me in whose presence is fulnesse of joy * Psal 16.11.3 Thirdly After this sentence follows the Execution Mat. 13.30 Binde the tares in bundles to burn them Christ will say Bundle up these sinner here a bundle of hypocrites there a bundle of Apostates there a bundle of prophane bundle them up and throw them in the fire And now no cryes or entreaties will prevail with the Judge the sinner and the fire must keep one another company he who would not weep for his sins must burne for them and it is everlasting fire The three children were thrown into the fire but they did not stay in long The King came near to the mouth of the burning fiery surnace and said Come forth Dan. 3.26 but the fire of the damned is everlasting this word ever breaks the heart length of time cannot terminate it a Sea of-tears cannot quench it The wrath of God is the fire and the breath of God is the Bellows to blow it up to all eternity O how dreadfully tormenting will this fire be to endure it will be intolerable to avoid it will be impossible Use 1 Use 1. Let me perswade all Christians to believe this Truth that there shall be a day of judgement Eccles 11.9 Rejoyce O young man in thy youth and let thy heart chear thee in the dayes of thy youth and walk in the wayes of thy heart but know thou that for all these things God will bring thee into judgement This is a great Article of our faith that Christ shall come to judge the quick and the dead yet how many live as if this Article were blotted out of their Creed we have too many Epicures and Atheists who drown themselves in sensual delights and live as if they did not believe either God or day of judgement the Luâ—ianists and Platonises deny the immortality of the soul the Photinians hold there is no Hell I have read of the Duke of Silecia he was so infatuated that he did not believe either God or Devil * Usque adco insâ—nus ut neque inseros neque superos esse dicat I wish there be not too many of this Dukes opinion Durst men swear be unchast live in malice if they did believe a day of judgement Oh mingle this Text with faith the Lord hath appointed a day in which he will judge the world There must be such a day not only Scripture but reason confirms it There is no Kingdom or Nation in the world but have their Sessions and Courts of Judicature and God who sets up all other Courts shall not he be allowed his that there shall be a day of judgement is engraffed by nature in the consciences of men Peter Martyr tells us that some of the Heathen Poets have written that there are certain Judges appointed Minos Radamanthus and others to examine and punish offenders after this life Use 2 Vse 2. See here the sad and deplorable estate of wicked men this Text is as the hand-writing on the wall which may make their knees to smite one against another Dan. 5.6 The wicked shall come to judgement but they shall not stand in judgement Psa 1.5 in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall not rise up When God shall be deck'd with glory and Majesty his face as the appearance of lightening his eyes as Lamps of fire and a sword of justice in his hand and shall call the sinner by name and say Stand forth answer to the charge that is brought against thee what canst thou say for thy pride oaths drunkennesse c. these sins thou hast been told of by my Ministers whom I sent rising up early and going to bed late * Jer. 7.25 but thou didst persist in thy wickedness with a neck of iron * Isa 48.4 a brow of brass * Ezek. 36.26 an heart of stone all the tools I wrought with were broken and worn out upon thy rocky spirit what canst thou say for thy self that the sentence should not passe O how amazed and confounded will the sinner be he will be found speechless he will not be able to look his Judge in the face * Job 31.14 Job 31.14 What then shall I do when God râ—seth up and when he visiteth what shall I answer him O wretch thou that canst now out-face thy Minister and thy godly Parents when they tell thee of sin thou shalt not be able to out-face thy Judge when God riseth up the sinners countenance will be faln * Gen. 4 6. and when he visiteth what shall I answer him Not many years since the Bishops did use to visit in their Diocesse and call several persons before them as criminal all the world is Gods Diocesse and shortly he is coming his visitation and will call men to account Now when God shall visit how shall the impure soul be able to answer him 1 Pet. 4.18 Where shall the ungodly and the sinner appeare Thou that dyest in thy sin art sure to be cast at the Barre John 3.18 He that believeth not is condemned already that is he is as sure to be condemned as if he were condemned already and if once the sentence of damnation be passed miserable man what wilt thou do whither wilt thou go * A dextris erunt peccata accusantia à sinistris infinita daemonia subtus horrendum chaos inferni desupor judex iratus soris mundus ardens intus conscientiaurens heu miser peccator quo fugies Ansel wilt thou seek help from God he is a consuming fire wilt thou seek help from the world it will be all on fire about thee from the Saints those thou didst deride upon earth from the good Angels they defie thee as Gods enemy from the bad Angels they are thine Executioners from thy conscience there is the worme that gnaws from mercy the Lease is run out O the horror and hellish despaire which will seize upon sinners at that day oh the sad convulsions their heads shall hang down their cheeks blush their lips quiver their hands shake their conscience roar their heart tremble What stupifying Physick hath the Devil given to men that they are insensible of the danger they are in the cares of the world have so filled their head and the profits of it hath so bewitched their heart that they minde neither death nor judgement Vse 3 Vse 3. Exhortation 1. Branch Possesse your selves with the thoughts of the day of judgement think of the solemnity and impartiality of this Court. Feathers swim upon the water Exhortat 1. Branch gold sinks into it light feathery spirits floate in vanity but serious Christians sink deep in the thoughts of judgement many people are like quick-silver they cannot be made to fix If the Ship be not well ballasted it will soon overturn the reason why so many are overturned with the vanities of the world is because they are not well ballasted with the thoughts of the day of judgement Were a man
in the next verse That good thing which was committed to thee and so expounded chap. 2.2 The things which thou hast heard of me amongst many witnesses the same commit thou to faithful men who shall be able to teach others also Hold fast Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word hath a double signification scil to have and to hold and both of these the Apostle commends to Timothy namely 1. To have such a form or collection of Gospel-doctrines as a Type or Exemplar to which he should conforme in his Ministry 2. To hold it i. e. to hold it fast Not to swerve from it in the course of his Ministry but pertinaciously to adhere to it not to suffer it to be corrupted by men of erroneous principles nor to part with it upon any termes in the world but to stand by it and own it against all opposition and persecution whatsoever This I conceive to be the sense of the words which thus opened may afford us some such Doctrinal Observations as these Doct. 1 1. Doct. Evangelical words are sound words Or All Gospel-truth is of an healing nature Doct. 2 2. Doct. It is of great use and advantage boâ—h for Ministers and private Christians to have the main fundamental truths of the Gospel collected and digested into certain Modules or Platforms Or Methodical systems of fundamental Articles of Religion are very profitable both for Ministers and people Doct. 3 3. Doct. Such Forms and Modules are very carefully and faithfully to be kept Doct. 4 4. Doct. Faith and Love are as it were the two hands whereby we may hold fast Gospel-truth Other doctrines besides these might be raised from the words but these are the main and lie visibly in the face of the Text And I intend to speak only to the second and third doctrine the one now at our entrance upon this Morning Exercise the other at the Close if God permit The first and last of these doctrines may be of use in the handling of these two In which doth lie the main designe as of the Apostle here so of the work which falls to my share in this monthly service I begin with the first of them scil Doct. 1 Doct. 1. Methodical systems of the main and special points of the Christian Religion are very useful and profitable both for Ministers and people In the managing of the doctrinal part of this Observation I shall only give you two demonstrations 1. Scripture-pattern 2. The usefulnesse of such Modules 1. Scripture-pattern The Word of God is full of such Maps and Modules of divine truths necessary to salvation The whole Scripture is a large Module of saving truth Joh. 18.37 The whole Gospel in general is nothing but the great Platform or Standard of saving doctrine It was the great end and errand of Christ his coming into the world to reveal unto us the truth of God so himself testifieth John 18.37 To this end was I born and for this cause I came into the world that I should bear witnesse unto the truth It took up one whole entire office whereunto he was anointed of his Father his Prophetical Office so he was named many hundred years before his Incarnation by Moses A Prophet shall the Lord your God raise up unto you like unto me him shall you hear The office of a Prophet was not only to foretell things to come As Exod. 7.1 Aaron is call'd but to reveal the mind of God according to the import of the Hebrew word Nabi which signifieth an Interpreter Thus Jesus Christ came to be an Interpreter of his Fathers mind unto the world No man hath seen God at any time the onely begotten Sonne which is in the bosome of the Father Joh. 1.18 he hath declared him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath expounded him The whole Gospel which Christ preached was nothing else as it were but a publick testimony of the secret transactions between the Father and the Sonne concerning mans salvation a transcript of that truth which was in the divine understanding from all eternity John 8.38 15.15 And accordingly it is observable that the Sermons which Christ preached in the days of his flesh have more of doctirne in them than of perswasion more of the Teacher than of the Pastor as more sutable to his Ministry wherein he was to lay down a Module of Gospel-truth and to leave it to the world to be received and believed unto salvation The credit of our Religion is founded upon this important truth that Christ was sent from God to reveal unto us the mind and will of his Father and to be believed in all he delivered unto us all other Apostles and Ministers of the Gospel are but Deputy Witnesses to make report of Christs affidavit to the doctrine of salvation And it is yet further remarkable that this doctrine which Jesus Christ left us in the Gospel is nothing else as it were but * Novum Testamentum in vetere velatum vetus in novo revelatum a Comment or Paraphrase of what was preached by Moses and the Prophets in the Old Testament as he came * Matth. 5.18 not to destroy the Law and the Prophets but to fulfill them so he came to expound and reconcile them with the doctrine which he himself taught thus it is recorded by the Evangelist that * Luke 24.27 beginning at Moses he expounded unto his Disciples in all the Scriptures the things concerning himself So that the result of all this in general is this that the holy Scriptures of the Old and New Testament are nothing else but a full and perfect platform or Module of divine truth given to the Church at first by Christ himself the great Prophet and transmitted by the Ministry of those who were successively the Amanuenses or Secretaries of the Holy Ghost 2 Pet. 1.21 from which no man is to recede upon pain of damnation But now more particularly we may observe that besides this great universal Map or Synopsis of divine truth there are to be found in Scripture more compendious and summary abstracts and abridgements containing certain of the main heads and points of saving doctrine methodized into lesser bodies and tables for the help of our faith and knowledge And we find them accommodated by the Penmen of the Holy Ghost to two special ends and purposes Two ends of such Modules 1. To instruct the Church and people of God in the more necessary and fundamental points and principles of Religion 2. To antidote beleevers against the infection and contagion of unsound doctrine which have crept into the Church in the several ages and successions thereof Of the first sort In the Old Testament To informe the Church in the principles of Religion though in a larger volume is the book of Deuteronomy which being interpreted is the repetition of the Law And because that being so large might seem too great a burden to the memory Behold God
language of Moses to the people Sanctifie your selves against to morrow for the Lord will come down amongst you and remember if he be not sanctified by you Ibid. he will be sanctified upon you if he be not sanctified by us in holinesse he will be sanctified upon us in judgment before all the people I will be glorified Christians be much in prayer for your Ministers that they may come unto you in the fulness of the blessing of the Gospel of peace say with the Psalmist Blessed be he that cometh to us in the Name of the LORD Psal 118. Pray for your selves Acts 16.14 that God would open your hearts as he did the heart of Lydia that you may attend unto the things which shall be spoken Pray that you may * Heb. 4.2 mix the Word with faith * 2 Thess 2.10 that you may receive the truth in the love of the truth that you may not be given up to believe lies Pray for others that shall hear with you pray as Christ prayed for his Disciples Sanctifie them through thy truth thy Word is truth John 17.17 Pray that some may be convinced some converted that others may be edified by the Sermons which shall be preach't amongst you 4. Stir up grace 4. Stir up your selves to come to these Evangelical exercises with Evangelical dispositions those especially prophesied of in relation to Gospel-times Isa 2.3 Isa 2.3 Many people shall go and say Come ye and let us go up to the Mountain of the Lord to the house of the God of Jacob and he will teach us of his ways and we will walk in his paths In this Gospel-promise you have three Gospel graces Charity Faith Obediential Resolutions Charity 1. COME LET VS GO c. there 's their CHARITY their mutual care and love to one anothers souls they call upon one another and consider one another to provoke one another to a diligent attendance on the means of grace Come ye and let us go gracious hearts would not go to Church or to heaven alone Psal 122.1 I was glad when they said unto me Let us go into the house of the Lord. Faith 2. HE WILL TEACH VS OF HIS WAYS here you have their FAITH they come to the Ordinance with good thoughts of God the same wherewith holy David doth encourage his own soul Good and upright is the Lord therefore will he teach sinners in the way Psal 25.8 though I am evil yet God is good though I am a sinner yet God is upright therefore I shall be taught of God it is good to come to the Ordinance with great expectations upon God You may easily over-expect men and indeed for this God sends you home often with disappointment you come to a Sermon and you say sometimes Oh there is a rare man to preach this day the man fails your expectation and you return censuring and complaining of the Preacher not considering the fault was in your selves God withdrew possibly wonted auxiliaries of grace to punish your carnal confidence Isa 2.22 to teach you to cease from man c. I say you may easily over-expect the creature but you cannot over-expect God Psal 81.10 Open thy mouth wide and I will fill it widen and dilate the desires and expectations of your souls and God is able to fill every chink to the vastest capacity this honours God when we greaten our expectation upon him it is a sanctifying of God in our hearts he will teach us his ways 3. WE WILL WALK IN HIS PATHS Obediential resolution there you have their obediential resolutions highly becoming the children of God if God be so gracious to teach us they resolve not to be so ungracious as to refus◠to be taught they come with a desire to know Gods will and go home with a resolution o obey it This is the method of Gospel proficiency John 7.17 If any man will do my will he shall know my doctrine Behold here 's the pattern GO YE AND DO LIKEWISE 5. 5. Rest not in the work done Take heed of perfunctory and customary use of the Ordinance Rest not satisfied in a Popish opus operatum the work done As you should prepare before you come so you should reflect when you go home and not take up with notions in the head without motions in the heart Expressions in the lips when separate from impressions upon the conscience makes empty and formal professors and gives occasion to standers by to suspect the truth of Religion A carelesse Christian that often heareth of the glorious things of the Gospel but feeleth nothing of them doth put a temptation of Atheisme upon himself and of scandal upon others and while himself is not made better by his frequenting the means others become worse while he raiseth up an evil report upon the wayes of God Surely we need much quickning that we may not receive THIS GRACE of God in vain 6. And lastly when you have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS FORM OF SOUND WORDS let it be your care to keep it when ye HAVE it then HOLD it which is the second acceptation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and brings me upon the SECOND DOCTRINE Doct. 2. SUCH FORMS AND MODULES ARE VERY CAFEFULLY TO BE KEPT But of this in the concluding Sermon if God permit God is HEB. 11.6 But without Faith it is impossible to please God for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him IN this Chapter faith is represented as the principle of obedience conveying vigour and strength to other graces whereby they become operative unto several ends and objects hence those acts which immediately spring from other graces as their proper stock are attributed to faith that being the principle of their heavenly working in this respect as the successe of an Army redounds to the Generals Honour so the Victory which is effected by other Christian qualities is here ascribed to faith which animates them and leads them forth as their chief Captain this is intimated in the Text in which we may observe 1. A Proposition But without Faith it is impossible to please God that grace being the medium of our communion with God as it gives through Christ an admission and approach to him and in this respect is opposed to drawing back Hebr. 10.38 This is the Heathens Cred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictetus 2. The Argument to confirme it For he that comes to God must believe that he is and that he is a rewarder of them that diligently seek him that is our Addresses to God are grounded upon a firme assent to Gods being and bounty First An assent to his being is absolutely necessary otherwise acts of worship are as a Ball struck into the open air which returns not to us without the entire assurance of
a determinate object Religion will fail and vanish this belief is general and speculative Secondly An assent to his bounty that he will blesse those who diligently seek him this is particular and applicative and it follows from the other for the notion of a Benefactour is included in that of a God take away his rewards you ungod him Now the stedfast acknowledgement of this can only draw the soul to perform ingenuous and acceptable service for the naked contemplation of those amiable excellencies which are in the Deity can never conquer our natural feare nor quench our enmity against him the reflection upon his righteousnesse and our guilt fills us with terrour and causes a dreadful flight from him but the hope of his remunerating goodnesse is a motive agreeable and congruous to the brest of a man and sweetly leads him to God Religion is the submission of our selves to God with an expectation of reward I shall Treat of the first Branch of the argument He that comes to God must believe that he is The firm belief of Gods being is the foundation of all Religious worship in the discussing of which my design is to evince that Supreme Truth that God is The evâ—dence of this will appear to the light of reason and faiâ—h by an appeal to nature and Scriptures I shall produce three Arguments from nature which may convince an Infidel there is a God The first is drawn from the visible world The second from natural conscience The third from the consent of Nations First in the Creation his essence and Attributes are clearly revealed his absolute power unerring wisdome and infinite goodnesse are discovered to every capacity therefore the Apostle urges this as the most proper Argument to convince the Heathens Acts 14.15 that they should urn from their vanities to the living God which made heaven and earth and sea and all things that are therein to this they must naturally assent as shadows represent the figure of those bodyes from whence they are derived so in the world there are such traces of the Divine perfections that it is easie to inferre there is a Soveraign being which is the cause of it all the creatures and their various excellencies are as so many beams which reflect upon this Sun or lines which direct to this Centre nay the meanest being carries some impression of the first cause as the image of a Prince is stampt upon a penny as well as upon greater mony the beasts will instruct and the mute fishes teach the Atheist there is a God and though he is not discerned by the outward sight yet the understanding will as certainly discover him as it doth an invisible spirit in a living body and that 1. From the being of the world and its parts it is apparent to sense and acknowledged by all that some things are of a late beginning but those things could not proceed from themselves for then they should work before they were and the same things should exist and not exist at the same instant and in the same respect but this implies a contradiction it follows then they had their Original from without we finde the experience of this in our selves the number of our dayes declares there was a time in which we had no being and therefore we could not produce our selves Now if man which is the most perfect of visible creatures presuppose a Maker then may we sufficiently inferre a Creation where we finde far lesse perfection and this is true not only of things which are visible but of all other beings till at last we arrive at the Supreme cause whose being is necessary and independent Besides if we consider that from nothing he hath produced their beings and so united those two distant extreams of being and not being we may infer his power to be infinite the greatest difference imaginable between two finite beings admits of some proportion and measure but between that which is and that which is not the distance exceeds all apprehension so that from the meer existence of things it is evident that there is a first cause which is independent and infinite and this is God 2. We may certainly argue the being of God from the consent of parts in the world and their perpetual confederations to support the whole Confusion is the effect of chance but order is the product of Art and industry when we consider in a Watch how the different wheels by their unequal motions agree in distinguishing the houres and with that exactnesse as if they were inspired by the same intelligence we presently conclude it to be the work of an Artificer for certainly pieces of Brass could never have formed and united themselves in that method proportionably when we view the Harmony of all things in the world and how disagreeing natures conspire together for the advantage of the whole we may collect there is a Divine Spirit which hath thus disposed all things we will not make a curious enquiry into this an eminent decree of knowledge in several faculties would but imperfectly discover the proportion and measures which the eternal minde hath observed in the frame of nature it will suffice to glance at those which are exposed to the view of all The Sun which is the eye and soul of the world in its situation and motion is a sign to us there is wisdome and counsel in its Authour it 's fixt in the midst of the Planets that it may dispense its light and heat for the advantage of the lower world Quid potest esse tam apertum tamque perspicuum cum coelum suspeximus caelestiaque contemplati sumus quam aliquod esse numen praestantissimae mentis quo haec regantur Tull. in secundo de natura deorum c. lib 2. de divinatione esse praestantem aliquam aeternamque naturam eam suspiciendam adorandam que hominum generi pulchritudo mundi oâ—doque rerum coelestium cogit confiteri if it were plac't in a higher or lower Orb the jarring Elements which by its influence are kept in an equal poise and proportion would break forth into disorders and those invisible chaines and connexions which fasten the parts of nature would presently be broken the regularity and constancy of its motion discovers a Deity by its course from East to West it causes the agreeable vicissitude of day and night and maintains the amiable war of light and darkness this distinction of time is necessary for the pleasure and profit of the world the Sun by its rising chases away the shades of the night to delight us with the beauties of the Creation 't is Gods Herald which calls us forth to the discharge of our work Psa 104.22 23. this governes our labours and conducts our industry this animates nature and conveys a pleasure even to these beings which are insensible without the day the world would be a fatal and disconsolate grave to all creatures a Chaos without order action or
Magistrates themselves under terrors for their vitious actions and those who are not subject to any humane Tribunal why do they with such fury reflect upon themselves for their crimes certainly it proceeds from hence that natural conscience dreads the supreme Judge seeing nothing is able to shelter them from his Tribunal nor restrain his power when he will take vengeance on them In vain doth the Atheist reply that these fears are the product of a common false opinion which is conveyed by education to wit that there is a God who is provoked by sin and that ignorance increases these terrors as little children fear bug-bears in the dark for 't is certain First That no Art or endeavour can totally free a sinner from these terrors whereas groundlesse fears are presently scattered by reason and this argues there is an inviolable principle in nature which respects a God We know there is nothing more disturbs the spirit than fear and every person is an enemy to what torments him hence the sinner labours to conquer conscience that he may freely indulge himself in sin but this is impossible for conscience is so essential that a soul cannot be a soul without it and so inseparable that death it self cannot divorce a man from it perire nec sine te nec tecum potest it can neither dye with the sinner nor without him 't is true the workings of it are unequal as the pulse doth not always beat alike but sometimes more violent and sometimes more remisse so this spiritual pulse is not always in equal motion sometimes it beats sometimes it intermits but returns again those scorners who run a course of sin without controule and seem to despise hell as a meer notion yet they are not free from inward gripes conscience arrests them in the Name of that God whom they deny although they are without faith they are not without fear desperate sinners ruffle it for a time and drench themselves in sensual pleasures to quench that scintilla animae that vital spark which shines and scorches at once but all in vain for it happens to them as to Malefactors who for a time drown the apprehension of their danger in a Sea of drink but when the fumes are evaporated and they seriously ponder their offences they tremble in the fearful expectation of the Axe or Gallows A sinner may conceal his fears from others and appear jolly and brave when conscience stings him with secret remorse as a Clock seems to be calme and still to the eye but 't is full of secret motions within under a merry countenance there may be a bleeding heart To conclude so far is a sinner from being able to quench these terrors that many times the more they are opposed the more powerful they grow thus many who for a time breathed nothing but defiances to conscience and committed sin with greedinesse yet conscience hath with such fury returned upon them that they have run from profanesse to superstition as fugitive slaves are forc't back to their Masters and serve in the vilest Drudgery fearing severe punishments 2. The best men who enjoy a sweet calmness and are not disquieted with the terrors of conscience they abhor that Doctrine which discards the fear of a Deity so that those who are most freed from these terrors believe them to be radicated in nature and grounded upon truth and those who esteem them vain are most furiously tormented with them in which respect the Divine goodnesse shines forth in the greatest lustre towards those who love and fear him and his justice against those who contemn it thus Caligula who was the boldest Atheist in the world yet when it thundred ran with trembling under his bed as if God from heaven had summoned him to judgement whereas Socrates who was the Heathens Martyr died with the same tranquility of spirit wherein he lived 3. 'T is worthy of our serious thoughts that these terrors of conscience are most dreadful when the sinner approaches death the sense of guilt which before was smothered is then revived conscience like a sleeping Lyon awakes and destroys at once experience tâ—lls us many sinners who have lived in a sencelesse dye in a desperate manner and from whence doth this proceed but from the presages of a future judgement conscience anticipates the vengeance of God then the Alarums are encreast and the storme is more violent for the soul being sensible of its immortal nature extends its fears to Eternity and trembles at him who lives for ever and can punish for ever Argument 3. The consent of Nations agrees in the belief of a God although the Gentiles did grossely mistake the life and essence of the infinite Deity imagining him to be of some humane forme and weaknesse and in this respect were without God in the world yet they conspired in the acknowledgement of a Divinity the multiplicity of their false gods strengthens the Argument it being clear they would rather have any God then none and this belief cannot be an imposture because 't is First Universal What Nation so barbarous as not to worship a God certainly that which is common to all men hath a foundation in nature Secondly 't is perpetual falshoods are not long lived but the Character and Impression of God is indelibly sealed upon the spirits of men Thus we see the Universal Reason of the World to Determine there is a God 2. The Scripture proves there is a God to faith Psal 19. David speaking of the double manifestation of God by his Works and his Word appropriates a converting power to the Word this exceeds the discovery of God in the Creation in respect of its clearnesse and efficacy Psalme 138.2 Thou hast magnified thy Word above all thy Name There are more apparent Characters of Gods Attributes and Perfections in the Scripture than in the Book of Nature in the Creation there is Vestigium the foot-print of God but in the Word there is Imago his Image and lively Representation As the Angels when they assumed visible bodies and appeared unto men yet by the brightnesse and Majesty of their appearance discovered themselves to be above an humane Original so the Scriptures although conveyed to us in ordinary language and words yet by their authority and sanctity evidence their Divine descent and that there is a holy and righteous God from whom they proceed There is a vehement Objection urged by Atheists in all Ages against a Divine Providence and consequently against Gods Being We may hear the Tragedian thus resenting it Sed cur idem Qui tanta regis sub quo vasti Pondera mundi librata suos Ducunt orbes hominum nimium Securus ades non sollicitus Prodesse bonis nocuisse malis Senec. Hippol. The afflicted state of innocency and goodnesse and the prosperous state of oppression and wickednesse Honest men suffer whilest the unrighteous and profane swim in the Streames of Prosperity hence they concluded fortuna certa aut incerta
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
Sure then you will have reason to plead for and to hold fast this blessed book which we call the Bible if I shall be able to make it further evident that it is tha book which God himself hath writ An Argument which you need to hear and which you had need seriously consider for as I shall anon presse it upon you if you did believe the glory the Scripture speaks of and the dreadful misery that remains for impenitent sinners in hell if things as they are stated in the Scripture were looked upon as real truths it would cause you presently to return to God by godlinesse There were even in the Apostles time seducers so you finde in the beginning of this Chapter persons that would resist the truth as Jannes and Jambres resisted Moses Not only in the present age which is like the dregs of the world in comparison of the Primitive times but even then also there were seducers and deceivers there are Comets among the Stars as well as ignis fatuus that creep upon the earth what must Timothy do ver 14. Continue thou in the things which thou hast learned and hast been assured of knowing of whom than hast learned them and that from a childe thou hast known the Scriptures c. From a childe Jos phus in his book against Apion tells us the children of the Jews were so instructed in their Laws that they could scarce name a Law to them but they could tell it more shame to us Christians that take no care to teach Religion that may much more easily be learned than the Jewish Religion could From a childe thou hast learned the Scriptures And it would be a shame for a person so long instructed not to continue in this doctrine a shame for an old professor well educated to desert the principles of his Religion and forsake the truths of Scripture do not forsake them why this verse gives two reasons first it is of divine revelation secondly it 's profitable for doctrine for reproof for correction for instruction in righteousnesse A little to explain the words All Scripture is given by inspiration of God Scripture in the Text is the same with the Holy Scriptures ver 15. for you must know that in the Bible the word Scripture is commonly taken for the holy Scriptures so search the Scripture ye erre not knowing the Scripture John 5.39 Matth. 22.29 John 10.33 the Scripture cannot be broken so you must understand it here all Scripture that is not every thing that is written but the holy Scripture Is of Divine inspiration the meaning is that the things written are not of humane invention are not the contrivance of any mans wit or any mans fancy but they are the real revelations of the minde and will of God And yet those things which were thus reveal'd good men were excited to write them and assisted in it I say the inspiration of God comprehends in it these two things First the truths contained in this Scripture were not inventions of mans braine ot fancy Secondly that they who writ them were excited to it and were assisted in it by the Holy Ghost The Text is both explain'd and confirm'd by the parallel place 2 Pet. 1.21 Knowing this first that no prophesie of the Scripture is of any private interpretation for the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost That you may a little understand this Text give me leave to glosse upon it In ver 16. the Apostle said we have not followed cunningly devised fables c. That which we have proposed and preached to you was nothing cunningly devised by us when we made known to you the power and coming of the Lord Jesus Christ we saw him transfigured we did not go about to tell you the story our selves but if you will not believe that ver 19. We have also a more sure word of prophesie There are predictions concerning Christ in the Old Testament whereunto ye do very well that ye take heed as unto a light that shineth in a dark place untill the day dawn and the day-star arise in your hearts Not as some Enthusiasts would interpret this that men should mind the Old Testament till the Spirit of God should tell them the truth of this Scripture and then throw away the Old Testament No it 's a light that shines in a dark place untill the day dawns and the day-star arise in your hearts I 'le give two interpretations either first that this heart is the dark place till the day-star arise and so the word untill shall not refer to the word take heed but only to dark place mans heart is the dark place But I rather take it till they saw the accomplishment of those Prophesies till you see that really fulfilled which hath been Prophesied Take heed why knowing this that no Prophesie of Scripture is of any private interpretation c. so we read the word in the Greek it is they are not of any private incitation and impulsion for the word hath reference to the custome of Racers now you know Racers do not set out when they please themselves but when he watch word is given Now no Prophesie is of any private interpretation they did not go about nor set about it till God really put them upon it for it was not the effect of their own will choice or invention but holy men of God spake as they were moved by the Holy Ghost Say the Papists the Scripture is of no private interpretation therefore you cann't understand it but that is just as if I should say you must not put what meaning you will upon my words and therefore you cann't understand them The Scriptures being from God are not to any of private interpretation that is to put any other meaning upon them than what God means but it doth not follow what God means cannot be understood Luke 1.70 it s said that God spake by the mouth of the holy Prophets c. The Apostles before they preached were endued with power from on high as you read in the Acts. Paul saith of himself it pleased God to reveal his Sonne in him Gal. 1.15 16. by the Revelation of the Gospel 1 Cor. 14.37 If any man think himself to be a Prophet or spiritual let him acknowledge that the things that I write unto you are the Commandments of the Lord. Quest The grand enquiry will be how may any man be truly satisfied that this book is the Word of God or that it hath Divine authority or Divine inspiration I confesse 't is an undertaking too great for me but yet sometimes you have seen a little boat follow a great ship That I may distinctly do it and offer my own thoughts in this great enquiry I shall give you what I have to say in these seven Propositions Sol. 1. Prop. That there may be a Revelation from God no man
how chearful in our spirits how should we welcome death how should we long til these Tabernacles of dust were crumbled to nothing when affliction comes how should I rejoyce in that I believe that all shall work for good because I love God with what a quiet spirit should I passe through the great Wildernesse of this World The devil knows if he can but beat you from this sort he will quickly beat you out of all other sorts Let the Word of God come to you with much assurance 1 Thes 1.4 5. With the full assurance of understanding Colossians 2.3 you must not understand there he speaks in reference to their persons to assure them they were the children of God but that their faith had a good foundation in it self that this was from God the truth of a good assurance in judgement Take this further advice If you would keep up your faith be true to your faith be sure you live well you will alwayes finde men make shipwrack of a good conscience and of faith together 1 Tim. 6.10 21. 2 Tim. 3.8 1 Tim. 1.19 Remember the Apostles advice Rom. 12.2 Be not conformed to this world but be renewed in your minds that you may prove what is the good and acceptable Will of God Never fear it while thy mind is but willing to be rul'd by God while thy soul is teachable and tractable this will give thee evidence this book is from God except melancholy overcome thee which leads men to be Scepticks except in that case which is the proper effect of a mans body and must be cured by physick but let a man have a mind to live well and to be rul'd by the Word the Bible is the best thing in the World to such a one I might have spoken to a case of conscience concerning the assent of Christians to the Word of God that it is not equal in all nor equally in the same person alwayes and that a man may really believe that in the general of his life which at some particular times he may doubt of and a man may not be fully satisfied in the truth of the Scriptures yet that man may really live under the power of it To conclude all with this since we have this reason to believe the Scripture is Gods Word then never wonder that you find Ministers Parents Masters to presse real piety upon you and see what great reason you have to entertain it Alas it may be you wonder we Preach and presse Religion we are verily perswaded if you do nor love this Religion you will be intolerably miserable and we have so much compassion for you that since we know this to be Gods Word better to be burned in the hottest fire than to lie in those torments We know since God hath said it there is no comfort too great to them that comply with it no judgement too terrible to those that will oppose it therefore you cannot wonder if we do from day to day presse it upon you Consider if it be Gods Word then the threatenings are true and the Promises are true and you shall either have the promises or the threatenings within a while God knows which of us shall be next for 't is but a little while before death and judgement come then either Come ye blessed or Go ye cursed As a man hath wrought so he shall have for he will render to every one according to what he hath done in the flesh therefore knowing the terrour of the Lord we perswade you we know this is of Divine stamp and Authority I conclude all with the 20. of the Acts 32. c. And now Brethren I commend you to God and to the Word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified MANS CREATION IN AN HOLY BUT MVTABLE STATE Eccles 7.29 Lo this only have I found that God hath made man upright but they have sought out many inventions IN these words you have the result of a serious inquiry into the state of mankind In the verse immediately foregoing the Preacher speaks his own experience touching each sexe distributively how rare it was to meet with a wise and good man how much rarer with a prudent and vertuous woman so he must be understood though these qualities are not exprest then in the Text gives this verdict touching both collectively tending to acquit their Maker of their universal depravation and convict them Lo this only have I found c. The words contain two Propositions The first touching mans perfection by his creation God made c. The second touching his defection by sinne but they have sought c. Together with a solemn Preface introducing both and recommending them as well-weighed truths Lo this only have I found c. q. d. I do not now speak at randome and by guesse no but I solemnly pronounce it as that which I have found out by serious study and diligent exploration That God made man upright c. The Termes are not obscure and are fitly rendered I find no considerable variety of readings and cannot needlessely spend time about words Only in short By man you must understand man collectively so as to comprehend the whole species Making him upright you must understand so as to refer making not to the adjunct only supposing the subject pre-existent but to both subject and adjunct together and so 't is mans concreate and original righteousnesse that is here meant By inventions understand as the antithesis doth direct such as are alien from this rectitude Nor is it altogether improbable that in this expression some reference may be had to that curious desire of knowing much that tempted Adam and Eve into the first transgression Many inventions seems to be spoken in opposition to that simplicity and singlenesse of heart which this original rectitude did include truth is but one falshood manifold God made man upright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. simple plain-hearted free from all tortuous windings and involutions so the word rendred upright in the Text doth signifie and Jeshurun derived therefrom which God thought a fit name for his people Israel the seed of plain-hearted Jacob to be known by answerably whereto Nathanael is said to be a true Israelite in whom was no guile John 1.47 Such man was at first now in the room of this simplicity you find a multiplicity he was of one constant uniform frame and tenour of Spirit held one straight direct and even course now he 's become full of inventions grown vafrous multiform as to the frame of his spirit uncertain intricate perplexed in all his wayes Sought out this notes the voluntarinesse and perfect spontaneity of his defecti n 't was his own doing God made him upright he hath sought out means to deform and undo himself The words thus opened afford us two great Gospel-truths Doctrine 1 1. That God endued the nature of man
as yet under no engagement to the contrary have annihilated the whole species for wherein can it seem hard that what was nothing but the last moment should the next moment be suffered to relapse into nothing again Let it also be considered that Adams own personal interest and a mighty natural affectton towards so vast a progeny might well be thought certainly to engage him to the uttermost care and circumspection on his own and their behalf It must also be remembred that all being now in perfect innocency no defect of reason no frowardnesse or perversenesse of will can be supposed in any to hinder their right judgement and choice of what might appear to be most for their own advantage and the glory of their Maker Can it now possibly be thought the case being thus stated that any man should rather chuse presently to lose his being and the pleasures and hopes of such a state than to have consented to such termes It cannot be thought For consider the utmost that might be objected and suppose one thus to reason the matter with himself Why 't is a mighty hazard forme to suspend my everlasting happinesse or misery upon the uncertain determinations of another mans mutable will shall I trust my eternal concernments to such a Peradventure and put my life and hopes into the hands of a fellow-creature It were obvious to him to answer himself I but he is my father he bears a natural affection to me his own concernment is included he hath power over his own will his obedience for us all will be no more difficult than each mans for himself there is nothing required of him but what his nature inclines him to and what his reason if he use it will guide him to comply with and though the hazard of an eternal misery be greatly tremendous yet are not the hopes of an everlasting blessednesse as greatly consolatory and encouraging and besides the hazard will be but for a time which if we passe safely we shall shortly receive a full and glorious confirmation and advancement Certainly no reasonable man all this considered though there had been no mention made of a means of recovery in case of falling the consideration whereof is yet also to be taken in by us would have refused to consent and then what reasonable man but will confesse this to be a meer cavil that we did not personally consent for if it be certain we should have consented and our own hearts tell us we should doth the power of a Creatour over his creatures signifie so little that he might not take this for an actual consent for is it not all one whether you did consent or certainly would have done it if you had been treated with Covenants betwixt Superiours and Inferiours differ much from those betwixt equals for they are Laws as well as Covenants and therefore do suppose consent the termes being in se reasonable as that which not only our interest but duty would oblige us to 'T is not the same thing to Covenant with the great God and with a fellow-creature Gods prescience of the event besides that no man knows what it is yet whatever it is 't is wholly immanent in himself as also his decrees therefore could have no influence into the event or be any cause of it all depended as hath been shewn on mans own will and therefore if God did fore-see that man would fall yet he knew also that if he would he might stand From both jointly 1. Were we once so happy and have we now undone our selves how acceptable should this render the means of our recovery to us That 't is a recovery we are to endeavour which implies the former truth that supposes us once happy who would not be taken with such an overture for the regaining of an happinesse which he hath lost and faln from 't is a double misery to become from an happy estate miserable 't is yet as a double happinesse to become happy from such misery and proportionably valuable should all meanes appeare to us that tend thereto Yea and 't is a recovery after self-destruction which asserts the former truth such a destruction as might reduce us to an utter despaire of remedies as rendering us incapable to help our selves or to expect help or pity from others O how welcome should the tydings of deliverance now be to us Rom. 3 24 c. 1 Cor. 1.30 31 Eph. 1.6 7. Tit. 2.11 14 how joyful an entertainment should our hearts give them upon both these accounts how greatly doth Scripture command the love and grace of Christ under the notion of Redeeming a word that doth not signifie deliverance from simple misery only but also connote a precedent better state as they expound it who take the phrase as Scripture uses it to allude to the buying out of Captives from their bondage And how should it ravish the heart of any man to have mercy and help offered him by another hand who hath perished by his own how taking should Gospel-grace be upon this account how should this consideration engage souls to value and embrace it 't is urged we see to that purpose Hosea 13.9 O Israel thou hast destroyed thy self but in me is thy help and verse 10. it follows I will be thy King where is any other that will save thee c. And chap. 14.1 O Israel return unto the Lord for thou hast fallen by thine iniquity Now friends do but seriously consider this If you believe the truths you have heard how precious should Christ be to you how precious should the Gospel the Ordinances and Ministry of it be Do you complain that formerly you were not treated with by all these God now treats with you Now your own personal consent is called for not to any thing that hath the least of hazard in it but what shall make you certainly happy as miserable as you have made your selves and there 's nothing but your consent wanting the price of your Redemption is already paid 't is but taking Christ for your Saviour and your Lord and living a life of dependance and holinesse for a few dayes and you are as safe as if you were in glory will you now stick at this O do not destroy your selves a second time and make your selves doubly guilty of your own ruine 2. Was our state so good but mutable what cause have we to admire the grace of God through Christ that whom it recovers it confirmes It was a blessed state that by our own free will we fell from but how much better even upon this account is this which by Gods free grace we are invited and recalled to THE COVENANT OF WORKS GEN. 2.16 17. And the Lord God commanded the man saying of every Tree of the Garden * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou mayst freely eat but of the Tree of the knowledge of good and evil thou shalt not eat of it for in the day that thou eatest
with the strong because he had poured out his soule unto death c. This very briefly to clear up the Coherence of the words I pass over the various readings of them and also what might be spoke for the explication of them that will come in afterwards because I hasten to that which is my businesse this morning namely the opening of the Covenant of Redemption You have heard of the misery of man by Nature of the inability of man to help himself in this lost condition c. I am now to speak something to his recovery or restauration or rather to that which indeed is the foundation of his recovery and that is the Covenant here called The Covenant of Redemption By which Covenant I mean that faederal transaction that was betwixt God the Father and the Son from everlasting about the Redemption of lost and fallen man Understand me here aright I am not to speak to the Covenant of grace but to the Covenant of Redemption We make a difference betwixt these two 'T is true the Covenant of Redemption is a Covenant of grace but 't is not strictly and properly that Covenant of grace which the Scripture holds out in opposition to the Covenant of works but rather the means to it or foundation of it Amongst other things wherein these two Covenants do differ this is one they differ in the faederati for in the Covenant of Redemption the faederati are God and Christ but in the Covenant of grace the confederates are God and Believers I lay down this as my judgement with much submission because I know herein I differ from some of great repute Masculus c. Dr. Preston Mr. Rutherford Assemblyes greater Catech. whom I very much honour in the Lord. The Lord Jesus I grant is the very kernel and marrow of the Covenant of grace the Mediator of this better Covenant Heb. 12.24 the surety of this Covenant Heb. 7.22 the Testator of this Covenant Hebr. 9.16 17. The Messenger of this Covenant Mal. 3.1 All this is very clear all that I say is this that Christ is not the perâ—ona foederata but believers The Covenant of Grace was not made with God and Christ as a common head but 't is made with God and believers and therefore whereas the promise is said to be made to the seed and that seed is Christ Gal. 3.16 you are to take Christ there not personally but mystically as you have it taken 1 Cor. 12.12 So also is Christ I only say this to clear up my way Bulkely on the Cov. pag. 28 c. Blâ—ke on the Cov. ch 6. p. 24. Baxter his Append to his Aphor p. 35 c. and therefore shall not lay down any Arguments for the confirmation of this opinion he that desires satisfaction in th is point let him peruse the Authours cited in the Margent To the Businesse in hand The Covenant of Redemption I say is that foederal transaction or mutual stipulation that was betwixt God and Christ in the great work of mans Redemption I call it a foederal transaction or mutual stipulation because therein lies the nature of a Covenant 't is as Civilians define it a mutual stipulation or agreement betwixt Party and Party upon such and such Termes with Reciprocal Obligations each of the other That the businesse of Mans Redemption was transacted betwixt the Father and the Son is very clear Zech. 6.13 The Counsel of peace shall be betwixt them both the Counsel of Reconciliation How man that is now an enemy to God may be reconciled to God and God to him for whatever the Socinians say the Reconciliation is not only on the sinners part but on Gods also this Counsel or Consultation shall be betwixt them both that is Father and Son I know some interpret it of Christs offices the Priestly and the Kingly office of Christ both conspire to make peace betwixt God and man but I rather take it in the other sense That this transaction betwixt these two glorious persons was also foederal or in the way of a Covenant and that too from everlasting is to me a very great truth though I am not ignorant that some learned men are not so well satisfied about it For the Explication and Confirmation of this great mystery I will lay down these seven Propositions Prop. 1 The first is this God the Father in ordâ—r to mans Redemption stands upon Satisfaction the sinner shall be justified but first God will be satisfied Man is now fallen from that happy state wherein at first God made him and by this fall he hath offered an affront to God and wronged God so far forth as he was capable of such a thing in this case therefore God will have satisfaction in the Reparation of his Honour in the Manifestation of his Truth in the Vindication of his Holinâ—sse and Justice 'T is true He being the Personal laesa he might freely have remitted the offence and done what he pleased but supposito decreto some go higher even to Gods nature which necessarily puts him upon the punishment of sin I say supposing Gods decree he having decreed thus and thus and also threatned thus and thus he will have satisfaction and therefore though he doth in Election give such and such freely unto Christ yet for the carrying on and execution of his purpose herein he stands upon terms for the satisfying of his justice which Attribute God will advance as well as his Mercy for all are alike dear to God he will have an offering for sin in an expiatory and propiatory way a price and ransome shall be paid him down Isa 33.10 â— Tim. 2.6 or the Captive shall never be released And in order unto this or for the manifestation of this you do not only read in Scripture of Election as to believers but also as to Christ whom God calls his Elect Isa 42.1 The Father chooses him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sets forth or â—ore-ordains him as 't is Rom. 3.25 To make satisfaction without which fallen man shall not be taken into his favour again who shall be redeemed and justified but in such a way that God may declare his righteousnesse The Apostle doubles his Expression as to this To declare his righteousnesse for the remission of sins To declare I say his righteousnesse that he might be just and the justifier of hâ—m which belâ—eveth in Jesus Rom. 3.25 26. You will have this great truth more fully insisted upon by another in the carrying on of this exercise I will here say no more to it Prop. 2 Secondly The Father you see demands satisfaction well To this he annexes many excellent great and preciâ—us promises that if Christ would engage in this work and undertake thus to satisfie for he alone could do it he would do thus and thus for him as that he would fit him for the work own him and strengthen him in the work succeed and prosper him in the work and then
and Angels shall with one consent own acknowledge and praise Jesus Christ as the Lord and as their Lord. They shall acknowledge him to be the Lord their Maker and their Saviour and so they shall cry Hosanna to him and they shall acknowledge him to be their Lord and Soveraign and so they shall cast down their Crowns at his feet and with everlasting Hallelujahs sing Worthy is the Lamb that was slaine Rev. 5.12 13. to receive Wisdom Power and Riches and Strength and Honour and Glory and Blessing There is but one thing more to be opened in this Scripture and that is the end of Christs Exaltation which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Glory of God the Father 1. Some by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do understand that Jesus Christ is exalted unto the same glory with the Father in Heaven being now sate down at his right hand and so they make these words to signifie not the end wny but the end whereunto Christ was exalted And thus the Arabick and the Vulgar Latine Omnis lingua confileatur quia Dominus Jesus Christus in gloriâ est Dei Patris Rev. 3.21 And though I believe that there is a truth in this viz. that Jesus Christ after he had overcome his enemies sate down in his Fathers Throne yet I cannot see how the Greek will bear this Interpretation 2. We shall therefore take these words Vnto the glory of God the Father as signifying the great end of Christs Humiliation and Exaltation to wit the glory of God As God had no motive without himself so he had no end beyond himself John 3.16 Deut. 7.7 in giving of Christ God gave Christ for us because he loved us and wherefore did he love us but because he loved us and the maine end of all was Eph. 1.6 that all might be to the praise of the glory of his grace Thus Christs Exaltation was for the honouring of God the Father Jesus Christ prayed Father glorifie thy Name then came there a voice from heaven saying I have both gloâ—ified it and will glorifie it againe As if God the Father had thus answered Christ Sonne I have glorified my Name in thy Humiliation John 12.28 and I will glorifie it again in thy Exaltation God the Father glorifies his Son that he might glorifie his own Name Luke 10.16 John 5.22 23. He that despiseâ—h Christ despiseth God that sent him and he that honoureth the Son honoureth the Father Having spoken of the Exaltation of Christ as the Apostle handles the Doctrine of it in these Verses I shall conclude all with the improvement and Application thereof I. Use of Information If Christ was first humbled and then exalted Luke 24.26 Act. 14.22 we may learn from hence that as Christ first suffered and entered into his glory even so must we through many Tribulations enter into the Kingdom of Heaven As it was with the Head so may we expect it will be with the Members the Crown of Thornes before the Crown of life the Crosse of shame Joh. 19.2 Rev. 2.10 before the Throne of Glory Humiliation before Exaltation Christ got not the Crown sine sangâ—ine sudore he sweat drops of blood for it and we cannot expect an easier and shorter way to glory Our way to heaven is like that of the Israelites to Canaan Psal 66.12 which was through fire and water into a wealthy land 2 Tim. 2.11 12. This is a faithful saying If we suffer with Christ we shall reign with him first suffer and then reign we pass through Marah unto Elim through Bacah to Berechah through bitterness to blessedness II. Vse of Exhortation Is Jesus Christ thus exalted then let us our tongues our knees our hearts and our lives acknowledge him to be our Lord. Joh. 19. Joh. 19. Rev 4.10 Rev. 15.3 1. What the Jews and Pilate and Herod and the Souldiers did in scorne let us do in sincâ—rity They put a Crown of Thornes on his head let us cast down our Crowns at his foot-stool They bowed the knee and cryed Ave Rex Judaeorum Hayle King of the Jewes Ubi thronus Christi ubi sceptium ubi Corona ubi Puâ—pura ubi Ministri Crux fuit thronus sceptrum clavi purpura sanguis Corona spinae Ministri Carnifices Aug. Tanto charior es mihi quanto vilior factus es pro me Bern. let us bow the knees of our souls unto him and say Ave Rex Sanctorum Blessed be thou O King of Saints whereas the Cross was his Throne the nailes his Scepter his Robe was made Purple with his own blood his Crown was Thornes his attendants were the Executioners Say then O blessed Saviour thou art the more p ecious to my soul because thou wast so much vilified for my sake 2. Let us take heed that we do not violate our allegiance to him whom God hath exalted to be Lord and Christ Sinners Exod. 5.2 Psal 12.2 Luke 19.27 do not say Who is the Lord that we should obey his voice Do not say Who is Lord over us Do not O do not say We will not have Christ to reign over us 1. Consider Christ is a Saviour only to thâ—se that suâ—mit unto him He is the Authour of eternal life to them that obey him Heb. 5.9 It is a vaine thing to expect the Priviledges and Dignities that come by Christ and not to submit to the duties and services which are due unto Christ Tit. 2.11 12. The Gospel is a Message of Eternal life only to those to whom it is a rule of a spiritual life What will you cry to Christ to save you and in the meane time serve the Devil and your lusts But the true believer doth not only cast himself into the armes of Christ to be saved but also casts himself at Christs feet to serve him and is as willing to be ruled by him as to be Redeemed by him Many love Christ but it is for their own sakes who desire to finde but will not be at the paines to seek him Multi amant Christum sed non propter Christum amant benedictionem non jurisdictionem multi cupiunt Christum consequi qui nolunt sequi desiderant invâ—nire quem nolunt quaerere Mâ—retricius amor est plus amare annulum quam sponsum Aug. and so instead of serving the Lord Christ they do but serve themselves upon him 2. Consider O foolish sinner that every knee must one day bow to Christ O then what folly is it to rebell against him to whom thou must at last be forced to bow Would the Brethren of Joseph think you have so despised and despitefully used Joseph if ever they had thought that there would come a day that they must supplicate to him for their lives and liberties The proudest sinner will at the last day Mat. 7.21 cry Lord Lord c. Do not then lift up the heel against him to whom thou
the New Covenant which is a perpetual Law of pardoning repenting and believing sinners whomsoever whensoever but as such Neither was Christs suffering like the Cancelling of a Bond a total discharge of us from suffering the penalty threatened in the Law we dye still and afflictions are punishments still True indeed upon Christs satisfaction made God and he are agreed that a believing sinner should not be punished with the everlasting destructive penalty threatened for whosoever believes shall not perish but they are not that he shall not be John 3.16 for he is punished with the temporal corrective punishments of the threatening as sicknesse and natural death yet even these through infinite goodnesse so ordering and disposing it prove much more a benefit than a penalty to a believer Vse 2 Vse 2. What cause have we then with the lowest and profoundest Humility to adore the Majesty of the living God First To adore his holinesse Reverence those eyes of his that are purer than that they can endure to behold iniquity Hab. 1.13 Let this God be thy dread and awe Dare not to make a mock of sin tremble at the horrid guilt and sinfulnesse of the least sin look upon it as an affront and treason against an Eternal Majesty as worthy the Curse of the Law and the wrath of an Almighty God as that which could not be expiated at a lesser rate than the blood of God Acts 20.28 Secondly to adore his wisdome in finding out such a person to satisfie his justice as our Redeemer Consider here that God could not suffer could not dye Nay could not properly satisfie himself for it had not been a satisfaction to his justice at all but meer mercy and so no justification of a sinner but meer pardon if the person satisfying had been only God Again Consider that a meer creature could never satisfie as I before demonstrated a meer creature had perish't in the attempt would have been overwhelmed and crush't to pieces with that insupportable load the guilt of sin and the wrath of God The person therefore that must satisfie must neither be finite nor infinite neither the creature nor the Creator neither God nor man yet must be both Here now the understandings of men and Angels must have been tyred to all eternity Rom. 11.33 see also Eph. 1.7 8. fully hereunto and lost for ever in a bottomlesse gulf of horror and amazement to finde out such a person O the depth of the riches of the wisdome and knowledge of God! Thirdly To adore the infinite riches of his grace Rom. 3.24 in justification and here consider 1. God might have let man alone seized the forfeiture as the Tree fell it might have lain for ever what obliged God to accept of satisfaction 2. The Redeemer hath trodden the wine-presse alone what ever was done in this satisfaction he did it Of the people there was none with him The sinner hath not the least hand in it could not pay one Christ paid every to the utmost farthing Thirdly It was the Judge himself who contrived this way to justifie us and it was at his cost he gave his Son herein God commended his love to us as Abraham once did his faith to God in that he spared not his son his only begotten son whom he loved So that if we rightly weigh it it will appear that by how much the satisfaction is the fuller by so much the pardon is the freer by how much his justice is the more by so much too is his mercy the more glorified and still still infinitely the more are we obliged Use 3. Consol Here 's unspeakable comfort for every humble though doubting soul every contrite spirit that hungers and thirsts after righteousnesse Vse 3 First Consider how full satisfaction Christ hath made he is able to save to the utmost all that come to God through him he is the beloved Son in whom the Father is well-pleased all power is committed into his hands God hath exalted him to be a Prince and a Saviour to give Repentance and Remission of sins Secondly Consider he inviteth thee as a sinner to come in unto this Gospel-righteousnesse in the general tenor of his Proclamation Whosoever believes c. If any man sin 1 John 2.1 2. we have an Advocate with the Father c. An Whosoever excludes none that excludes not himself Thirdly Consider Christ assures thee that art the person I now speak to he who is the Truth assures thee thou shalt be welcome Matth. 11.28 Come unto me all ye that labour and are heavy-laden and I will give you rest c. This is your very case Heark the Master callâ—th you will you not be of good courage and Go when he saith Come he that never yet cast out any that came unto him that never will he saith so himself Thou mayst believe him he never broke his word yet he will not begin with thee he cannot deny himself Fourthly Consider those standing Monuments of Gods free justifying grace that are on record in the Scripture What hath been done may be done again Nay will be done again in the case we speak of by the God that changeth not God hath pardoned as great sinners see Ephraims case Jer. 31.18 see the Corinthians example 1 Cor. 6.10 11. see Pauls 1 Tim. 1.13 Whoever goes and doth likewise shall receive likewise for Christ is yesterday and to day and the same for ever Fifthly Consider it is the very designe of God in giving his Son and of Christ in giving himself to dye for us to justifie such as thou art Isa 16.1 Luke 4.19 20. Jer. 3.12 1 John 5.9 Vse 4. Exhort First To the Unconverted Vse 4 Use 4. Exhort Let me then beseech sinners not to love death Why should iniquity be your ruine There is balme in Gilead there is a Physitian there Why are ye unwilling to be healed Turn ye Turn ye why will ye dye Would it be a hard matter to perswade a condemned person to be willing not to be executed were he not distracted if having a pardon offered upon the easie terms of confessing his fault and serious promising amendment he should bid the Prince keep his Pardon to himself for his part he was in love with his chains he would not be released he would dye Thou art the man whoever thou art that neglectest Gospel-grace what fury and raging madnesse is it that thou art guilty of Thy soul with all its eternal interests lies at stake and as if it were neither here nor there what became of thee for ever thou despisest the riches of Gods forbearance after thy hardnesse and impenitent heart Rom. 2.4 5. treasuring up wrath against the day of wrath Is it well done of thee sinner is this thy kindnesse to thy own soul is this thy thanks to thy Redeemer How inexcusable art thou thy self being Judge thou canst not answer it to thy conscience to thy God with the least colour or shadow
the Jaylor the doors were opened to and fetters fell off from the prisoners and therewith the door of the keepers soul was opened and his fetters of ignorance and corruptions in which he was holden captive by Satan were broken At first poor man he was afflicted with fear of his Prisoners escaping so as to make attempt against his own natural life not knowing that God intended good by all and to make his Prisoners his Releasers and Deliverers But by and by his amazement and trouble strikes the right way and he is not only willing to keep a natural life but is desirous of and inquisitive after an eternal life Sirs what must I do to be saved And they said Believe c. My allotted work at this time is from this clear and full Text to speak of Saving Faith in the entry whereof let me once for all premise First I purposely wave Controversies as wanting both time and fitness to be an Umpire and give a final decision Secondly I shall endeavor to confine my discourse to my Subject without trespassing upon others ground by repeating what belongs to preceding or preventing what belongs to following Subjects Thirdly I am not solicitous about nor is it possible to please all in method and terms belonging to it those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Method and words I always account are servants to matter Fourthly In this great part of the Body of Christian Religion I can only shew the Sceleton without reading an Explanatory Lecture or give the bones and sinews without cloathing them with a due proportion of flesh for that would take up too much room To engage attention consider This is that great a Joh. 6.29 Work of God a main part of the b 1 Tim. 3.16 Mystery of Godliness a c Heb. 6.1 Principle and foundation at this when excelling d Mat. 8.10 Christ wondered by this e Rom. 4.20 Glory is every way given to God to this f Mark 9 23. Heb. 11.33 all things are possible it sharing with God in his otherwise g Mat. 19.26 incommunicable Omnipotency and accordingly the h Mat. 9.22 Effects of the Divine Power are attributed unto Faith i 2 Pet. 1.1 Pretious and k Jam. 2.5 enriching Faith though in it self and to its Subject the most indigent and emptying Grace Poor yet making rich having nothing yet entitling to all things This is that which all the promises types and prefigurations of the Messiah did lead the Patriarchs unto and by which they obtained a good report Heb. 11.2 This is the end of the Law subordinate unto Christ Rom. 10.4 and the sum of the Gospel commonly named and pretended to but little known and rightly understood Luk. 18.8 less enjoyed and exercised in the World I shall reduce all to these Six Heads The Nature Subject Causes Effects Properties and Opposites of Faith To open the Nature of it 1. Nature I shall remove the ambiguity of phrase and state what I shall prosecute by giving the Distinctions and Description of it Fides quae creditur Distinctions Faith which we believe is the Doctrine of the Gospel or any word of God yea the essential Word of God Gal. 3.23 the promised Seed the Object of Faith is by that word understood by learned persons 1. Fides qua creditur Faith by which we believe and this to begin at the remotest and meanest is either First Without knowledge the ignorant implicite Faith and profession of many owning Christ as the founder of their Order and way but this is not right which only distinguisheth Christians from others Secondly With some knowledge without assent which scarce deserves the name of Faith and this is a Profession of the Faith either customary following education and example or compulsive through fear or gainful for outward advantages as theirs that followed Christ for the loaves and Simon Magus's Thirdly With knowledge and assent of which some Faith respecteth the Truth of God for Doctrine sake I may thus distinguish which is called Historical Jam. 2.19 thus the Devils believe and tremble wicked men believe and sometimes tremble and sometimes rejoyce as if they had enough the only difference is the want of applicability to the Devils in neither is affection to the Revealer or things revealed This is not right though it believe never so rightly concerning Christs Person Natures Offices c. Some Faith respecteth the Truth and power of God and hath for its ground ordinarily some special Word Mat. 10 8. and this is called Faith of Miracles and this is either active Matth. 17.20 which is peculiarly the Faith of Miracles and that to which the special Word refers or passive Act. 14.9 and 3.16 and which the woman with the bloody issue had The Promises that were the ground of this Faith were peculiarly suitable to those times and now not improveable or not ordinarily and the Faith it self though grounded on a special word yet is but a common gift in it self as opposed to saving as appeareth in Judas and those that at last would cry Lord Mat. 7.22 Lord and in the nine Lepers Though sometimes indeed it had the actings of the best even Saving Faith twisted with it Mat. 8.10.15.28 Some Faith respecteth the Truth Power and Goodness of God and this grounded upon General Promises and words of encouragement of an unlimited truth and concernment to time and persons Mat. 6. from vers 25. Now this respecteth either the General love of God to his Creatures and Man as a peculiar one affording support preservation provision necessary or the peculiar love of God to man through the undertakings of Christ making man to look for better things than the effects of common providence even God himself for his portion and full happiness in him Now that bold affianâ—e is not true Faith whereby men carry it at that rate of confidence as if Christ died to save all from hell that are not willing to go thither for in some it is without savor and affections suitable which I may call altogether fained Faith as in the generality of Formalists now who presume all is well God loveth them and Christ died for them In others it is joyned with a savory gust and relish of the Word and Promise which in regard of its continuance and thereby usefulness to its end Salvation though I make not that the only difference is called either temporary springing from sleighty and perishing causes as that of the a Luk. 8.13 stony ground and the b Mat. 25.8 Virgins Or else lasting durable altogether true and c 1 Tim 1.5 unfeigned justifying and saving Faith This indeed is but d Ephes 4.5 one as well as the Object and therefore those Peter wrote to had e 2 Pet 1.1 obtained like precious Faith yet differeth in degrees and f Rom 12.3 measure in some it is g Mark 9.24 small and h Isa
called one of the f Gal 5.22 2 Cor 4.13 fruits thereof and he called the g Spirit of Faith for indeed the word and letter is dead the Spirit quickneth and this powerfully and certainly yet sweetly making willing to beleive in the day of his power Psal 110.3 2 Cor 6.7 10.4 for it is not the Word of truth only but the power of God that made the Apostles warfare so victorious in subduing souls to the obedience of the Faith It is so great a thing to bring blind proud self-destroying man to own Gods way of Salvation by the righteousness of another to accept all from another and him a crucified Saviour that it is a great part of the great mystery of godliness 1 Tim 3.16 that Christ should be believed on in the world so that it needs an exceeding greatness of Divine Power Ephes 1.19 the working of a mighty power in them that beleive even such as raised Christ from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est facultas ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsius sese exerentis virtus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsisius effectus sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bez in loc though other sence is put upon that place yet by many judicious Expositors is this sence followed which we find in the Gr. Schol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. None can come to the Son except the Father draw them Joh. 6.44 in which the Author and powerful manner of operation in causing Faith are contained And all this in effectual calling and regeneration before which is no part and degree no act and demonstration of spiritual life Ephes 2.1 Joh. 1.12 13. Act. 14.27 for we are dead which is not of him that willeth not of flesh and blood and the will of man but of God and this is spoken of the Believer to whom God opens the door of Faith 2. The actings and operations of Faith are from God as in him we live Joh. 15.5 so we move and without him can do nothing he worketh to will and to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Velle bonum aeque ac voluntatem bonam he worketh habit and principle and by supervening Grace exciteth to and assisteth in acting it 3. The continuance and perseverance of Faith are from above Christ causeth our Faith not to fail Luk. 22.32 1 Pet. 1.5 and we are kept by Gods mighty power through Faith unto Salvation and Faith is by the same preserved The a 1 Thess 5.23 24. faithful God that effectually calls will safely keep in b Jude 8. Jesus Christ c 1 Cor. 1.8 and confirm to the end for this is the d Joh. 17.11 12 24. desire of the Son unto the Father and e Joh. 6.39 Mar. 9.24 Luk. 17.5 will of the Father concerning the Son 4. The growth and increase of Faith are from God who giveth all increase and therefore it was well prayed for unto the Lord to help unbelief and to increase Faith 5. The perfection of Faith is from God and Christ Jesus is as the author Heb. 12.2 so the finisher of our Faith and this either by bringing it to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and highest degree it can reach or is necessary for the Saints it should reach to in the world fulfilling all the good pleasure of his goodness and the work of Faith with power Phil. 1.6 and because he hath begun perfecting it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or by perfecting it in vision 1 Pet. 1.9 for it's God that gives the end of our Faith Salvation Less Principal The Less Principal Efficient Causes are either Impulsive or Instrumental Impulsive The Impulsive or Moving Cause is either External or Internal The Inwardly moving Cause Proegumena is 1. On Gods part his free grace and love self-moving goodness in which sence it is called the a Ephes 2.8 gift of God and the b Rom. 11.7 election obtain it even those that are ordained to life believe Act. 13.48 Not improvement of Reason not use of means appointed for the attainment of Faith that merit this gift but God worketh all of his own good pleasure Phil. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which appears in that not many noble and wise but poor receive the Gospel 2. On the sinners part who doth believe and being quickned moveth acted acteth and that freely the moving Cause is sence of misery and undonness without Christ and interest in the promise through Faith there being no other name Act. 4.12 Joh. 3.18 and he that believeth not being condemned So that here is the necessary condition and causa sine qua non of Faith sense of misery and inability in self and all creatures to recover a man out of his lost estate whence ariseth renouncing and throwing away all our own righteousnesses those filthy rags Isa 64.6 Phil. 3.9 not having or not depending upon our own righteousness or any thing short of Christ The outwardly Moving Cause Procatarctica 1. On Gods part to give Faith is Christ and his merit for every good gift is through Christ Omne donum gratiae Dei in Christo est Ambr. in Ephes 1. As from the father of lights so through the the Sun of righteousness none come to the Father nothing cometh from the Father but by him whom by this means the Father will make to be honored as himself Joh. 5.23 As salvation was purchased by Christ upon terms of believing so Faith also whereby we lay hold upon Christ for Salvation and therefore that Spirit which is called the Spirit of Faith is by Christ promised upon his purchase making and ascending to be sent to convince the world of that great sin of unbelief Joh. 16.9 2. The externally moving Cause to believe on the sinners part which may be called the Formal Object is twofold 1. As to God and his Word Gods Veracity and infallible truth Heb. 4.13 6.18 Titus 1.2 1 Thess 2.13 Joh. 3.33 Heb. 10.23 he can neither be deceived nor deceive God which cannot lye hath promised is joyned to Hope and therefore Faith He that believeth receiveth the Word of God as the word of God and seteth to his seal that God is true accounting him faithful that hath promised the ground of Faith being Gods faithfulness and the object the Promise God's having spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was enough to Abraham Rom. 4.17 18. in a difficult case Here is the Resolutio fidei into its stable foundadation Gods unquestionable Truth who is Prima veritas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh 5.10 so that the believer hath the witness in himself and his evidence is better and assent stronger as to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than any ones as to things apprehended by sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore sometimes divine testimony is added to rational discovery
with worms and his skin spent and reins consumed should rise but that the same body not onely the same specifical but the same numerical body should rise therefore he puts in those emphatical expressions I shall see God I shall see for my self I and not another and mine eyes shall behold him Though his eyes shall be glorified eyes yet they shall be the same eyes for substance As the Patience of Job was very great and very exemplary so surely his Faith was as great and as imitable O Job great was thy Faith This one Text is sufficient to prove that the Doctrine of the Resurrection is not a thing incredible And give me leave to speak to you in the words of S. Paul to King Agrippa Why should it be thought incredible that God should raise the dead especially if you consider who this God is That he is Omnipotent and Almighty infinite in power and able to do all things He that believes the first Article of the Creed will quickly believe the eleventh Article He that believeth that God is Almighty maker of Heaven and Earth will easily believe that he is able to raise the dead For if God saith Tertullian can make a body being nothing out of the dust of the earth he can certainly repair it out of the dust when it is something It is as easie to God to restore a body to a soul at the Resurrection as to breathe a soul into a body at the first Creation Objection But how is it possible that when a man hath lain rotting in the grave a thousand years he should rise again Answer This is above reason but not against reason For there are many resemblances of this even in nature which though they be not sufficient proofs yet they are great inducements to cause us to believe this truth Both Philosophers and Divines write of the Phoenix that first she is consumed to ashes by the heat of the Sun and that afterwards of her ashes ariseth a young one which is the same Phoenix risen from the dead The Apostle tells us That the corn must first be cast into the ground and there dye and rot before it will spring up which sheweth that a Resurrection from the dead is possible even in nature Adde to this That Swallows Flies and Worms which lie dead in the Winter-season in the Spring by vertue of the Suns heat revive again And what is every night but the grave as it were of the days light and the morning but the Resurrection of the day What is Winter but the death of the fruits of the earth and the Spring but the Resurrection of them What is death but the blowing out of the candle of our lives and what is the Resurrection any more but the lighting of this candle again What is death but a pulling down of the house of the body and what is the Resurrection but the rebuilding of the same house And why then should any man think it a thing incredible for God to raise the dead We see by experience that our curious glasses are made by the art of man even out of ashes And cannot the Omnipotent God raise mens dead bodies when turned to ashes There is no contradiction in this and therefore an infinite power is able to effect it And to shew that God can effect it he raised up many from the dead both in the Old and New Testament as helps to our faith to enable us to believe That that God who raised those few will in due time raise all the dead both just and unjust Objection But you will reply How is it possible that the same body should rise when as the dust of men are so mingled together as that it seems impossible to separate the dust of one man from another Answer With man this is impossible but with God all things are possible It is easie to God to give to every man his own dust if it be possible for a Gardner that hath thirty several seeds in his hand to be able to distinguish between seed and seed and for a Chymist to extract the four Elements out of an hearb and sepaâ—ate them one from the other and for a Watch-maker to take his Watch in pieces and mingle the pieces together and yet afterwards put them together as before Much more is it possible for the Omnipotent God to distinguish one dust from another as well as one man from another and one stone from another Objection One man is eaten by another and turned into the substance of another how can both these arise with their distinct bodies Answer Every man shall arise with his own flesh but yet not so as that he shall arise with every thing that was once a part of him But he shall arise with so much of his flesh as shall make a perfect man and the same man A man hath a piece of his flesh cut off by a sword and new flesh growing in its room now he shall not rise with both these but with so much as shall make him a perfect man and one and the same man for substance One man eates another mans flesh and it becomes one with his yet he shall not rise with that flesh but with so much as shall make him a compleat man and the same not onely for kinde but for number For with God nothing is impossible So much for the fourth particular The fifth particular The fifth thing propounded is to shew the certainty and infallibility of this Doctrine For this is not onely a Truth that God can make good but a Truth which God cannot but make good As there must be a day of Judgement 2 Cor. 5.10 So there must be a Resurrection of the body not onely there may be but there must be and of the same body not onely the same specifical but the same numerical body Otherwise it were not a Resurrection but a Surrection not a Resuscitation but a Suscitation And as Estius saith not a Regeneration as it is called Mat. 19.28 but a Generation A Resurrection is of the same body that dyes or else it is a new Animation and a new Creation and not a Resurrection Now that there must be a Resurrection appears 1. From the promise of God God hath promised that all that are in the graves shall hear his voyce Joh. 5.28 29. and come forth c. and all that are in the dust shâ—ll awake And that this corruptible shall put on incorruption and this mortal shall put on immortality Isa 26.19 and We must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that he hath done 2 Cor. 15.53 whether it be good or bad And therefore the ancient Christians when they rehearsed that Article of the Creed I believe the Resurr ction of the body would point to some part of their body and say Even of this body God can do it because he
conceive what God hath prepared even for the bodies of those who love him and wait for his appearing Aug. de Civitate Dei lib. 22. cap. 21. Quae sit quam magna spiritualis corporis gloria quoniam nondum venit in experimentum vereor ne temerarium sit omne quod de illa profertur eloquium The Schoolmen reduce them to four heads Impassibility sibility Impassibilitas Subtilitas Agilitas Claritas Subtilty Agility Clarity The Apostle also comprizeth them under four particulars It is sown in weakness it is raiâ—ed in power It is sown in corruption and raised in incorruption It is sown in dishonour and raised in glory It is sown a natural body and raised a spiritual body Objection If it be a spiritual body how is it the same body Answer It is called a spiritual body not in regard of the substance of it but of the qualities of it and that in two respects 1. Because it shall have no need of meat or drink but shall be as the Angels of Heaven Mat. 20.30 not that we shall have Angelicam essentiam but Angelicas proprietates not the essence but the properties of Angels We shall neither eat nor drink but shall be as the Angels We shall have as Tertullian saith corpora reformata Angelificata Even as a Goldsmith saith Chrysostome puts his silver and gold into a pot and then melts it and forms of it a gold or silver b wl or cup fit to be set before Kings so the Lord melts the bodies of his Saints by death and out of the dead ashes and cinders of the bodies of his servants he frameth and will make goodly vessels of honour to stand before him and to praise him for ever in heaven 2. It is said to be a Spiritual body because it shall be absolutely subject to the soul In the state of glory the soul shall not depend upon the body but the body upon the soul In this life the soul is See this more fully handled in the Sermon preached at Dr. Bollons Funeral as it were carnal because serviceable to the flesh but at the Resurrection the body shall be as it were spiritual because perfectly serviceable to the Spirit But the time will not give me leave to insist largely upon this point So much in answer to the six particulars propounded for the explication of this Doctrine Now for the Application Use 1. LEt us believe this great truth and believe it firmly and undoubtedly That there shall be a Resurrection of the body and that the same numerical body shall rise again the same for substance though not the same for qualities The great God can do this for he is Almighty and to an Almighty power nothing is impossible God can do it because he is Omnipctent and he cannot but do it because he hath promised to do it He cannot be true of his word if the body do not rise again nor can he be a just God as I have shewed for it is just with God that as the body hath been partakers with the soul in good or evil actions so it should be partakers with the soul in everlasting rewards and everlasting punishments And it is just with God that the same body that serves him should be rewarded and the same body that sins against him should be punished And the truth is if the same body doth not rise it cannot be called a Resurrection but rather a new creation as I have shewed Let us I say firmly believe this truth for it is a fundamental truth and the foundation of many other fundamental truths For if the dead rise not then is not Christ risen and then is our faith vain and our preaching in vain Remember Job in the Old Testament believed this Use 2. IF there be a Resurrection of the dead Resurrectio mortuorum est consolatio fiducia Christianorum here is great consolation to all the real members of Jesus Christ For the Resurrection of the dead is the comfort and the hope and confidence of all good Christians This was Jobs comfort upon the dunghil Job 19.26 27. and Davids comfort Psal 16.7 and Christs comfort Mat. 20.19 But the third day he shall rise again It was Christs comfort and it is the comfort of every good Christian 1. Here is comfort against the fear of death As God said to Jacob Gen. 46.3 4. Fear not to go down to Egypt for I will go with thee and I will bring thee out again So give me leave to say to you Fear not to go down to the house of Rottenness to the Den of Death for God will raise you up gain Your Friends and Acquaintance leave you at the grave but God will not leave you The grave is but a dormitory a resting-place a storehouse to keep you safe till the Resurrection Christ hath perfumed the grave 1 Sam. 26. As David when he found Saul asleep took away his spear and cruse of water but when he awoke he restored them again So will death do with us Though it take away out strength and our beauty yet when we awake at the Resurrection they shall be restored again unto us God will keep our dead ashes and preserve them safe as a Druggist keeps every whit of the drug he hath beaten to powder A Saint while he is in the grave is united to Christ he sleeps in Jesus and Jesus will raise him up unto life everlasting John 11.24 2. Comfort against the death of our friends Though they be dead yet they shall rise gain as Martha told Christ I know that he shall rise again at the Resurrection 1 Thess 14. The Saints who dye in the faith of Christ are dead in Christ and such he will raise and bring with him to judgement If a man be to take a long journey his wife and children will not weep and mourn because they hope that ere long he will return again A man that dyes in Christ and sleeps in Christ doth but take a journey from Earth to Heaven but he will come again shortly and therefore let us not mourn as men without hope for our godly relations for we shall meet again and in all probability shall know one another when we meets though not after a carnal manner for we shall rise with the same bodies And if Lazarus was known when raised and the Widows Son known by his Mother if Adam in Innocency knew Eve when he awoke and Peter knew Moses and Elias in the Transfiguration which was but a dark representation of Heaven it is very probable that we also when we awake at the great Resurrection shall know one another which will be no little addition to our Happiness 3. Comfort to those who have maimed and deformed bodies At the great Resurrection all these deformities shall be taken away therefore it is called A Day of Restitution Acts 3.21 wherein God will set all things in joynt If there were
John 15.4 5. Oh! let 's then labour to see and be truly sorrowful for all our sins and pray Lord Turn thou us Jer. 31.18 and we shall be turned from all our sins and accept of a whole Christ for our only Lord and Saviour oh sith we cannot wash our hands in innocency le ts be washing them daily in the tears of true penitency let 's go to the Fountain open'd to wash in for sin Zâ—ch 13.1 Isa 30. ult Rev. 20.10.14 15.21.8 and for uncleanness that we may not be cast into the River and Lake of fire and brimstone Oh! let 's now bathe our souls in the blood of Christ that everlasting burnings may not hereafter seize upon us Hence Learn 3. Not to blame Gospel-Ministers for preaching of terrors hereby they would stave us off from running head-long into Hell and bring us to repentance that we may not be cast into that prison where there is no place for repentance 2 Cor. 5.11 Knowing the terrors of the Lord we perswade men in love to their precious souls we are bound being assured we must give an account to awake our hearers Hebr. 13.17 lest they forget God and be turned into hell we dare not betray your pretious souls to gratifie you at present Psal 9.17 and indulge you in your sins as the Apostle says We must not for meat destroy the work of God Rom. 14.15.20 for preferment favour or respect from you at present we dare not suffer your immortal souls to perish without warning oh friends be not angry with us the Embassadours of Jesus Christ when we see any of you hastning down the broad way which leads to Hell as sure as we are here now if we then cry fire fire to bring you back You have no more reason to think us your enemies for this warning of you and telling you the truth in love Gal. 4.16 than any of your children have to think the most dear and tender Parents amongst you were their enemies when seeing them through carelessnesse ready to fall into fire or water they should cry out oh take heed Children or you are irrecoverably lost Learn 4. Not to grudge sinners their portion in this World Davids advice should be our practice enforced from this very Doctrine viz. Not to fret our selves at evil doers nor to be envious against the workers of iniquity Psal 37.1 2. 9.17 Prov. 24.20 for they shall soon be cut down as the grasse they shall be turned into Hell their foolish prosperity will destroy them their candle shall be put out and that in a snuff which will never cease stinking why then should we be offended at their prosperity here who are reserved to an extremity and eternity of torment hereafter Mal. 3.15 it is a grosse mistake to call the proud happy or to think the godly most miserable 1 Cor. 15.13.19 because they are here sometimes a little under a cloud The Psalmist was tempted to it but the knowledge of this Doctrine in the Sanctuary Ps 73.3.18 19 did soon rectifie his judgement and made him conclude that God had set them in slippery places to be cast down into destruction Job 20.6 7. and utterly consumed with terrors and perish for ever we had more need to pity than repine at our wicked Neighbours Mat. 19.24 with Luke 16.25 having their good things here when we consider how hard a matter 't is to have good things here with Dives and with Lazarus too hereafter in Abrahams bosome Learn 5. Lastly To admire and be greatly affected with the superlative love of Christ in undergoing that punishment in our stead if we will receive him for our Lord and Saviour which will be extream and eternal torment to all that do refuse him And if he be Judge Mat. 10.14.15 39 40. they who receive not his Embassadors in his Name are of that number Oh! who would not then kiss the Son that believe the wrath of God will inflict these eternal torments Oh! Christians such I wish we may a l be in deed and truth let 's bless and kisse this blessed Son of God that bare for us this insupportable wrath Psal 2.12 1 Thes 1.10 Colos 2.15 Hosea 13.14 1 Cor. 15.54 55. Mat. 23.14 Hebr. 2.3 Gal. 3.13 Hebr. 2.9 even Jesus which delivered us from the wrath to come and triumphed over principalities and over tho Grave and Hell the greatnesse of the damnation we are exposed to by nature doth greaten the salvation purchased by grace Oh! blessed Jesus thou wast cursed here and tasted'st the death that was accursed even this in thy sentence Isa 53.5 7 8. Rom. 8.1 Mark 3.29 with Heb. 6.2 5.9 Acts 2.24 Psal 116 3. John 8.51 thou wast bruised afflicted and broken of God for us but thou was taken from Prison and from judgement and everlasting condemnation for it was not possiâ—le that Thou shouldst be holden of any pains so that though every Believer shall see a Temporal yet shall he never see Eternal Death but inherit Eternal Life OF HEAVEN MATTH 25.34 Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world THE Description of Heaven is a work fitter for an Aaron the High Priest of the Most High when upon Mount Hor he is stripping himself of the vile body of sin or for a Moses when on the top of Nebo after a Pisgah prospect * Deut. 34.5 as the Jews comment he died at the * Cant. 1.2 kiss of God refunding that * Gen. 2.7 breath of life and expiring his soul into the bosome of God Nay more fit to be described by a pen taken from the Wing of a Cherubim than the stammering tongue of any mortal man For whoever attempts to speak of an heavenly state while himself is on earth his discourses of that must needs be like the dark dreams and imaginations of a child concerning the affaires of this world while it self is yet swadled and cradled in the womb Yet discourses of Heaven were never more seasonable upon earth When * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. Laer. Anaxagoras was accused as not studying Politicks for his Countryes good he replied I have a very great care of my Country pointing up to heaven if ever Christians had cause to make all honest haste to heaven 't is in a sinful and a perverse generation when the waters cover the earth whether should a Dove-like soul fly but to the Ark of God when Gods judgements and his Avengers of blood threaten us on every hand what City of refuge can we run to but the Sanctuary of God when we know not how soon the members of Christs body in conformity to their Head may be called to sweat drops of blood 't is wisdom for us with our bitter hearbs to keep the Passover and to think on that * Luke 22.12 large upper Roome wherein we may be Feasted
glory of God be it spoken since this Exercise was first set up such a moneth hath not been known in this City A word of Exhortation What now remaineth men and brethren but that the Ministers of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hieros praef Cat. Nostrum est dicere vestrum vero agere Dei autem perficere Gospel having done their work in holding out unto you a Form or Model of sound words you stir up your selves in the strength of Jesus Christ to do yours and what is that but that which is commended here to Timothy That you hold fast the form of sound words which you have received of them They have held it forth it concerns you to hold it fast First see therefore that you hold it fast in your understandings My brethren in this Moneths Exercise you have had many of the chief Heads and Points of the Christian Faith unvailed to you * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ut supra Non existimes institutiones istas homiliis esse similes c. Sed haec quae per ordinem tradimus documenta c. not only as so many single truths and several precious Jewels to lie by you but that to which possibly most of you have been strangers hitherto as far as the design could well suffer Methodized as it were into a Chaine of Pearls to weare about necks truths fitly joyned together and compacted into a body by that which every joynt supplyeth Now your duty is to wear this Chain or Bracelet carefully that it may not be broken Your labour must be to imprint this Method of truth in your mindes and judgements by vertue whereof you may be able to know them in their Series and Connexion and when you hear any of these Points handled in Sermons you may be able to know one truth from another where they are to be fixed in the Orb of Divinity and so to refer them to their own proper place and station which will prove to be a greater advantage to your proficiency in the knowledge of Christ then you can easily believe It is observable Rom. 8.28 when the Holy Ghost having hinted effectual calling as the ground of that blessed truth that all things work for good to those that love God yet he mentions it again in the very next verse and why but to shew us what place it obtains in the golden chain of salvation how it takes its room between Predestination and Justification Whom he did predestinate them also he CALLED and whom he CALLED them he justified of so great moment it is not onely to know Gospel-truths but how to posture them in their proper rank and file where every truth is to stand This advantage in a great measure you have had by this Moneths Exercise see that you improve it to the clearing of your understandings in the Method of Gospel Doctrines Secondly Hold them fast in yor Memory Truely the Order of this Moneths Exercise if you be not wanting to your selves will not contribute lesse strength to your memories than light to your understandings The truths themselves have been a Treasure given you by your heavenly Father and the Method will serve you for a sack or purse to keep them in and truely it would be a labour neither unprofitable nor uncomely to take so much paines your selves and to teach your Families to do so too scil to Conne this Model without book and the Lord teach you to get them by heart You may once a week or so revolve them thus in your minds I. There is a God II. The Scriptures are the Word of God III. In the God-head there be three Persons or Subsistencies Father Son and Holy Ghost God blessed for ever IV. God Created man in a perfect but in a mutable estate V. The Covenant of works God made with man in his innocency VI. Original sin in the first spring of it in Adams first transgression VII Original corruption derived from thence into mans nature VIII Mans liablenesse to the curse or the misery of mans state by nature IX Mans impotency to help himself out of this estate X. The Covenant of Redemption or the transaction between God and Christ from all Eternity about mans salvation XI The Covenant of Grace revealed in the Gospel XII Christ the only Mediatour between God and man considered in his Person Natures and Offices XIII Christs state of Humiliation XIV Christs state of Exaltation XV. Christs satisfaction to Divine Justice XVI Effectual calling XVII Vnion with â—hrist XVIII Justification by Christs Righteousnesse XIX Son-ship to God consisting in Adopition Regeneration XX. Saving Faith XXI Repentance XXII Holinesse XXIII The Resurrection XXIV The last Judgement XXV Hell XXVI Heaven Christians this and other such like Catalogues or Formes of the Articles of Christian Faith imprinted upon your memories will be of great benefit and service to you Do ye serve your memories and your memories will serve you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hieros praef Catechis labour to get them so imprinted upon your memories that they may never be blotted out Thirdly Hold fast yea hold forth these precious Truths delivered to you in your lives and conversations Christians let it be your care and behold it shall be your * Deut. 4.6 wisdom in the eyes of all the beholders to live this morning Exercise the glory whereof hath filled this Assemblie for a moneth together To engage and quicken you herein let me mind you of one rare advantage this Model carrieth with it above most of the acute and learned Treatises of Schoolmen or solid Tractates of Catechetical Divines who have taken great paines in opening and stating the Principles of Christian Religion The Reverend Divines who have travelled in this service of your Faith have in their several Sermons with singular skill and piety brought down Principles unto practice and improved all their Doctrines to Vse and Application wherein they have shewed themselves Workmen that need not be ashamed wise Builders that know how to handle the Trowel as well as the Sword and that made it their design to build up their hearers in holinesse as well as in knowledge The School and the Pulpit met together the Doctor and the Pastor have kissed each other Omne tulit punctum qui miscuit utile dulci. They have not discust the Doctrines of Faith in a jejune frigid speculative way only but what they cleared to the judgment they wrought it home upon the heart and affections with such warmth and sweetnesse as that the hearers seem'd for the present to be carried into the mountain of transfiguration where they cryed out with Peter It is good for us to be here So that although their Sermons were very large yet the greatest part of their Auditories thought they had done too soon and went away praising God that had given such gifts unto men Oh let it be your care dearly Beloved that as this Model hath been
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.