the
requirâ—ng sometimes the one sometimes the other when Repentance is the duty to be discharged calling sometimes for fasting weeping and walking in sackcloth and ashes nay the rending of the heart and not the garmenâ—s Joel 2.11 12. and sometimes and that very commonly for turning to the Lord nay the whole work of Repentance is in Scripture expressed by Humiliation in the promise of pardon to the penitent their Repentance is described to be an humbling of the uncircumcised heart and acceptance of the punishment of their sin Lev. 26.41 So when Rehoboam and Manasseh Repented they are only said to humble themselves 2 Chron. 12.6 33.2 And under the Gospel we read of Repentance for sin as well as from sin and 't is denominated godly sorrow which worketh Repentance 2 Cor. 7.10 Working not only as a cause but complement perfecting finishing and compleating Repentance and therefore the Apostle James requires them that draw nigh to God and clean their h art and purifie their hands that they be afflicted mourn and weep and humble themselves under the hand of God James 2.8 9 10. And the Covenant of Grace promising Repentance doth expresse it self by these two acts you shall see the evil of yo r wayes and loa h yâ—ur selves because of your iniquities and abâ—minations And I wâ—ll put my Spirit within you and cause you to walk in my ways Ezek. 36.27 31. So that according to the expressions of Scripture as well as the experiences of the Saints Humiâ—iation of the sâ—ul is an essential act and eminent part of Repentance and this is that which I in the description do denominate sense of and sorrow for sin as committed against God thereby intending to note unto you that the soul must be humbled that will be lifted up by the Lord and his humiliation doth and must consist of these two parts Conviction and Contrition sight of and sorrow for sin The first part of humiliation is A Spirit of Conviction First part of humiliation or sight of sin in every penitent soul which is no other than the operation of the Holy Ghost opening the blinde eye to see the deviations of the soul and the destruction inevitably attending the persistance in it this act of Repentance and Humiliation is no other but the Prodigals return to himself in sense of his own starving condition whil'st his fathers servants have bread enough Luke 15.17 Rom. 7.9 the arrival of the Law unto the reviving of sin in Pauls sense and feeling the communing with our hearts that we may tremble Psal 4.5 and not sin a searching and trying our ways that we may return unto the Lord a smiting on the thigh with a What have we done Lam. 3.39 the smiting of Davids heart 2 Sam 24.10 with an I have sinned against the Lord the judging of our selves that we may not be judged of the Lord the Spirit of bondage which goeth before the Spirit of Adoption In a word it is the souls serious erection of a Court in its own breast and setting conscience in the Throne and making a judicial processe to descry and determine its eternal condition in order to which 1. It spreads before it self the Law of God as that whâ—ch must be the Rule of life and reason of death and condemnation the will of God dictating duty and disswading iniquity awarding recompence according to obedience or disobedience In a word determining of men Thus do and live or thus do and dye thus I will be worshipped and you shall be rewarded in this if you transgresse you shall be thus punished the soul seeth clearly that the Law is in nature and necessity a Schoolmaster to bring us unto Christ whil'st by serious consideration of its genuine sense and due extent the soul standeth convinced this is du y enjoyned this is sin inhibited herein if I offend not only in deed and word but thought or imagination I am a Transgressor bound under guilt and the expectation of judgment thus the coming of the Law into Pauls minde becomes the revival of sin and Josiah his reading in the Law of Moses led him to the tremblings of heart and renting his garment before the Lord 2 Chron. 34.18 19. For as indeed wiâ—hout the Law there is no transgression so without the knowledge of the Law there can be no conviction ignorance of Divine pleasure is the great obstruction of Repentance and therefore the Prince of this world doth daily endeavour to blow out the light of the Word or to blinde the eyes of the sons of men that they may not see and be converted but God sends his Prophets rising up early and sending them to read the Law in the ears of men that Israel may see his sinne and Judah her transgression The first act of Repentance is the falling of the scales from off the sinners eyes the first language of a turning soul is Lord what wouldest thou have me to do So that the soul humbling self-examinant seeing the Law to be holy just and good that which must be the rule and reason of its condition it being to arraign and condemn it self becomes studious of the Law in its full sense and due extent in commands prohibitions promises and threats and sets before its eye every particular precept and pondereth the righteousnesse of that God who hath declared a curse against every one that continueth not in the Law to do it and so by the justification of and insight to the Law of God exciteth the soul to self-reflexion and is constrained to cry out What have I done whereupon it 2. Surveigheth the past course of his own life summoneth together all faculties powers and members of both soul and body to make rehearsal of his past conversation in word thought and deed and to give an exact account of their conformity or disagreement with the Law of God established and rule by which it must be judged and now he communeth with his hearâ— considereth his ways examineth him â—lâ— makes an exact comparison of his life with Gods Law layeth the liâ—e close to h s carriage and so convinceth himself of his deviations and â—rregularities insomuch that sin reviveth and he dyeth guilt appeareth and grief and shame aboundeth his own heart condemns him as disobedient and a Transgressor of the Law that he is constrained to câ—y out What I shâ—uld do I have not done and I have left undone what I ought to have done Rom. 7.19 I have sinned against the Lord if God be severe to mark what is amisse I cannot abide in his presence for I have not only offended in part of his holy Law and broken the least of his Commandments but I have violated the whole Law and am a Transgressor against every Command nay he cometh on this consideration to be convinced of his anomy and ataxy the pravity of his nature that enmity to the Law which is implanted in his very being and that irregularity whereby
evil is ever present but to do good he hath no minde so that he must needs cry out I have sinned and must return or else I perish now reproof finds ready acceptance from him the Ministers of God shall meet with no murmuring if they cry unto him Thou art the man for he is apt and ready to draw up a Bill of Inditement and read a large accusation against his own soul his iniquities now finds him out and followeth him every where that it becomes alive and appears against him with vigour not admitting the least of Apology but leading him to Condemnation and laying him open to the Curse due unto them that break the Law and therefore he now 3. Sentenceth himself as accursed of God and bound over to Divine fury the conscience of his guilt concludes him under the condemnation of the Law that he seeth cause to wonder at his very being concludeth himself unworthy the least of mercy and God to be just in the greatest of judgments which lie upon him and so proceedeth to judge himself and seal up his own soul under the curse standing under the continual expectation of Gods fiery indignation to be revealed from heaven determining it self a debtor to the Law and as such liable to justice and in it self unable to make the least satisfaction so that now the soul doth not only assent unto the Law as true in all its threats but app yeth them unto himself confessing unto him belongs shame and confusion hell and horrour wo and eternal misery that he knoweth not how to escape but if God proceed against him he is most miserable and undone forever and so is constrained with anguish of soul to cry out What shall I do to be saved This is then the first part of humiliation when the soul in this due order and judicial method of conviction is brought to a sight of sin to see God offended the Law violated the soul damned and destinated to everlastâ—ng woe if not Redeemed by the mercy of a God who hath established Jesus Christ his Son to be a Lord and Saviour to g ve Remissiâ—n and Repentance and so it proceeds to the sorrow for his sin as committed against God Second part of humiliation The second part then of penitential humiliation is contrition or sorrow for sin as committed against God Herein the soul is not only acquainted with but afflicted for its guilt seeeth not only that it is a sinner but sorroweth under and is ashamed of so sad and sinful an estate the stony heart is broken the Adamantine soul dissolved he rends not his garment but his heart and goeth out and weepeth bitterly He seeth with shame his many abominations and rendeth with soul-distressing sorrow and anguish the Curse of the Law that is due unto him and considereth with almost soul-distracting despaire the doleful estate into which his sin hath resolved him for he seeth God with whom he is not able to plead to be highly offended and therefore must with Job confesse that he is n t able to answer when God reproveth Job 40.4 5. he is vile and must lay his hand on his mouth though in his pride he hath once spoke yet now he hath no answer yea twice but he dare proceed no further Well seeing that all contending with God is but a da kening counsel by words wi hout knowledge and so he becomes submisse and silent under the saddest of affliction inflicted by God Psal 51.4 Lam 3.39 Crying out Against thee thee only have I sinned And why should a living man complaine for the punishment of his sin the soul is in it self confounded on the sense that God claps his hands against him for his sin therefore his heaâ—t cannot endure or his hands be strong Ezek. 22.13 14. Compunction of spirâ—t is the only condition of the convinced Penitent he seeth he is liable to the curse of the Law and his only outcry is What shall we do to be saved He being convinced that he hath crucified the Lord of life is pricked at the heart and in all approaches unto God he is ashamed and amazed becâ—use a man oâ— polluted lips nay Isa 6.6 sadly seeing that sin overspreads him Isa 64 6. his very righteousnesse is as a menstruous cloth he like the poor Publican stands afar off and dares not so much as lift up his eyes to heaven and his only note and eccho is Lord be merciful to me a sinner Luke 18.13 he humbleth himself under the hand of God as having deserved the most heavy of plagues his haughty spirit is now laid low within him he is wholly resolved into sorrow even godly sorrow it is his grief that guilt is on his spirit but his greater grief that his sin is gone out against God a gracious and an holy God a just and an holy Law his sorrow is a sorrow of candor and ingenu ty not so much that he is liable to the lash and obnoxious to the curse as that a Father is offended the image of his God defaced his grand complaint is I have sinned against God his soul-affliction and heart-trembling is God is offended the frownes of God sink deeper and seize more sadly on his spirit than the sharpest of his sufferings his earnest cry is for the joy of Gods salvation he is not only afflicted with the terrours of the Law Psal 51 12. which he confesseth belongeth to him but is melted with merciful Ministrations of the Gospel of which he is so unworthy he cannot look unto Christ but with a spirit of mourning moved by the strength of the remedy to see the heighth of his malady and by the dolor of a Saviour Zech. 12.10 made sensible of the depth of his miserie by the mercy and love manifested to so great a sinner he is led to mourn over a gracious Saviour like Mary Magdalene he loveth much and manifesteth it by lamenting much Luke 7.47 because much is forgiven Thus then the believing sinner comes home by weeping-crosse findes conviction and contrition antecedaneous acts unto his conversion a sense of and sorrow for his sin precursive parts of his Repentance and God holds this method in g ving Repentance for sundry wife and gracious ends which he hath propounded to be effected As 1. To suit them for and engage them to set an esteem on Christ Jesus and the Remission of sin in him The whole need not the Physician but the sick and Christ came not to call the righteous to repentance but the sinner Mat. 9.12 The hunted beast fl es to his Den and the pursued Malefactor to the hornes of the Altar the chased man-killer to his City of Refuge so the humbled sinner unto Jesus Christ like Paul slaine with the sense of sin and constrained to cry out O wretched man that I am who shall deliver me from this body of sin Rom 7.24 25. it soon seeth and saluteth Christ for
whose smell is fragrant odoriferous and so full of seeds as no fruit more such is peace of all outward blessings the chief and full of the seed of all blessings it is therefore call'd the bond of peace Ephes 4.4 as if other blessings were the bundle but peace the bond that did comprehend them all Yet holinesse is that which beareth the Bell and maketh the musick in the ears of God and if the sound thereof be not heard before the Lord we shall surely dye Therefore it is observed that the Relative which is not plural as referring to peace and holinesse both nor is it feminine as referring to peace at all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as referring only to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holinesse Here are two great points contained in this Text. Doct. 1. P ace is a high duty rich blessing and singular benefit that a Christian is bound to follow pursue presse after and labour for and that with all men The duty is pressed strictly in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here with the softest follow and in other places it is rendered to follow after 1 Cor. 14.1 Phil. 3.12 to pursuâ— 1 Pet. 3.11 to presse unto Phil. 3.14 And we have a full proof for all Rom. 12.18 If it be possible as much as in you lieth live peaceably with all men We must see there be no default on our part that all the world is not in peace but that we follow pursue presse hard after peace as far as possibly we may and to the utmost that lies in us and that with all men so saith the Text also But I must leave this small Pomegranate peace that I may ring out the Saints Bell of holinesse the sound and force whereof I heartily pray may reach all your hearts not ears or rather that the sound thereof in all your hearts may be heard in the Lords ears not ours that ye dye not yea that Religion dye not otherwise I may fear that Englands passing Bell is tolling at the departure of our glory and we may call the next generation Iohabod But the other and present point is this viz. That true and real holiness is the grace the duty the state the trade which every Christian is bound to follow pursue press after with might and main as he ever thinks to look God in the face 2 Cor. 7.1 Having these promises let us cleanse our selves from all filthiness of flesh and spirit perfecting holinesse in the fear of God perfecting holinesse what is that but to follow it follow after pursue presse hard to it so 1 Pet. 1.15 Be ye holy as God is holy there is as much or more pursue follow it still that you take up with no scant measure no low degree of it I call it 1. A grace and so it is yet more it is not one single grace alone but the conjunction of all graces To say it is a star is too little it is a constellation or the way of holinesse is as the lactea via altogether starry so holinesse is all grace 2. I call it a duty and so it is but much more it is the sum and Epitome of all duty All duties of the first Table are referred to holiness as all of the second Table to righteou ness Luke 1.75 Yea duties of the second Table are call'd holinesse 1 Thes 4.3 7. 3. I call it a state it is not an act or habit but a state nor a state of a Christian but the state of Christianity the state of consistency and continuance or growth there are some states we passe through as the man through Infancy childehood youth but abides in the state of Manhood we passe through the New birth to be born no more of mortification Rom. 6.9 11. Rom. 8.15 to dye no more of bondage to fear no more but in this state once we must persist persevere live dye in it 4. I call it our trade and so it is our noblest profession and course of life 1 Pet. 1.15 Be holy in all manner of conversation 2 Pet. 3.11 What manner of persons ought we to be in all holy conversation This is the trade and businesse we should ply in the whole course of our lives Now it may be asked what this holinesse is And I would answer and if the time would bear it open the definition which is this True holinesse is that inward through and real change wrought in the whole man of a formerly vile sinner by the Spirit of God What holiness is whereby his heart is purged from the love and his life from the dominion and practice of foâ—mer sins and whereby he is in heart and life carried out after every gâ—od 1. I call it a change and so it is it is not from nature custome education it is not an habit form but a change Christiani fiunt non nascuntur creantur non generantur and a mighty and manifest change it makes it is therefore call'd a new birth new creation a new creature resurrection c. Is there not a change when a childe is born when a dead person raised a blinde man receiveth sight Yea whatsoever is call'd holy is eo nomine changed from its common use when a person or a garment or a place or a vessel or a day were called holy all such were changed as to their use serving now for sacred and Religious Services such is Soul-holinesse a Soul-change There are three great changes wrought in a Christian at times First One in Justification 1. Ne imputetur when a guilty sinner hath sin taken away that it is not imputed The second in Sanctification when a sinner living and wallowing in sin hath sin taken away 2. Ne regnet the power of it that it doth not raign The third is in Glorification 3. Ne restet aut omnino sit when the sanctified person hath sin taken away all remainders of it that it hath no being left Now though the first and last of these are both perfect changes and Sanctification is not perfect here yet upon some account some have called that change wrought in Sanctification the greatest change of the three for compare it with Justification Justification is a change of the state not of the person a change without not within the man In Sanctification there is a real change and that within the man In Glorification also is a perfect change it being the highest state of the three but the change is not so great as in Sanctification glory and grace differ but gradually there being no opposition between them as between grace and sin The change is not so different between the Morning light and the Noon-day brightnesse as between the Morning light and the Midnight darknesse 2. I call it an inward change to distinguish it from civil honâ—sty 3. A through change to distinguish it from restraining or conforming
grace which produceth some particular and partial change but not a total and universal 4. A real change to distinguish it from hypocrisie which makes shew of a great and goodly change but is only outward and seeming not inward and real which three are often taken but as often mistaken for holinesse 5. Wrought it is neither natural nor acquired or taken up by the power of our own free will or force of others perswasion strength of reason convictions resolutions from within or without Hence we are said to be Gods workmanship Eph. 2.10 To be wrought to the same thing 2 Cor. 5.5 6. In the whole man 1 Thes 5.23 The God of peace sanctifie you wholly and I pray God your whole soul and body and spirit be kâ—pt blamelesse c. So that if you ask where is the seat of this holinesse is it in the head or heart or conscience or outward man I answer in no one but all of them it is as leaven that leaveneth the whole lump it is as the soul tota in toto tota in qualibet â—arte The understanding in a new sanctified person is enlightned to discern spiritual things which before he understood not his memory sanctified to retain what is good and shut out what is hurtful conscience awakened to check for sin and exc te to duty will subdued to embrace good resist evil affections orderly placed to love fear desire delight it and to hate and what is sutable to holinesse and the whole outward man for speech actions behaviour yea habit and dresse is composed as becometh holinesse 7. Of a formerly vile sinner grace makes a mighty change when it works effectually none so bad so far gone but it can br ng home Ezek. 16.6 Esay 55.13 it findes one in his blood and leaves him clean it findes a thorn and leaves a mirtlâ— it meets with a Publican and Harlot and leaves a Saâ—nt it meets with a bloody Persecutor and hellish Blasphemeâ— and turns him into a Preacher or Martyr as Paul it findes men as bad as bad can be and leaves them in as good a state as the best 1 Cor. 6.9 10 11. 8. By the Spirit of God we may not ascribe it to the vertue of Ordinances or worth of Instruments 1 Cor. 9.11 But ye are washed but ye are justified but ye are sanctifiâ—d by the Spirit of our God Art nâ—ture education can do nothing here it is not by might or power but by the Spirit of God Zach. 4.6 9. Whereby the heart is purged c. here the parts of holinesse which are two mortification and vivification Esay 1.16 17 Cease to do evil learn to do well The first is privative The second positive Grace works right when there is first a leaving of old sin it is not putting a new piece on an old garment or clapping a new Creed to an old life or new duties to wonted courses Deut. 22.9 10 11. this were to sowe with divers seeds or wear a garment of woollen and linnen which God hates but there must be as to the privative part 1. A heart purged from the love of every sin there may be sin left in the heart no sin loved and liked the evil that I do I haâ—e sin and grace may stand together Rom. 7.15 not love of sin and grace 2. A life from the practice and dominion of sin sin remains still but raigns no more he was a servant of sin Rom. 6.17 18. and had members enough to be instruments of sin a mouth to speak it a tongue to speak for it a wit to invent for it reason to argue for it hands and feet to work and walk fot it purse to spend upon it there is none of these now Secondly and the other part is yet much better he is in heart and life carried out after every good it is not a bare breaking off of sin that makes a Christian it is one half of a Christian but there must be a turning from sinne and bringing forth fruites meet for Repentance You have both these parts 2 Cor. 7.1 Let us cleanse our selves from all filthinesse of flesh and spirit and perfect holinesse c. To come to the Reasons of the point which are foure Reas 1. This is Gods great designe therefore should be ours It is the greatest design God hath upon his people in all he doth to and for them All the immediate acts of God and all his mediate tend to this 1. All Gods immediate acts Pitch where you will carry it to the first of Gods acts towards man in Election God hath chosen us before the foundation of the world Ephes 1.4 2 Thes 2.13 that we should be holy So that I may not say If I am Elected I shall be saved though I live in sinne but if Elected I must be Sanctified and dye to sinne 2. Take all the acts of the three persons apart 1 Pet. 1.14 15. 1 Thes 4.7 First The Father if he adopt if he regenerate if he call it is that we should be holy Secondly It is the end designed by all that Christ did his Incarnation Hebr. 2.11 Hebr. 13 12 Eph. 4.26 27. Life Death Doctrine Example Humiliation Exaltation Prayers Promises Threats Miracles Mercies yea of his Intercession in heaven that we might be sanctified Thirdly It is the end of all that the Holy Ghost doth All the works of the Holy Ghost may be referred to three heads 1. His gifts 2. Graces 3. Comforts and all these tend to holinesse 1. All the gifts of the Holy Ghost if a gift of prayer of conviction terror c. it is to sanctifie thee if of knowledge utterance c. it is to make others holy 2. A l his graces What is Knowledge Faith Repentance Love Hope Zeal Patience given for but to make thee holy yea they are the several parts of thy holinesse it self which is made up of nothing but the graces of the holy Spirit 3. All the comforts of the Spirit are given to strengthen our hands in holinesse What is the peace of God love of God pardon of sin assurance of salvation joy in the Holy Ghost Spirit of Adoption given for but to make us more watchful humble lively in holinesse The Privy Seals of Justification must be attested in Letters Patents under the broad Seal of Sanctification or it may be well suspected Jeremy had two Evidences of his purchase Jerem. 32.10 one sealed the other open so must we 2. The mediate acts of God whatsoever they be in Providences or Ordinances First All ways of Gods Providence to his people tend to their sanctifying 1. If God afflict he saith to sicknesse Go and pull me down that proud sinner that he may be sanctified Go saith the Lord to the winds and storms of the Sea blow and beat the Ship to awaken me that sleepy Jonah Jonah 1.17 2.10 swallow him up saith he to the Whale the Lord spake to
some of us sad days already but there are too sadder to be expected they are called the day of the Lord and not days because as death leaves us judgment finds us Death being the morning and Judgement the evening and eternity the night of the same day They are both dayes of dissolution the one is of the body a sad dissolution when the soul shall pass away with a sad noise of many a doleful groan and this elementary body shall melt with fervent heat of burning diseases c. The other is of the Universe when the whole world shall be in a conflagration and hell shall come up to heaven as once hell came out of heaven to consume Sodome when the body of the Universe shall groan with the groanings of a deadly wounded dying man as was said of Egypt Ezekiel 30.24 Cum mare cum Tellus Correptaque Regia Caeli Ardeat mundi moles operosa laboret When the starres of heaven shall fall and the powers of heaven be shaken the Sun turned into darkness Moon into blood and all the kindreds of the earth mourn and the hypocrites cry out Who among us shall abide with devouring fire and dwell with eternal burnings Isa 33.14 Then shall the godly soul lift up his head at death and destruction he shall laugh he shall walk loose in the midst of the flames as did the three Children without so much as the smell or least dread of the fire and they may touch these live coals as the Angel did Isaiah 6.6 without any dismay Oh holiness holiness what a munition of Rocks wilt thou give thy followers in that day of the Lord oh let me press you to get a holiness that is Scripture-proof and you your selves and your state and comforts will be death-proof hell-proof judgement-proof you need not fear any fear of man any day of the Lord any furnace-fire elementary fire conflagration-fire hell-fire when the Kings and the Captains and the Mighty shall cry out to the Rocks to fall on them and the worshippers of the Beast and the rich Merchants of Rome shall cry out for the smoak of the burning then shall the Sons of Sion sing out their redoubled Hallelujahs at the coming of the Bridegroom and the day of the Lord their day of Marriage and Coronation Use 1. Lament the loss of holiness We may complain Holinesse is lost and faln in the streets Some complain of losse of Trade in these sad times Trade is dead there is no Trade we may say this Trade is lost or dead there is little holinesse stirring Many complain of the losse of peace pâ—ace is gone but we have cauâ—e to say Holiness was gone first In midst of many Professions many contentions many op nions changings turns returns little holiness to be seen In midst of great parts high expressions much light powerful Ordinances many years attempted Reformation a little holiness goes a great way Our shadows are long our contentions sharp our holiness low our Corn runs out into straw and stalk not ear and kernel Our nourishment turns to Rickets the head swelled and extended the child feeble and infirm we have left our company and our work and are scattered all the Land over to pick up strawes and gather stubble Some observe that our buildings now adayes are not so solid and substantial as of old our spiritual buildings are not I am sure And as some say our English cloth is not of so good a name and esteem as heretofore abroad not so pure and well wrought our name and Crown for holiness is lost it not being so pure and well wrought Use 2 Use 2. It informs how little some have to evidence their Christianity and their Title to heaven that can speak of no Holinesse make no proof of any real change or work of the Spitit of dying to sin living to God what are all these hopes but lying hopes Without holinesse no man shall see the Lord. Visible Saintship may justly gain admittance into Church-fellowship But it is real holiness that makes meet to partake of the inheritance of the Saints in light Seeming holiness in profession sets thee in the outward Court but into the inner Temple and the Holy of Holies only true holiness qualifies to an admission It is noted though the outward Court was laid with stone yet the Inner Temple 1 King 6 30. and the Holy of Holies had the very floore of gold True Holinesse makes a Member of the Church Militant and Tryumphant Use 3 3. Use Reproof or terrour to such as hate deride or scoff at holinesse Many if reproved will say I cry you mercy you must be so holy I am none of your Saints nor of the holy Brethren c. Oh unclean swine or unclean spirit shall I say knowest thou not whose language is that in thy mouth What have I to do with thee thou holy one of God Thy speech bewrayeth thee as one saith to be a Hellilean no Galilean no Disciple dost thou call thy self a Christian and deny the Saint then blot out Saint in Pauls Epistles and teach him to call Christians by some other name of Drunkards Swearers and Scoffers at holinesse Blot out Saints out of thy Creed Dost thou say thou art none of the holy Brethren then tear thy name out of Gods Book and the Church Register The Apostle calls all the Christians to whom he writes Holy Brethren partakers of the heavenly calling Heb. 3.1 Dost thou glory that thou art none of the holy ones then glory in this threat of the Text that thou shalt never see God glory in this that thou hast no part nor lot in this matter no part in Election Redemption in the gifts graces comforts of the Spirit in the promises and priviledges of the Gospel go and glory that God is not thy Father Christ thy Saviour that thou shalt never be troubled with the Communion of the Saints in Heaven and the spirits of just men made perfect Use 4 Use 4. A worse Reproof and Use of terrour follows to such who instead of following holiness and perfecting holiness in the fear of God are faln from it declined and turned aside after vain opinions and employ speculations Caepisti melius quam desinis ultima primis oedunt dissimilis hic puer ille Senex Ovid. A young Saint and an old Apostate leads to a sad end Look to it you young Professors that had the Dew of Grace and seeming holiness in youth and are now dryed up by the roots Look to it you old Professors that you hold out watch and keep your Garments white and seek to bring forth more fruit in your age The Tree that bears evil fruit is cut down That which leaves only cursed but that which is twice dead worst of all this is the desperate case and of all sins this is only the unpardonable sin Heb. 6.4 5 and 10. All the unrighteousnesse of the greatest sinner repenting and leaving his
sin is forgotten and forgiven but the righteousnesse of the greatest Saints repenting and leaving his righteousness is forgotten but never forgiven Ezekiel 18.24 Use 5 Use 5. The last Use is an Exhortation and the whole Text is an Exhortation to follow holiness to pursue press after it and proceed in it with growth and perseverance He that is holy let him be holy still For motives and Arguments Rev. 22. let that of the Text never be forgotten without holinesse no man shâ—ll see the Lord. When God comes to judge the world it will not be asked of what Church or Congregation thou wast how great a Professor but how holy thou hast been The way of holiness is the Kings high way to Heaven Read that notable place Isa 35.8 And a way there shall be a high way and it shall be called the way of holinesse the unclean shall not passe ever it the way-faring men though fools shall not erre therein There is much ado now about the way many say Which is the way some say this some that would you not mistake enquire for the old way the way of holiness and follow it and thou shalt not perish Some would go a new way some a shorter some an easier way The simplest Saint in the worlds sense a fool shall not erre therein The least dram of holiness is above a Talent of parts a drop of grace above a Sea of knowledge In knowledge we are said to be as Angels of God in holiness like God himself 2 Sam. 14.20 1 Pet. 1.15 so much as God is above an Angel so much is holiness above knowledge Look if thou canst make out the first change then thou needest not fear any other change if thou art partaker of the first Resurrection thou art secure against the Second Death thou hast crossed the Line another Stile and thou art at home I shall only name two properties of holinesse three Companions and four Opposites to holinesse and so conclude 1. It must be Conversation-holinesse 1 Pet. 1.15 2 Pet. 3.11 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Conversatio come of a Verb that signifies to Turn q. d. which way soever you shall turn your self you shall find them holy at every turn holy in the Church and follow them home observe them alone or in company merry angry in Shops Closets Counsels Commerse they are holy still he is not Publicanus but Privatanus as one saith and true Holinesse is like that Famous Queen Elizabeth Semper eadem 2. Which is yet more it must be God-like-holinesse 1 Pet. 1.15 Be ye holy as G d is holy God is infinitely and essentially holy so we cannot be but God is imitable in his holiness As he is 1. Universalâ—y holy holy in all his wayes works commands precepts threats promises his love anger hatred all his Attributes all his Actions holy 2. He is Communicatively holy communicating holinesse to all his Angels and men 3. App obativ ly holy this he likes commends promotes in all discountenancing all unholinesse in persons actions things 4. Remuneratively holy rewarding and exalting holinesse punishing want of it so be you Universally holy in all your actions speeches writings Letters Counsels Designes in all Companies let your anger love zeal pity c. be all for holinesse seek to communicate and spread holinesse in your familâ—es charge Societies let this be that which attracts the hearts draws your eyes to any person c. And to your power suppresse curb all unholinesse and promote exalt commend holinesse 2. There are three Companions of holinesse 1. In the Text Peace and holinesse he is most for holinesse who is most for peace in a right way seek the peace of the Land Isa 8.12 13. make no Conspiracies say no confederacy bâ—t sanctifie God in your hearts seek the peace of the Church by preserving the unity of the Spirit in the bond of peace take heed of Schismes Rents Divisions Separations Pray that the Church may have rest Act. 9.31 that walking in the feare of the Lord and comforts of the holy Ghost Believers may be multiplied and edified 2. Holinesse and righteousnesse are oft matched together Luk. 1 75. 1 Thes 3.10 Prov. 11.1 Righteousnesse in Pactions Words Promises Oaths Bonds Righteousnesse in dealings Weights Measures a just Ballance Ephah Righteousnesse may possibly be without holinesse but holinesse without righteousnesse never 3. Holinesse and unblameablenesse 1 Thes 3.10 Ye are Witnesses and God also how holily justly and unblameably we have had our Conversation in the world 1 Thes 3.13 The Christian must be tryed by God and the world Unblameableness in speech behaviour dealings yea in habit gestures that wâ— may be without all offence towards God and towards man The Kings Daughters Garment must be of divers colours holily justly unblameably 3. The foure Opposites and enemies to holiness which we must avoid are 1. Filthinesse of the flesh sensual and bruitish lusts 2 Cor. 7.1 Fornication uncleanness drunkenness which defile the body do utterly destroy holiness and cannot consist with it therefore oft opposed 1 Thess 4.3 This is the Will of Gâ—d even your sanctification that ye abstain from fornication c. God hath not called us to ancleannesse but holinesse ver 7. 2. Filthinesse of spirit 2 Cor. 7.1 which is as destructive to holiness as bruitish lusts Idolatry false Religions wantonness in Opinion errour corrupt Doctrine are as dangerous as Fornication By these we go a whoring from God and Truth The minde is to be kept chast and pure as well as the body errour is not so harmless a thing as many dream 3. Over-reaching men by craft fraud power policy and making use of such meanes Arguments devices stratagems as corrupt reason and carnal Counsel not Gods providence or approbation doth furnish us withal and put us upon 1 Thess 4.6 7. That no man go beyond or over-reach his Brother in any matter for God hath not call'd us to uncleannesse but holinesse and God is an avenger of all such The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no man over-top over-reach go beyond his Brother not in holâ—ness would we did seek herein to go beyond each other but in craft and policy to undermine or over-reach them as Simeon and Levi over-reached the over credulous Shechemites pretending conscience and harbouring bloody intentions in their hearts God is an Avenger of such There is a direful threat added of Divine Vengeance this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but once more used in the New Testament Rom. 13.4 then applyed to the Magistrate he is a revenger of wrath to him that doth evil he must see execution done So in this case God is the revenger himself and he will be this mans Executioner 4. The fourth opposite to holiness is an ill kind of holiness a supercilious censorious disdainful and distance-keeping holiness which like the Pharisee Luke 18. exalts it self and Canonizeth himself and his own party
Jacob he made him his heir so Gods blessing makes us a title to this inheritance 1. Then ye that are blessed of my Father from the foundation of the World in his Electing love and they whom he hath so blessed they shall be blessed the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word signifies well-spoken to now Gods Eternal thoughts are * Verba mentis his words and they that were in his thoughts from Eternity their names were written in the book of l fe God had Eternal purposes of grace to them * John 17.6 thine they were and thou gavest thâ—m me they were blessed in the thoughts of his heart before all generations this is an Elective Kingdome yet we are saved not according to the merit of * 2 Tim. 1.9 our works done oâ— fore-seen but accord ng to his own purpose and grace which was given in Christ Jesus beforâ— the World began And in vain â—id Christ Covenant with his Father or make a Testament for us unlesse the heâ—rs purchased were fore-known * Haeres caput Testamenti heirs being the ground-work of a Testament 2. Well spoken to in the Word of God by the powerful vocation of his Spirit * Rom. 1.7 they are called to be holy and he * Ephes 1.3 blesseth them with all spiritual blessings in heavenly places by Christ Jesus There are none come but they that are * Rev. 19.9 invited to the Supper of the Lamb they that God hath * Gen. 9.27 Cant. 1.4 perswaded to dwell in the Tents of Shem whom * Hosea 11.4 he hath drawn with the cords of his love and made them a * Psal 110.3 people of a free-will offering in the day of his power whom the * Luke 1.78 day-spring from on high hath visited and the womb of the morning of the day of grace hath brought them forth those that God * Hos 2.14 hath allured and brought into the Wildernesse that he might speak to their hearts None shall be followers of the Lamb but those that are * Rev. 17.14 called faithful and chosen 3. Well-spoken of in the Word and Promises of the Gospel those that are * Mat. 5.3 c. meek poor in spâ—rit pure in heart merciful persecuted for righteousness sake and merciful for all these shall obtain mercy as it follows in the Verses after the Text Come ye blessed c. For * Mat. 25.35 I was an hungry and ye gave me to eat I was thirsty and ye gave me drink a stranger and you took me in naked and you cloathed me sick and you visited me in prison and you came to me And he said Verily inasmuch as you have done it to one oâ— these my brethren these littte ones you have done it unto me for * Rom. 2.13 not the hearers but the doers of the Word are blessed the * Hebr. 6.17 17. heirs of these promises are the only heirs of glory 4. Blessed in the final pardon absolution and justification which shall be pronounced at the last day Ye shall inherit whom the righteous Judge of all the world shall acquit and discharge from your sins to whom God shall say * Matth. 9.2 son be of good chear thy sins are forgiven thee nay Euge well done * Mat. 25.1 good and faithful servant enter into thy Masters joy thou hast been faithful over a few things I will make thee Ruler over many Oh how good a word will this be to a soul as soon as it is got up out of the Wildernesse of this World yet * Psal 128.4 thus shalt thou be blessed that fearest God He will give thee then to be sure * Rev. 3.12 a new name and a white stone and write upon thee as a Pillar or a Trophy erected after victory his own Name and when God shall thus blesse thee and speak to thee thou wilt need never a word more to make thee happy but the generations that come up after thee shall when they rise up to heaven call thee blessed And so I come to the third particular the formal introduction of these blessed heirs into their inheritance Come ye blessed c. 1. This is the speech of one that gives us an everlasting avocation from the troubles and vanities of this present world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox avoâ—antis Christ will speak to them in this manner only in more emphatical significancies Come poor souls where have you been all this while poor sheep where have you been wandring upon the barren Mountains of the earth climbing the cliffs of preferment and worldly honours as if you had been of the number of the Goats and had no title to the blessings on my right hand In what a pickle have you been in in a nasty World which * John 5.19 lies altogether in filthinesse in a muddy body of sin pepsed with a number of tentations you have lain a long time * Psal 68.13 among the pots griming your selves and defiling your garments amongst the Aegyptians on my left hand I but now you shall have the wings of a Dove which are all covered with silver and her feathers with yellow gold I will never more * Psal 74.19 give the soul of my Turtle Dove into the hands of her enemies you shall never more be cooped up in a Cage with such a company of unclean Birds no * Cant. 5.2 Come my Love and Dove and flie away Vox admittentis 2. 'T is the speech of one that admits us into this inheritance Christ is pleased to condescend so low as to stile himself * John 10.7 the door nay the Keeper of the door he opened a door of hope by his death a door of faith by his preaching the Gospel a door of life by his resurrection and heaven-gates also by this admission and when he hath admitted his heirs of glory and taken them out of this deluge of sin and sorrow into that Ark of salvation he will * Gen. 7.16 shut them in as God did Noah and though they have an * 2 Pet. 1.11 abundant entrance ministred to them into the everlasting Kingdom of our Lord and Saviour Jesus Christ yet when entred the door is shut and no egress or back-door of Apostacy can be found in that state Adam was created out of Paradise to shew that his admission even in his innocency was of grace much more is it of grace upon a recovery from his fall Christ while in the Kingdome of his patience doth call his to many a penitent groan to mournful prayers and many tribulations which make a very bed of dust to be a soft couch of repose and he calls them thither * Isa 26.20 Come my people enter thou into thy Chambers shut thy doors about thee hide thy self for a little moment till the indignation be over-past Come child go to bed in the grave oh but
Christ said the poor Martyr but I can dye for Christ Love will say to the truth as she said to her Mother in Law Whether thou goest I will go and where thou lodgest I will lodge thy people shall be my people and thy God my God where thou diest I will die and there will I be buried the Lord do so to me Ruth 1.16 17. and more also if ought but death part me and thee Gen. 34.3 Love is the glue that makes the heart cleave to the Object as it is said of Shechem His soule clave unto Dinah the daughter of Jacob. Minuit Felix octa Love is the twist of soules Crederes unam animam in duobus esse divisam it is but one soul that informs Lovers Christians if you would hold fast the truth LOVE IT Love hates putting away 2 Thes 2.11 12 when ever your love begins to decay you are in danger of Apostacy For this cause God shall send them strong delusions to believe lies for what cause why because they received not the love of the truth Christians look to your standing there is much of this judicial blast abroad the generality of Professors have contented themselves wâ—th and rejoyced in the Light of the Truth and in the Notion of the Truth and in the expressions of the Truth but they have lost their love to the truth Parts without grace hath been the precipice of this evil and adulterous generation the foolish Virgins of this age have got Oyle only in their Lamps but none in their Vessels and so perish 2 Pet. 3.17 You therefore Beloved seeing ye know these things before beware lest you also being led away with the error of the wicked fall from your own steadfastness Let it be your care to receive the truth in the power of the truth in the impressions of the truth upon your hearts in the love of the truth Love the truth even when the truth seems not to love you when it makes against your Carnal interests when it calls for your right eye and your right hand The right eye of your sinfull pleasure the right hand of your dishonest gain when the truth comes to take away all your false Principles and to take away all your false evidences not to leave you worth a Duty or a Church-priviledge not to leave you so much as a Creed or a Pater-noster or a good meaning but casts you out of all which self and flesh hath counted your gain in point of salvation Ezech. 16.5 Phil. 3.7 to the loathing and abhorring of your persons c. Yet even then I say Receive the truth in the love of it God intends you more good in it then you are aware of and therefore say with young Samuel Ure seâ—a corripe ut aeâ—ernum parcas Bern. Speak Lord for thy servant heareth and with Bernard do Lord wound me scorch me slay me spare me not now that thou mayest spare me for ever Thirdly There is yet another means Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is in the verse next to my Text relating to the same duty though under a various expression That good thing which was committed to thee KEEP The good or excellent trust and depositum was either the Ministerial Office with the gifts and graces which Timothy received by Ordination for the edifying of the Church or else The form of sound words here committed to him in my Text whichsoever this duty is incuâ—cated upon Timothy again and again that he must keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserve it as under Lock and Key and saith Beza He keeps his depositum that improveth it so that the depositor findes no cause why he should take it away But how shall Timothy or any other Evangelical Minister or Christian be able so to keep it it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Occupatio est by the Holy Ghost The duty indeed is very difficult but by calling in the help of the Spirit of God Believers shall be enabled to do it and he is not far from every one of them Rom. 8.26 Col. 1.29 for so it follows by the Holy Ghost WHICH DWELLETH IN VS He is IN them as a Principle of life and power by his vertue and influence helping their infirmities and working in them mightily Great is the opposition that Believers meet withall and Satan and this present evill world hath been too hard for many not Professors only but Ministers also men that seemed to be stars of the first magnitude they have proved to be but falling-stars meer Comets that for a time make a great blaze but quickly extinguish They went on from us because they were not of us 1 Joh. 2.19 But real Saints true Believers shall hold out why because greater is he that is in them then he that is in the world 1 Joh. 4.4 keep by the HOLY GHOST THAT DWELLETH IN VS Christians walk in the Spirit and pray for the Spirit cry mightily to God for the continual presence and operation of the Holy Ghost and for your encouragement Luke 11.13 take along with you that blessed promise of our Saviour If ye then being evil know how to give good gifts unto your children how much more shall your heavenly Father give the holy Spirit to them that ask him Now to the King eternal immortal invisible 1 Tim. 1.7 the only wise God be honor and glory for ever and ever Amen FINIS Books Printed for Ralph Smith at the Bible in Corn-Hill THE works of that learned and laborious Divine John Weemse in four Volumes 4. Mr. Byfield on the Collossions fol. Mr. Thomas Edwards Gangraena four Volumes in 4. Ainsworths works fol. And his communion of Saints 12. Dr. Staughtons heavenly conversation 12. Bp. Downam on the Covenant of grace 12. Robins Essayes 12. Mr. Dicksons Exposition on Matthew Mr. Brinsley a learned Treatise of Christs Mediatorship and the souls implantion 8. Mr. Brinsley Brazen Serpent and Christs Membership Mr. Dicksons Exposition on the whole book of the Psalms one Volume 8. second edition Mr. Watsons works viz. 1. The Art of Divine Contentment the fourth edition 2. The Christians Charter shewing the priviledges of believers in this life and the life to come the fifth edition Mr. Ashes Sermon at Mr. Whitakers funeral Dr. Spurstow on the Promise second edition Retorford on the Covenant of grace Mr. Cottons Exposition on the book of Ecclesiastes and Canticles second edition A learned Treatise proving the Deity of the Holy Ghost by Mr. Estwick Mr. Gurnals Christian Armor third Edition Mr. Hutcheson on the Gospel according to St. John in fol. On the twelve small Prophets second edition Mr. Gurnals Christians Armour the second part Dr. Guile on the Canticles AN ALPHABETICAL TABLE Relating to the chief Heads handled in this TREATISE A. ADAM able of Creation to keep the Law p. 108 109. The one man by whom sin entred into the world p. 136.
steps 312 313 314. F Faith commended p. 455 456. Faith distinguished into its kinds 456 457. Faith defined 449. By its genus and subject 460. causes 461 462 463 464 465 466 467. Effects 468 469 470 471 472 473 474. properties 475 476 477 478. and opposites 479. 480 481. Faith if saving receiveth whole Christ on judgement and choice 475. Faith groweth and persevereth and purifieth 477 478 479. Faith and salvation how connexed 473 474. Faith strengthned by the Covenant of Redemption 228. Faith how it justifieth 421. Faith greatly opposed 480. Faith goeth before Repentance in order of nature as its cause 490. Faith in its essential acts without its reflexions is the cause of Repentance 491. Faith of Scriptures authorities to be strengthened 103 104. False Repentance seven kinds viz. Popish 515. Pagan 516. Profane ibid. Legal 517. Slaves ibid. Sullen p. 518. Quakers Repentance ibid. 519. Fall of man was from his own mutable self-determining will 111. Federal transaction did pass between God the Father and Son and that from all eternity 219 226. Fear of God the duty of such who believe God is 58 59. Fear accompanieth true Repentance 542. Filiation to God is by Adoption and Regeneration 447. Filial priviledges Believers comforts 451 452 453. Flesh an enemy to Faith 480. Flesh crucified by union with Christ 391 392. Forme of sound words to be held fast 670. By Magistrates how 674 675 676 677. By Ministers how 678 679. By the People how 680 681. Freedome of God Father and Son in transacting the Covenant for mans Redemption 224. Free-grace the ground of Adoption and Regeneration 477. Fruitfulnesse a note of union with Christ 392 393. G God is p. 30 31. Gods being is evident in nature 31. 48. and Scripture 48 49. Gods being consistent with the adversity of the just and prosperity of the wicked and evidenced by them 45 50 51. God is the only efficient of Faith 461 462. God could not be the original of sin 111. Gods glory the ground of Adoption and Regeneration 447. God as Judge justifieth how and when 122. God the object of beatifical vision 654 655. Gospel a good cause 3. Gospel-means to work Faith 465. and call loudly to Repentance 525. Gospel how it justifieth 421. Gospel-Covenant better than the Legal 245 246 247 248. Gosepl-Manner of propounding Repentance is by way of duty and priviledge 426 Gospel-Arguments perswading Repentance most pregnant and moving 527 528. Gospel-Helps to Repentance most powerful and operative p. 533. Grace of God magnified by mans fall 213 214. First cause impulsive of justification 420. Graces are the fruits of the Spirit 390. Grudge not the prosperity of the wicked 645. H Of Hell 621. the wicked turned into it 623. its name explained ibid. nature described 624. its pain ibid. The Properties of its punishment Extremity 628 629. Eternity 628 629. Hell discerned by the Heathen 635. Hell proved by Equity 636 637 638 639 640 641. Merit 636 637 638 639 640 641. No Bar or hinderance 636 637 638 639 640 641. Heresie an hindrance to Faith 480. Heresies and Errors disbanded when we come to heaven 649. Hearing must be fixt and constant 22. So it will help Repentance p. 545. Heart the subject of Faith 459. and seat of Holinesse 558. Heaven 647. it is a Kidgdome how 649. Hindrances to the understanding Scripture what they are and how removed 100 101. Holding fast what it meaneth 5. Holinesse 554. a state trade habit and disposition 555. Holinesse defined 556. Holinesse the designe of God in all his acts 559 560. Holinesse constitutes a Christian or Saint 561 562. Holinesse spreads over the whole man 558. Holinesse changeth a man 557. Holinesse necessary unto communion with God 563. Holinesse its properties 567. Companions peace righteousnesse unblameablenesse 268. its opposites filthinesse of flesh of spirit over-reaching and hypocrisie 569 570. Holinesse of the Publisher proveth the Scripture to be the Word of God 94. And so doth the holy matter pressed in it 91 92. and its holy Arguments 93. Humility the effect of sensible impotency p. 214. Humiliation of Christ 278. three steps of it 280 281. the manner of it 287. Humanity of Christ a miracle of humiliation 280. Humility must go before honour 333. I Ignorance inconsistent to Faith 479. dangerous 483. Impotency of man since the fall very great 202 203. Impossible to recover of himself 204. Impotent in respect of the Law 205. Of the Gospel 206. 207. Impotency determined in Scripture ibid. Impotency no bar to the demand of duty direction of means or infliction of punishment 210 211 212 213. Impotency is to be seen and known 214. Infants distempers and death an effect and evidence of original sin 143. So is their aptitude to evil and backwardness to good 144. Inheritance of Saints hath no corruption succession or division p. 441. Inheritance why heaven so called 661. Inherited by Adoption 662 663. Donation 662 663. Redemption 662 663. Inspiration what it imports 87. Inventions and many inventions what they signifie 106. Indignation accompanieth Repentance 442. Judgements of God prevented 521 522. and removed by Repentance 523 524. Last Judgement provokes holiness 563. and perswades to Repentance 531 532 533 Judge whom 608. Manner of his coming 610. Last Judgement its day 605. It is particular and general 606. why it must be and when 607. its method and order 609. Justice of God satisfied by the death of Christ 301. Justification its nature opened 402 c. Differeth from Sanctification ib. Justified implies guilt plea and acquittance p. 403. Justified persons are acquitted on their plea. 419. Justification its causes Gods free grace 421 422. Christs satisfaction 421 422. The Gospel 421 422. Faith 421 422. God Law-giver 421 422. God Judge 421 422. Works 421 422. Spirit 421 422. Justification by what plea procured 406. Justification not from Eternity 423. Justification procured by Christs death 341. is evident by the Possibility 342 343 344. Necessity 342 343 344. Nature 342 343 344. Cause 342 343 344. Vicegerency 342 343 344. Peculiarity to this end 342 343 344. Justification doth manifest the wisdome holinesse and mercy of God 428. Justification the priviledge of the Gospel-Covenant 140. Justification the ground of comfort p. 429. to be sought by sinners 430. prized by Saints 432. K Kingly Office of Christ what it is and how executed 255 256. Kingly Office the Saints priviledge by Adoption 441. L Law Regulans 110. Law Regulata 110. Law of God the rule of rectitude ib. Law given Adam in Creation was partly natural partly positive 108. Law requireth duty exacts penalty terrifieth and stupifieth 204 205. Law general and special obeyed by Jesus Christ 223 224. Law fulfilled in Christ his death 301. Law given in Paradise was not executed or abrogated but released and dispensed with p. 413 414 415. Light burning and shining 1. Likenesse of sinful flesh what it means and how Christ was found in it 281 282. Likenesse to God