called another Comforter now he who is distinguished from the Father and the Sonne in the manner as to be called another comforter is either distinguished in regard of his essence or in regard of his personal subsistence not in regard of his essence for then he would be another God and therefore he is another in regard of his personal subsistence 4. You have a clear proof for this doctrine in the words of the Text There are three that bear record in heaven the Father the Word and the holy Ghost and these three are one and to that purpose consider 1. You have mention here of three witnesses now three witnesses are three persons 2. The Word and holy Ghost are conjoyned in their Testimony with the Father which is not competible to any creature and lest we should doubt of this it is expresly said even by Saint John himself to be the witnesse of God Verse 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son and concerning Christ it is said that he is the true God ver 20. This is the true God and eternal life let the Socinian shew me where any creature is called the true God Concerning the Spirit also in this Chapter it is said ver 6. that he is truth it self It is the Spirit that beareth Witnesse because the Spirit is Truth 3. If there be three witnesses whereof every one of them is God the one not the other and yet not many Gods but one true God the point is clear there are three distinct persons subsisting in one divine essence or which is all one there are three persons and one God 3. I am to speak something to the distinction of these three persons though they cannot be divided yet they may be they are distinguished many things in nature may be distinguished which cannot be divided for instance the cold and the moisture which is in the water may be distinguished but they cannot be divided Now that those three persons are distinguished appears 1. By what hath been already said the Father is not the Son nor the Son the Father nor the holy Ghost the Father or the Son 2. By the words of the Text here are three heavenly witnesses produced to prove that the Lord Jesus Christ is the Son of God namely the Father the Word and the holy Ghost now one and the same person although he hath a thousand names cannot passe for three witnesses upon any faire or reasonable account whatever you may be sure that God reckons right and he sayes John 8.13 Father Sonne and holy Ghost to be three witnesses there are three that bear record in heaven so in Saint Johns Gospel the Pharisees charge our Saviour that he bare record of himself say they thou bearest record of thy self thy record is not true now mark what Christ replies ver 17 18. It is written in your Law Ver. 17 18. that the Testimony of two men is true I am one that bear witnesse of my self and the Father that sent me beareth witness of me where you have our Saviour citing the Law concerning the validity of a Testimony given by two witnesses and then he reckons his Father for one witnesse and himself for another 4. I shall speak a few words to the order of these divine persons in order of subsistence the Father is before the Son and the Son before the holy Ghost The Father the first person in the Trinity hath foundation of personal subsistence in himself the Sonne the second person the foundation of personal subsistence from the Father the holy Ghost the third person hath foundation of personal subsistence from the Father and the Sonne Now although one person be before the other in regard of order yet they are all equal in regard of time Majesty glory essence this I conceive to be the reason why in the Scripture sometimes you have the Sonne placed before the Father as 2 Cor. 13.14 2 Cor. 13.14 The grace of our Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all Amen Gal. 1.1 So Gal. 1.1 Paul an Apostle not of men neither by men but by Jesus Christ and God the Father who raised him from the dead Sometimes the holy Ghost is placed before the Father as Eph. 2.18 Through him we have an accesse by one Spirit unto the Father Eph. 2.18 Rev. 1.4 5. Sometimes before Jesus Christ Rev. 1.4 5. John to the seven Churches in Asia Grace be unto you and peace from him which is and which was and which is to come and from the seven Spirits which are before the Throne by the seven Spirits there is meant the holy Ghost and from Jesus Christ who is the faithful witnesse c. The consideration of this caused that rule amongst our Divines ab ordine verborum nulla est argumentatio there is no argument to be urged from the order of words Now this shews that although one person be before another in regard of relation and order of subsistence yet all are equal one with another in regard of essence And therefore beware lest you derogate the least jota or tittle of glory or Majesty from any of the three persons As in nature a small matter as to the body may be a great matter as to the beauty of the body cut but the haire from the eye brow how disfigured will all the face look If you take away never so little of that honour and glory which is due to any of the divine Persons you do what in you lies to blot to stain to disfigure the faire and beautiful face of the blessed Trinity 5. I am to enquire whether the mystery of the Trinity may be found out by the light of nature Resol There are two things in the general that I would say in answer to this question 1. That the light of nature without divine Revelation cannot discover it 2. That the light of nature after divine Revelation cannot oppose it 1. That the light of nature without divine Revelation cannot discover it and for that purpose take into your thoughts these following considerations 1. If that which concerns the worship of God cannot be found out by the light of nature much lesse that which concerns Gods nature essence or subsistence but the Antecedent is certainly true For 1. As for the part of the worship and service of God which is instituted and ceremonial it is impossible that it should be found out by the light of nature for instance what man could divine that the Tree of life should be a Sacrament to Adam in Paradise How comes the Church to understand what creatures were clean what were unclean that the Priesthood was setled in the Tribe of Levi and not in the Tribe of Simeon or the Trible of Judah certainly these lessons were not learned by the candle-light of nature 2.
one entire Fabrick and Creation God saw every thing that he had made Gen. 1.31 and behold it was VERY GOOD Such a rare piece are Gospel-truths in their variety and uniformity not lesse glorious a d admirable than heaven and earth Sunne Moon Starres Elements in all their order and ornament Secondly 2. Help to knowledge Such types and Exemplars of divine truths are of great help to the understanding As the Collection of many beams and luminaries makes the greater light so it is in tne judgement A constellation of Gospel-principles shining together into the understanding fills it with distinct and excellent knowledge 2 Cor. 4.6 It gives us the light of the knowledge of the glory of God in the face of Jesus Christ. One truth doth irradiate and expound another The truths of the Gospel in their method and series are interpretative one to the other while the understanding by means hereof hath the advantage of dwelling upon them the object and comparing spiritual things with spiritual things as the Apostle speaks 1 Cor. 2.13 The truth is he knows but little of the truth that knows it only within it self he understands it aright that knows it in its connexion and correspondence with other truths of the Gospel That Christ dyed to save sinners is a most precious truth 1 Tim. 1.15 but he knoweth TOO LITTLE of it that knows it alone as most of ignorant Christians do who perish with their knowledge he knoweth this truth to purpose that knows it in its connexion with a lost estate that knows it in its references to the fall the wounds and bruises and death contracted by it he knows Redemption by Jesus Christ aright that knoweth it in order to the GUILT and POWER of sin and mans total impotency to save himself from either He knows salvation aright that knows it in the extent and vertue of all Christs OFFICES King Priest and Prophet that understands salvation to be a saving of the poor creature from the REIGN of sin by the Kingly Office of Jesus Christ a saving of a man from IGNORANCE ERROR and those false rotten principles which are naturally radicated in the understanding by the Prophetical Office of Jesus Christ as well as a saving him from HELL and WRATH TO COME by the Priestly Office of Jesus Christ He knows aright the death and resurrection of Jesus Christ not that knows it singly and nakedly only in the story and notion of it but that knoweth it in the effectual application of it by the Spirit for mortification and vivification that knoweth it in its connexion with and influence into justification and sanctification c. He that thus knoweth Christ and him crucified knoweth him as the truth is in Jesus His understanding is full of light Alas the ignorance and misery of our times is not that people are totally destitute of the principles of Christian Religion but that they know them singly only and apart and so they know them but by halfes yea not so much for I dare be bold to say the better half of every truth consists in its method and necessary coherence with other truths without which therefore the knowledge men have of them must needs be but dark and lifelesse Thirdly Such Patterns and Platforms whether of larger or of lesser compasse Advantage help to memoâ—y are a great help to memory In all Arts and Sciences order and method is of singular advantage unto memory We do easily retain things in our mind when we have once digested them into order It is not so much multitude of objects as their variousnesse and independency which is burdensome to memory when once the understanding apprehends them in their natural union and fellowship one upon another the memory comprehends them with much more sweetnesse and facility Hence it is that NUMBER and PLACE are of such rare use in the art of memory The reason why people generally remember no more of the Sermons they hear is for want of Catechizing whereby they might come to know the principles of Religion in their order and methodical contexture Usually in Sermons truths are delivered single and apart and the ignorant hearer knows not where the Minister is nor what place the doctrine delivered obtains in the body of divinity nor how they are knit together and so the memory leaks them out as fast as they are dropt in order is the very glue of memory Method in a single Sermon when the hearer is acquainted with it gratifieth the memory as well as the understanding while it doth not only lodge things in their own place but locks the door upon them that they may not be lost When things are knit and linckt in one with another as in a chaine pull up one link and that will pull up another so that the whole chaine is preserved But we may have occasion to speak again of this point And therefore Fourthly such Modules serve to quicken affection 4. Advantage to quicken affection Sympathy and Harmony have a notable influence upon the affections The sounding of a single string makes but little musick let a skilfull hand touch them in their musical consent and symphonie and it affects the hearer to a kinde of ravishment So it is with evangelical truths place them in their proper rooms that a man may behold them in their mutual correspondencies and apt couplings together and truly the Seraphims themselves answering one to another and ecchoing to another make not a sweeter harmony in their celestial Hallelujahs Fifthly It is a marvelous Antidote against errour and seduction Gospel truths in their series and dependance are a chain of gold to tie the truth and the soul close together People would not be so easily trapand into heresie if they were acquainted with the concatenation of Gospel-doctrines within themselves As for instance men would not certainly be so easily complemented to worship that Idol of free-will and the power of nature were they well principled in the doctrine of the fall The design of God in permitting of it held out in Scripture in such large and legible Characters that he which runs may read Psal 51.4 1 Cor. 1.29 30 31 c. If they did with sobriety of Spirit observe what the Scripture prâ—claimes concerning the impotency of the lapst and ruined creature mans helplesse condition in himself Rom. 5.6 Ephes 2.1 Of the absolute necessity of the quickening helping and stablishing influence of the Spirit of Christ c. When a chaine of pearls is broken a single jewel is easily lost divine truths are mutually preservative in their social embraces and coherence Sixthly 6. Advantage growth in grace Growth in grace is one blessed fruit of such systems and tables of divine truths When â—oundations are well laid the superstructures are prosperously carried on want of distinct knowledge in the mysteries of Religion is a great obstruction to the growth of grace The great cause of the believing Hebrews non proficiency was
natura had the charge of these sublunary things even the holy Prophet himself was liable to this temptation Psal 73.9 10 11 12 13 14. he saw that as the clean Creatures were sacrificed every day the Turtle and the Lamb the Emblems of innocency and charity whilest the Swine and other unclean Creatures were spared Plutarch and Seneca and Cicero have rendred satisfaction concerning this method of the Divine Providence So good men were harrast with troubles when the wicked were exempted and this shook his faith but by entring into the Sanctuary of God where he understood their end he comes off with victory now for the removing this Objection Consider First we are not competent Judges of Gods actions we see but one half of Ezekiels Vision the Wheels but not the eye in the Wheels nothing but the Wheels on which the world seems disorderly to run not the eye of Providence which governs them in their most vertiginous changes The actions of God do not want clearnesse but clearing What we cannot acquit is not to be charged on God as unjust the stick which is streight being in the water seems crooked by the refraction of the beams through a double medium we see through flesh and spirit and cannot distinctly judge the ways of God but when we are not able to comprehend the particular reasons of his dispensations yet we must conclude his judgements to be right as will appear by observing Secondly The sufferings of the righteous do not blemish Gods justice 1. God always strikes an offender every man being guilty in respect of his Law Now though love cannot hate yet it may be angry and upon this account where the judgements of God are a great deep unfathomable by any finite understanding yet his righteousnesse standeth like the high Mountains as it is in Psalme 36. visible to every eye if the most righteous person shall look inward and weigh his own carriage and desert he must necessarily glorifie the justice and holinesse of God in all his proceedings 2. The afflictions of good men are so far from staining Gods justice that they manifest his mercy for the least sin being a greater evil than the greatest affliction God uses temporal crosses to prevent or destroy sin he imbitters their lives to wean their affections from the World and to create in them strong desires after heaven as long as the waters of tribulation are on the earth so long they dwell in the Ark but when the Land is dry even the Dove it self will be wandring and defile its self When they are afflicted in their outward man it is that the inward man may be revived as birds are brought to perfection by the ruines of the shell that is not a real evil which God uses as an instrument to save us Who will esteem that Physitian unjust who prevents the death of his Patient by giving a bitter potion 3. If the Righteous be thus afflicted upon earth we may conclude there is a reward in the next World if they are thus sharply treated in the way their Countrey is above where God is their portion and happinesse Thirdly The temporary prosperity of the wicked reflects no dishonour upon Gods justice or holinesse for God measures all things by the Standard of eternity a thousand years to him are as one day Now we do not charge a Judge with unrighteousnesse if he defer the execution of a Malefactor for the day the longest life of a sinner bears not that proportion to eternity besides their reprieve increases and secures their ruine they are as Grapes which hang in the Sun till they are ripe and fit for the Wine-presse God spares them now but will punish them for ever he condemns them to prosperity in this world and judges them not worth his anger intending to poure forth the vials of his wrath on them in the next Fourthly The more sober Heathens have concluded from hence there is a judgement to come because otherwise the best would be most miserable and the ungodly prosperous from hence they have inferred that because all things are dispenc't in a promiscuous manner to the just and unjust in this world therefore there must be an after-reckoning Fifthly There are many visible examples of the goodnesse and justice of God in this World either in rewarding afflicted innocency or punishing prosperous iniquities He that shall read the story of Joseph and consider that wonderful chain of causes managed by the Divine Providence how God made use of the treachery of his brethren not as a sale but a conveyance how by the Prison he came to the principality must conclude there is a watchful eye which orders all things And how many instances are there of Gods severe and impartial justice there is no State or History but presents some examples wherein an exact proportion in the time measure and kind between the sin and punishment is most conspicuous the unnatural sin of Sodom was punish't with a supernatural showre of fire and brimstone Pharaoh had made the River guilty of the blood of the Hebrew Infants his first plague is the turning of the River into blood Adonibezec is just so served as he did by the seventy Kings Judas who wanted bowels for his Lord wanted bowels for himself in life and death for he hanged himself and his bowels gushed out and thus the punishment as a hand points at the sin and convinces the World of a Deity Use 1 Vse 1. This is just matter of terror to Atheists which are of three sorts 1. Vita 2. Voto 3. Judicio First To those who are practical Atheists vita in life who live down this truth denying God in their lives sad and certain it is that many who pretend they know God yet so live they as if there were no Deity to whom they must give an account Such are the secure that sleep in sin notwithstanding all Gods thunder and if ever sleep were the true image of death this is the sleep The sensual who are so lost in carnal pleasures they scarce remember whether they have a soul if at any time conscience begins to murmure they relieve their melancholy thoughts with their company and cups like Saul sending for the Musick when the evil spirit was upon him The incorrigible who notwithstanding the designes of Gods mercy to reduce them although Providences Ordinances conspire to bring them off from their evil ways yet they persist in their disobedience Let such consider it is not a loose and ineffective assent to the being and perfections of God which will save them God is not glorified by an unactive faith nay this will put the most dreadful accent and the most killing aggravations on their sins that believing there is a God they dare presumptuously offend him and provoke the Almighty to jealousie as if they were able either to evade or to sustain his wrath 't is the greatest prodigy in the World to believe there is a God and yet
heavens called the Milky-way which are invisible upon the account but now mentioned Sense tells us that the Sunne is of greater magnitude in the morning and evening than at noon here reason again interposes corrects sense tells us it onely apeares so because of the densenesse or thicknesse of the air or medium and that for the same reason if you put a piece of money into a bason of water it will appeare of a larger size than if it were in a bason without water that which I aim at is this that as reason doth thus correct sense à pari faith should correct reason 2. Philosophical Axiomes must be kept within their proper bounds and limited to a finite power for instance Ex nihilo nihil fit that out of nothing proceeds nothing is a truth if it be understood with reference to a finite power So A privatione ad habitum non datur regressus is a truth upon the same termes Sic una numero essentia non potest esse in tribus personis that one and the same numerical essence cannot be in three distinct persons is a truth limited as before I mean with reference to a finite power but all this and ten thousand Arguments more of this nature cannot overthrow this principle that there are three persons and one God for we are not speaking now of that which is finite but of that which is infinite Suppose this Question should be started how the same numerical essence can be in three persons possibly an answer might be returned thus Suppose a father begets a sonne and communicates to him the same numerical soul and body which he hath still himself and both of these should communicate the same soul and body to a third here would be three distinct persons yet the same essence in them all but I know a reply would quickly be made This is impossible answer must be made It is true as to that which is finite but not unto that which is infinite c. The time allotted for this exercise being spent in the handling of the doctrinal part of this Observation I can speak but a few words to the Use and Application Use 1. This doctrine should establish us in the truth of the Gospel even this mystery which hath been hid from ages and from generations but now is made manifest unto the Church the Heathens as we have heard could not attaine unto this knowledge by the light of nature Oh what a comfort is this that we serve an incomprehensible God! one God and yet three persons to comprehend is to environ and keep in all that God is for my part I would not worship that God that I could comprehend the doings of God know no bounds much more his essence and subsistence Kings have their Crowns a circle about their head and should also have a circle about their feet they should not go which way they please but keep themselves with n the limits of Law both of God and man and this speaks them to be creatures though in a greater letter finite beings but it is otherwise with God as he will not have any Articles put upon him so he cannot have any circles or lines drawn about him for an infinite God to be finite and limited is a contradiction in adjecto 2. Let us study this doctrine of the Trinity and as a motive to this consider we cannot worship God aright without some knowledge of this truth As God the Father God the Son and God the holy Ghost are the object of divine faith so are they the object of divine worship we must worship Trinity in unity and unity in Trinity you may direct your prayers unto God the Father Son and holy Ghost but you must not pray unto either of the persons but as united unto the other Gerard tells us in Loc. com de sanctissimo Trinitatis mysterio cap. 1. that it is absolutely necessary in some measure to know this truth and that not only the denial of the Trinity of persons but the ignorance of it is damnable Eph. 2.12 the Apostle tells the Ephesians that sometime they were Atheists we render it without God in the world but in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheists in the world and the reason of this you have in the beginning of the verse because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the knowledge of Christ although a man acknowledges there is but one true God yet if he knows not this God in Christ he is an Atheist 3. Blesse God for the cleare discovery of this truth under the Gospel Blessed are our eyes for we see and our eares for we heare 'T is Gods method to discover himself by degrees we know more of God now than the Jews did and we shall know more in heaven than we know on earth Now God the Father God the Son and God the holy Ghost lead us unto all truth and bring us at last unto himself that we may enjoy him and have a more full and clear discovery of him unto all Eternity Amen READER BE pleased to take notice that the worthy Authour of this Sermon not long after he had preached it by a very sad hand of God fell sick and dyed so that he had not opportunity himself to bring it forth into light you have it here as it was taken by a good Noter yet so as it hath been compared with the Authours own Notes which yet being for the most part wrote in Characters the Comparer could not make so much advantage of them as he desired Had the Lord been pleased to spare him his life this Discourse had come forth more exact and accurate than now it doth but such as it is it here presents it self to thee and 't is hoped though that is wanting which might please the learned eye yet there is that in it which may profit the judicious Christian you will here see the difference of Treatises put forth by the Authours themselves and by others which is as great as the difference betwixt the childe whom the mother nurses her self which is full and faire and lusty and that which is put out after her death which is too often infirme lean and starv'd If thou findest any thing in this Sermon that is for thy profit blesse God for it and pray that no more such hopeful instruments may be cut off in the prime of their days THE DIVINE AVTHORITY OF THE Scriptures 2 Tim. 3.16 All Scripture is given by inspiration of God c. YOu have heard there is a God and you have had a discourse concerning the Trinity I am now to clear and prove to you the Divine authority of the Scriptures therefore I crave your attention to what the Scripture reports of it self in 2 Tim. 3.16 c. It was motive enough to the Ephesians to plead and zealously to conte d for the image of Diana because they said it was that which fell from Jupiter Acts 19.35
it First This book presses holinesse and godlinesse so as never did any in the world before nor since and gives such Arguments for it as never was heard of nor the wit of man could ever have thought of He that would walk in the Wildernesse of Paganism might hear and there spy a flower growing amongst many weeds now and then a Philosopher that gives you some good directions that concern righteousnesse and external behaviour but the Scripture is a garden wherein whatsoever hath been recommended by all the sober men in the world is put together and wherein they were defective that 's there made up for they were defective especially in this one great point deep humility and though you shall finde many things that concern the exercise of some Christian graces yet in the real practice of humility a man would wonder how incredibly they fell short But as for the Scripture what would you have it bids you live soberly righteously godly Tit. 2.12 it bids you lie at Gods feet as his creature to do with you what he will it would have you like God himself that 's the end of the promises that we should partake of the Divine nature 2 Pet. 1.4 it bids you be holy as God is holy 1 Pet. 1.15 it charges upon you whatever thing is good is just is lovely Phil. 4.8 it commands your very thoughts it 's so far from suffering you to do hurt to your brother as not to suffer you to think hurt it 's so far from allowing to act rapine and injustice as not to allow to do any thing that savours of coveting it binds the very heart and soul O what a place of universal calmnesse would this world be should all serve one another in love should all study each others good we should never do injury if any did we should forgive him we should endeavour to be perfect as God is Trypho calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the Jew could not but say the precepts of the Gospel were wonderful great excellent and transcendent indeed Behold the Scripture is a doctrine according to godlinesse 1 Tim. 6.3 truth according to godlinesse Tit. 1.1 the mystery of godlinesse 1 Tim. 3.16 so that in one word whatever God would think fit for man to do to that God that made him whatever is fit for a sinner to do to a holy God against whom he hath trangressed and between man and man all that is the designe of the Scripture And what the Scripture thus commends it presses by incomparable Arguments shall I name a few 1. Behold God is manifested in the flesh for this purpose 1 Tim. 3.16 Is it nothing sinner that thou wilt live foolishly vainly what wilt thou think to see God dwelling in humane nature to see God live a poor scorned reproached contemned life intimating this great truth that it 's not so unseemly a thing for the Sonne of God himself to live a poor miserable life as 't is for a man to be an impenitent sinner if you remain a wilful and impenitent sinner thou wouldst in thy pride be like God and have no Superiour above thee Behold God condescends and becomes like to thee that if possible he might bring thee back again thou that art a sinner suspectest whether God will do thee good behold how close he comes to thee he dwells in thy own nature 2. Behold the beloved Sonne of God dying upon the Crosse for thee What would you think if any of your Parents should suffer their childe to dye on the behalf of an enemy would you not think it should move that enemy Behold my Sonne in whom I am well-pleased methinks God takes not a quarter of that content in the whole Creation which he does when he speaks of his Sonne yet this Sonne suffered for sinne the just for the unjust that he might bring us to God 1 Pet. 3.18 methinks this love should constrain us 2 Cor. 5.14 Poor soul thou art ready to think God is become thine enemy when sicknesse and death comes thou art ready to say hast thou found me O mine enemy here 's trouble in the world how shall I know whether God intends good Behold it 's beyond peradventure God intends good to a sinner because he dwelt in our nature and his Sonne dyed for us and his Sonne felt pain and infirmity and therefore he may love thee and you need not question any thing of this nature is a hindrance of Gods love the case of a sinner is not so desperate but that a man may be accepted and loved of God for Christs sake will not this move you 3. You have promises of eternal life and threatnings of eternal misery Never did any Philosopher or any other man threaten If you will not observe such and such precepts I l'e throw you into eternal torments nor never did any man say I will give you such glory in heaven but the Scripture does behold life and immortality are brought to light by Christ there 's a future resurrection and this body is like an old house pull'd down by and by it will be a brave building again a spiritual body and we shall shine like the Sunne in the Firmament and be equal to the Angels of God Matth. 13.43 and he like God and Christ Now we know not what we shall be but when he shall appear we shall be like him for we shall see him as he is 1 Joh. 3.1 2. And having this hope who would not purifie himself even as God is pure who would not live soberly righteously and godly looking for that blessed hope c If you did but apprehend this glory Tit. 2 13 were not your minde senselesse its impossible you could be quiet without getting an interest in it And how great the day of judgment will be it tells you how our thoughts words and actions and every thing we go about shall come under a severe scrutiny 4. The worth of our souls we minde our bodies but a soul is better than a world The Scripture saith the Sonne of God dyed for souls we never understood so much what souls were wor h as now we do when we see God taking such care and having such designs and thoughts from all eternity 5. The fairest and the most reasonable condition of eternal happinesse and the greatest strength to perform it that 's offer'd in the Gospel Suppose we were sensible we were liable and obnoxious to Gods wrath and could go to heaven and beseech God that he would be pleased not to execute that wrath upon us do but think what terms you would be willing to propose to God would you come and say Lord punish me not for what is past though I intend to do the same thing but he that should say Lord forgive me I am sorry for that which is done and it shall be the businesse of my life to live more circumspectly to thee this is the great thing the Scripture proposes
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
afford matter for a whole Sermon Fifthly From the Vicegerency of Christs death Christ dyed 1. For our good 2. For ouâ— sins of both those you have heard 3. In our place of this I now come to Treat Briefly for I have been wonderfully prevented 1 Pet. 3.18 Christ suffered for sins the just for the unjust 2 Cor. 5.14 If one died for all then were we 〈◊〉 â—â—d i. e. juridically we were all as dead condemned perâ—â—â—â— because he died in our stead He is said to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes signifies a commutation saith the then famous but afterwards Apostate Grotius eye for eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5.38 that is one instead of the other Matth. 2.22 Archelaus reigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the room of his Father Herod So 2 Sam. 18.33 Would God I had died for thee O Absalom i. e. in thy stead so that thou hadst lived Thus Christ died for us so John 11.50 Caiaphas said It is expedient foâ— us that one man should die for the people i. e. in their stead to save their lives as a publick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles being used in case of some great and common calamities threatning destruction to all to offer up some one man in the name and stead of all which was a shadow of that great truth of Christs dying for all And Socinus himself being put to it cannot deny this Even in Heathen Authours it is a common phrase To do a thing for another i. e. in his place Ego pro te molam I will grinde for you and you shall be free Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransome or Price a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is one Argument that his Blood was the price of our Redemption and a Ransome in our stead 1 Tim. 2.6 Who gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransome for all Gal. 3.13 Christ hath Redeemed us from the cuâ—se of the Law himself being made a curse for us i. e. he underwent that Curse due to us that Curse from which we are freed that Curse which others who receive not Jesus Christ shall undergo What a cluster of Arguments might be gathered here It is prodigious boldness in Socinians to turn this Article of Faith into a streame of Rhetorick Paulus amavit in voce execrationis argutus esse But Manum de tabula Sâ—xthly And lastly From the peculiarity of Christs death It is undeniable that Christ died for us so as no man in the world ever did nor can do Therefore not in the Socinian sense not barely for the confirmation of our faith or excitation of our obedience or strengthning of our hope or encouragement of us in our sufferings for in this sense thousands have died for you Paul tells the Co 〈◊〉 he suffered for them i. i. for their good Col. 1.24 and yet â—â—lls the Corinthians he did not suffer for them 1 Cor. 1.13 Was Paul crucified for you i. e. in your stead or for your sinnes And this for the first Head of Arguments where I see I must take up though I thought to have urged divers other Arguments from the Nature of mans justification and salvation But I will not be too tedious What hath been said may be enough to convince any indifferent man and others will not be convinced though they are convinced Thus much for the second particular the assertion of this truth The third should have been the vindication of it from the cavils of Socinians but I am cut off and it is not wholly necessary for if once a truth be evident from plain Scriptures we ought not to be moved with the cavils of wanton wits or the difficulty of comprehending those great mysteries by our reason when the Socinians can solve all the Phaenomena of nature which are the proper Object of mans Reason then and not till then we will hearken to their rational Objections And Aristotle somewhere lays down this Conclusion That when once man is well setled in any truth he ought not to be moved from it by some subtle Objection which he cannot well answer All this I speak not as that there were any insolubilia any insuperable Objections against this truth that I ever met with for though there are many things here which are hard to be understood yet nothing which cannot be answered As when they tell you he did not suffer eternal death which was due to us It is true he did not but a moment of his sufferings was equal in worth to our eternal sufferings the dignity of the person being always considerable in the estimation of the action or the suffering So when they say one man cannot dye for another it is false you heard David wish he had dyed for Absalom and Jehu threatens those who should let any of them escape That his life shall go for his life 2 Kings 10.24 and Histories tell us of one man dying for another So when they say it is unrighteous that God should punish the just for the unjust Answ It is not unjust if any will voluntarily undertake it volenti non sit injuria Besides that God gives Laws to us Deut. 24.16 but not to himself The fourth and last Head was by way of Application Is it so That the death of Jesus Christ is the procuring cause of our Justification and Salvation Vse 1. Hence see the excellency of Christian Religion which shews the true way to life and settles doubting consciences Heathens were miserably plunged they saw their sins their guilt and had terrors of conscience an expectation of wrath this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was written in their hearts that they which do such things are worthy of death They saw the need of atoning God reconciling God they saw the insufficiency of all their Rites and Sacrifices Ah nimium faciles qui tristia Funera caedis Tolli flumineâ posse putatis aquâ Some of them saw the necessity of a mans death and that sine humano cruore without mans blood the work could not be done but then that seemed an act of cruelty and the addition of a sin instead of the expiation of it and here they stuck they could go no further Now blessed be God who hath discovered those things to us which were hid from others who hath removed difficulties and made our way plain before us who hath given us a Sacrifice and accepted it and imputed it to us and thereby reconciled us and given us peace a solid peace as the fruit of that Reconciliation Vse 2. See the dreadfulnesse of Gods justice how fearful it is to fall into the hands of the Living God Christ himself must suffer if he be a sinner though but by imputation Use 3. It shews us the malignity of sin that could be expiated only by such blood Use 4. It shews us the stability and certainty of our Justification and Salvation It is
Faith c. yet in good measure must other graces accompany for this is an indispensable duty to add to Faith temperance 2 Pet. 1.5 patience brotherly kindnesse Faith with many other graces are called in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of the Spirit because connex and inseparable Gal. 5.22 Besides that the growth and strength and activity of other graces have dependance upon it both as it pleads with Christ in prayer for all and pleads with the soul to act stir up and abound in all Abrahams faith had self-denial accompanying it there will be patience for he that believeth will not make hast See more tending to this under the fifth effect of faith Let not men speak of their faith then when other graces are no way suitable Seventhly True and saving Faith is working and fruitful though love and good works are not the form of it as the Papists plead yet it alway hath love accompanying Gal. 5.6 James 2.17 Eph. 1.15 and worketh by love and without works is dead Per opera consummatur fides non ut formatum per suam formam sed ut forma per suas operationes actus primus per actum secundum Alting Faith alone justifieth but Faith which justifieth is not alone Bona opera non praecedunt justificandum sed sequuntur justificatum They that are in Christ Jesus by Faith are described by walking in Christ and according to the Spirit Quomodo accipitur fide quomodo ambulatur in eo ad praescriptum voluntatis ejus vitam instituendo ex ejus Spiritu vivendo Zanch. in Col. 2.6 Faith is obediential Rom. 16.26 and cannot but be so for he that believeth really his labour shall not be in vain in the Lord cannot in reason and holy ingenuity 1 Cor. 15.58 but think it meet he be fruitful and abounding alway in the work of the Lord Alii cogitant pii credunt Aug. for others they do but think not know the greatness and certainty of the reward Yea indeed that assurance I before spake of proceeds from Faith through obedience By this we know that we know him know put for believe Zanch. in loc as Isa 53.11 if we keep his Commandments I shall therefore according to St. Pauls command to Titus affirm constantly this as a faithful saying Tit. 3.8 That they which have believed must be careful to maintain good works Eighthly True and saving Faith trusting God for the greater will trust him for lesser mercies To them that through Christ do believe in God 1 Pet. 1.21 this will seem forcible arguing and a necessary inference He that spared not his own Son but delivered him up I believe for me Rom 8.32 how will he not with him give me also all things freely God hath made all sorts of promises to true Faith and accordingly many of the Servants of God have expressed confidence in God when things have gone worst with them they would not be afraid what man can do unto them nor of evil tidings Psal 11.7 their hearts were fixed trusting in the Lord The just's living by Faith is true in this sence also Gal. 2.20 and that of Pauls living the life in the flesh by the Faith of the Son of God hath much in it Though I know natural timorousness and living too much the life of sense may occasion some worldly fears in a Believer as boldness of temper carelesness false confidence may much bear up an unbeliever Yet in great measure their pretences to faith are questionable I might say their faith is but pretence who say they can trust God with their Souls but will not trust him with bodies and estates Ninthly 1 Pet. 2.7 Vers 8. Isa 53.2 Cant. 5.9 True and Saving Faith makes Christ very precious to them that believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to the unperswadable he is a stone of stumbling without form or comeliness they ask the believer What is thy beloved more than another And no wonder for none but the believer hath a cleared eye to behold things that aâ—e spiritually discerned Tolle meum tolle Deum Psal 34.8 Psal 104.34 None but he hath that special interest which inhanceth the price and valuation None but he hath that experience by which it is tasted and seen that the Lord is good But sight propriety and experience will make him inestimably precious and the meditation of him sweet Faith that seeth his necessity seeth also his excellency and takes him not upon constraint but choyce Those things that are â—pposite to true Faith are of two sorts 6. Opposites First Such as speak the soul void of it and are simply inconsistent with it Secondly Such as actively war against it and repel it These I shall call Contrarily Opposite those Privatively Opposite though the terms may seem not fully suitable to all the particulars Some things are Privatively Opposite to true and Saving Faith Privatively as relating to the Vnderstanding others as to the Will others as to the Life First As to the Vnderstanding and Assent 1. Ignorance bilndness darkness of the inconsistency of which with Faith see before of the Word the Instrumental Cauâ—e This either is invincible Ignorance Act. 17.30 where means of cure are wanting Or Vincible which carelesness sloath or affectation causeth for there are some persons willingly and wilfully ignorant 2 Pet. 3.5 Joh. 3.19 and love darkness 2. Unperswadableness to assent to the truth of the Word and Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impersuasibilitas Rom 11.30 31 When men are not satisfied in the grounds of believing and so assent not wherein yet somtimes there is a battery shaking the Assent and by parley bringing near a surrender Act. 26.28 an almost perswasion which yet is ineffectual 3. Error in Fundamentals especially those that concern Faith Christ the Promises Justification and salvation Corrupt minds are reprobate concerning the Faith 2 Tim. 3.8 Therefore doubtful Disputations Rom. 14.1 where on one side is error are dangerous to the weak Secondly As to the Will Affections and Consent Heb. 2.3 1. Unbelief not accepting the good things promised through ignorance or careless neglect of great salvation 2. Disbelief when men through dissatisfaction with the reasons to believe or through pride stubbornnâ—ss uncompliance of spirit Joh 5 39 40 44. WILL not come to Christ for life will not submit to the righteousness of God Thirdly As relating to Life practice and profession 1. Heresie is Privatively Opposite Such as joyn obstinacy and promulgation to their errors 2 Tim 2.16 whose words eat like a gangrene Tit 3.10 are to be rejected as men void of and enemies to the Faith 2. Apostasie from the truth and profession of the Gospel called denial viz. after knowing and owning These never were of the Faith 1 Joh 2.19 else would they not have gone from it This is a dangerous thing drawing
alteration of his will and affections that he shall not more disallow than detest the sinfulnesse of sin he no sooner seeth his iniquity but he loatheth himself because of his abominations sin was never so much the object of his affections as now it is the object of his passions what he before loved desired delighted in he now by Repentance hateth feareth envieth with David he hateth every false way and the very workers of iniquity if he be surprised by the difficulty of his estate or distemper of his minde with an act of sin he loatheth himself because of it and with Paul professeth I do the things that I would not do the very existency of sin in him is his intolerable burden Oh wretched man that I am who shall deliver me from this body of corruption is his out-cry death is desired because he would sin no more he would rather be redeemed from his vain conversation than from wrath to come penitent Anâ—elme had rather bein hell without than in heaven with his iniquity and therefore he yet recedes Thirdly Into an abstinence from nay actual resistance of sin he puts away the evil of his doings forsakes his way abstains from the appearances of evil he is now ashamed of what he hath sometimes acted with eagernesse he now preacheth the Gospel he sometime destroyed and blesseth the name he blasphemed he is not only restrained himself but he labours to reclaime others from iniquity nay not only is his hand with-held from sin but his heart is set against it his study is to mortifie his earthly members and his resolution that sin shall not raigne in his morâ—al body that he should obey it in the lust thereof he is careful to avoid all occasions and inducements unto evil he feareth to make provision for the flesh to fulfill the lust thereof his hearty prayer is that he may not fall into temptation but be delivered from evil he resisteth all sinful assaults striveth against sin unto very blood his righteous soul is grieved for the sins of others all his complaint under sorrows is against sin his care is to be rid of sin his fear of falling into sin So that the Gospel-penitent maketh a perfect recession from sin all sin sin in its kinde not in its species or degree not only this and that sin but sin which is contrary to Gods Law and Image be it sin small or great natural and near allied unto him it is his care to keep himself from his own iniquity the sin of his complexion calling constitution or condition he will not indulge his right eye or right hand in opposition to Gods holinesse No pleasure profit or honour shall willingly hiâ—e him to the least iniquity the penitent eye judgeth sin by its complexion not its composition by its colour not by its weight he determines of it not by comparison with it self but its non-conformity to Gods Law so that if you say of any thing there is sin in it you have said enough to set the Gospel penitent against it for he is turned from all evil yet take along with you this cautionary Note that you run not into sinful despaire and despondency in observing your penitent Recession from sinne viz. Sins existency and sometimes prevalency Caution is consistent with a penitent recession and turning from it Sin may remain though it doth not raigne in a gracious soul Who is there that lives and sins nâ—t If we say sin is not in us we are lyars and the truth is not in us The righteous themselves often fall Noah the Preacher of Repentance to the old World becomes the sad pattern of impiety to the new World Penitent Paul hath cause to complain when I would do good evil is present with me Sin abides in our souls whil'st our souls abide in our bodies so long as we live we must expect to bear the burden of corruption sin exists in the best of Saints by way of suggestion natural inclination and violent instigation and enforcement of evil and so taking advantage of the difficulty of our estate and distemper of our minds it drives us sometimes into most horrid actions even Davids Adultery or Peters denial of Christ which of the Saints have not had a sad experience hereof nor must it seem to us strange for Repentance doth not cut down sin at a blow no it is a constant militation and course of mortification an habit and principle of perpetual use not action of an houre oâ— little time as we have Noted before it is a recession from siâ— all our days though sin run after us if once we be perfectly freed from sins assaults we shake hands with Repentance for we need it no more so that let it not be the trouble of any that sin is in them but let it be their comfort that it is shunned by them that you fall into sin faile not in your spirits let this be your support that you flie from fall out with and fight against sin the true penitent doth evidence the truth and strength of his Repentance by not admiting sins dictates without resiâ—â—ance not acting sins precepts without reluctance when he deviseth evil his minnde is to serve the Law of God and he approveth of that as good he doth what he would not the Law in his members rebels against the Law of his minde and leadeth him captive and therefore he abides not under sins guilt or power without remorse if he be drawn to deny his Master he goeth out and weepeth bitterly he is in his own eye a wretched man whil'st oppressed with a body of corruption nay he retireth not into sinful society without repining his soul soon thinks he hath dwelt too long in Meshech and in the Tents of Kedar the wicked are to him an abomination whil'st then any soul maintaineth this conflict and so visibly disalloweth what he sometime doth he may safely say it is no more I but sin that dwelleth in me for his servants you are to whom you yield your selves servants Rom. 6.16 and comfortably conclude that as a Gospel-penitent he turneth from all sin and that is the first part of the formality of Repentance the second naturally followeth and that is Second part of conversion Reversion to God a reception of God God and God only becomes the adequate object of Gospel Repentance man by sin hath his back on God by Repentance he faceth about all sin doth agree in this that it is an aversion from God and the cure of it by Repentance must be conversion to God when God calls for true Repentance it is with an if thou wilt return O Israel return unto me Jer. 4.1 and when Repentance is promised it is promised that the children of Israel shall return and seek the Lord their God and David their King and shall fear the Lord and his goodnesse Hosea 3.5 And when they provoke one another to Repentance it is with a come let us return
and unsainteth all others Isa 65.5 Which say Stand by thy self come not near me for I am holier than thou these are a smoak in my nose and a fire that burneth all the day saith the Lord. This is the worst spot in the beauty of holiness a spice of that pride that was in Lucifer and his fellow-aspiring Angels that made the first Schisme and separation in the purest Church even in heaven it self among the Angels that were wholly perfect Take heed of this as of the very pest of the Church and the bane of all Religion which is best preserved in unity and humility I shall shut up all with a wish and that an hearty Prayer alluding to what I said at first Oh that all our garments our Profession might be adorned with these Bells and Pomgranates peace and holinesse That as we call on God who is called holy holy holy Rev. 4.6 and on Christ who is called King of Saints Rev. 15.6 and as we profess the Gospel which is a Rule of holiness and are members of the Church which is called a Kingdom of Saints an holy Nation 1 Pet. 2.9 and as we look to be partakers of that Kingdom wherein dwells righteousness and holiness that according to that promise Thy people shall be all righteous Isa 60.21 that holiness to the Lord may be engraven upon all our hearts as with the engraving of a Signet the Spirit of God and holiness to the Lord upon all our fore-heads as to our conversation that as we have had a year which we call Annum Restitutae Libertatis we might have a year Restitutae Sanctitatis this we might safely call Annum Salutis or Annum Domini the year of our Lord. That our Officers might be all peace our Governors holiness Isa 60.17 that our Ministers might be cloathed with righteousness and our Church-Members with holiness that all of different perswasions might not contend but labour for peace and holiness Herein let us agree and all is agreed that the bells of our Horses and Bridles of our Horsemen Commanders and common Souldiers might be holiness to the Lord Zach. 14.20 21. that there might not be a Canaanite or hypocrite in the house of the Lord then might our Land Church Parliament Army City Minâ—stry be called Jehovah Shammah the Lord is there Ezek. 48.35 yea then would this holiness settle us in peace here and bring us to see the Lord where peace and holiness shall never be separated Even so come Lord Jesus come quickly Amen OF THE Resurrection ACTS 26.8 Why should it be thought a thing unreasonable with you that God should raise the dead THese words are part of St. Pauls Apologie for himself before King Agrippa against the unjust accusations of his implacable enemies wherein 1. He demonstrates the innocency of his life 2. The truth of his Doctrine and sheweth That there was nothing either in his life or doctrine for which he could justly be accused The Doctrine he taught did consist of divers particulars enumerated in this Chapter one of which and that not the least was That there should a day come in which there would be a Resurrection of the dead both of the just and unjust Now that this Doctrine was not liable to any just exception he proves three manner of ways 1. Because it was no other Doctrine but such which God himself had taught It had a Divine stamp upon it as it is Verse 6. And now I stand and am judged for the hope of the promise made of God unto our fathers 2. Because it was that which all the godly Israelites instantly serving God day and night did hope for and wait and expect in due time to be fulfilled as it is Verse 7. Unto which promise our twelve tribes hope to come for which hope sake King Agrippa I am accused of the Jews and therefore it is called The hope of Israel Acts 28.20 for the hope of Israel I am bound with this chain 3. Because it was a Doctrine which God was able to bring to pass This is set down in the words of the Text Why should it be thought a thing incredible with you that God should raise the dead The emphasis lieth in the words with you Why should you O King Agrippa who art a Jew and believest in the God of Israel and that he made the world out of nothing think it incredible for this God to raise the dead indeed it may seem incredible and impossible to the Heathen Philosophers who are guided onely by Natures Light but as for you who believe all things which are written in the Law and Prophets why should you think it either impossible or incredible that God should raise the dead This interrogation is an Emphatical Negation and it is put down by way of Question Vt oratio sit penetrantior that so the Argument might take the deeper impression and the meaning is that it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a doctrine exceeding the bounds of faith or contrary to right reason that God should raise the dead The Observation which ariseth naturally out of the words is Doctrine That the Doctrine of the Resurrection of the dead both of the just and unjust is neither incredible nor impossible neither against right reason nor true faith Though it be above reason yet it is not against reason nor against the Jewish or the Christian Faith For the explication of this Doctrine I will briefly speak to six particulars 1. What is meant by the Resurrection of the dead 2. Who are the dead that shall be raised 3. The absolute necessity of believing this Doctrine and believing it firmly and undoubtedly 4. The possibility and credibility of it 5. The certainty and infallibility of it 6. The manner how the dead shall rise What is meant by the Resurrection of the dead The first Particular Answ For answer to this you must first know what there is of man that dyes when any man dyeth Man consisteth of soul and body and when he dyeth his soul doth not dye it is the body onely that dyeth Death is not an utter extinction and annihilation of the man as some wickedly teach but onely a separation of the Soul from the Body It is called a departure Luk. 2.25 2 Tim. 4.6 And an uncloathing 2 Cor. 5.4 and a Departure of the Soul out of the body either to Heaven or Hell When Stephen was stoned his soul was not stoned for while he was stoning he prayed Lord Jesus receive my spirit When Christ was crucified his soul was not crucified for while he was crucifying he said Faâ—her into thy hands I commend my Spirit The Wiseman saith expresly That when a man dyeth His body returns to the earth from whence it came Eccles 12.7 but his spirit returns to God who gave it And our Lord Christ commands us Not to fear them that kill the body 1 Luk. 2.4 and after
that have no more that they can do The soul cannot be killed a man by sin may make his soul miserable and cursed but he cannot make it miserable and corruptible And therefore by the Resurrection of the dead is not meant as he who writes that dangerous Book of the Souls Mortality would have it the Resurrection both of body and soul but of the body onely For the body onely dyes and therefore it is the body onely which riseth again Thence it is that in the Creed commonly called the Apostles Creed it is put down in express terms John 5.28 29. I believe the Resurrection of the Body Not of the Soul for that never dyeth but of the Body The second particular The second particular propounded is to shew who are the dead that shall be raised at the last day The Answer to this is easie All that are in the grave whether godly or ungodly whether just or unjust Acts 24.15 shall be raised This Christ saith expresly The hour is coming Revel 2.13 Isa 26.19 in which all that are in the graves shall hear his voyce and shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation All shall come forth without exception of any Acts 24.15 and the Apostle likewise tells us That there shall be a Resurrection of the dead both of the just and un ust The Earth and the Sea are Gods Stewards with whom he hath betrusted the bodies of men and women And when God shall call them to give an account of their Stewardship they will faithfully discharge their trust Revel 20.13 and not keep back one dead body The sea shall give up her dead and so shall the earth also They are but the bodies withdrawing room or sleeping-place and the time will come Isa 26.19 when all that are asleep in the dust of the earth shall awake They shall all awake some to everlasting life and some to shame and everlasting contempt This is the second particular All the the dead great and small rich and poor from Adam to the coming of Christ both good and bad shall be raised at the last day The third thing proposed is The third particular To demonstrate the absolute necessity that lies upon all Christians firmly and undoubtedly to believe the Doctrine of the Resurrection of the dead This appears in an especial manner from the spiritual mischiefs and soul-ruinating consequences which necessarily flow from the denial of it For 1. The Doctrine of the Resurrection is an Article of our faith The Author to the Hebrews puts it amongst the principles of the Doctrines of Christ and therefore he that denieth it Heb. 6.2 erres fundamentally and is an Heretick one whâ—m we must not receive into our houses or bid him God speed 2. It is not onely an Article of our faith Sine hoc Articulo tota fides tota religio vana est Streso in Act. but one of the chief Articles without which all the other Articles of Christian Relion are vain and unprofitable This the Apostle speaks in express tearms 1 Corinth 15.13 14 15 16 17 18 19 28 29 30 31 32. If there be no resurrection of the dead then is not Christ risen and if Christ be not risen then is our preaching vain and your faith is also vain c. If the dead rise not let us eat and drink for to morrow we shall dye This therefore is not only an Article of our faith but the foundation of all other for if there be no Resurrection there is no life everlasting Saint Austin saith That the Resurrection of the dead is propria fides Christianorum The proper faith of a Christian without the belief of which no man can be justly accounted a Christian A man may hold many errours and yet deserve to be esteemed a Christian but he that denieth the Doctrine of the Resurrection doth unchristianize himself For a Christian is one whose hope and happiness is in the other world For if we had hope onely in this world we were of all peopl most miserable and therefore he that renounceth his belief of the other world renounceth Christianity Adde That it is not onely the foundation of our faith but of all our comfort and consolation Resurrectio mortuorum est fiducia Christianorum The chiefest comfort the Saints of God have under all the distresses of this life is That there will a day come in which they shall be raised out of their graves to the Resurrection of Life and shall have their vile bodies made like to the glorious body of Christ Job 19.23 26 27. This comforted Job upon the dunghil and therefore it much concerns all those who tender either their consolation or salvation to be firmly and undoubtedly perswaded of this great truth That there shall be a Resurrection of the dead This leads me to the fourth particular The fourth Particular In the fourth place I am to shew you the credibility or possibility of this Doctrine I confess it is very hard and difficult to believe that the bodies of men when eaten up by worms or devoured by wilde beasts birds or men-eating men or when burnt and consumed to ashes and these ashes scattered in the ayre or thrown into the river should ever rise again It is easie to believe the Immortality of the soul for many Heathens have written in defence of it but as for the Resurrection of the body it is very difficult to believe it firmly and undoubtedly therefore there are Acts 17.18 32. and have been multitudes of persons in all ages who have denied it The Epicures and Scoiâ—ks laughed Paul to scorn when he preached to them of the Resurrection of the body The Sadduces in Christs time denied it 1 Cor. 15.12 Many in the Church of Corinth were infected with the same leprosie Hymenaeus and Philetus begangreen'd many Christians and overthrew their faith by preaching to them that the Resurrection was past already 2 Tim. 2.17 18. Danaeus tells us of nineteen Hereticks who opposed this truth The Familists also renounce it And the Socinians say That the same body shall not rise but an aerial and spiritual body which shall have no eyes nor ears nor head nor feet c. It must be acknowledged that this Doctrine is very hard and difficult but yet it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a thing impossible or incredible Sure I am that Job in the Old Testament did believe it for he knew that his Redeemer lived c. Job 19.25 26 27. And though after his skin worms destroyed his body yet in his flesh he should see God and then he addes Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Job did not onely believe that his body when devoured
shall * be joyned to the Lord and become one Spirit his mind and will perfectly taking place in us * Isa 48.18 our peace will be as a River when our righteousness shall be as the waves of the Sea No reflections upon sins or sorrows pass'd with bitterness of spirit as now we have in our greatest Triumphs and festivities as the Jews in their Feasts of Tabernacles Lev. 23.40 had their willow boughs among their Palmes while they remembred the dangers they passed in the Wilderness on their Festival Revolutions but every review if actual felicity can possibly give way to it will only widen and dilate the soul for a more ample fruition of the present state even * Si quaeris de visione Dei qualis est actio aut quies potius ut rerum di cam vescio Deciv 22.29 that peace of God which passeth all understanding So that as Augustine sayes if you ask what this enjoyment is of God what kind of action or rather rest to speak truth I know not and no wonder when that which is enjoyed here * Phil. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containes more than any understanding can comprehend 3. To make up the Kingdom there must be a Crown and so there is but this Crown is the King himself here the King of glory enters in at our everlasting gates but there we shall enter in to the King of glory * Gen. 15.1 I am thy exceeding great Reward But there are three wreaths in this Crown 1. God as considered the object of Vision the Chrystal Ocean of all Truth and there we shall be able to read every truth in the Original and see it in him as our faces in a glass not only those truths that are so mainly conducing to our happiness but those more speculative to * Etiam curiositas satietur Anselm the satisfaction of curiosity it self Luther discoursing at Supper the night before he died said That as Adam after his sleep knew his Wife to be bone of his bone and call'd all the Creatures by their names so after * Psal 17.15 we shall awake we shall not only be satisfied with Gods image but shall know one another yea all things to be known Philosophy will then be not a dead contemplation but a meditation of life and every idiot now shall then have the collection and pure extract of all the notions in the world while the book of life lies open and legible before his face the idea's and Representations of all beings in God the Father the mirrors of all grace and truth in Jesus Christ the beauty of all delights and sweetnesses imaginable in the holy Spirit and all these in all and all in one with infinite variety in unity transcendent to all imaginable reflections of glory But who of us * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Aris dark creatures can bear this inaccessible light and therefore he * 1 King 8.10 11. appeared in the Temple in Divine darkness all the purest light in the world being but a shadow of God If an idolatrous Temple of Diana's was so bright that the door-keepers cryed always to them that entred in Take heed to your eyes 't is difficult to imagine how even an immortal * Exod. 33.20 eye should see him and live Therefore * Rev. 2.28 to him that overcomes he will give the morning starre a * Lumen confort ans uti Scholastici loquuntur light to strengthen the eye to behold this glory as all the Starres can look upon the Sun we shall then not only have all the Riddles of providence unfolded seeing how one Politician was used to crack anothers Crown and one Serpent broke the head of another but the glorious Majesty of God shall be reflected to us in the all-glorious body of Jesus Christ as the rain-bow about the Throne Rev. 4.3 nay some think the very Angels shall assume aery bodies to feed the eyes of the Saints with all and to be in a nearer capacity of conversing with them Yea Saint Augustine sayes De civit Dei lib. 22. c. 29. we shall see God in his Saints and their glorious actings as well and as manifestly as we now see mens bodies in the vital actions of the bodies 2. The next wreath in this Crown is the perception of Divine goodness to the satisfaction of our love as all other desires this is the great Sabbath of loves and the soul like a Phaenix shall lie down in a bed of Spices and live like a Salamander in those * Cant. 8.6 Coals of Juniper desiring exstatically to be in its best self and archetypon God himself Isa 33.14 But who of us can dwell with devouring flames who of us can lie down with everlasting burnings even the love wherewith God loveth himself and loveth his Saints but then we shall find his love strengthening of us to love him with his own love and these dull earthly hearts of ours by beholding of that Sun shall be converted into fixed Stars reflecting back his own glory we shall then feel the sweetness of Gods Electing love from all eternity the love of our blessed Jesus which was * Cant. 8.6 stronger than death yea we shall then enjoy the Spirit of love who is 1 John 4.8 love it self and whose * Psal 63.3 Sicut ferrum immissum in ignem totum fit lignis sic Paulus accensus charitate totus fit charitas loving-kindness is better than life And as one sayes of Paul that as Iron put into the fire becomes all fire so Paul enflamed with charity and love becomes altogether love If The Philosophers say the reason of the Irons cleaving to the Loadstone so constantly is because the pores of both bodies are alike and so there are effluxes and emanations that slide through them and unite them together now this will be the magnetism of heaven that our wills shall perfectly fall in with the Divine Will and nothing seem good to us but what is good in Gods esteem so that we shall then need no threatnings to drive us nor promises to lead us but Divine goodness will so perfectly attract us that we shall be naturalized to God and goodness and be no more able to turn off from that ineffable sweetness than the Loadstone is to convert it self to the West 3. The last wreath is the result of both the former from vision and fruition of infinite truth and goodness reflected in the Center of the soul springs up delight to all eternity Heaven is nothing but * Gaudium de veritate Aug. Alicubi the joy of truth After a tedious Racking of our braines on a knotty probleme if we discover any satisfaction with what an exultancy do we break out into the Mathematicians phrase * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Archimed I have found I have found what I a long time studied for What joy will it be then
been said in order to this morning Exercise As you have heard so you have seen Application to the morning exercise this Moneth now elapsed hath brought to your view an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Model of sound words you have had as it were the Summe and Substance of the Gospel preached over in your hearing I know it falls far short both in respect of Matter and Method of a perfect body of Divinity an exact and full delineation of all the chief Heads and Principles of Religion But considering the smallness of the Circle of this monethly course in which this Model was drawn I dare take the boldness to say there hath as much of the Marrow and Spirits of Divinity been drawn forth in these few Morning Lectures as can be rationally expected from men of such various Studies and assidnous labours in the Ministerial work Former ages have rarely heard so much Divinity preacht over in many years as hath been read in your ears in twenty six dayes These few Sermons have digested more of the Doctrine of faith than some large volumes not of a mean consideration now extant in the Church of God Truely every single Sermon hath been a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within itself Each Subject in this morning Exercise hath been handled in so ample a manner and with so much judgement acuteness and perspicuity that it may well passe for a little Treatise of Divinity wherein many profound Mysteries have been discust and stated not with more judgment in the Doctrine than with life and vigor in the Vse and Application The Preachers have sought to find out acceptable words Eccles 12. and that which was spoken was upright even words of truth Insomuch that a man that had never heard of a Gospel before this moneths conduct had been sufficient not only to have left him without excuse but with the wise mens STAR to have led him to Christ The more I dread to think what a tremendous account you have to make who after twenty twirty fourty years Revelation of the Gospel have the addition of this moneth of Sabbaths also to reckon for in that day when the Lord Jesus shall be revealed from heaven in flaming fire c. if while in this Mirror 2 Thes 1.8 beholding as in a glass the glory of the Lord you are not changed into the same image from glory to glory by the Spirit of the Lord. I shall not undertake as * Morning Exercise May 1654. formerly to extract the Summe and Substance of what you have heard I have some hope to be saved that labour upon a better account I shall recount to you the Heads only and Points of Christian Doctrine which have been handled in this Monethly Exercise that now in the close of all you may behold as in a Map or Table the Method and Connexion which they hold amongst themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or a Summary repetition of the Heads of Divinity preacht upon in this Course The first Divine after the preparatory Sermon that preached to you began with that which is the first and chief object of Knowledge and Faith that α and ω in Divinity Subject 1 THERE IS A GOD Heb. 11.6 He that cometh to God must believe that GOD is c. Hereupon because if there be a God then he is to be worshipped and if to be worshipped then there must be a Rule of that worship and if a Rule it must be of Gods own appointment therefore Subject 2 The Second dayes work was against all other Books and Writings in the world to Evince this Truth the SCRIPTVRES CONTAINED IN THE BOOKS OF THE OLD AND NEW TESTAMENT are THE WORD OF GOD 2 Tim. 3.16 All Scripture is given by Inspiration of God By these Scriptures that great Mysterious Doctrine of the Trinity which the light of nature can no more discover than deny was asserted and opened as far as so profound a Mystery can well admit and so The third mornings work was to shew Subject 3 THAT IN THE GODHEAD THERE IS A TRINITY OF PERSONS IN VNâ—TY OF ESSENCE GOD THE FATHER GOD THE SON AND GOD THE HOLY GHOST God blessed for ever 1 Joh. 5.7 There are three that bear Record in Heaven the FAHER the WORD and the HOLY GHOST and these three are ONE Subject 4 The Creation of Man in a perfect but mutable Estate by the joynt Power and Wisdom of these three glorious Persons was the Fourth Subject opened from that Text Eccles 7.29 God made man upright but they have sought out many inventions Man thus Created God entred into a Covenant with him and so the COVENANT OF WORKS which God made with Adam and all his posterity succeeded in order to be the Subject matter of the Subject 5 Fifth morning Lecture the Text was Gen. 12.17 In the day thou eatest thereof thou shalt surely die This Covenant no sooner made almost then broken the work of him that preacht the Subject 6 Sixth Sermon was THE FALL OF ADAM and therein more specially of PECCATVM ORIGINALE ORIGINANS or ORIGINAL SIN IN THE FIRST SPRING and fountain of it the Scripture Rom. 5.12 By one man sin entred into the world c. The Fruit and sad effect whereof being the losse of Gods image and the total depravation and corruption of mans nature Subject 7 The seventh thing that fell naturally to be handled was Peccatum originale originatum or Original corruption in the STREAM and DERIVATION OF IT TO POSTERITY from Psal 1.5 Behold I was shapen in iniquity and in Sin did my Mother conceive me This is the Source of all that evil that hath invaded all Mankind that therefore which naturally succeeded in the Subject 8 Eighth course of this morning Exercise was MANS LIABLENESS TO THE CURSE or the MISERY OF MANS ESTATE BY NATVRE Deut. 27.1 Cursed is every one that continueth not in all the things of the Law to do them or Ephes 2.3 By nature the children of wrath Subject 9 Ninthly Mans impotency to help himself out of this miserable estate was the next sad Prospect presented to your view by that Reverend Brother that preached the ninth course and he took his rise from Rom. 5.6 When we were without strength Christ died for the ungodly That the doctrine of mans impotency when it had laid him in the dust might not leave him there the Subject 10 Tenth Preacher discoursed to you of the COVENANT OF REDEMPTION consisting of the transaction between God and Christ from all Eternity from that Text Isa 53.10 He shall see the travel of his soule and be satisfied In the eleventh place THE COVENANT OF GRACE REVEALED IN THE GOSPEL came next to be unfolded as being if I may so say the Counterpart of the Covenant of Redemption which the Preacher to whom the Subject 11 Eleventh course fell opened to you out of Heb. 8.6 Jesus Christ hath obtained a more excellent Ministry by how much also he is the Mediatour
delivered unto you so you may be delivered into it Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Form of doctrine into which ye were delivered Efficacius vitae quam lnguae testimonium Ber. Confession Bernard What a sore judgement will abide such as suffer all these morning influences to passe away as water over a swans back that come the same from these morning visions they came to them How shall we escapt if we neglect so great salvation Hold it forth I say Christians in your lives the Conversation is a better testimony to the truth then the confession I have met with a general vote in the Auditory that attended this morning Ordinance that these Sermons might be Printed that so what hath once past upon your ears might be exposed to your eye whereby you might stay and fix upon it with the more deliberation Whether I may prevail with the Brethren or no for their second travel in this Service I know not There is one way left you wherein you may gratifie your own desires and Print these Sermons without their leave though I am confident not without their consent and that is PRINT THEM IN YOVR LIVES AND CONVERSATIONS Live this morning Exercise in the sight of the world that men may take notice you have been with Jesus You have been called up with Moses into the Mount to talk with God Now you come down oh that your faces might shine that you would commend this morning Exercise by an holy life that you may be manifestly declared to be the Epistle of Christ ministred by VS 2 Cor. 3.3 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Matth. 5.16 To that end Take along with you these two great helps in the Text FAITH LOVE Hold fast the form of sound words in FAITH and LOVE I know some Expositors interpret these as the two great COMPREHENSIVE HEADS of sound words or Gospel-Doctrine in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and Love Faith towards God and Love towards men Faith the summe of the first Table and Love of the second or Faith in Christ and Love to Christ or Faith as comprehending the Credenda things to be believed Love as comprehending the Facienda things to be done But I am sure it is not against the Analoge of Faith or the Context to improve these two as Mediums to serve this command of holding fast sound Doctrine And so in the entrance it was propounded as the fourth Doctrine scil Faith and Love are as it were the two hands whereby we hold-fast the Form of sound words 1. Faith First then Christians look to your Faith that is an hold-fast grace which will secure your standing in Christ As unbelief is the root of Apostacy and falling back from the Doctrine of the Gospel Heb. 3.12 So Faith is the spring of Perseverance 1 Pet. 1.5 Kept by the power of God through faith to salvation Faith keeps the Believer and God keeps his faith Now faith keeps the believer close to his Principles upon a two-fold accompt Faith realizeth Gospel-truth 1. Because faith is the grace which doth REALIZE all the Truths of the Gospel unto the soul Evangelical Truths to a man that hath not faith are but so many prettie Notions which are pleasing to the fancy but have no influence upon the Conscience they may serve a man for discourse but he cannot live upon them suffering Truths in particular are pleasing in the Speculation in times of prosperity but when the hour of temptation cometh they afford the soul no strength to carry it through sufferings and to make a man go forth unto Christ without the Camp bearing his reproach Heb. 13.13 But of Faith saith the Aposte it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance of things hoped for and the evidence of things not seen faith makes all Divine Objects although very Spiritual and subtile in their own nature faith makes them I say so many realities so many solid and substantial verities it gives them a being not in themselves but unto the believer and of invisible it makes them visible as it is said of Moses he saw him that was invisible How by faith verse 23.24 that which was invisible to the eye of nature was visible to the eye of faith Faith brings the object and the faculty together Heb. 11.27 Hence now men yet in their unregeneracy though haply illuminated to a high degree of Gospel-Notion in time of tribulation will fall away and walk no more with Jesus because through the want of Faith Divine Truth had no rooting in their hearts all their knowledge is but a powerlesse notion floating in the brain and can give no reality or subsistence to Gospel-verities Knowledge gives lustre but Faith gives being knowledg doth irradiate but Faith doth realize knowledge holds ou◠light but faith adds life and power It is Faith my Brethren whereby you stand 2 Tim. 1.12 Faith is that whereby a man can live upon the truth and die for the truth I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day Look to your Faith Christians For again Faith fetcheth strength from Christ Secondly Faith will help you to fetch strength from Jesus Christ to do to suffer to live to die for Jesus Christ and the truths which he hath purchased and ratified by his own blood Phil. 4 13. I can do all things through Christ which strengtheneth me Faith invests the soul into a kind of Omnipotency I can do all things Other mens impossibilities are faiths triumph Faith is an omnipotent grace because it sets a work an Omnipotent God In the Lord I have righteousness and strength is the boast of faith Isa 45.24 Righteousnesse for Justification and strength for Sanctification and for carrying on all the duties of the holy life this is insinuated in my Text Hold fast c. in FAITH which is in CHRIST JESVS So that if it were demanded How shall we hold fast the answ is by Faith how doth faith hold fast in Christ Jesus scil as it is acted by and as it acts upon Jesus Christ. Jesus Christ is a Fountain of strength Psal 71.16 and that strength is drawn out by faith hence Davids Resolve I will go in the strength of the Lord God I will make mention of thy Righteousnesse even of thine onely 2. Love The second grace which you must look to is LOVE Love is another hold-fast grace I held him and would not let him go said the Spouse of her Beloved Cant. 4.3 I tell you sirs Love will hold fast the truth when Learning will let it go the reason is because Learning lieth but in the head but Love resteth in the heart and causeth the heart to rest in the thing or person beloved I cannot dispute for