THE Morning Exerciſe METHODIZED; Or certain chief HEADS and POINTS OF THE CHRISTIAN RELIGION Opened and Improved in divers SERMONS, BY SEVERAL Miniſters OF THE CITY OF LONDON, In the Monthly Courſe of the MORNING EXERCISE at GILES in the Fields. MAY 1659.
LONDON, Printed by E. M. for Ralph Smith, at the ſign of the Bible in Cornhil, near the Royal Exchange. 1660.
IT is no ſmall advantage to the holy life, to begin the day with God. The Saints are wont to leave their hearts with him over night, that they may find them with him in the Morning; when I awake I am ſtill with thee, ſaith holy David, Pſal. 139.18. Before earthly things break in upon us, and we receive impreſſions from abroad, 'tis good to ſeaſon the heart with thoughts of God, and to conſecrate the Early and Virgin operations of the mind, before they are proſtituted to baſer objects. When the world gets the ſtart of Religion in the Morning, it can hardly overtake it all the day; and ſo the heart is habituated to vanity all the day long; but when we begin with God, we take him along with us to all the buſineſſes and comforts of the day; which being ſeaſoned with his love and fear, are the more ſweet and ſavory to us.
If there were no other benefit of the Morning Exerciſe, than to be an help to us in this ſetting the mind on work upon holy things, before it receive taint from the world, and the diſtraction of our ordinary affairs, it ſhould upon that account be a very welcome gueſt to our dwellings.
But there are other benefits, not a few that do attend it wherever it goes; namely, that it hath become an happy occaſion through Gods bleſſing of manifeſting the Unity and Brotherly accord of the Miniſters of this City; whileſt by their mutual labours they ſtrengthen one anothers hands in the Lords work; and by a joynt teſtimony confirm thoſe truths which each one apart, diſpenceth to his own Auditory; for in the mouth of two or three Witneſſes ſhall every word be eſtabliſhed. 2 Cor. 13.1.
Beſides, that by the courſe which this Exerciſe hath hitherto held, each Auditory cometh to have a taſte of the ſeveral gifts which one and the ſame Spirit diſpenſeth for the uſe of edifying; and this not without ſome conformity to the antient pattern,Other fruits and advantages of the Morning Exerciſe, ſee in the Introduction, Serm. 1. towards the end. where the ſeveral Congregations of the ſame City, were not plures Eccleſiae Collaterales, divers Siſter-Churches, but one and the ſame Church, meeting by parts in ſeveral places, fed and ſupplied by Officers in common, who by turns in each place diſpenced the word to them, having their Government in common.
Now this Morning Exerciſe hath the Lord once and again ſent amongſt you; there is a Providence that goeth along with Ordinances; the journeys of the Apoſtles were directed by the Spirit, as well as their doctrines, Acts 16.7. The courſe of this Exerciſe, though it hath been ordered by mans choice, yet not without Gods direction.
To you is this word of Salvation ſent, (ſaith holy Paul, Acts 13.26. ) not come or brought, but SENT; and that as a meſſage from our heavenly Father, without whoſe providnece a Sparrow falleth not to the ground. Now it concerneth you to ſee what uſe you will make of it: Sermons dye not with the breath in which they were uttered; If the duſt of the Preachers feet bear witneſſe againſt the deſpiſers of the Goſpel, their Sermons much more; Matth. 10.14, 15. Wherever the Word is preached, 'tis〈…〉〈 in non-Latin alphabet 〉; for a teſtimony; how for a teſtimony? either to them, Matth. 24.14. or againſt them. Mark. 13.9. God keepeth exact account or reckoning what means and advantages each place or people have enjoyed: Three years have I come ſeeking fruit, Luke 13.7. alluding to the three years of his own Miniſtry, which then were fully elapſed. This SECOND Miracle did Jeſus in Canaan of Galilee, John 4.54. He taketh notice of a firſt and a ſecond; ſo 2 Pet. 3.1. This SECOND Epiſtle write I unto you; and Jer. 25.3. Theſe THREE AND TWENTY years have I ſpoken the Word of the Lord, riſing early, &c. You ſee God keeps a Memorial how many years the Goſpel hath been amongſt a people, yea, every day is upon account; for ſo it is added, even unto this day. What preſſing Exhortations you have had; how many, and how long you have enjoyed them, all is upon the File; therefore it concerneth you to ſee that all this be not without fruit, and ſome notable good effect; that your account may be with joy, and not with grief and ſhame.
The rather I urge this, becauſe the Exerciſes of this Month have not been ordinary Morning Exerciſes, but all the Arguments were picked and choſen, (as the Preacher ſought to finde out acceptable words, even words of truth, Eccl. 12.10. ) and diſpoſed into a certain order for the greater benefit. It is obſerved that the Pſalms of David that are alphabetically diſpoſed, are moſt exact in the compoſure; ſo I hope I may ſay without offence, theſe Sermons digeſted into a method, are the more accurate; with what perſpicuity and ſtrength they are managed, as to the Doctrinal part, and with what warmth and vigour as to the Application, I cannot ſpeak, being ſtrictly enjoyned ſilence by my Brethrens ſevere modeſty; but the World will judge, and you I hope will evidence by your own growth in grace, and the knowledge of our Lord Jeſus Chriſt.
Theſe Sermons which with ſo greedy attention you formerly heard with the hearing of the ear, are now written for a memorial; and that they may be ſubjected to your view and more deliberate conſideration: I ſay they are written not only for the Churches uſe, but yours in ſpecial; and oh that they may be written upon your hearts, engraven there with a durable Character, ſuch as ſhall never be defaced!
Honourable and Beloved, I hope I need not preſſe any of you to get theſe books into your houſes; I can eaſily preſume it of the abler ſort amongſt you; and would earneſtly preſſe it upon the meaneſt, even the ſervants in your Families, that they would abate not only of ſuperfluous expences, but deny themſelves ſomewhat, even of their ordinary conveniences, to purchaſe theſe Sermons; which, if the Miniſtry ſhould fail, (a judgement which England was never in ſuch danger of ſince the Goſpel was reſtored) and all other helps both in publick and private ſhould be cut off, which God forbid; yet this one Book, next to your Bible, would be a ſtock of Divinity which might furniſh you with the knowledge of the Eſſentials of Religion, and be like Manna to you in the Wilderneſſe, till you come to Canaan.
To that end therefore, that which I would with greateſt ſeriouſneſſe urge upon you, is to get the ſubſtance and power of the truths contained in them into your hearts, and ſo to inculcate them, eſpecially the general heads of them upon your children and ſervants, that they may be trained up in the knowledge of theſe vital principles, which are of ſuch uſe for the begetting and increaſing of the life and power of godlineſſe. It will be ſad, if what was chiefly intended for your uſe, ſhould finde leaſt fruit amongſt you; and that which is a common good, ſhould be not a Monument only, but the aggravation of your unfruitfulneſſe.
But I hope better things of you my dearly Beloved, and things which accompany ſalvation, though I thus ſpeak The good Lord who hath put this price into your hand, give you an heart to prize it, and to improve it; that you may not receive this grace of God in vain. In this hope I commend you to God, and to the Word of his grace, which is able to build you up, and to give you an inheritance among all them which are ſanctified. I am
NOt to increaſe the number of Books already grown into a burden, and more apt to diſtract minds with their variety, than to edifie them with their Contents; but for a publick teſtimony to the truth of the Goſpel, and to inform the ignorant, doth this Piece crowd into the World. Had many of the Brethren adhered to their own private inclination, and firſt aime in this work, theſe Sermons had only been publiſhed by word of mouth to the Auditory that then attended on them. To write to the World, is apprehended by them as a thing very diſtinct from preaching to a company of a few broken-hearted Chriſtians, (who were willing to take this help along with them in their way to heaven) and to need more exactneſſe of care and preparation.
But upon the ſtrong importunity of the Auditors, (ſome of them perſons of great worth and honour) carrying with it the face of a Call from God, as valid as that which firſt invited them to the work, they were contented againſt their own private inclination to yield to this way of publication for the profit of others; but with theſe CAUTIONS.
Firſt, That it be ſignified, that it was not intended to make up a Map or Compleat Body of Divine Truths, but only to handle ſome more neceſſary points, till Providence ſhall give opportunity to conſider the reſt.
Secondly, That it was not deſigned to diſcuſſe theſe points in a Polemical, but poſitive way; and ſutable to a popular Auditory.
Thirdly, That it be underſtood that the Brethren that preached, were not acquainted with one anothers ſtudies; but did every one expreſſe his own ſenſe in the point recommended to him.
Fourthly, That this be not interpreted to be the work of the whole Body of the London-Miniſters, but of ſome of them, which they repreſent with the more tenderneſs.
Partly, that the other very Reverend Brethren, who were not employed in this Turn and Courſe of the Morning Exerciſe, may not be charged with their weakneſſes.
Partly, becauſe they have not without ſome regret obſerved that the larger Engliſh Annotations, in which but ſome few only of the late Aſſembly, together with ſome others, had an hand, are generally aſcribed to the whole Aſſembly, and uſually carry the name of the Aſsemblies Annotations, as if done by the joynt advice of that grave and learned convention.
Fifthly, That ſince the preaching of theſe Sermons, there hath been no general review, but every one took care of tranſcribing his own Diſcourſe, and ſending me the Copy, accordingly I ſent it to the Preſſe.
Sixthly, That if any of theſe points ſeem not to be diſcuſſed according to the full latitude and worthineſs of the ſubject, it be remembred that each Exerciſe was to be punctually confined within the ſtraits of an houre; in which time there was no room for larger excurſions.
Under the ſeverity of theſe terms, my Brethren have conſented that I ſhould (if I ſaw fit) expoſe their labours to publick view, which I do with all chearfulneſſe; Partly, that the world may be conſcious to our Unity, ſoundneſſe in the faith, and ſobriety af judgement: And partly expecting from thence (I will ſay it, notwithſtanding the reſtraints their modeſty hath laid upon me) no ſmall increaſe and return of fruit. The Lord by his good Spirit guide you into all truth.
Hold fast the forme of ſound words which thou haſt heard of me in faith and love, which is in Chriſt Jeſus.
IT was the Character which our Lord gave of Iohn the Baptiſt, He was a burning and a ſhining light: Such ſhould every Miniſter of the Goſpel be; ſhining with light, and burning with zeal;Joh. 5.25. he ſhould have an head full of truth, that he may diſſeminate and ſcatter beams of Gospel-knowledge into the dark world; and an heart full of love, to that truth which he holds forth to others; that what he publiſheth with his lips, he may be ready to witneſſe with his life, and to ſeale up the teſtimony of Jeſus with his deareſt blood.
Both theſe, our Apoſtle in this Chapter, (after a paſſionate ſalutation in the five firſt verſes) commendeth to Timothy, ſcil.
1. To look to his light; by stirring up the gift of God that was in him.
Timothy muſt not ſuffer his gifts to lie ſleeping under the aſhes; but muſt blow them up, (as the**〈…〉〈 in non-Latin alphabet 〉, ignem ſopitum ſuſcitare. word ſignifieth) into a fire, by ſtudy, prayer and execriſe.
22. He calls upon Timothy to look to his zeal, that that may not be extinguiſhed; but that his heat may be equal with his light: And this he doth two ways.
Ver. 8.1. Negatively; Be not aſhamed of the teſtimony of the Lord, nor of me his Priſoner.
Miniſters of the Goſpel muſt neither be a ſhame to the Goſpel, nor aſhamed of the Goſpel; no, although attended with diſgrace and perſecution from the reprobate world. And what herein he commends to Timothy, he firſt practiſed in his own perſon, ver. 11. Though he was a priſoner for the Goſpel, yet he was not aſhamed of the Goſpel: I ſuffer, &c. nevertheleſſe I am not aſhamed. Rom. 1.16.
2. Affirmatively; The Apoſtle exhorteth Timothy to prepare for perſecution;Ver. 8. Be thou partaker of the afflictions of the Goſpel.
The Miniſters of the Goſpel ſhould be ſo farre from being ſcandalized at the ſufferings of their leaders, that they ſhould be always diſciplining themſelves for the ſame warfare; to preach the Croſs of Chriſt, and to be ready alſo to bear the Croſſe, makes a compleat Miniſter of the Goſpel.
This the Apoſtle urgeth upon a three-fold account.
Timothy and other Evangeliſts, they have no reaſon to be afraid or aſham'd of their ſufferings; for,
1. They have a good Cauſe, ver. 12. For the which cauſe I ſuffer; what Cauſe is that? why, the Goſpel, ver. 10. And this he preſents under a twofold commendation.
Epheſ. 3.8.1. The glory of the Goſpel: As having wrapt up in it the unſearchable riches of Jeſus Chriſt; grace and glory, holineſſe and happineſſe: He hath ſaved us, and called us with an holy calling. Believers have begun their everlaſting ſalvation on this ſide heaven.
32. The manifeſtation of that glory: It was given from eternity; but it is revealed by the appearance of our Lord and Saviour in the fleſh; it lay hid in Gods purpoſe; but it is brought to light in the Goſpel, ver. 9.10. Such a glorious gift, and ſo gloriouſly unveiled is worth, not only our ſweat, but our blood; not pains only, but perſecution; yea, to ſuffer in ſuch a cauſe, is not more our duty, than it is our dignity.
2. They have good company: Saint Paul himſelf is in the Ʋan of them; who though an Apoſtle, by extraordinary miſſi n and commiſſion, ver. 11. yet was not only a Preacher of the Goſpel, but a Sufferer for the Goſpel, ver. 12. For which cauſe I ſuffer theſe things: what things? ſcil. Impriſonment and affliction, ver. 8. A ſufferer, and yet not aſhamed of his ſufferings: Nevertheleſſe I am not aſhamed. They may be aſhamed of their ſufferings,Cauſa facit Martyrem, non poena.1 Pet. 4.15. that ſuffer for ſinne; but ſufferings for Chriſt and his Gospel, are matter of triumph and rejoycing, 1 Pet. 4.13, 16. Here is encouragement for Goſpel-ſufferers.
And Thirdly, They have a good Captain: Ieſus Chriſt the Captain of our ſalvation. Who, that he might intender his own heart towards his ſuffering-followers by his own experience; was made perfect through ſufferings; and accordingly he is very tender of, and faithful to all that endure perſecution for his ſake;Heb. 2.10. this was a ground of the Apoſtle his confidence, I am not aſhamed; for I know whom I have believed: I know him by report, and I know him by experience: I know his faithfulneſſe, and I know his All-ſufficiency: I have depoſited my liberty, my life, my body, my ſoul, my all in his cuſtody; and I am perſwaded as he is able, ſo he is willing to keep all ſafe, to his glorious appearance: I may be a loſer for Chriſt, I ſhall be no loſer by him; whatever I lay down now, I ſhall take up again one day, with the advantage of immortality; he will keep the truſt I have committed to him; it is but equity that I ſhould keep the truſt which he hath committed to me;〈…〉〈 in non-Latin alphabet 〉. v. 12. 〈…〉〈 in non-Latin alphabet 〉. Ver. 14. 1 Tim. 1.11. even the glorious Gospel of the bleſsed God committed to my truſt; committed to me upon thoſe very termes, that I ſhould not only publiſh it with my lips, but atteſt it with my blood.
Thus in his own perſon the Apoſtle ſets Timothy and his Succeſſors a Copy, and an Encouragement; which he windeth4 up in the words of my Text; the ſum of the Precahers duty.
Hold faſt the forme of ſound words, &c. q. d. The premiſes conſidered; let neither pleaſures nor perſecution; the love of life, nor the fear of death, take thee off from a faithful and vigorous diſcharge of thy Miniſterial office; but whatſoever it may coſt thee,
Hold faſt the form of ſound doctrine, &c.
Briefly for the opening of the words.
The form] 〈…〉〈 in non-Latin alphabet 〉in the Greek, it ſignifies a Module or Platforme, a Frame of words or things, methodically diſpoſed; as Printers ſet and compoſe their Characters or Letters in a Table. Types.
Words] By words, we are to underſtand doctrine, evangelical truths, the principles of Chriſtian Religion.
〈…〉〈 in non-Latin alphabet 〉.Sound] And they are called Sound words, either from the intrinſecal nature, when they are purely taught and delivered; Evangelical truths without mixture; the principles of Religion in their native purity and ſimplicity; Truth and nothing elſe but truth. Or elſe ſound words, from their effect and operation, becauſe they be of an healing vertue and influence, like the waters in Ezekiels viſion, that iſſued out from under the**Ezek. 47.1. threſhold of the Sanctuary; which**Ver. 9. healed wherever they came.
Which thou haſt heard of me] It may be underſtood of the whole Platforme of Goſpel-doctrine in general. Or,
Elſe (very probably) of a Collection of ſome principal points of Religion, which the Apoſtle had methodically digeſted, and either preached in Timothy his hearing, or drawn up in writing, and committed to Timothy as a truſt and treaſure, not only for his own help and direction in preaching, but to tranſmit over to others, for the uſe and benefit of ſucceeding generations in the Church of Chriſt,〈…〉〈 in non-Latin alphabet 〉. & 1 Tim. 6.20. ſo called 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,〈…〉〈 in non-Latin alphabet 〉; the word hath a double ſignification; ſcil. to have, and to hold; and both of theſe the Apoſtle commends to Timothy; namely,
51. 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. 11. Doct. Evangelical words are ſound words; Or:
All Gospel-truth is of an healing nature.
Doct. 22. Doct. It is of great uſe and advantage bo•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. 33. Doct. Such Forms and Modules are very carefully and faithfully to be kept.
Doct. 44. 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. 1Doct. 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.
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;〈…〉〈 in non-Latin alphabet 〉, 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 the7 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 himſelf hath contracted it into a very brief, but full〈…〉〈 in non-Latin alphabet 〉,〈…〉〈 in non-Latin alphabet 〉The ten Commandments, a brief abſtract of the whole Law.Three Modules delivered by Chriſt in his firſt Sermon. or Module in the ten Commandments; which are called ten words, Deut. 4.13. becauſe they are the briefeſt Epitome of the Law.
And thus our Saviour as he laid down the great and larger draught of Gospel-doctrine; ſo alſo in his Sermons he hath left ſome ſhorter forms or types of neceſſary points and principles of Religion; exempli gratiâ; in his firſt Sermon after he entred upon his publick Miniſtry, he hath drawn up three very conciſe and moſt excellent Modules.
81. Of beatitudes, Mans ſummum bonum. The first Module contains the beatitudes. A list of particulars, wherein mans true and chiefeſt happineſſe doth conſiſt, Matth. 5. from the third verſe to the twelfth; wherein he doth totally croſſe the judgment of the blinde world; writing bleſſedneſſe where the world writes woe; and woe, where the world writes bleſſedneſſe.
Credenda.Theſe we may call the credenda; Articles of faith to be believed by all thoſe that would be accounted Chriſts Diſciples.
The ſecond Module contains a liſt of duties; things to be done by every one that would be ſaved. This our Saviour doth, by aſſerting and expounding the Moral Law; from the ſeventeenth verſe to the end of the Chapter; confuting and reforming the falſe gloſses which the Scribes and Phariſees had put upon the ten Commandm nts, thereby making the Law of God of none effect.
Facienda.And theſe we may call the facienda, things to be done.
The third Module contains a liſt of petitions, which in the ſixth Chapter, from the ninth verſe to the ſixteenth, he commends to his Diſciples, and in them to all ſucceeding generations of the Church, as a form or directory of prayer: Not that Chriſtians ſhould (alwayes) confine themſelves to the words,Petenda. 〈…〉〈 in non-Latin alphabet 〉. but conform to the matter in their ſupplications at the Throne of grace. After this manner pray ye:
And theſe we may call the petenda, things to be prayed for.
The Apoſtles method in their Epiſtles. The Epiſtle to the Romans, the Chriſtian Catechiſme.The holy Apoſtels tread in our Saviours ſteps; you may obſerve in all their Epiſtles, that in the former part of them, they (generally) lay down a Module of Gospel-principles, and in the latter part a Module of Goſpel-duties. The Epiſtle to the Romans is upon this account juſtly called by ſome of the Antients, The Chriſtians Catechiſme: —
As containing an〈…〉〈 in non-Latin alphabet 〉, or liſt of the chief Articles of the Chriſtian Religion; for although the principal deſigne of the Apoſtle be to diſcuſſe that prime Evangelical doctrine of juſtification, in the negative and affirmative part of it. Neg. not in works. Affir. in a free gratuitous imputation of the righteouſneſſe of Chriſt applied by faith; together with the grounds, evidences,9 and fruits thereof, yet occaſionally according to the wiſdome given unto him, he doth with a moſt profound and admirable art interweave other deep and fundamental points of Religion, ſcilicet
A parallel between theaaChap. 5. two Adams.
The doctrine of Original ſinne.
The corruption and depravation ofbbChap. 7. nature.
The doctrine of grace. chap. 7.
The merit and efficacy of Chriſts death and reſurrection. Chap. 6.
The doctrine of AFFLICTION, and the uſe of it to believers. Chap. 8.
The myſteries of Election and Predeſtination. Chap. 9.
The excoecation and rejection of the Jews. Chap. 10.
The vocation of the Gentiles,Chap. 11. with the reſtituion of the ſeed of Abraham, &c.
And when he hath finiſhed the〈…〉〈 in non-Latin alphabet 〉of doctrinal principles, he winds up the Epiſtle with a ſhort, but full delineation of Evangelical duties; wherein he doth bring down thoſe principles unto practice: The former part of the Epiſtle is the DOCTRINE, the latter part is the ƲSE; I beſeech you therefore brethren by the mercies of God, &c.
The whole Epiſtle to the Hebrews is nothing elſe as it were, but a delineation of the THREE OFFICES OF JESUS CHRIST; King, Priest, Prophet. The Epiſtle to the Hebrews. Eſpecially his Prieſtly office with a moſt profound, and yet dilucid Expoſition of thoſe Levitical types and figures, which did more obſcurelyHeb. 10.1. ſhadow forth Chriſt under the Law; ſo that in that Epiſtle, as in a Table, Chriſtians may behold the Law to be nothing elſe but Evangelium velatum, veiled Gospel; and the Goſpel to be no other thing than Lex revelata, unveiled Ceremony, or the Law with the Curtain drawn.
But there be divers ſhort Modules or Compendiums of Chriſtian doctrine occaſionally delineated by the Apoſtles in their ſeveral Epiſtles.
In the Epiſtle to the Galatians, within the compaſſe of five verſes, the Apoſtle gives two full Catalogues or Liſts, chap. 5.
The one of ſinnes, ver. 19.20, 21.
The other of graces, ver. 22.23.
10In the Epiſtle to the Epheſians, chap. 5. & 6. you have an excellent and compleat Module of Relational duties; Of
The Epiſtles to Timothy give us a type or table of Miniſterial offices and qualifications; yet ſo, as moſt beautifully adorned with other moſt precious Evangelical principles; the ſum whereof is CHRIST, 1 Tim. 1.15. This is a faithful ſaying, &c. And the principal comprehenſive parts, FAITH, LOVE; faith apprehenſive, and love active. Theſe two in my Text, many learned men conceive to be intended by Saint Paul, as the two great comprehenſive fundamentals of this〈…〉〈 in non-Latin alphabet 〉commended by him unto Timothy his care and fidelity: Hold faſt the form of ſound words; the two main branches whereof are FAITH and LOVE; but of this more hereafter.
In the Epiſtle to Titus, the Apoſtle will furniſh you with two ſhort, but very perfect ſyſtems; one in chap. 2. ver. 11.12, 13, 14. Where you have
As to the poſitive part, to live ſoberly; implying all perſonal duties for the governing of our ſelves in our ſingle capacity; Righteouſly implying all duties to our neighbours;Ver. 12. godly, noting our whole Communion with God in the duties of his worſhip. More cannot be ſaid as to the duty of man.
Now 5. The encouragements are either from looking
If we look forward,Ver. 13. there is the bleſſed hope, the full conſummation11 whereof we receive at the glorius appearing of the g eat God; the coming of Chriſt to judgment, ver. 13.Ver. 13. and there we have three grand Articles of faith aſſerted: 1. Heaven. 2. The day of judgment. 3. The Godhead of Chriſt.
If we look backward, we are obliged to obedience, not only out of hope, but from gratitude, or the great benefit of redemption by Chriſt, ver. 14. and in that we have aſſerted,
So that in this ſhort Map you have a compleat ſummary of all that fundamental doctrine which doth animate and quicken to the life of holineſſe.
The next body of Divinity according to the exact method of the Palatine Catechiſme, is in chap. 3. ver. 3.4, 5, 6, 7, 8.Chap. 3. where you have,
Another ſyſteme of practical divinity you have in the ſecond Epiſtle of Saint Peter, chap. 1. ver. 5.6, 7. Ver. 5.Adde to your faith vertue, &c. By vertue is meant the ſtudy of holineſse, which there is ſet forth by its furniture, and ſubjective parts or branches.
In many other places do the Apoſtles lay the Doctrine of God in one intire view before our eyes, leſt the minde ſhould be diſtracted by various and diſperſed explications; or by dwelling too much upon one part, we ſhould neglect the other.
Second end of ſuch Platforms to obviate errour.A SECOND SORT OF MODULES: Or,
A ſecond end and deſign of ſuch Modules, is, to obviate errors, and to Antidote Chriſtians againſt the poyſon and infection of rotten pernicious principles; for no ſooner had the good Husbandman ſowed his field with good ſeed, but the envious man went out after him, and began to ſcatter tares.
2 Pet. 2.1.In oppoſition whereunto, the Apoſtles in their ſeveral Epiſtles were careful to furniſh the Churches with ſuch Modules and Platforms of truth, as might diſcover and confute thoſe damnable hereſies.
2 Pet. 1.12. 〈…〉〈 in non-Latin alphabet 〉.Hence the Apoſtle Saint Peter calls them PRESENT TRUTHS; that is, Principles of the Chriſtian Faith, moſt ſeaſonable for thoſe times wherein they were writ; as every Church and age had its preſent errors and falſe doctrines, whereby the falſe Apostles did labour to undermine the truth, and to ſeduce the Profeſſors of it; ſo the Apoſtles in that zeal to the truth, and compaſſion to the ſouls of men, did beſtir themſelves to Countermine thoſe Seducers, and to ſtabliſh the Churches in the faith of Jeſus Chriſt, by collecting ſome ſpecial heads and points of Goſpel Doctrine oppoſite to thoſe errors, and ſending them to the ſeveral Churches, where they had planted the Goſpel.
Theſe the Apoſtle calls the Preſent truth; Thus Saint Paul (among other places) in his firſt Epiſtle to Timothy chap. 4. from the firſt verſe to the ninth verſe.
13The Apoſtle Peter in his ſecond Epiſtle, chap. 2. throughout.
St. Jude ſpends his whole Epiſtle upon the ſame deſign.
But above all, the Apoſtle Saint John is very large and diſtinct upon this account. His firſt Epiſtle conſiſts ſpecially of a two-fold Module or Platform; i. e.
1. A form or table of Goſpel Principles. Admodum artificioſa est hujus epistolae methodus; n•m ad modum catenae Chriſtiana fidei myſteria & axiomata connectuntur. &c. Dicſon.
2. A form or table of Gospel-Evidences; both of them in oppoſition to the falſe teachers of thoſe times, thoſe Antichriſts, of whoſe numerous increaſe he gives them that ſolemn notice, 1 Epiſtle 2. chap. 18. verſe. Little children, it is the laſt time, and as ye have heard that Antichriſt ſhall come, even now are there MANY ANTICHRISTS.
To Antidote Chriſtians againſt the plague of the falſe doctrines, which ſuch Sectarian Antichriſts had diſſeminated, doth the Apoſtle lay down,
1. An〈…〉〈 in non-Latin alphabet 〉, or PATTERN of Goſpel-principles, Ex. gra.
1. That God is a God of an infinite univerſal perfection and holineſſe. Chap. 1. ver. 5. God is light, and in him is no darkneſs at all; This, againſt them that moſt blaſphemouſly aſſerted,(a)(a)The Carpocratians taught that men muſt ſin, and do the Divels will, or elſe they could not enter into heaven. Epiphanius. Simon Magus, and after him Florinus Blaſtus, Apelles, Hermogenes, Valentiani, Marcionitae, &c. Priſcillianistae Deum affirmant mendacem. Aug. de haerreſ. c. 70. GOD TO BE THE AUTHOUR OF SIN, &c. againſt whom alſo Saint James contends, Jam. 1. ver. 13, 14, 15, 16, 17, 18,
2. That conformity to God is an inſeparable concomitant of communion with God.
This againſt them that were not afraid to(b)(b)Eo tempore fuerunt quí••m di•imi ſocietatem cum Deo, propter peccata cenſebant. The Gnosticks, Ebionitae, &c. ambulantes in tenebris jactitabant ſe Deo placere; falſitas doctrinae & turpitudo morum tunc vigebat non ſolum in philoſophorum ſcholi•, ſed & apud haereticeos. Cypr. affirm that juſtified perſons being elected, let them live never ſo impurely, do remain in the favour of God, &c. (as ſome amongſt us, and ſuch as would be accounted Stars of the firſt Magnitude) that a man might have as much communion with God in ſinne, as in the duties of Religion. If any man ſay, &c. It clearly implies there were that did ſay ſo.
3. A third principle he layes down, is the doctrine of original corruption, even in the regenerate themſelves. (c)(c)Pelagiani negant. originate peccatum. Aug. cont. Mendac. Againſt14 thoſe that taught the**Pelagiani. Aug. contr. Mend. total abolition of original ſin in and by Baptiſme; or that denied the being, or at leaſt the damnable nature of it; Verſe 8. If we ſay we have no ſin, &c.
4. The neceſſity of confeſſion of ſin, not only againſt them(d)(d)Epiphanius calls the Novatians,〈…〉〈 in non-Latin alphabet 〉, murderers of repentance. Baſil. de poenit. that decried repentance for ſin, and confeſſion of ſin, but againſt them that denied pardon to them(e)(e)Montaniſtae, & Novatiani. Jerom. Ep. ad Marcel. de erroribus Montani. that repent. If we confeſſe our ſinnes, he is faithful and juſt to forgive us our ſins, &c.
5. He aſſerts the doctrine of actual ſinne in the regenerate, againſt them that affirmed that(f)(f)The Simonians, Gnosticks and other hereticks of that age, taught that there was no ſin but unbelief; that to the juſtified, all things were clean, however they live. vid. Aug. de perfectione justi. c. 21 Clem. Alex. &c. conceived the Apoſtles after the coming down of the Holy Ghoſt upon them, nullis eſſe peccatis aut paſſionibus ohnoxii Joviniani docebant, justum nec leviter peccare. a juſtified perſon could not ſin; or (which is the ſame) that God ſees no ſin in his children. If we ſay, that we have not ſinned, we make him a lyar, &c. If we ſay we have no ſin, there's the denial of original ſin; if we ſay we have not ſinned, there's the denial of actual ſin; both make up the great hereſie of the(g)(g)Catharists in the third Centurie after Chriſt. Cathariſts, who held perfection in this life.
6. The Apoſtle vindicates the preceptive obligation of the moral Law, even over juſtified perſons. Againſt the Antinomian(h)(h)The Simonians, Carpocratians, Marcionites, Maniches did not only deny the moral law, but curſe and blaſpheme it, as given not by God, but by ſome unlucky nature. hereſie, which preſumptuouſly breaketh even that yoke (alſo) from the neck of the Diſciples, Chap. 2. verſe 3, 4, 5. Hereby we know that we love him, if we keep his Commandments.
So early were theſe poyſonous weeds ſprung up in the Church of God. The other Module which the Apoſtle layeth down, is a Catalogue of Goſpel-evidences, certain marks and ſigns of an intereſt in Chriſt,A Catalogue of Scripture-evidences. and of a right and title to life eternal: ſuch as theſe.
151. Obedience to Gods Commandments, ut ſup.
2. Contempt of the world, Ch. 2.15.
3. Stedfaſtneſſe in the doctrine of the Goſpel, verſe 8, 19, 20, — 24.
4. Conformity to Jeſus Chriſt in holineſſe. ch. 3. ver. 3.
5. Mortification, 6, 7, 8, 10.
6. Love to the Saints, verſe 14. and chapter 5.2, 10, 11.
7. A believing confeſſion**Moſt blaſphemouſly denied by the Simonians, Chryſtolites, P•o•t•es. &c. Aug. de. haereſ. of Gods ſending Jeſus Chriſt into the world as the promiſed Meſſias; with love to him, and thankfulneſſe for him, chap. 4.
In the four firſt verſes of the fifth chapter, we have no leſſe than ſeven evidences each lincking in with the other, and bearing witneſſe to the other. As,
1. You have faith in Chriſt bearing witneſſe to Regeneration; Whoſoever believeth, &c. is born of God.
2. Love to God bearing witneſſe to faith. He that loveth him that begat, &c.
3. Love to the Saints bearing witneſſe to our love of God. He loveth him alſo that is begotten. Auguſtine underſtands it of our love to Chriſt; but the Context expounds it of our love to the Saints, for ſo it followeth, ver. 2. where we have,
4. Love to God reciprocally witneſſing our love to the Saints. Hereby we know we love the children of God when we love God.
5. Obedience to Gods Commandments bearing witneſſe again to our love; — And keep his Commandments.
6. Delight teſtifying the truth of our obedience. His Commandments are not grievous.
7. And laſtly, Victory over the world bearing witneſſe to Regeneration; For whoſoever is born of God overcometh the world, Verſe 4.
It were eaſie out of this, and the other two ſubſequent Epiſtles, to compleat the〈…〉〈 in non-Latin alphabet 〉of Goſpel EVIDENCES; which are not thus expreſly delineated, that by them only the Church might deſcribe her members: (as ſome looſe and vaine ſpirits fancy) but for the members of the Church to try and examine themſelves by, whither they be real and living members yea or no. It were eaſie I ſay to adde to the Catalogue; but I have inſiſted too long upon the firſt demonſtration; ſc. Scripture Pattern.
16I come now to the ſecond demonſtration: namely
The advantages of ſuch Modules.1. For the Ornament of the truth.The excellency and advantage of ſuch Forms and Collections of Evangelical truths. And,
In the firſt place it addes much to the beauty and ornament of the truth; whither it be delivered from the Pulpit, or from the Preſs in ſuch Syſtemes and Platforms, the Hearer or Reader, may, as in a Map or Table, (ſometimes of one ſort, ſometimes of another) behold divine truths ſtanding one by another in their Method and Connexion; mutually caſting light and luſtre upon each other.
Every truth ſingle, is very precious, and indeed of infinite value, as purchaſed with, and ratified in the blood of Chriſt; but to ſee the truths of the Goſpel linked together in their proper union, facing one another like the Cherubims, Exod. 25.20. is very glorious.
As the ſtones of the Temple, when they were ſquared and poliſhed in the Forreſt, were very coſtly, for both matter and workmanſhip; but when they were layd into the building, and formed up into a Temple, what a beautiful and magnificent ſtructure did they make? The Diſciples beholding it, Luk. 21.5. were filled with delight and wonder!
The Curtains of the Sanctuary, each by themſelves were very rich, both for their materials and curious Embroyderies; but had you ſeen them in their Connecture, each Curtain faſtned to the other with taches of gold, and ſo making up one entire perfect Tabernacle, ſparkling and ſhining in all its native ſpendour, it would have been a raviſhing ſight.
The very repreſentation of many Countries in one Nation; of many Nations in one of the diviſions or quarters of the world; and of all the quarters deſcribed in one Globe or Map, it is very delightful to the eye of an intelligent beholder; at once diſcovering the ſcite and cognation, the Longitude and Latitude, the diſtance and degree of every Kingdome and County; ſuch globes and tables are full of delight and profit.
It is in a moſt eminent manner obſervable in the Creation of the world; of every ſingle days work, it is ſaid, God ſaw that it was good; but when the whole Compages of heaven and earth was ſet together into one entire Fabrick and Creation, God17 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.
18He 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 memo•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 in19 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 pr•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•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 Hebrews20 non proficiency was their defect in the foundation; the〈…〉〈 in non-Latin alphabet 〉, the firſt principles of the Oracles of God, Heb. 5.12. unskillfulneſſe in the word of righteouſneſſe, made them that they were but babes in grace, ver. 13.
Ʋſe.
Uſe. Ʋſe 1. In the firſt place, it ſerves to juſtifie the practice of the Churches of Jeſus Chriſt, which have their Publick Forms and Tables of the fundamental Articles of the Chriſtian faith, drawn up by the joynt labour and travel of their learned and godly Divines, after much and ſolemn ſeeking of God by faſting and prayer, in the ſolemn profeſſion whereof they all conſent and agree. Such were thoſe antient publick Creeds.
The Athanaſian Creed.
The Nycene Creed, and that which is commonly called the Apoſtles Creed, which juſtly merits that title; if not becauſe compiled by the twelve Apoſtles, every one caſting in their Symbole or Article, as tradition goes; yet becauſe collected out of the Apoſtles writings, and is as it were, a brief form or abridgement of the Doctrine taught by Chriſt and his Apoſtles. An Epitomy of the Christian faith.
And ſuch are the Confeſſions which moſt of the Reformed Churches have drawn up for their own uſe, comprehending the moſt neceſſary and fundamental Articles of the Chriſtian faith, to be generally owned and aſſerted by all within their Aſſociations and Juriſdictions, whither Ministers or people.
That Confeſſion of faith which was compiled by the Reverend and Learned Divines of the late Aſſembly at Weſtminſter, and preſented to the two Houſes of Parliament, as their Advice in matters of Religion, was of this nature, and obtains the primacy amongſt all the Confeſſions of the Reformed Churches, in the judgement of many Learned Orthodox Divines.
Such Formes and Modules are of excellent uſe in the Churches.
Partly to be a bank or bulwark to keep error and hereſie from breaking into the Church of God.
Partly to prevent diſſents and diſſentions, which are very apt to riſe amongſt the Paſtours and Teachers, as well as amongſt the private members of ſuch Congregations, where every one is left at liberty, to preach and practice, to hold, and hold forth what is right in their own eyes.
21Partly to preſerve the truth in its integrity and beauty, and the profeſsors of it in unity and uniformity,Iſa. 4.5. the glory of the Churches, and the defence upon that glory.
Uſe 2. It ſerves to ſhew us the benefit and advantage of publick Chatechiſmes; whither larger, containing a more general collection of Goſpel truths for the uſe of ſuch as are of larger understandings, young or old; or leſſer, containing only ſome few of the moſt neceſſary principles of Religion in the moſt facile and familiar way, for the help of meaner capacities; amongſt which, (although there be ſome hundred ſeveral forms extant in the Reformed Churches, yet) thoſe two forms or Modules drawn up by the late Reverend Aſſembly, their larger and ſhorter Catechiſm, obtain the general vote both abroad and at home for their excellency and uſefulneſſe. And it is the wiſh of very learned and judicious men that there were yet ſome ſhorter and more eaſie form drawn up, that might be reduced to a few heads of the firſt and moſt neceſſary points of Chriſtian faith for the inſtitution of babes: The great advantage of ſuch forms of Chatechiſtical doctrine is that thereby a Miniſter of the Goſpel may acquaint his people with more of the neceſſary and ſaving truths of the Goſpel in a few months, than he can well preach over in many years; and by the brief and frequent running over the principles of Religion, people of all ſorts and ages, would be incomparably prepared for the Word preached, and profit more by one Sermon, than unprincipled hearers commonly do by twenty.
Uſe 3. Hence alſo I might commend to young Students in Divinity the reading of ſyſtems and compendious Abſtracts and Abridgements, as an excellent entrance and manuduction unto their Theological ſtudies, before they lanch into the larger tracts and treatiſes in that vaſt and immenſe ocean of Divine knowledge; of which we may ſay almoſt to deſparation,Ars longa, vita brevis.
The Shipwright that is to build a large and ſtately Veſſel, doth firſt ſhape his work in a very ſmall Module. And he that is to travel into the remote parts of the world, ſhall render his labour much more fruitful by reading Maps and Globes at home; for by that means he ſhall know where he is when he comes abroad; his eye and his underſtanding will mutually interpret one to the other; thus your curious workwomen do firſt make their borders and trails, and then fill them.
22Uſe 4. It ſerves to commend Methodical preaching; that Miniſter that is wiſe and judicious to obſerve method in his Sermon, and method between Sermon and Sermon; a Scriptural connexion as (much as may be) between ſubject and ſubject, doctrine and doctrine; omne tulit punctum, he is a Preacher indeed; he ſhall not only profit, but delight his hearers; and make them not only knowing Chriſtians, but diſtinct and judicious.
Uſe 5. It commends (not leaſt) conſtant and fixed hearing; eſpecially when people ſit under a judicious and methodical Miniſtry;Varia lectio delectat animum, certa prodeſt. Sen. looſe hearing may pleaſe, but the fixed will profit; skipping hearing for the moſt part makes but ſceptical Chriſtians; when people hear at randome, have a ſnatch here, and a ſnatch there; here a truth perhaps, and there an errour; here a notion, and there a novelty, &c. ſuch mixt hearing makes up the garment of knowledge, but juſt like a beggars Cloak full of patches; they are never able to bring their knowledge into any form or method; ever learning, but never able to come to the knowledge of the truth; their knowledge is like an heap of pebbles, upon which a man can never raiſe a ſuperſtructure; whereas they that ſit under a fixed Miniſtry, (one that is Maſter of his Art) they are acquainted with the way and courſe, and project of his preaching; as the Apoſtle tells Timothy, 2 Epiſt. 3.10. But thou haſt fully known my doctrine, purpoſe, &c. i. e. the deſigne and method of my Miniſtry.
Such hearers (if judicious) can follow their Teacher through the ſeries and deduction of his Miniſtery, from Subject to Subject, and from Text to Text, and from Head to Head, till at length they have, (before they take notice of it) an hypotypoſis, or collection of Goſpel-truths formed in their underſtanding: Such an hearer begins where he left the laſt time, and ſo from time to time is ſtill going on, ſhining and growing, and enlightning unto the prepared day,Prov. 4.18. from faith to faith, from knowledge to knowledge, and from truth to truth, till he comes in the unity of the faith, and of the knowledge of the Sonne of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt. Epheſ. 4.13.Various hearing makes variable Chriſtians; St. James his profeſſors (for the moſt part) double-minded men, unſtable in all their ways,James 1.8. they are ſtill beginning, but never able to make any proſperous and ſucceſſeful progreſſe in the knowledge of Chriſt.
23Sixthly and laſtly, from hence give me leave to commend to you the benefit and advantage of THE MORNING EXERCISE, which the good hand of Providence brings to your doors this enſuing month, and begins to morrow morning in this place.
Truly God hath been pleaſed to make this morning Lecture a great mercy to this City, ever ſince it was firſt erected, which was, WHEN LEYCESTER WAS BESIEGED;The fruits of the morning exerciſe in the City. it hath been like the Ark in the houſe of OBED-EDOM, a bleſſing where ever it hath come, a morning cloud which hath let fall ſweet refreſhing ſhowres in every place.
In ſpecial God hath made it inſtrumental
1. For the ſtrengthning of the weak hands, and confirming the feeble knees of the people of God,Iſa. 35.3, 4. Comfort againſt fear. who in this time of Englands troubles have been of a fearful heart, and of a trembling spirit; many poor Chriſtians who in times of publick dangers and confuſions have come to theſe morning Aſſemblies (like the Maries to the Sepulchre of our Lord) with their hearts full of fears, and their eyes full of tears, have been diſmiſſed thoſe Aſſemblies with fear and great joy; their hearts have been revived,Matth. 28.8. and their hands ſtrengthned in the Lord their God.
2. A preſervative againſt Apoſtacy. 2 Pet. 3.17.God hath made uſe of this exerciſe for the preſerving of thouſands from errour and damnable doctrines in theſe times of ſad Apoſtacy. While many ignorant and unſtable ſouls being led away with the errour of the wicked, have fallen from their own ſtedfastneſſe, there want not multitudes (through grace) who are ready to acknowledge that they owe their confirmation and ſtability in the truth, (under God) in a very eminent manner to the labours of thoſe godly Orthodox Divines, who have beſtowed their pains in theſe early Lectures from time to time.
3. Converſion.God hath commanded his bleſſing upon it for the converſion of many ſouls to Jeſus Chriſt. Bleſſed be God, the morning exerciſe hath not been childleſs ſince it was ſet up; ſome there be (to my knowledge) who have calculated their spiritual nativity from the time that this exerciſe was in the places of their habitation, as in this place ſome can bring in their teſtimony, to the honour and praiſe of free grace.
4. It hath been a very choice inſtrument in the hand of the Spirit, for the building up of Chriſtians in their moſt holy faith. Edification.24Many of them that have attended daily at the gates of wiſdome, waiting at the poſts of her doors in this Miniſterial courſe,Prov. 8 34, 35. have been obſerved to have made eminent proficiency in the School of Chriſt,2 Pet. 3.18. to grow in God, in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt.
To all which bleſſed ends theſe morning Exerciſes have had ſome advantage above other Aſſemblies;
Partly, by reaſon of the frequency and aſſiduity of them; Sabbath-day-Sermons, and Weekly-lectures being diſtanc't with ſuch long intervals of worldly incumbrances, are (for the moſt part) forgotten before the return of their weekly courſe; whereas theſe exerciſes treading ſo cloſe upon the heels one of another, they that have conſtantly attended them, have as it were, lived under a conſtant viſion; the Sunne of the Goſpel ariſing upon them as aſſiduouſly as the Sunne in the Firmament; whereby they have been carried on in a daily progreſſe of Gospel-proficiency.
And Partly, the Preachers by a kind of ſecret instinct of the Spirit, having been directed in their order to preach ſeaſonable things;〈…〉〈 in non-Latin alphabet 〉, as the Apoſtle calls it, preſent truth; truth moſt proper to the preſent ſtate of things, carefully obviating the errors of the times; and not only ſo, but ſometimes as if there had been a deſigne laid by mutual conſent, they have been guided to preach methodical truths; their Sermons have been knit together not without ſome natural connexion, into a kinde of〈…〉〈 in non-Latin alphabet 〉, or Module of Evangelical doctrine; at leaſt ſo farre as it hath not been difficult to finde out not only conſent, but a kinde of dependance between their ſucceſſive diſcourſes, that might be of more than ordinary help to their Auditors; as in thisaaThe morning exerciſe at Giles in the Fields, May 55. printed for Richard Gibbs in Chancery lane near Serjeants Inne. place about this time foure years; and ſince in abbThe word of faith, at Martins in the fields, Febr. 55. printed for Fran. Tyton, at the three Daggers in Fleetſtreet. neighbouring Congregation; by ſome ſhort notes publiſhed for the help of weaker Chriſtians, may appear. But now brethren behold I ſhew you a more excellent way: That which ſometime hath fallen out providentially, and but in a very imperfect way, is now de industria, and by prae-agreement and conſent, intended and deſigned among you in this courſe of the morning Exerciſe; viz. that which the Apoſtle here commends to Timothy his care and cuſtody, an〈…〉〈 in non-Latin alphabet 〉, or FORM of ſound words: A Series or Delineation of ſome of the chief points and heads of Goſpel doctrine25 methodically collected and digeſted as far as the narrow circle of ſo few days will contain. AND THIS WE WILL DO IF GOD PERMIT. What remaineth Brethren,Heb. 6.3. but that you ſtir up your ſelves in the ſtrength of Chriſt,Cautions. 1. Prize theſe opportunities.
1. To prize ſuch a precious ſeaſon and opportunity, as Providence puts into your hand. God is bringing a very precious treaſure and depoſitum unto your doors;Pſal. 147.20. He hath not dealt ſo with every Nation, &c. See my Brethren that you put a due value and eſtimate upon it, leſt God challenge your contempt with that angry queſtion, Wherefore is there a price in the hand of a fool to get wiſdome, ſeeing he hath no heart to it? Prov. 17.1•. 2. Frequen•them.
2. To frequent it; Chriſtians, be afraid of loſing a morning; let not one ſuch golden opportunity fall to the ground, you do not know what you loſe. Borrow a little from your ſleep, and from your worldly employments (if your Callings and Families ſhall not be too great ſufferers by it) and beſtow it upon your ſouls; will it not be fruit abounding to your account in the day of Chriſt? While ye have the light, walk in the light:Jer. 6.4. Know ye not that the Shadows of the Evening are ſtretched out! Redeem the time, the days are evil. Epheſ. 5.15.
3. Stir up your ſelves to prepare your hearts for a ſolemn attendance upon God in them:3. Prepare for them.Lev. 10.3. Remember what the Lord ſaid to Moſes, I will be ſanctified in them that come nigh me: Oh profane not your acceſſes to ſuch holy things; I may beſpeak you in the 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.
26Pray 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.1. COME LET ƲS 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 ƲS 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 and27 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〈…〉〈 in non-Latin alphabet 〉, 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〈…〉〈 in non-Latin alphabet 〉, 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.
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,
301. 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〈…〉〈 in non-Latin alphabet 〉.〈…〉〈 in non-Latin alphabet 〉. 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 ev•dence of this will appear to the light of reaſon, and fai•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 the31 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.
32Beſides, 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 o•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 poiſe33 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; 'tis 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 beauty; thus by the Sun-beams we may clearly ſee a Divine providence. Beſides, when it retires from us, and a Curtain of darkneſſe is drawn over the world, that proves the wiſdome and goodneſſe of God; the Pſalmiſt attributes the diſpoſition of day and night to God, the day is thine;Pſal. 64.16. and with an Emphaſis, the night alſo is thine; notwithſtanding its ſad appearance, yet it is very beneficial; its darkneſſe enlightens us, its obſcurity makes v ſible the Ornaments of heaven, the ſtars, their aſpects, their diſpoſitions, their motions which were hid in the day; it unbends the world, and gives a ſhort and neceſſary truce to its labours, it recreates the waſted ſpirits; 'tis the Nurſe of nature, which poures into its boſome thoſe ſweet and cooling dews which beget new life, and vigour: the divine providence is alſo eminent in the manner of this diſpenſation; for the Sun finiſhing its courſe about the world in the ſpace of twenty four houres,I ſpeak of that part of the world which is inhabited. cauſes that ſucceſſion of day and night, which doth moſt f•tly temper our labour and repoſe; whereas if the day and night ſhould each of them continue ſix entire months, this diviſion would be very inconvenient for us: We may farther obſerve a wiſe providence in the diverſity it hath uſed to lengthen and ſhorten the dayes and nights for the advantages of ſeveral Countryes; for that part of the earth which is under the line, being ſcorcht with immoderate heat, wants a continual ſupply of moyſture; therefore the longeſt and cooleſt nights are there; but it is otherwiſe in34 the Northern parts, for the beams of the Sun being very feeble there; providence hath ſo diſpoſed, that the dayes are extream long, that ſo by the continuance of the heat, the fruits may come to maturity and perfection. And as the difference of day and night, ſo the diverſity of ſeaſons proceeds from the motion of the Sun, which is a work of providence, no leſſe admirable than the former; as the motion of the Sun from Eaſt to Weſt,Pſal. 74.17. Thou haſt made the Summer and Winter. makes the day and night, ſo from North to South, cauſes Summer and Winter; by theſe the world is preſerved; Summer crownes the earth with flowers and fruits, and produces an abundant variety for the ſupport of living creatures; the Winter which ſeems to be the death of nature, robbing the earth of its heat and life, contributes alſo to the Univerſal good; it prepares the earth by its cold and moyſture for the returning Sun; in the ſucceſſion of theſe ſeaſons, the Divine Providence is very conſpicuous; for ſince the world cannot paſſe from one extream to another, without a dangerous alteration; to prevent this inconvenience, the Sun makes its approaches gradually to us, the Spring is interpoſed between the Winter and Summer, that by its gentle and temperate heat, it may diſpoſe our bodyes for the exceſſe of Summer, and in the ſame manner the Sun retires by degrees from us, that ſo in the Autumne we may be prepared for the aſperities of the Winter: And to cloſe this part of the Argument, the invariable ſucceſſion of times and ſeaſons is a token of the ſame providence; the Sun which runs ten or twelve millions of Leagues every day, never failes one minute of its appointed time, nor turns an inch out of its conſtant courſe, but inviolably obſerves the ſame order; ſo that there is nothing more regular, equal, and conſtant, than the ſucceſſion of day and night; to aſcribe this to hazzard, is the moſt abſurd extravagance; for in the effects of chance there is neither order nor conſtancy; as we may ſee in the caſting of a Dy, which hardly falls twice together upon the ſame ſquare; it is neceſſary therefore to conclude that an intelligent principle, guides the revolutions of the Sun, thus uniformly for the advantage of the world. Pſalme 19.1, 2, 3. The heavens declare the glory of God, the firmament ſhews his handy work. Day unto day utters ſpeech, and night unto night addes knowledge; There is no speech nor language35 where their voice is not heard; what is that language and voice, but a Univerſal Sermon to the world of Gods being and excellency?
Let us now conſider that vaſt extent of aire, which fills the ſpace between heaven and earth; this is of ſo pure a nature, that in a moment it tranſmits the influences of heaven to the lower world, this ſerves as an arſenal for thunders and lightenings, whereby God ſummons the world to dread and reverence; this is a treaſury for the clouds, which diſſolving in gentle ſhowers, refreſh the earth, and call forth its ſeeds into flouriſhing and fruitfulneſſe; this fannes the earth with the wings of the winde, allaying thoſe intemperate heats which would be injurious to its inhabitants; this is the Region for the Birds, wherein they paſſe as ſo many ſelf-moving Engines praiſing the Creatour, this ſerves for the breath and life of man; from hence we may conclude the wiſdome of a God, who ſo governes the ſeveral Regions of the aire, as by them to convey bleſſings for the neceſſities of man, and to ſend judgements for the awakening the ſecure to ſeek after God.
Let us now deſcend to the Sea, and ſee how that informes us there is a God; 'tis a Truth evident to reaſon, that the proper place of the waters is next to the aire above the earth; for as it is of a middle nature between theſe two Elements, being purer and lighter than the earth, but more groſſe and heavy than the aire, ſo it challenges a ſituation between them; that as the aire on all parts encompaſſes the Sea, in like manner the Sea ſhould overſpread the earth, and cover the whole ſurface of it; that its natural inclination is ſuch, appears by its continual flowings; who then hath arreſted its courſe, and ſtopt its violence? who hath confined it to ſuch a place and compaſs, that it may not be deſtructive to the world? certainly no other, but the great God who firſt gave it being and motion; beſides, that which renders the power of God more conſpicuous, is that by ſo weak a bridle as the ſand, its rage is bounded; when it threatens the ſhore with its inſulting waves, you would fear leſt it ſhould ſwallow up all, but it no ſooner touches the ſand, but its fury is turned into froth; it retires, and by a kind of ſubmiſſion, reſpects thoſe bounds which are fixt by the Creatour. 36Now, that the fierceſt Element ſhould be repreſt by the feebleſt thing in the world, and that which breaks the Rocks, be limited by the ſand, is a wonder of providence; therefore the Lord alledges this as an effect only proceeding from his power, and challenges an incommunicable glory upon this account. Job 38.8, 9, 10, 11, verſes, Who ſhut up the Sea with doores, when it brake forth as if it had iſſued out of the womb? when I made the cloud the garment thereof, and thick darkneſſe a ſwadling band for it; and brake up for it my decreed place, and ſet barres and doores; and ſaid, Hitherto ſhalt thou come, and no farther, and here ſhall thy proud waves be ſtayed.
Beſides, its extent is no leſſe worthy of admiration, it waſhes the four parts of the world, and ſo it is the bond of the Univerſe, by which the moſt diſtant Nations are united, the medium of commerce and Trade, which brings great delight and advantage to men, by it the commodities which are peculiar to ſeveral Countryes are made common to all; thus may we trace the evident prints of a Deity in the very waters; if we change the ſcene, and view the earth, we may perceive clear ſignes of a Divine providence: If we conſider its poſition, it hangs in the midſt of the ayre, that it may be a convenient habitation for us; or its ſtability, the ayre its ſelf is not able to beare up a feather, yet the earth remains in it fixt and unſhaken, notwithſtanding the ſtormes and tempeſts which continually beat upon it; from hence we muſt conclude an inviſible, but powerful hand ſupports it; 'tis reckoned amongſt the Magnalia Dei, Job 38.4, 6. Where wast thou when I laid the foundations of the earth? whereupon a e the foundations thereof faſtened? or who hath laid the Corner-ſtone thereof? Moreover the various diſpoſition of its parts, the Mountaines, the Valleys,I might inſtance in its productions; in plants, their roots whereby they draw their nouriſhment, the firmneſs of their ſtalk by which they are defended againſt the violence of winds, the expanſion of their leaves by which they receive the dew of heaven; or in fruits, which are produc'd anſwerable to the difference of ſeaſons, thoſe which are cold and moyſt to allay our heat in ſummer, and thoſe which are of a firmer conſiſtency in Autumn, that they may ſerve the delight and uſe of man in winter, from whence the notice of a Deity is afforded to us. the Rivers which are as the veins which convey nouriſhment to this great body, all intimate there is a God.
41Thus if we behold the excellent order of the parts of the World, their mutual correſpondence for their ſeveral ends, the heavens give light, the aire breath, the earth habitation, the ſea commerce;The World is ſtiled by Sa in Baſil,〈…〉〈 in non-Latin alphabet 〉; the School of rational ſpirits, wherein they are inſtructed in the knowledge of God. we muſt break forth There is a God, and this is his work; but how few are there who read the Name of God which is indelibly printed on the frame of nature? who ſee the excellency of the cauſe in the effect? who contemplate all things in God, and God in all things? from our firſt infancy we are accuſtomed to theſe objects, and the edge of our apprehenſions is rebated; the commonneſſe of things takes away our eſteem; we rather admire things new than great; the effects of Art, than the marvails of nature; as the continual view of a glittering object dazles the eye, that it cannot ſee; ſo by the daily preſence of theſe wonders, our minds are blunted, we loſe the quickneſſe and freſhneſſe of our ſpirits.
I ſhall finiſh this Argument by reflecting upon man, who is a ſhort abridgement of the world; the compoſure of his body, the powers of his ſoul, convince us of a wiſe Providence; who but a God could unite ſuch different ſubſtances, an immaterial ſpirit with an earthly body? who could diſtinguiſh ſo many parts, aſſigne to them their forme, ſcituation, temperature, with an abſolute fitneſſe for thoſe uſes to which they ſerve? we muſt joyne with the Apoſtle, Acts 17.27, 28. The meer conſideration of the leaſt part of mans body, opened the eyes of one of the moſt learned Atheiſts in the World. Galen. l. 3. de uſu partium, deſcribing the uſe of our parts, ſaith,〈…〉〈 in non-Latin alphabet 〉.He is not farre from every one of us; we may finde him in the activity of our hands, in the beauty of our eyes, in the vivacity of all our ſenſes; in him we live, move, and have our being. And to look inward, who hath endued the ſoul with ſuch diſtinct and admirable faculties? The underſtanding which exerciſes an Empire on all things, which compounds the moſt diſagreeing, and divides the moſt intimate, which by the loweſt effects aſcends to the higheſt cauſe; the Will which with ſuch vigor purſues that which we eſteem amiable and good, and recoiles with averſation from that we judge pernicious and evil; the Memory which preſerves freſh and lively the pictures of thoſe things which are committed to42 its charge. Certainly after this conſideration, we muſt naturally aſſent there is a God who made us, and not we our ſelves.
3. We may argue there is a God from the operations of natural Agents for thoſe ends which are not perceived by them. Although in men there is a rational principle which diſcovers the goodneſſe of the end, and ſelects ſuch means as are proper for the accompliſhing of it, and ſo their actions are the product of their judgement; yet 'tis impoſſible to conceive that the inferiour rank of creatures, whoſe motions flow from meer inſtinct, can guide themſelves by any Counſel of their own: Now all their operations are directed to their proper ends without any variation,Si quid est quod efficiat ea quae homo licet ratione ſit praeditus, facere non poſſet, id profecto est majus, & ſortius, & ſapientus homine. Chryſippus. & in that order as exceeds the invention of man. It is admirable to conſider how brute creatures act for their preſervation; they are no ſooner in the world, but they preſently flie from their enemies, and make uſe either of that force or craft which they have to defend themſelves; they know that nouriſhment which is convenient to preſerve them, and thoſe remedies which may reſtore them. By what Counſel doth the Swallow obſerve the ſeaſon of its paſſage? in the beginning of Autumn it takes its flight to a warmer Climate, and returns with the Sun again in the Spring. By what fore-ſight doth the Ant prepare its ſtore in Summer to prevent that enſuing want which otherwiſe it would ſuffer in Winter? Doth the Sun deliberate whether it ſhall riſe, and by diffuſing its beams, become the publick light of the World? or doth a Fountain adviſe whether it ſhall ſtream forth in a fluent and liberal manner? even the actions of men which are purely natural, are done without their direction: Nay, natural bodies will part with their own property, and croſſe their own inclination for an univerſal good; the aire, a light and nimble body that does naturally aſcend, yet for a general good, to prevent a breach in nature, it will deſcend: And thoſe things which have a natural oppoſition,〈…〉〈 in non-Latin alphabet 〉. Ariſtotel. l. de mundo. yet conſtantly accord and joyne together to preſerve the whole; certainly then a Divine Spirit guides and directs them. If we ſee an Army compoſed of ſeveral Nations, (between whom there are great antipathies) yet march in rank and order, and with equal courage fight for the ſafety of a Kingdom,43 we preſently conclude there is a wiſe General who thus united them: And is there not greater reaſon to believe that a Soveraign Spirit governs the Hoſt of heaven and earth, and unites them to maintain the peace of the World? To aſſert that irrational creatures act for a general and unknown good, without the motion of a higher cauſe, is equally unreaſonable, as to ſay a curious Picture is drawn by a Penſil without the hand of the Painter which guided it in every line according to the Idea of his minde. We muſt then of neceſſity infer that thoſe particular cauſes which cannot conduct themſelves, are directed by an univerſal cauſe which cannot erre; and thus we ſee the whole World is an entire and continual Argument of Gods Being and Attributes.
Secondly, The ſecond Argument is drawn from natural conſcience, which is a ſubordinate God, and acts all things with reſpect to a higher Tribunal; as Saint Paul ſpeaking of thoſe viſible Teſtimonies which God hath expreſt to men in the Creation, ſaith, Acts 14.17. that he left not himſelf without a witneſſe, giving them rain, and fruitful ſeaſons; by the ſame proportion we may ſay God hath not left himſelf without an internal witneſſe, having planted in every man a conſcience whereby he is dignified above the lower order of beings, and made ſenſible of the ſupreme Judge, to whoſe Tribunal he is ſubject; now conſcience in its double work, as it accuſes or excuſes by turns upon good or bad Actions, proves there is a God.
1. Natural conſcience being clear and innocent, is the lifeguard which ſecures from fears: vertuous perſons who have not offered violence to the light of conſcience, in times of danger, as in a fierce ſtorme at Sea, or fearful Thunder at Land, when guilty ſpirits are ſurprized with horrour, they are not liable to thoſe fears, being wrapt up in their own innocency;Parcus Deorum cultor & infrequens, inſanientis dum ſapientiae conſultus erro nunc retrorſum vela dare atqueiterare curſus cogor relictos: NamqueDieſpiter igni coruſco nubila dividens, f•etumqueper purum tonanteis egit equos volucremquecurrum. Horat. ad 34. l. 31. the reaſon of their ſecurity proceeds from a belief that thoſe terrible works of nature are ordered by an intelligent and righteous providence which is God.
442. It gives courage and ſupport to an innocent perſon, when oppreſt and injured by the unrighteous; the natural conſcience ſo long as it is true to its ſelf by adhering to honeſt principles, it is victorious againſt all attempts whatſoever; ſi fractus illabatur orbis; if the weight of all the miſeries in the world ſhould come ruſhing upon him at once, it would bear up under them all, and ſtand unbroken in the midſt of thoſe ruines; the ſpirit of a man is of ſtrength enough to ſuſtain all his infirmities; as a Ship lives in the rough Seas, and floats above them, the waters being without it; ſo a vertuous perſon rides out all ſtorms, and is preſerved from ſinking, becauſe the fury of worldly troubles cannot reach beyond his outward man; the conſcience which is the mans ſtrength remains firme and unſhaken; yea, as thoſe Roſes are uſually ſweeteſt which grow near ſtinking weeds; ſo the peace, joy, and glory of a good conſcience is then moſt ſenſible, when a man is otherwiſe in the moſt afflicted and oppreſſed ſtate; now from whence proceeds this calmneſſe and ſerenity, this vigor and conſtancy of ſpirit, but from the apprehenſion of a ſupreme Judge, who at the laſt will vindicate their cauſe?
2. We may clearly evidence there is a God, from the accuſations of a guilty conſcience; this is that never dying worme which if a ſinner treads on, it will turn again; this is a temporal hell, a ſpiritual Tophet; what torments are there in the Regions of darkneſſe, which an accuſing conſcience doth not inflict on a ſinner in this life! ſo intolerable are the ſtings of it, that many have took Sanctuary in a Grave, and run upon the firſt death to prevent the miſeries of the ſecond. Now the ſhame, horror, deſpair, and that black train of affections which laſh an offender for his vicious acts, diſcovers there is a principle within which threatens vengeance from a righteous and angry God: This Argument will be more preſſing, if we conſider that conſcience attaches a ſinner
Firſt, for ſecret crimes, which are above the cognizance of men; conſcience is Gods ſpy in our boſomes, which mixes it ſelf with all our thoughts and actions; let a man therefore take what courſe he will to hide his offence, let him ſin in the cloſeſt retirement that45 humane policy can contrive, where there is no poſſibility of legal conviction, yet his Accuſer, his Judge, his Hel is in his own boſome; when the ſin is moſt ſecret, conſcience brings in the evidence, produces the Law, urges the penalty, paſſes the ſentence, begins the puniſhment; ſo that the ſinner is〈…〉〈 in non-Latin alphabet 〉, ſelf-condemned for thoſe ſins which are not puniſhable by man; yea, ſometimes a diſcovery of concealed ſins (though certainly bringing temporal death) hath been extorted by the horror and anguiſh of an accuſing conſcience; the reaſon of all is becauſe in ſecret ſins, conſcience appeals to Gods Omniſciency, who is greater than our conſciences, and knows all things, 1 John 3.20. And upon this account it is praejudicium judicii, a kinde of antedated day of judgement, a domeſtical doomſ-day, and brings upon a ſinner the beginning of his ſorrows.
2. It ſtings with remorſe for thoſe ſins which are above the power of man to revenge; thoſe who command Armies, and by their greatneſſe are ſecured from the penalties of the Law, yet conſcience ſets their ſins in order before their eyes; and theſe as ſo many armed men charge them thorow, and overwhelme them; many inſtances there are; Belſhazzar in the midſt of his cups and bravery, how was he invaded by fear and horrour, when he ſaw the hand-writing on the Wall! the whole Army of the Perſians could not diſcourage his ſpirit; but when conſcience revived his guilt, and the apprehenſions of Gods juſtice, he ſunk under the burden; the hand-writing from without was terrible, becauſe conſcience opened a hand-writing within. Tiberius the Emperour who was doubly dy'd in unnatural luſts and cruelties, could neither evade nor diſſemble the horrors of his mind; Nero after the barbarous murdering of his mother, was always purſued by imaginary Divels, his diſtracted fancy repreſenting to him furies and flames ready to torment him. How many Tyrants have trembled on the Throne, when the condemned innocents have rejoyced in their ſufferings! from hence we may infallibly conclude the conſcience of the moſt powerful ſinner is under the feeling of a Deity; for if there were no puniſhments to be feared but thoſe the Magiſtrate inflicts in his own Dominions, why are Soveraign Magiſtrates themſelves under terrors for their vitious actions! and46 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 'tis 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; 'tis 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;47 but 'tis 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. 'Tis 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 t•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.
48Argument 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 'tis
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, 'tis 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 Ʋeſtigium, 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.
49There 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 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.
501. 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, and51 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 1Ʋſe 1. This is juſt matter of terror to Atheiſts, which are of three ſorts;
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; 'tis the greateſt prodigy in the World to believe there is a God, and yet to diſobey him; this renders them inexcuſable at the laſt.
Secondly, To thoſe who are Atheiſts voto, in deſire, Pſal. 14. The fool hath ſaid in his heart there is no God; the heart is the Fountain of deſires, he wiſhes there were no God; this Atiſhem ſprings from the former; men live as if there were no God, and then wiſh there were none; guilt always begets fear, and fear hatred; and that ſtrikes at the being of the object that is hated; as Malefactors deſire there were no Law nor Judge, that they might eſcape deſerved puniſhment. Well their deſires are as viſible to God as their actions are to men, and in the day of Revelation there will be a proportion of Wrath anſwerable to the Wickedneſſe of their hearts.
Thirdly, To thoſe who are Atheiſts judicio, in opinion; theſe53 low running dregs of time afford us many of theſe Monſters; for many to reconcile their principles with their practices, that they may undiſturbedly enjoy their luſts, take this as an Opiate potion, that there is no God; but this is the moſt irrational and impious blaſphemy.
1. Irrational; for the Name of God is written in ſo fair a Character upon this univerſal frame, that even whil'ſt men run they may read it; and therefore God never wrought a miracle to convince Atheiſme, becauſe his ordinary works convince it: Moreover, the notion of a Deity is ſo deeply impreſt on the Tables of all mens hearts, that to deny God, is to kill the ſoul in the eye, to quench the very principles of common nature, to leave never a vital ſpark or ſeed of humanity behinde; 'tis as if an ungracious ſoul ſhould deny he ever had a Father. He that does ungod God, does unman himſelf.
2. 'Tis the moſt impious; 'tis formally Deicidium, a killing of God as much as in them lies; but there are no Atheiſts in hell, the Divels believe and tremble; he that willingly quenches that light which is planted in his breaſt, he is paſſing from that voluntary darkneſſe to a worſe; like an offender on the Scaffold, he doth but blinde his eyes to have his head cut off; he goes from inward darkneſſe to utter darkneſſe.
Uſe 2Ʋſe 2. Let us ſtabliſh our hearts in the belief of Gods Being; in the latter times the World is wholly diſpoſed to Atheiſme; as the Scripture attributes the ruine of the Old World to their Atheiſme and Profaneſſe, ſo it foretells the univerſal diſeaſe of the laſt Age will be Atheiſme and Infidelity. Luke 18.8. Nevertheleſs when the Son of man cometh, ſhall he finde faith on the earth? it were impoſſible there ſhould be ſuch a palpable contradiction between the lives of men and this fundamental of Religion, did they with aſſurance and certainty believe it. Pſal. 14.1. The fool hath ſaid in his heart there is no God; they are corrupt, they have done abominable works, there is none that doth good. 54Atheiſme is the root of Profaneſſe; moreover, the ſpiritual myſteries of Religion, which exceed the flight of reaſon, are oppoſed by many upon the account of their Atheiſme; they queſtion the truth of Gods Being, and therefore disbelieve ſupernatural Revelations; let us then treaſure up this truth:
Firſt, As the foundation of faith; for all the truths of Religion ſpring from this as their common principle; the watering of the root will cauſe the branches to flouriſh; ſo the confirming of this will render our aſſent to the doctrine of the Goſpel more clear and ſtrong.
Secondly, As the fountain of obedience; the true and ſound belief of every holy truth always includes a correſpondency in the believer to the thing believed; and this muſt deſcend from the underſtanding to the affections, and the converſation: Now the fundamental duties which we are to pay to God, are, love, fear, dependance and ſubmiſſion to the will of his Law, and of his Providence.
1. Love: He is the ſupreme object of love for his excellencies and benefits. Pſal. 5.11. Let them alſo that love thy Name rejoyce in thee; the Name of God imports thoſe glorious Attributes whereby he hath expreſt himſelf to us; all the excellencies of the creature meet eminently in him, and all their imperfections are removed; in him there is nothing unlovely; in worldly things how refined ſoever they be, there is an allay of dregs; the all that is in them is mixed with corruption; but in God the all that he is, is perfection; in the moſt glorious creature as a creature, there is aliquid nihili, ſome imperfection, it is not exactly fitted for the ſoul; but God is the Adequate and compleat object of our love. There is ſuch an infinite eminency in God, that we are obliged to a proportionable affection; the firſt and great Commandment is, Matth. 22.36. Thou ſhalt love the Lord thy God with all thy heart, and with all thy ſtrength; all the kinds and degrees of our love are due to him; we muſt put no bounds nor limits to it; in him it muſt begin, in him it muſt end;55 a remiſſer love is a degree of hatred; we diſparage his excellencies by the coldneſſe of our affections. O had we but eyes to ſee his beauty, how would all the excellencies of the creatures become a very Glow-worme that only glitters in the night!
Moreover, God planted this affection in the nature of man, that it might be terminated upon himſelf as its centre and treaſure, as our natural faculties are fitted for their ſeveral objects; the eye for colours, the ear for ſounds, the palate for taſts; ſo love is fitted for God, that being as the Soveraign which ſways all our powers. Love is called pondus animae, that ſets all the wheels in the clock of the ſoul a going; this ſets the underſtanding a work in the ſerious contemplation of the Divine excellencies; it diverts the thoughts from other things, and fixes them on God; it excites ſtrong deſires, and earneſt aſpirings after him; it ſtirs up zeal, which is flamma amoris, love in a flame to remove all obſtacles which hinder the moſt intimate union with him; it produces joy, when the ſoul repoſes its ſelf in God, and with infinite ſweetneſs poſſeſſes him; it cauſes the greateſt diligence, alacrity, and reſolution in all our ways to pleaſe him: for love is ever the ſpring and rule of all our actions; ſuch as it is, ſuch likewiſe will they be: thus we may ſee that God (as there is in him a union of all excellencies) challenges the moſt intenſe and vehement degree of our love, he being only fitted for it; and that our love being a ſuperlative affection, is only proper to God; and therefore to love any creature without God, or in an equal manner to him, is to Deify the creature, to place it in the room of God, and ſo it renders us guilty of Idolatry in a ſpiritual ſenſe. But ſuch is the ignorance of mens minds, and the depravedneſſe of their wills, that few there be who love God; 'tis true, there may be ſomething like love in natural men to God, grounded upon the perſwaſion of his glorious being, and the goodneſſe of his nature, which is not terrible to them; but when they conſider his mercy is a holy mercy, and that it is never diſpenc't to the prejudice of his juſtice, though they cannot hate God for his goodneſſe directly, yet they hate him with it; for although he is the perfection of beauty and goodneſſe it ſelf, yet they being evil, there is no congruity or conveniency between God and them; they love ſin, and hate puniſhment:56 Now God, as Author legis, by the moſt ſtrict Laws forbids ſin, and as ultor peccati, inflicts ſevere puniſhments; from hence it proceeds, the moſt lovely and ſweet Attributes of God cannot endear him to them; no more than the natural or moral excellencies of a Judge, the comelineſſe of his perſon, or his wiſdome and knowledge can draw forth the love of a Malefactor when he is condemned by him.
Moreover, ſince the general nature of ſin is an eternal contrariety to the nature and will of God; the love of it muſt needs argue the hatred of God; for as the Lord Jeſus requires an univerſal, chearful and conſtant obedience, as the moſt clear evidence of love to him; if you love me, keep my Commandments; So the Argument will be as ſtrong to conclude backward, If you keep not Gods Commandments, you hate him; to live in the practice of known ſinnes, is a vertual and interpretative hatred of God.
2. The benefits which God beſtows upon us deſerve our love. How great an endearment did he paſſe upon us in our Creation? we might have been admitted into the loweſt form of Creatures, and have only enjoyed the life of flies or worms; but he made us little lower than the Angels, and Crowned us with glory and honour, and gave us dominion over all the works of his hands, Pſal. 8.5. Whereas the reſt of the Creatures were the acts of his power; the Creation of man was an act of power and wiſdome; in all the reſt there was nothing, but he ſpake the word, and they were made, Pſal. 148.5. But in the making of man there was a conſultation about it, Gen. 1. Let us make man; he framed our bodies, ſo that all the parts conſpire for the ornament and ſervice of the whole: Pſal. 139.15. Thine eye did ſee my ſubstance being yet imperfect, and in thy book were all my members written; and therefore Lactantius ſaid truly, hominem non patrem eſſe ſed generandi Ministrum; man is only the inſtrument which the Lord doth uſe for the effecting of his purpoſe to raiſe the beautiful Fabrick of mans body: Now if we are obliged to expreſſe the deareſt love to our Parents, with how much greater reaſon ſhould we love God, who is the fountain of all our beings.
57He hath breathed into man a ſpiritual, immortal, rational ſoul, which is more worth than the whole World; this is in ſome ſort a ſpark and ray of Divine brightneſſe; 'tis capable of Gods Image, 'tis a fit Companion for Angels, to joyne with them in the praiſes of God, and enjoy a bleſſed eternity with them. 'Tis capable of communion with God himſelf, who is the fountain of life and happineſſe. The ſoul is endowed with thoſe faculties which being terminated upon God, it enjoys an infinite and everlaſting bleſſedneſſe. The underſtanding by knowledge reſts in God as the firſt and higheſt in genere veri; the will by love embraces him as the laſt and greateſt in genere boni; and ſo receives perfection and ſatisfaction, which is the incommunicable priviledge of the rational ſoul. Beaſts can only converſe with droſſy and material objects, they are confined to earthly things; but the ſoul of man may enjoy the poſſeſſion and fruition of God, who is the Supreme and Soveraign good. Now this ſhould inflame our love to God; he formed our bodies, he inſpired our ſouls. Moreover, if we conſider our lives, we ſhall finde a chain of mercy which reaches from one end to the other of them.
How many Miracles of Providence do we enjoy in our preſervation? how many unſeen dangers do we eſcape? how great are our daily ſupplies? The proviſions we receive, do ſerve not only for neceſſity, but for delight; every day we have the proviſions of meat and drink not only to cure hunger, and all our thirſt, but to refreſh the heart, and to make us chearful in our work; every houre is filled up with the bounties of God: Now what ſhall we render to the Lord for all his benefits? he deſires our love; this is the moſt proper return we can make; for love is of an opening and expanſive quality calling forth the heart; our love within ſhould break forth to cloſe with Gods love without; the love of obedience in us, with the love of favour and bounty in him. 'Tis a principle of nature deeply implanted in the hearts of men, to return love for love; nay, the very Beaſts are not deficient in this; Eſay 1.3. The Oxe knows his Owner, and the Aſſe his Maſters Crib:58 Thoſe Creatures which are of all the moſt ſtupid and heavy, reſpect their Feeders, and expreſſe dumb ſigns of love unto them. How much more ſhould we love God, who ſpreads our Table, fills our Cup, and cauſes his Sun to ſhine, and his Rain to fall on us? 'Tis an Argument of Secret Atheiſme in the heart, that in the confluence of mercies we enjoy, we do not look up to the Author of them, as if common mercies were the effects of Chance, and not of Providence; if a man conſtantly relieves our wants, we judge it the moſt barbarous diſingenuity not to repay love to him; but God loads us with his benefits every day; his wiſdome is always buſied to ſerve his mercy, and his mercy to ſerve our neceſſities, but we are inſenſible and unaffected; and yet the meaneſt mercy as it comes from God hath an excellency ſtamp't upon it. We ſhould upbraid our ſouls for our coldneſſe to God; everywhere we encounter ſenſible demonſtrations of his love to us; in every moment of our lives we have ſome pledges of his goodneſſe. Let us light our Torch at this Mountain of fire; let the renewed act of his bounty conſtrain us to love him; we ſhould love him for his excellency, though we had no benefit by him; nay, though he hated us, we are bound to love him as he is truly amiable in himſelf; how much more when he draws us with the cords of a man, with bands of love? whoſoever requites the love of God with hatred, (as every impenitent ſinner doth) puts off the nature of man, and degenerates into a Divel.
2. Fear; this is that eternal reſpect which is due to our Creator; an humble reverence we owe to him, as he is infinitely above us; the holy Angels cover their faces when they have the cleareſt views of his glory: Eſay 6.1, 2, 3.. The Lord is repreſented as ſitting on a Throne, and the Seraphims ſtood about, each having ſix wings; with twain he covered his face, and with twain his feet, and with twain did he flee; and one cryed to another, Holy, holy, holy Lord of Hosts, the whole earth is full of his glory: The Angels are pure and innocent Creatures; they fear not his angry juſtice, but they adore his excellencies and perfections; his is a dread, when a moſt Serene Majeſty. Penal59 fear is inconſiſtent with the joys of heaven, but the fear of admiration is perfected there; and in this ſenſe the fear of God continues for ever, Pſal. 19.9. In all our addreſſes to him we ſhould compoſe our ſpirits, by the awful apprehenſion of that infinite diſtance which is between God and us. Eccleſ. 5.2. Let not thine heart be haſty to utter any thing before God; for God is in heaven, and thou upon earth; the greateſt diſtance in nature is but an imperfect diſcovery how much we are beneath God; 'tis the effect of grace to repreſent the Divine being and glory ſo to the ſoul, that in the moſt ſocial duties it may have impreſſions of fear; Pſal. 2.11. Serve the Lord with fear, and rejoyce with trembling. We ſhould fear his greatneſſe and power, in whoſe hands our life and breath, and all our wayes are; the fear of God having its actual force upon the ſoul, is operative and inſtrumental to holy walking, from whence the fear of God is taken in Scripture for the whole duty of man, it being an introduction to it. The fear of God, and keeping his Commandments are joined together, Eccleſ. 12.13. This is the Prepoſitus which governs our actions according to Gods will; this is a watchful Centinel againſt the moſt pleaſant temptations; it kills delight in ſin, (by which the integrity of moſt men is loſt;) for delight cannot dwell with fear; this is the guard and ſecurity of the ſoul in the days of trouble; the fear of God countermines the fear of men; this cuts off baſe and unworthy complyings; therefore the Lord brings this as an antidote againſt the baſe fear of men; Iſa. 51.12, 13. Who art thou, that thou ſhouldeſt be afraid of a man that ſhall dye, and of the ſon of man, that ſhall be made as graſs? And forgetteſt the Lord thy Maker, that ſtretcheth forth the Heavens, and laid the foundations of the Earth? This exalts a Chriſtian above humane frailty, and makes him deſpiſe the threatnings of the world, whereby many are terrified from their conſtancy. It is the moſt unreaſonable thing to be Cowards to men, and fearleſs of God. Men have but a finite power, and ſo they cannot do that hurt they would; and they are under the Divine Providence, and therefore are diſabled from doing that hurt, which otherwiſe they could do; but the power of God is abſolute and unconfined; therefore our Saviour preſſes with vehemency upon his Diſciples, Matth. 10.28. Fear not them which60 kill the body, but are not able to kill the ſoul; but rather fear him who is able to deſtroy both body and ſoul in hell: He lives for ever, and can puniſh for ever; therefore when duty and life cannot ſtand together, he that flies the danger by delivering up his ſoul, exchanges the pain of a moment for the torments of Eternity:Timent Carcerem, non timent Gehennam; timent Cruciatum Temporalem, non poenas ignis aeterni; timent modicum mori, non aeternum mori. Auſtin upbraids the folly of ſuch; They fear the Priſon, but they fear not Hell; they fear temporal torment, but they fear not the pains of unquenchable fire; they fear the firſt, but not the ſecond death.
3. Dependance, in reſpect of his al-ſufficiency to ſupply our wants; and Omnipotency to ſecure us from dangers
Firſt, his al-ſufficiency can ſupply our wants; he is the Sun, Fountain and Mine of all that is good; from hence the Prophet glories in God, Habbakkuk 3.17, 18. Although the fig-tree ſhall not bloſſome, neither ſhall fruit be in the Vines; the labour of the Olives ſhall fail, and the fields ſhall yield no meat; the Flock ſhall be cut off from the fold, and there ſhall be no herd in the ſtalls; yet I will r•joyce in the Lord, I will joy in the God of my ſalvation. He expreſſes not only things for delight, as the fruit of the Vine and fig-tree, but things for neceſſity, as the meat of the field, and the flocks of the ſtall, and the utter failing of theſe together; for otherwiſe the want of one might be ſupplied by the enjoyment of another. Now in the abſolute loſſe of theſe ſupports and comforts of life, the Prophet ſaw all things in God; want of all outward things is infinitely recompenc't in the preſence of God: The Sun needs not the glimmering light of the Stars to make day; God without the aſſiſtance of the Creatures can make us really happy; in the enjoying of him we have all things, and that to the greateſt advantage. The things of this world deceive our expectations, and draw forth our corruptions; but in God we enjoy them more refinedly, and more ſatisfyingly, the dregs of ſin and ſorrow being removed; by poſſeſſing God there is no burden which we are not able to bear, but he takes it a•ay, our wants, weakneſſe and ſufferings; and there is no excellency of his which we are able to enjoy, but he conveys61 to us, his grace, his glory. There is true riches in his favour, true honour in his approbation, true pleaſure in his peace. He is the treaſure and triumph of the ſoul. Lam. 3.24. The Lord is my portion, ſaith my ſoul, therefore will I hope in him: He is ſuch a portion, that all temporal croſſes cannot hinder its influence on us, and his influxive preſence makes heaven; he is a portion that cannot be loſt, he inſeparably abides with the ſoul.
The real belief and application of this will keep a Saint in an holy independency on earthly things;Cum mundus exarſerit, cogitat ſe nihil habere de tanta mole perdendum. the flames which ſhall burn the World, cannot touch his portion; he may ſtand upon its ruines, and ſay, I have loſt nothing.
Moreover, this will keep the ſoul upright in the courſe of obedience; for all the exorbitancies and ſwervings from the Rule proceeds from the apprehenſions of ſome particular good in the Creature, which draws men aſide. Thoſe who want the light of faith (which diſcovers Gods al-ſufficiency) only admire preſent and ſenſible things; and to obtain theſe, they depart from God; but the more eagerly they ſeek after theſe temporal good things, the further they run from the Fountain of goodneſſe, which alone can ſweeten the beſt things we enjoy; and counterbalance their abſence; the Creatures are but of a limited benignity, the neceſſity of their number proves the meanneſs of their value; but one God anſwers all, he is an infinite and indefective good; he is for all the powers of ſoul and body, to hold them in their pleaſant exerciſe, and to give them reſt; he is alone able to impart happineſſe, and to preſerve that happineſſe he imparts.
Secondly, his Omnipotency can ſecure us from dangers. The Creation is a ſtanding Monument of his Almighty Power; for what but Omnipotency could out of nothing produce the beautiful Fabrick of heaven and earth; man cannot work without materials, but God doth; and that which exalts his power, is, that he made it by his Word; he spake the Word, and they were made, ſaith the Pſalmiſt, Pſal. 33.9. There went no greater pains to the Worlds Creation, than Gods command.
62Moreover, the World is preſerved from periſhing by the power of its Maker. Certainly, without the ſupport of his mighty hand, the World had long before this time relapfed to its primitive nothing: Many inſtances we have of his power, in thoſe miraculous deliverances which he hath ſhewn to his people in their extremity; ſometimes by ſuſpenſion of the Works of Nature; his dividing the Red Sea, and making it as a ſolid Wall, that the Iſraelites might have a ſecure paſſage! his ſtopping the Sun in its courſe, that Joſhua might have time to deſtroy his enemies! his ſuſpending the nature of the fire, that it might not ſo much as ſinge the garments of the three Hebrews! his ſhutting the mouth of the devouring Lyons, and r turning Daniel in ſafety from that dreadful Den! And are not all theſe, and many others of this kind, not only the pregnant teſtimonies of his love, but the everlaſting Characters of his Omnipotency. Moreover, that which expreſſes the power of God with as great a luſtre, is the turning of the hearts of many cruel enemies from their intended rage to favour his people; thus did he change the heart of Eſau, who had reſolved the death of his brother; that inſtead of killing him, he expreſt the greateſt tenderneſſe, and the moſt endearing affections to him; thus did he ſo ſway the hearts of the Egyptians towards the oppreſſed Iſraelites, that inſtead of ſecuring them under bondage, they encouraged their departure, by enriching them with jewels of ſilver and of gold, Exod. 12.35. Now our duty is to glorifie this power of God, by placing our truſt on him. Pſal. 121.2, 3. My help comes from the Lord, who made the heavens and the earth; he will not ſuffer thy foot to be moved; by dependance on God the ſoul is compoſed in the midſt of the moſt apparent dangers; as the upper Region of the Aire is calme and ſerene, whatever ſtormes are here below; thus David expreſſes the ſame courage in all Eſtates; when he was retired into a Cave to ſhelter himſelf from the fury of Saul, he ſung the 57. Pſal. which he then compoſed; My heart is fixed, O God, my heart is fixed,Pſal. 57.7. I will ſing and give praiſe; and afterwards when he triumphed over Hadadezer the King of Zebah, he compoſed the hundred and eighth Pſalme, and ſung the ſame words: O God,Pſal. 108.1. my heart is fixed, I will ſing and give praiſe; i•faith taught him the ſame ſong in the Cave, and on the Throne; in63 all our exigencies we ſhould apply the power of God; the cauſe of our perplexing fears, is our low apprehenſion of Gods power, and therefore when we are ſurrounded with difficulties and dangers, then we are ſurpriſed with terror and diſpondency; whereas when there are viſible means to reſcue us, we lift up our heads: but our duty is in the greateſt extremities to glorifie his power, and to refer our ſelves to his goodneſſe; and though we cannot be certain that God will by miracles reſcue us from dangers, as he did many of his people in former Ages; yet we are ſure he will ſo abate the power and force of the moſt injurious enemies, as they ſhall not conquer the patience, nor break the hope of his people.
4. We owe perfect obedience to Gods will; vid. Subjection to his Commands, and ſubmiſſion to his Providence. 1. Subjection to his Commands. As he is the firſt cauſe, ſo he is the Supreme Lord; he that gave us life, muſt give us law: God hath an abſolute title to our ſervice as Creator; this made the Pſalmiſt deſire the knowledge of Gods Commandments in order to his obedience. Pſal. 119.73. Thy hands have made me; and faſhioned me, give me understanding, that I may learn thy Commandments; he may learn this from the univerſal obedience of all creatures, thoſe which are without reaſon, ſenſe or life, inviolably obſerve his commands. Eſay 48.13. Mine hand hath laid the foundations of the earth, and my right hand hath ſpan'd the heavens, when I call to them they stand up together, as prepared to execute his commands. The inſenſible parts of the World are ſo compliant with his will, as to contradict their proper natures to ſerve his glory; fire deſcends from heaven at his command; the fluid Sea ſtands up as a ſolid wall in obedience to him; this upbraids our Degeneration and Apoſtaſie, that we who are moſt indebted to the goodneſſe of our Creator, ſhould prove diſloyal and rebellious, when the inferiour creatures with one conſent ſerve and glorifie him.
Laſtly, we owe ſubmiſſion to the will of his Providence; there is no ſhadow of exception can be formed ag•i••t his Sovereignty; he may do by right whatever he can do by power, therefore we ſhould acquieſce in his diſpenſations; this conſideration ſilenc't64 David, Pſal. 39.9. I held my tongue, and ſaid nothing, becauſe thou didſt it; as the preſence of a grave perſon in authority quiets a diſordered multitude; ſo the apprehenſion of Gods ſupremacy compoſes our riotous thoughts and paſſions; unquietneſſe of ſpirit in troubles, ſprings from the ignorance of God, and of our ſelves; by impatience we cite God before our Tribunal, and do as it were uſurp his Throne; we ſet up an antiprovidence, as if his wiſdome ſhould be taught by our folly; and ſometimes in afflictions we eye the next cauſe, but do not look upward to the Soveraign Diſpoſer of all things, l ke Balaam, who ſtruck the Aſſe, but did not ſee the Angel which oppoſed him; thus from a brutiſh imagination we regard the viſible inſtrument of our trouble, but conſider not the Providence of God in all; from hence it is that our ſpirits are full of unquiet agitations; we live continually upon ſelf-created Racks: Now the humble acknowledgement of Gods hand, and the ſubmitting of our ſelves to his will, as it glorifies God, ſo it gives eaſe to us; as there is the greateſt equity, ſo policy in our willing ſtooping to him. Rom. 14.11. As I live ſaith the Lord, every knee ſhall bow to me, and every tongue ſhall confeſs to God; he engages his life and honor for this: if there is not a voluntary, there muſt be a violent ſubjection to him; the wilful man never wants woe; the ſpring of our daily miſery, as well as our ſins is, oppoſition to Gods will; but the chearful reſignation to his Providence, what a bleſſed pill of reſt is this to the ſoul? what a Sabbath from all thoſe ſinful and penal diſturbances which diſcompoſe our ſpirits; 'tis a lower heaven; for as in the ſtate of glory 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.
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: There66 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. 'Tis 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: 'Tis 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,67 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.
686. 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, where there is the ſame will, there is the ſame nature, indeed with men it is the ſame ſpecifical nature, not numerical; becauſe there is but one God only, therefore here it muſt be the ſame numerical nature.
Obſerv.The doctrine I would ſpeak more fully to, is the doctrine of the Trinity, or that there are three perſons in the divine eſſence.
In the proſecution of this point, I ſhall (by Gods aſſiſtance) obſerve this method.
1. I ſhall ſpeak ſomething to the notion of a Divine perſon.
2. I ſhall ſhew you that theſe are three perſons in the Divine eſſence.
3. I ſhall ſpeak ſomethi•g to the diſtinction of thoſe perſ s.
4. I ſh•ll ſpeak to the order of theſe perſons.
5. I ſhall enquire whe•her the myſtery of the Trinity may be found out by the light of nature.
6. The Uſe and Application.
691. I ſhall ſpeak ſomething to the notion of a divine perſon; what a divine perſon is, or wherein it conſiſts.
Reſol. 1. Negatively; a divine perſon in the preciſe notion of it, is not a being or ſingularis ſubſtantia perſona, & natura ſingularis clare diſtinguitur; there is a clear difference between perſon and nature, as you may perceive by theſe following conſiderations.
1. Our Lord Jeſus Chriſt aſſumed the nature of man, and yet not the perſon of men.
2. Thoſe things which may really be ſeparated are not the ſame; but that perſonality may be ſeparated from nature, appears by the foregoing inſtance.
3. If a perſon were a being, it muſt either be finite or infinite; if finite, then ſomething finite would be in God; if infinite, then there would be three infinites in God, or which is all one, there would be three Gods; now Deum trinum aſſerimus, Deum triplicem negamus.
2. Poſitively; a perſon is modus rei, the manner of a being; and a divine perſon is modus divinae eſſentiae, the divine eſſence modificated, or the divine eſſences conſidered three manner of wayes; for i•ſtance, conſider the divine eſſence as the fountain or principle of deity, ſo it is the firſt perſon; conſider it as ſtreaming forth from the Fa•her, ſo it is the ſecond perſon; conſider it as breathed forth by Father and Son, and ſo it is the third perſon.
I ſaid before that the Father is the fountain or principle of deity; now this muſt warily be underſtood; I do not ſay, the Father is the cauſe of deity, but the principle; there is a wide difference between p incipium & cauſam, a principle and a cauſe. Omnis cauſa eſt pr•ncipium, ſed omne principium non eſt cauſa; the cauſe of a thing may be called its beginning, but the beginning of a thing is not neceſſarily its cauſe; the beginning of a line, is not the cauſe of it.
But to return, where we were, a divine perſon is modus divinae eſſentiae, the divine eſſence modificated, the divine eſſence conſidered three manner of wayes; now the manner of a thing is neither ens, nor nihil; it is neither a thing, nor yet nothing; for inſtance, the folding of my hands, is not ens, for then I ſhould be a Creatour, and make ſomething; nor is it plainly nothing;70 for there is difference between my hands folded, and my hands expanded.
Now we uſe the word perſon, becauſe it notes the ſubſiſtence of the moſt excellent kind of being, and hath more in it than ſubſiſtence hath; we ſay a beaſt doth ſubſiſt, but it is abſurd to ſay a beaſt hath perſonality; becauſe a perſon notes an underſtanding ſubſiſtent;Heb. 1.3. beſides, the word perſon is attributed to God in the Scripture; in the Epiſtle to the Hebrews, you finde theſe words made uſe of by the Apoſtle concerning Chriſt; the brightneſſe of his glory, and the expreſſe Image of his perſon.
2. I am to ſhew you that there are three perſons in the divine eſſence, and that from Scriptures, both in the Old Teſtament, and in the New.
1. By Scriptures in the Old Teſtament; to that purpoſe, take into your thoughts theſe particulars.
1. A plurality of perſons may be proved by that Scripture, Gen. 1.26.Gen. 1.26. where God ſpeaks of himſelf in the plural number; Let us make man in our Image; this notes more perſons in the Godhead than one; 'tis true, ſomething is urged by way of Objection.
Object. 1. God ſpeaks by way of Apoſtrophe unto the Angels, that they ſhould bear witneſſe of the works of Creation; it is uſual in Scripture, for God to ſpeak to the creatures; as in the Prophecy of Iſaiah;Iſa. 1.3. Hear oh heavens, and give ear oh earth, for the Lord hath ſpoken.
Reſol. 1. Although God is ſometimes brought in in the Scripture ſpeaking unto the creature, yet it is impoſſible that this Scripture ſhould be expounded after this manner; For,
1. Thoſe unto whom God ſpeaks, were companions with him in the work of Creation; Let us make man after our Image; now God did not make uſe of Angels as instruments in the work of Creation, not indeed could he ſo doe; For,
1. Every instrument muſt have ſubject matter to work upon; but Creation doth nor preſuppoſe a ſubject, but make it.
2. Every inſtrument muſt have time to work in, but Creation71 is in an inſtant; and therefore when we read that God created the world by Jeſus Christ, as in the Epiſtle to the Hebrews;Heb. 1.2. by whom (ſpeaking of Chriſt) he made the world; this particle per, or by, non eſt nota inſtrumenti, ſed nota ordinis, notes not inſtrumentality, but the order amongſt the divine perſons; for as there is an order in regard of themſelves, ſo in regard of their operations; operari ſequitur eſse; and hence it is, that although we read that God the Father made the world by Jeſus Chriſt, yet we do not read that Jeſus Christ made the world by the Father.
2. God ſpeaketh unto thoſe perſons, after whoſe image man was to be made; Let us make man after our image; now man was not to be made after the image of Angels, but the image of God himſelf.
Ob ect. 2. God ſpeaks more magnatum, or more pincipium, after the manner of great ones, who ſpeak in the plural number.
Reſol. 1. If God ſpeaks more magnatum, after the manner of great ones, why doth he not alwayes, or at leaſt frequently ſpeak after this manner? you will find God ſpeaking in Scripture for the moſt part in the ſingular number; even in this very book of Geneſis, Behold,Gen. 6.17. Gen. 9.9. Gen. 15.1. Gen. 17.1. I even I do bring a flood of waters upon the earth. Behold, I even I eſtabliſh my Covenant with you. Fear not Abraham (ſaith God) I am thy ſhield, and thy exceeding great reward; and elſewhere, I am the Almighty God, walk before me, and be thou perfect.
2. If God ſpeaks in the plural number after the manner of great ones, then certainly he would ſpeak after this manner, when he diſcovers moſt of his royalty, and power, and Majeſty, as he did at the giving of the Law on Mount Sinai; and yet there he ſpeaks in the ſingular number; Exod. 20.2. Exod. 20.2.I am the Lord thy God, which have brought thee out of the Land of Egypt, out of the houſe of bondage.
3. 'Tis likely the Princes did at firſt ſpeak in the plural number, not to note their power and greatneſſe, but their modeſty and warineſſe; that it was not their deſign to rule according to will, but according to counſel; that they were willing to adviſe with others, and to be guided by others; The wiſeſt Kings on earth will have their counſel, and it is no more than72 needs; plus vident oculi, quam oculus, many eyes ſee more than one eye;Eph. 1.11. but Gods Counſel is his Will; Who worketh all things after the counſel of his own Will. Nor indeed is it ſafe or fit for any to govern arbitrarily, or purely by will, but he whoſe Will is his counſel, it is ſo far from needing a rule, that it is the only Rule.
Iſa. 63.7, 8, 9, 10.2. As a plurality of perſons, ſo a Trinity of perſons may be proved out of the old Teſtament; I ſhall mention, and only mention for brievity ſake, one place in the Prophecy of Iſaiah, in the ſeventh verſe you have mention made of Jehovah, or the Lord; in the ninth verſe, of Jeſus Chriſt, called the Angel of his preſence; in the tenth verſe, of the holy Spirit; but they rebelled, and vexed his holy Spirit.
2. You have this doctrine more clearly delivered in the new Teſtament, as will appear by ſeveral inſtances.
Mat. 3.16, 17.1. At the Baptiſme of Chriſt, the Trinity of perſons were clearly diſcovered; you may read the hiſtory; And Jeſus when he was baptized, went up strait way out of the water, and lo the heavens were opened unto him, and he ſaw the Spirit of God deſcending like a dove, and lighting upon him, and lo a voyce from heaven, ſaying, This is my beloved Son, in whom I am well pleaſed; Conſider here,
1. We have three names given ſeverally and particularly to three perſons.
1. He who ſpake with a voice from heaven was the Father.
2. He who was Baptized in Jordan, is called the Son.
3. He who deſcended in the ſhape of a Dove, is called the Spirit of God.
2. There were three outward ſignes or ſymboles by which thoſe three perſons did manifeſt themſelves.
1. The Father by an audible voice; the Word in heaven, is borne witneſſe to by a word from heaven.
2. The Son in the humane nature.
3. The holy Ghoſt in the ſhape of a Dove.
3. They are deſcribed by three diſtinct actions.
1. The one cries by a voice from heaven, This is my well-beloved Sonne, heare him; this could not be the voice of the Sonne, for then he would be Sonne to himſelf; nor can this73 be attributed unto the Spirit, for then Jeſus would have been the ſon of the Spirit.
2. The ſecond, after his Baptiſme, prayes; Luke 3.21. It came to paſs, that Jeſus being baptized, and praying, the heaven was opened.
3. The third deſcended in the ſhape of a dove, and reſted upon Jeſus Chriſt.
Now to cloſe this particular, why might it not be ſaid, that the Father was baptized in Jordan as well as the Sonne? or that the Father deſcended in the ſhape of a dove, as well as the Spirit; or that the Sonne did all this, ſpeak with a voice from heaven, and was baptized in Jordan, and deſcended in the ſhape of a dove; if this were not a truth, that there are three perſons in the divine eſſence? hence the primitive Chriſtians uſed to ſay unto any one that doubted of the Trinity, abi ad Jordanem & videbis, go to Jordan, and you will ſee a Trinity.
2. This doctrine may be proved from the inſtitution of the Ordinance of Baptiſme; Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Sonne,Mat. 28.19. and of the Holy Ghoſt; and indeed, no wonder if God diſcovered himſelf to be three perſons, and one God at Chriſts Baptiſme, when the name of the bleſſed Trinity, is as it were in faire and legible Characters, writ upon the forehead of the Ordinance of Baptiſme its ſelf; Baptiſme its ſelf, is as it were, baptized in the Name of the Father, Sonne, and holy Ghost; now theſe I call the words of inſtitution; for although you have not here the firſt inſtitution of Baptiſme, John the Baptiſt, who was called ſo from this very Ordinance, adminiſtring this Sacrament, and the Diſciples queſtionleſſe from the Command of Chriſt himſelf; the Evangeliſt John tells us, that Jeſus himſelf baptized not,Joh. 4.2. but his Diſciples; yet here you have a ſolemn command for baptiſme, and the forme of the adminiſtration thereof unto all generations.
And here conſider,
1. Chriſt commands them to baptize, not in the names, but in the Name of the Father, Son, and holy Ghoſt; if you conſider them perſonally, ſo they have three names, Father, Son, and holy Ghoſt; if eſſentially, then but one name; unum nomen,74 una deitas, one God, one deity; and I obſerve farther, that which way ſoever we expound this phraſe in the name, either calling upon the name of the Father, Son, and holy Ghoſt (as ſome) or in the name, by the authority, or at the appointment of God the Father, Son, and holy Ghoſt (as others) or in the name, viz. for the ſervice, honour, and glory of God the Father, Son, and holy Ghoſt (as a third ſort) you muſt either make theſe to be three Gods, or elſe three perſons in the Godhead; for who is the object of our prayers but God? who hath authority to appoint Ordinances for his Church but God? whom are we to ſerve and worſhip but God alone? Thou ſhalt worſhip the Lord thy God,Mat. 4.10. and him only ſhalt thou ſerve.
2. They were to baptize, not in the name of the Father by the Son, or by the Spirit; but in the name of the Father, Sonne, and Spirit, which notes the equality of the three perſons.
3. Father, Son, and holy Ghoſt, are ſo joyned together, that we are no leſſe baptized in the name of the Sonne, and of the Spirit, than of the Father; and therefore their deity is the ſame, their power and authority the ſame.
4. An Article is thrice prefixed, and added to every one, baptizate in nomine〈…〉〈 in non-Latin alphabet 〉, that Father, that Son, that holy Ghoſt; that Father whoſe voice you have heard from heaven; that Sonne, whom as yet you ſee in the humane nature; that holy Ghoſt, whom you have ſeen deſcending upon me in the ſhape of a Dove; Surely the repetition of this Article, doth not want its ſingular Emphaſis, that Father, that Sonne, and that holy Ghoſt.
3. This doctrine may yet further be cleared from that ſaying of our Saviour;John 14.16. I will pray the Father, and he ſhall give you another Comforter; hence is plainly proved the perſonality of the Holy Ghoſt, he is 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.
754. 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, and76 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,77 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. As for that part of the ſervice of God, which is moral, all of that neither is not diſcoverable by natural light; For,
1. If you conſult the ſeventh to the Romans, you ſhall find that there were ſome ſecret moral wickedneſſes which Paul did not ſee, which Paul could not have ſeen by the light of nature;78 no, although a Phariſee, and by that means very expert in the letter of the Law;Rom. 7.7. Rom. 7.7. I had not known luſt, except the Law had ſaid, Thou ſhalt not covet.
2. If the light of nature be imperfect in us ſince the fall, which I ſuppoſe you will grant, then there may be many things moral now imperceptible by the light of nature, which it might and did ſee in its ſtate of perfection; and therefore it muſt needs be of dangerous import, to make the Law of nature a weak, faint, ſhadowing, imperfect light, the perfect rule, and only meaſure of moral duties; to cry up the Law written in our hearts, is in this caſe to cry down the Law written in the Scriptures; this is as it were to pull the Sun in its noon-day brightneſſe, in its greateſt luſtre and glory out of the firmament, and to walk by the light of a Candle, a ſtinking ſnuffe in the ſocket, almoſt gone out; this is to make the Primmer, the Horn-book, the A. b. c. of natural light, the higheſt piece of learning in morality.
The Law of nature (to our ſhame and grief we may ſpeak it) is ſo obliterated and darkened, that it cannot ſhow a man the leaſt part of his wickedneſſe. Pelagius was a man of great learning, and by his ſtudies and diligence, had ſnuffed the Candle of the Lord, and made it burn with a clearer ſhine; yet how little could he ſee into this matter? It was his affection, that we are borne as well without vice, as vertue, tam ſine vitio, quam ſine virtute naſcimur; and we ſee all Popery to this very day, hold motions to ſinne not conſented unto, to be no ſinnes, but neceſſary conditions ariſing from our conſtitution, and ſuch as Adam had in innocency.
But I forbeare; the iſſue of this particular is thus much, if that which concerns the worſhip and ſervice of God, cannot be found out by the light of nature, much leſſe that which concerns his eſſence and ſubſiſtence.
2. The doctrine of the Goſpel is called by the Apoſtle a myſtery, and a myſtery without controverſie; great is the myſtery of godlineſs! and what greater Goſpel-myſtery is there than the Trinity, which neither men nor Angels can comprehend, and both men and Angels muſt adore! Now if this doctrine be diſcoverable by natural light, it is no more a myſtery. The works of the fleſh are manifeſt,Gal. 5.19, 20. ſaith the Apoſtle, Gal. 5.19, 20. Now79 why are they ſaid to be manifeſt? becauſe they ſtink in the noſtrils of nature, and are diſcernable by the dimme eye of conſcience.
Object. 1. Poſſibly ſome may ſay, man hath as it were the image or likeneſſe of a Trinity within himſelf; there are three prime faculties, underſtanding, will, and memory, in one and the ſame reaſonable ſoul.
Reſol. 1. A ſimilitude doth not prove a thing to be, but only repreſent a thing to our fancy, which at preſent hath, or at leaſt had a being one way or other; for inſtance, it is impoſſible that any Sonne ſhould know his fathers picture, unleſſe firſt he hath ſeen or heard, that his father was ſuch a perſon as the picture doth repreſent; and by that means hath before hand, his fathers idea and image preſented in his own ſoul.
2. 'Tis denyed that theſe faculties in mans ſoul, bear the image or likeneſſe of a Trinity; neither can any man by a reflex act upon his own ſoul, attain to the knowledge of this great myſtery; but ſuch notions as theſe are the luxuriant extravagancies of ſome curious braines, that would advance earth as high as heaven; and do indeed rather darken, then illuſtrate this truth; as he who would adde any colour unto light, doth rather blemiſh it than adorn it; what a piece of folly would it be to undertake to emblazon a ſun-beam?
Object. 2. The doctrine of the Trinity was known to ſeveral of the Heathens, which had not the Scriptures, and therefore is diſcoverable by the light of nature.
Reſol. 1. If the Heathen had any notions of the Trinity, they might receive them either by tradition, from thoſe who had read the Scriptures, or out of the Scriptures themſelves, and not by the improvement of natural light.
2. 'Tis very probable that theſe notions of a Trinity, which are found in Plato, and Triſmegiſtus, were not writ by them, but foiſted into their works by ſome that lived in after ages; my Reaſons are theſe.
1. Thoſe writings which go under the name of the Ancient Fathers, are not all truly ſuch, but a great part of them ſuppoſititious, and forged; as Mr. Dally proves largely in that learned piece of his, called A Treatiſe of the right uſe of the Fathers;80 where he gives you an account of whole books that were publiſhed under the names of the Apoſtles, as Saint Peter, Saint Barnabas, and others which were not ſuch. Now if men durſt be thus bold with the Apoſtles, no wonder if they did not ſtick to deal thus with Heathens. This impoſture in the Primitive times was very ordinary; yea, the fathers themſelves have uſed this Artifice to promote their own opinions, as you may read largely in the third Chapter of that book.
2. Some are apt to believe, that there are clearer notions of a Trinity in ſome of the books of the Heathens, than in the books of Moſes; and ſo by conſequence, the Heathens ſhould know more of the Trinity, than the Iſrael of God, which is flat contrary to the Scriptures. Pſal. 76.1.Pſal. 76.1. In Judah is God known, his Name is great in Iſrael; He hath not dealt ſo with any Nation; and as for his judgements, thy have not known them; praiſe ye the Lord.
And thus I have done with the firſt Aſſertion in anſwer to this queſtion, whither the myſtery of the Trinity may be found out by the light of nature? viz. that the light of nature without divine Revelation, cannot diſcover it.
2. The light of nature after divine Revelation, cannot oppoſe it. For,
1. As the judgement of ſenſe ought not to be urged againſt the judgement of reaſon; ſo the judgement of reaſon ought not to be urged againſt the judgement of faith. The judgement of ſenſe, ought not to be urged againſt the judgement of reaſon; for inſtance, ſenſe tells us that ſome of the Stars are as ſmall as ſpangles (I am apt to believe, that ſome Country men think the Sunne to be no bigger than their Cartwheele) here reaſon interpoſes, corrects ſenſe, tells us, that there being a vaſt diſtance between us and them, they muſt needs be very great bodies, or elſe they could not be viſible. There are thouſands of Stars that cauſe the white ſtreak in the 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 baſon81 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. 82Kings 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〈…〉〈 in non-Latin alphabet 〉, Atheiſts in the world; and the reaſon of this you have in the beginning of the verſe, becauſe they were〈…〉〈 in non-Latin alphabet 〉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; 'Tis 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.
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 'tis 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.
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. 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 ſeriouſly86 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 were87 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 God88 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. its 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 'tis 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 can doubt but an Atheiſt that thinks there is no God. That there has been a Revelation from God is acknowledged by the Gentiles; for they looked upon their Oracles as anſwers of their gods; and it is acknowledged alſo by the Jewes, who tell us that Moſes had their Laws from God upon the Mount, and all the Prophets were moved and excited by God to deliver their errands to them; ſince there is a God, God may make a Revelation of his minde.
2. Prop. That there ſhould be a Revelation of Gods minde and will, every man cannot but grant it to be highly reaſonable; for alas, poor man is a ſinner, a pitiful dark blind thing; now he cannot but confeſſe though he hath no Bible, yet ſurely he is not what he was when he came out of Gods hand; but he is now ignorant, and does not know all his duty, and he is backward to do89 that which he does know, and if he was not backward, he could tell whether God would accept of it or not; therefore man cannot but ſay it is a thing h ghly reaſonable that there ſhould be a Revelation of the will of God, that he might know his duty; and if he did do it, God would take it kindly at his hand.
3. Prop. We ought to have good ſatisfaction for that which we entertain as a Divine Revelation; for there are more perſons come in Gods name, than have Gods commiſſion; a great many more ſay Thus ſayes the Lord, then ever were bid to ſpeak Gods Word; As we cannot believe we know not what, ſo we cannot believe we know not why; whoever believes any thing, he hath ſome reaſon why he does believe it: 2 Tim. 3.14. Continue in the things whereof thou haſt been aſſured;〈…〉〈 in non-Latin alphabet 〉. Heſych. Quorum firma ſeu plena fides tibi facta est. Fulleri Miſcel. lib. 1. cap. 19. not thoſe things which are concredited and truſted to thee, but thoſe things of which thou haſt been aſſured: Now ſaith our Saviour, John 4.22. Ye worſhip ye know not what; intimating perſons ought to underſtand what, and why they worſhip; we are not born with this notion that this Bible is a beam of the Sunne of righteouſneſs; we muſt therefore ſee why we entertain it. That rule is excellent, though I muſt not nor cannot give a reaſon of every thing believed, (for many things far tranſcend all that my ſhort underſtanding is able to reach) yet I muſt, and I am bound to give a reaſon of all that I believe, becauſe God hath ſaid it. When the Goſpel was preached, the Bereans were commended for examining whether thoſe things were ſo or not. I am ſatisfied this Book is Gods Word, I have reaſon enough to believe whatever is reveal'd; for God is too good to deceive, and too wiſe to be deceived; and therefore ſhew me but that God hath ſaid it, and that it is really Gods minde, I have all the reaſon in the world to believe it; but now I muſt have ſome reaſon for which I believe that this book is the revelation of Gods minde and will.
4. Prop. Where we ought to be ſatisfied, there 'tis certain God hath given minds deſirous of ſatisfaction to ſee ſome ground for it; I mean ſince 'tis ſo great a matter, we ought not to be fondly credulous: No queſtion but God hath given ſufficient evidence of that he would have us maintain as the manifeſtation of his own pleaſure; for thus I argue, If we neither have nor can have any thing to diſcern what is from God, and what is not from God, then we muſt either reſolve to believe nothing at all, as never90 knowing but that we may be cheated; or elſe believe what comes firſt to hand, be it what it will; therefore I ſay where God would have us entertain any thing of his minde, 'tis certain he gives us ſufficient evidence 'tis ſo. I ſay, God intended to give ſatisfaction to a minde that's deſirous of it; not to a man that is peremptory, wilful and reſolute of his own way, let God ſay what he will. God will not ſatisfie every angry Jew that will hold faſt his own prejudices; nor every ſenſual Gentile that lives in nothing but profaneſſe; but an ingenuous ſpirit that willingly gives up himſelf to the truth of God, and lays down every prejudice, and is willing to be taught by him, this is the perſon to whom God intends real ſatisfaction.
5. Prop. All the evidence which we have of any thing, is either from reaſon or ſenſation: As it is impoſſible a man ſhould give credit to that which can no way be made credible; ſo whatſoever is made credible to us, is made ſo from ſome faculty; now all our faculties are either ratiocination or ſenſation; either the workings of our underſtanding, or elſe things we feel; believe ſuch a thing, why? I feel it, ſee it, hear it.
6. Prop. We have rational evidence this book we call the Bible is Gods Word, and of Divine Authori y.
7. Prop. Good men have inward ſenſations that this book is from God.
Now I am come to the grand buſineſſe. I have told you there may be a Revelation from God ſince there is a God; it's highly reaſonable there ſhould be ſuch a Revelation; we ought to have ſatisfaction in what we entertain as a Revelation of God; where we ought to be ſatisfied, God hath given it to a minde willing to entertain it; all the evidences we can have of a thing whereby we ſhould be ſatisfied, muſt either be from our reaſon or ſenſe; And now we have rational evidence, this book we call the Bible, is of Divine Authority.
I will dwell but upon this one Argument, and before I ſpeak to it, give me leave to ask you this one queſtion; What would you deſire to give you aſſurance that any particular book or Revelation is from God? this is a conſiderable queſtion; for whatſoever a ſober man could deſire to give him aſſurance this book is from God, he hath it; and if God ſay, thou hadſt all I could give thee, it would non-plus all at that day if they be found unbelievers.
91I can poſſibly deſire nothing but theſe three things. Firſt, Methinks whatſoever ſhould come from God, ſhould preſſe holineſſe and godlineſſe; ſhould preſſe ſuch a Religion, that if men love it, they ſhould be happy by it; and ſhould give ſuch Arguments to engage men to this Religion, as ſhould be proper to perſwade. Secondly, I ſhould think that the Publiſher of this Doctrine ſhould himſelf be an exemplary perſon; for I could not eaſily imagine God would ſend ſuch a perſon to bring in ſuch a Religion as ſhould deſtroy it by his own life, and bring to ruine by his works what he had ſpoken with his mouth. Thirdly, I ſhould expect ſuch a perſon ſhould work miracles to give us aſſurance he had a Divine Commiſſion.
Now let us make an enquiry whether we have not all theſe things; this great Argument Comprehends many things in 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;92 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〈…〉〈 in non-Latin alphabet 〉. 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 'tis 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 intends93 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, Il'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 I94 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 to us: Godlineſſe in the Scripture hath the promiſe of the things of this life,1 Tim. 4.8. and of things to come; whatever is good here, we are ſure of it in the practice of piety; and in the world to come as ſure of that happineſſe; but no more can tell what it is, then we can tell what the thoughts of all men have been ſince the firſt Creation.
What Arguments can you imagine poſſibly God himſelf could propoſe greater or ſtronger than theſe? what ſhould hinder me from returning to God? That's the firſt part of the demonſtration.
Secondly, we would expect the Publiſher of this Doctrine ſhould himſelf be exemplary, and ſo was Chriſt; Austin ſaid, the whole life of Chriſt was doctrinal, to lead us to piety and good practice, he went up and down doing good. Did any reproach him? he reproached them not again; was he reviled? he reviled not again; when he came to ſuffer, Father, not my will, but thine be done; there's not ſuch a word as that in all the pieces of Philoſophy, not ſuch an expreſſion of humility and ſurrender, Father, not my will, &c.
An innocent perſon, ſo ſaith the Text; he is always denying himſelf, he will not be rich and great in the world; why? he preſt you to lay up treaſures in heaven; he hath not a hole where to lay his head; why? becauſe he bids you to live upon Gods providence; he lived a ſingle life, bacauſe he would have you be as though you had not ſuch and ſuch relations; his very enemies could object nothing againſt him; have nothing to do with that juſt perſon, ſaid Pilates wife. I finde no fault in him, ſaith he that condemned him; not the Jews themſelves were ever able to inſtance in any evil practice; they only charged him, (and ſo do ſtill) that he wrought miracles by the Divel, which was the greateſt miracle; but they never could charge him with any evil practice; leaving us an example, 1 Pet. 2.21. Learn of me, I am meek and lowly. Now what ſervant would not be willing to do that which his Maſter does before him?
95Thirdly, we would expect he ſhould work miracles to teſtifie that he had his commiſſion from God; for he that ſhall come to ſet up a new Law, a new Oeconomy, a new frame nd conſtitution of Religion, had need aſſure us that he is Gods meſſenger; if he work miracles, we cannot tell what to have more; for we certainly conclude that God will not ſuffer a long ſeries of things extraordinary and quite beyond the courſe of nature to be done to atteſt a lye: Miracles were bagun by our Saviour, and continued many hundred years after, juſt as props that are ſet under weak Vines; ſo theſe under the weak faith of the world when it firſt began. 〈…〉〈 in non-Latin alphabet 〉. Baſil.One ſaid excellently, that thoſe whom the ſpeaking tongue did not convince, the ſeeing eyes might certainly convince; that theſe were proper to convince that Chriſt came from God, appears, Matth. 11.3.4. where when John ſent to know, Art thou he that ſhould come? that is, Art thou the Meſſiah? Go and tell John what you hear and ſee; The blinde receive their ſight, the lame walk, &c. John 3.2. Nicodemus ſaith, No man can do theſe miracles that thou doſt, except God be with him; and John 9.13. the blinde man ſaith he hath opened mine eyes, and how come you to ask how he did it? great ſigns ſhall follow them that believe, Mark 16.17. and theſe continued in Juſtin Martyrs, Tertullians, Cyprians time, Gregory Nyſsens time,Vid. Montacut. Apparat. in Praefat. and ſome part of Chryſoſtoms time.
Concerning theſe miracles, give me leave to lay down three Propoſitions, then you will ſee the ſtrength of the whole Argument.
1. They were famous and illuſtrious, for they were done before multitudes, Matth. 9.8. Matth. 12.22, 23. not done in a corner, John 9. when Lazarus was raiſed, they ſaid, they could not deny it; at his death the Earth quaked, the Temple rent, there was darkneſſe for three houres which was obſerved by Heathens as well as Chriſtians.
2. As they were done before a multitude, ſo there were a multitude of miracles, inſomuch that John ſaith, they were ſo many, that if all ſhould be written, the world could not contain the books that ſhould be written, John 21.25. That is an Hyperbolical expreſſion for a very great number.
96A learned man hath obſerved Eliſha did but twelve miracles, Elijah not ſo many; Moſes wrought about ſeventy ſix; and they which were done by them and all the reſt of the Prophets from the beginning of the world to the deſtruction of the firſt Temple, amounted but to one hundred and fifty miracles; in three thouſand three hundred twenty eight years there were not as we finde in Scripture, ſo many wrought; but now Chriſt went about healing all manner of ſickneſſe, and curing all manner of diſeaſes, Mat. 4.23. Acts 10.38. Queſtionleſſe a very vaſt number.
3. They were of all ſorts and of all kinds; a woman that had an iſſue of blood twelve years, Matth. 9.20. and a woman that had a ſpirit of infirmity eighteen years, Luke 13.11. and one that had an infirmity thirty eight years, John 5.8. the dead were raiſed, the Divels were caſt out, the Sea commanded, the winds obey; they are of all ſorts and kinds.
Obſerve alſo this, that you do not read or finde by any thing that there was the leaſt of them done out of any oſtentation; there was no ſuch thing done by Chriſt or his Apoſtles, to call men out and ſay, Come, Il'e ſhew you what I can do, that ſhould ſhew any kind of arrogant affectation to themſelves; but the greateſt humility and modeſty runs through all the exerciſe of this mighty power, and this practice was ordinary among the common Profeſſors then; yea, the Galatians they received that ſpirit by which miracles were wrought among themſelves.
Secondly, ſuch famous miracles were a ſufficient ground to make men believe this holy doctrine, who ſaw the miracles wrought by them that preached it; for if they did not, it muſt be either becauſe they queſtioned whether the things were done, or whether done by God or not; they could not queſtion whether the things were done; for they ſaw ſome raiſed out of their graves, &c. Nor could they queſtion whether this was from God or not; for obſerve, Where I ſee miracles wrought, there I am bound to believe that they give teſtimony to what is preached by him that works them, except that which is preached, is that of which I am infallibly aſſur'd already, it cannot be true, except God does by ſome greater miracle contradict the teſtimony of thoſe miracles; as now the Egyptians they wrought miracles, but God contradicted all their teſtimony by Moſes. Now obſerve, the end of all Chriſtian Religion is to preach truth, to glorifie God, to honour97 God, to ſave a mans ſoul. Never was there any exerting of Gods power to contradict it; ſo that if a man may not believe a doctrine thus holy, a doctrine thus practiſed by him that publiſhed it, and confirmed by miracles, then a man is under an impoſſibility of ever being ſatisfied from any thing from God; for what ſhall ſatisfie? If God ſpeak to us from heaven, we ſhould as much ſuſpect that, as if an Angel come from heaven we ſhould ſuſpect him; but ſince we believe and know there's a God, and he is juſt and merciful, it's impoſſible the divine goodneſſe ſhould conſent to ſuch Impoſtors.
But you will ſay what are theſe miracles to us?
I ſay therefore thirdly, they are a ſufficient reaſon to engage us to believe the divinity of this holy doctrine, though we never ſaw them. You do not ſee Chriſt your ſelves, nor did you ſee him dye nor work miracles, but would you have had Chriſt live alwayes among you? If you would, he muſt then never dye, and the great comfort of our life depended upon his death; he dyed, is riſen, and gone to heaven; would you have him come down from heaven, and dye that you might ſee it? and would you have him dye quite thorow the world at the ſame time? which muſt be if you would imagine we muſt ſee every thing our ſelves; it's a great piece of madneſſe to believe nothing but what we ſee our ſelves: Auſtin was troubled himſelf in this caſe,Lib. 6. Con•eſ. cap. 4. he had been cheated before, and now he was reſolved he would believe nothing but what ſhould be plain to him; at length (ſays he) O my God thou ſhewed'ſt me how many things I believed which I ſaw not; I conſidered, I believed I had a father and mother, and ſuch perſons were my Parents; how can I tell that? a man may ſay, it may be he was drop't from heaven, and God made him in an extraordinary way; ſo if I never were out of this Town, it's madneſſe for a man to ſay there's never another Town in England; or to ſay there is no Sea becauſe I ſaw it not. Nay, if a man come and tell me there's this doctrine that teaches me all ſelf-denial, mortification, weanedneſſe from the world, and ſay this is of God, and when he hath done ventures life, children, family, have we not reaſon to believe it? If you will not believe, 'tis either becauſe the firſt perſons were deceived themſelves, or elſe becauſe you think they would deceive you; now deceiv'd themſelves they could not be, when they ſaw ſo many miracles done; and deceive you, that they98 would not neither; for would any good man to deceive an other, undo himſelf? they dyed for it, and writ this book, and ſealed it with their blood; and therefore there can be no reaſon to doubt of it; they were witneſſes, and delivered what they ſaw, Luke 1.2.
7. Prop. As we have rational evidence the Scripture is the Word of God, ſo we have evidence alſo from inward ſenſation; born we are with principles of conſcience, and the truths in this book are ſo homogeneal to man, that he ſhall finde ſomething within himſelf to give teſtimony for it. 2 Cor. 4.2. By manifeſtation of the truth, commending our ſelves to every mans conſcience in the ſight of God. Joh. 5.44. Men believe not, becauſe they receive honour one of another; and in Scripture they that would not believe, are they that would not repent, Mat. 21.28 to the 33. men that practice drunkenneſſe, whoredome, ſenſuality, covetouſneſſe, pride, and know that theſe things are ſinnes, they are the great unbelievers, becauſe they are loth to leave their ſins; offer the greateſt reaſon in the world for a thing, if it be againſt a mans intereſt, how hard, and almoſt next to impoſſible is it to convince him? A man would believe that the Romans were in England that reads the Roman Hiſtory; but if he ſhall finde the coyne of the Roman Emperour, he will much more believe it. Do a bad action, O the ſecret terrours that a man finds within him, as if he felt ſomething of hell already! Do a good action, and the ſecret ſweetneſſe, joy and peace that attends it, that he cannot but ſay I believe it, for I feel ſome degrees of it already! 1 Cor. 14.24, 25, &c. he ſpeaks to the inward principles of his conſcience. The reaſon men believe not the Scriptures, is not becauſe 'tis unreaſonable to believe them, but becauſe they have a deſperate love to ſinne, and they are loth to entertain that that ſhould check their intereſt. There is in every life that certain ſagacity by which a man apprehends what is natural to that life, what nouriſhes that life; a man that lives according to the Law written in his heart, finds there's that in this Revelation that feeds, nouriſhes, and encourages it; ſo that this man finds experimental ſatisfaction in it. Doth the Word of God tell me the wayes of God are pleaſant? I thought they were hard and difficult, now I finde the yoke of Chriſt is eaſie, and that no happineſſe like this, and no bleſſedneſſe like that; I thought if I did99 not comply with ſuch things I could never be bleſſed; now I finde I need nothing to make me happy but my God; he finds and feels theſe things are certan, true and real. Thus I have done with the demonſtration.
You will eaſily obſerve I have neither taken notice of what the Papiſts tell us, we muſt believe the Scripture becauſe the Church ſaith it; we cannot tell what the Church is till the Scripture had told us.
And though I have not mentioned the teſtimony of the Spirit, yet I ſuppoſe I have ſpoke to the thing; for I cannot underſtand what ſhould be meant by the teſtimony of the Spirit, except we either mean miracles wrought, which in Scripture is called the teſtimony of the Spirit of Chriſt, Acts 15.8, 9. the giving of the Holy Ghoſt, it's the giving of thoſe extraordinary miracles that fell down among them, ſo Heb. 2.4. Acts 5.32. I ſay if by the teſtimony of the Spirit you mean this, then you can mean nothing elſe but the Spirit aſſiſting, enabling, helping our faculties to ſee the ſtrength of that Argument God hath given us, and by experience to feel what may be felt, which comes under the head of ſenſation.
Firſt, then ſtudy the Scripture: If a famous man do but write an excellent book, O how do we long to ſee it! or ſuppoſe I could tell you that there's in France or Germany a book that God himſelf writ, I am confident men may draw all the money out of your purſes to get that book; you have it by you, O that you would ſtudy it: Wnen the Eunuch was riding in his Chariot, he was ſtudying the Prophet Iſaiah, he was not angry when Philip came, and as one would have thought asked him a bold queſtion; Ʋnderſtandeſt thou what thou readeſt? he was glad of it, Acts 8, 27, 28. one great end of the year of releaſe was that the Law might be read, Deut, 31.9. it's the wiſdome of God that ſpeaks in the Scripture, Luke 11.49. therefore whatever elſe you mind, really and carefully ſtudy this Bible.
Secondly, in all enquiries into the truths of the minde of God conſult thoſe ſacred Oracles; here are Mines of truth, O dig here, make them the rule of faith and life; while a Papiſt makes the100 Church his rule, and the Enthuſiaſt pretends to make the Spirit of God his rule, do you live by Scripture; conſider what I ſay, 2 Tim. 2.10. conſider (there's thy duty) what I ſay, (there's the Scripture) yet Timothy was as good a man as any of us; and the Lord give thee underſtanding, (there's the work of the Spirit to aſſiſt our faculty.)
But how ſhall I finde out truth by Scripture? For thy own ſatiſfaction remember this, have an explicite faith in all that plainly appears to be Gods minde, and have an implicite faith reſolving to be of Gods minde in all the reſt; be it what it will be, believe it, becauſe it appears to be of God; while a perſon reſolves to be of the Churches minde, be thou of Gods; only uſe all means whereby thou mayſt come to know; to wit,
1. Take heed of paſſion and ſenſual luſts. 2 Tim. 4.3. you read of ſome that will not endure ſound doctrine, but after their own luſts ſhall heap to themſelves Teachers. A luſt or paſſion is like a whirle-pit, a man is ſuck't up in it; ambition, ſenſuality, any of theſe darken and blinde a mans minde; when a man ſtudies any thing the minde had need to be quiet; luſts and paſſions are always buſie and boiſterous, and make a man have a great intereſt againſt God.
2. And beware of prejudice; Chriſt ſaid, Go preach to all Nations, Mat. 28.29. but Peter lived under prejudice, and he ſaid, Lord, I never eat any thing common or unclean, when God bade him go to the Gentiles, Acts 10.11.
3. Beware of taking truth upon the Authority of men, for that is fallible: Modeſty requires you ſhould have a fair reſpect to Preachers, and the Church of God where you live; but as to the vitals of your Religion, do not take them upon Authority; though a man would not willingly deceive you, yet he may be deceived himſelf in things controverted. In plain things of Scripture, that we muſt be humble, holy, believe, repent, all the world ſhould not perſwade you out of your Religion; and as for your duty you underſtand it; never a one but knows what he is to love when God bids us love him; if we would but familiarize our Religion, we could not but underſtand it; but in matters wherein there's a diſpute & controverſie in the world, be quiet and ſober, and not confident that ſuch and ſuch things muſt needs be ſo, becauſe ſuch ſay ſo?101 many pretend a kinde of ſanctity, and pretend for God, and a Ship may carry very broad ſails, yet not very well loaden; but thus it is, one man draws a multitude, and then a multitude prevails upon particular perſons, and ſhall I go againſt a multitude? I ſay therefore take not things upon authority, ſee and examine thy ſelf; if it be plain in Scripture, mind it, and own it, and charge thy ſelf with it: if it be obſcure, think it no farther concerns thee than God hath made it manifeſt.
4. Beware of Idleneſſe; ſearch the Scripture, 2 Tim. 2.7. Conſider what I ſay, &c. They that are buſied for veines of ſilver, they hold the rod even poized in their hand, till at length it moves in that vein where it lies in the earth; So hold your ſouls even in a diligent enquiry into the Scriptures.
5. Beware of pride; the humble man God will teach; proud men ſcorn others, they will not be taught; and pride, that will make a man to neglect prayer.
6. Charge your ſelves with that which is the end of the Scripture, to live well; Who would go about to read a piece of law, that he may learn Mathematicks? or read the ſtatutes to learn Logick? you may as well do ſo, as read the Scripture to talk only; but the intent of the Scripture, is to ſhew how you ought to live godly, to be juſt, righteous, ſober, to act by rule. Nothing hinders knowledge ſo much as a bad life; for ſin brought in ignorance, and holineſſe will bring in the beſt light. There's a great deal of difference betwixt wit and wiſdome. Many have parts enough to be witty, but none but ſober and conſcientious perſons will have true wiſdome. Prov. 14.9. A ſcorner ſeeks knowledge, and finds it not. Scorners uſually are witty men, men of brave parts; a man that hath a mind only to practice wit, is never ſatisfied in the things of God. He that doth my will, ſhall know the doctrine that is of God.
There are a thouſand things diſputed in the world, errors upon errors, but I thank God it is plainly revealed, God hath mercy for a ſinner in Chriſt; I underſtand well what 'tis to live ſoberly, righteouſly, godly; I know what 'tis to honour my Parents, and do in my relations what becomes me; and I know theſe are the102 conditions of eternal happineſſe; I can but uſe all humane endeavours, I can but beg of God, and charge my ſelf to love what I know; ſo that I am able to ſay at the day of judgement, what appeared to be the mind of God I obſerved it; what did not appear, I uſed all means to underſtand it; I would not haſtily determine my ſelf till I ſaw thy mind, becauſe I knew there were impoſtors; and if this be done, if men will rangle and make controverſies where God hath made none, let them, for there will be no end of vanity and folly.
Thirdly, Seek dayly that your belief may be ſtrengthened, that this book is of divine authority; for what will enable you to reſiſt temptation, if you do not believe the Scripture? 1 John 2.14. I write unto you young men, ſaith the Apoſtle, becauſe ye are ſtrong; Why? the Word of God abides in you, and you have overcome the evil one; you will never be ſtrong and overcome the evil one but by vertue of the Word of God. If ſin tempts you, if you look into the Scripture there's peace, good conſcience, the joy of God, and eternal life; and ſhall I for a trifle loſe theſe? no, while we have Scripture, we have an Antidote againſt all the devils poyſon. Again, what will bear you up under your afflictions if you loſe the belief of the Scriptures? you will need it when you come to be ſick and dye; when you bury your friends and relations, what will ſatisfie a mans mind? there's an after-glory; when friends come after me, or go before me, we ſhall all meet in joy; Did I but believe this glory, as I believe when the Sun ſets it will riſe again, were I but perſwaded what God hath ſaid is true, as now I am perſwaded I ſpeak, how ſhould I long for this glory? how would every child wail for this inheritance? how ful of prayers? 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 reference103 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.
104Conſider 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 'tis 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.
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.
106Together 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 'tis 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,〈…〉〈 in non-Latin alphabet 〉 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; 'twas 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.
107Doctrine 11. That God endued the nature of man in his creation, with a perfect and univerſal rectitude.
2. That mans defection from his primitive ſtate was purely voluntary, and from the unconſtrained choice of his own mutable and ſelf-determining will.
(Though the latter part of the Text, would afford a ſufficient ground to treat of the ſtate of man now fallen; yet that being by agreement left to another hand, I obſerve no more from it then what concerns the manner of his fall, and that only as it depended on a mutable will.)
In handling theſe truths, I ſhall
1. Open them in certain explicatory Theſes.
2. Improve them in ſome few praictcal and applicatory inferences.
1. About the former, that God endued, &c. take theſe Propoſitions for explication.
Prop. 11. All created rectitude conſiſts in conformity to ſome rule or Law.
Rectitude is a meer relative thing, and its relation is to a rule. By a rule, I here mean a law ſtrictly taken; and therefore I ſpeak this only of created rectitude. A law, is a rule of duty given by a Superiour to an Inferiour; nothing can be in that ſenſe a rule to God, or the meaſure of increated rectitude.
Prop. 22. The higheſt rule of all created rectitude, is the will of God, conſidered as including moſt intrinſecally, an eternal and immutable reaſon, juſtice, and goodneſs.
'Tis certain, there can be no higher rule to creatures than the divine Will;Rom. 7.12. Rom. 12.102. Ezek. 18.25, ch. 33. and as certain that the government of God over his creatures, is alwayes reaſonable and juſt, and gracious; and that this reaſonableneſſe, juſtice and goodneſſe by which it is ſo, ſhould be ſubjected any where but in God himſelf, none that know what God is (according to our more obvious notions of him) can poſſibly think.
Prop. 33. Any ſufficient ſignification of this Will, touching the reaſonable creatures duty is a law, indiſpenſably obliging ſuch a creature.
A law is a conſtitution de debito, and 'tis the Legiſlatours will (not concealed in his own breaſt, but) duly expreſſed that makes this conſtitution, and infers an obligation on the Subject.
108Prop. 44. The Law given to Adam at his creation was partly natural, given by way of internal impreſſion upon his ſoul; partly poſitive given (as is probable) by ſome more external diſcovery or revelation.
That the main body of laws whereby man was to be governed, ſhould be at firſt given no other way than by ſtamping them upon his mind and heart, was a thing congruous enough to his innocent ſtate (as it is to Angels and Saints in glory) it being then exactly contempered to his nature, highly approvable to his reaſon (as is evident in that being faln, his reaſon ceaſes not to approve it, Rom. 2.18. ) fully ſutable to the inclination and tendency of his will, and not at all regretted by any reluctant principle that might in the leaſt oppoſe or render him doubtful about his duty.
Yet was it moſt reaſonable alſo, that ſome poſitive commands ſhould be ſuperadded, that Gods right of dominion and government over him as Creatour, might be more expreſly aſſerted, and he might more fully apprehend his own obligation as a creature to do ſomethings, becauſe it was his Makers Will, as well as others, becauſe they appeared to him in their own nature reaſonable and fit to be done (for ſo the whole of what God requires of man, is fitly diſtinguiſhed into ſome things which he commands, becauſe they are juſt; and ſome things that are juſt, becauſe he commands them.)
Prop. 55. Adam was indued in his creation, with a ſufficient ability and habitude to conform to this whole Law, both natural and poſitive; in which ability and habitude his original rectitude did conſiſt.
This Propoſition carries in it the main truth we have now in hand, therefore requires to be more diſtinctly inſiſted on. There are two things in it to be conſidered.
1. The thing it ſelf wherewith he was endued, that was uprightneſſe, rectitude, (otherwiſe called the image of God, though that expreſſion comprehends more than we now ſpeak of, as his immortality, dominion over the inferiour creatures, &c.) which109 uprightneſs or rectitude conſiſted in the habitual conformity, or conformability of all his natural powers to this whole Law of God; and is therefore conſiderable two wayes, viz. In relation to its
1. In relation to its ſubject; that was the whole ſoul (in ſome ſenſe it may be ſaid the whole man) even the ſeveral powers of it. And here we are led to conſider the parts of this rectitude, for 'tis coextended (if that phraſe may be allowed) with its ſubject, and lies ſpread out into the ſeveral powers of the ſoul; for had any power been left deſtitute of it, ſuch is the frame of man, and the dependance of his natural powers on each other, in order to action, that it had diſabled him to obey, and had deſtroyed his rectitude; for bonum non oritur niſi ex cauſis integris, malum vero ex quovis defectu. Davenant de justitia habituali, & i.And hence (as Davenant well obſerves) according to the parts (if I may ſo ſpeak) of the ſubject wherein it was, Mans original rectitude muſt be underſtood to conſiſt of
That it comprehends all theſe, appears by comparing Col. 3.10. where the image of God, wherein man was created, is ſaid to conſiſt in knowledge, that hath its ſeat and ſubject in the mind, with Epheſ. 4.24. where righteouſneſs and holineſs are alſo mentioned; the one whereof conſiſts in equity towards men; the other in loyalty and devotedneſs to God; both which neceſſarily ſuppoſe the due framing of the other powers of the ſoul, to the ducture of an inlightened mind. And beſides, that work of ſanctification (which in theſe Scriptures is expreſly called a renovation of man according to the image of God wherein he was created) doth in other Scriptures appear (as the forementioned Authour alſo obſerves) to conſiſt of parts proportionable to theſe I mention, viz. illumination of mind, Epheſ. 1.18. converſion110 of heart, Pſal. 51.10. victory over concupiſcence, Rom. 6.7. throughout.
2. Conſider this rectitude in relation to its Rule; that is the Will of God revealed,1 John 3.4. or the Law of God; ſin is the tranſgreſſion of the Law; and accordingly righteouſneſſe muſt needs be conformity to the Law, viz. actual righteouſneſſe conſiſts in actual conformity to the Law; that habitual rectitude which Adam was furniſhed with in his Creation (of which we are ſpeaking) in an habitual conformity, or an ability to conform to the ſame Law. This habitual conformity, was, as of the whole ſoul, ſo to the whole Law, i. e. to both the parts or kinds of it, natural and poſitive. He was furniſh't with particular principles inclining him to comply with whatſoever the Law of nature had laid before him, and with a general principle, diſpoſing him to yield to whatſoever any poſitive Law ſhould lay before him as the Will of God. And if it be ſaid (in reference to the former of theſe) that this Law of nature impreſſed upon Adams ſoul, was his very rectitude; therefore how can this rectitude be a conformity to this Law?
I anſwer,
Aquin. Summ.1. A Law is twofold
2. The Law of nature impreſſed upon the ſoul of Adam, muſt be conſidered
1. As ſubjected in his mind; ſo it conſiſted of certain practical notions about good and evil, right and wrong, &c.
2. As ſubjected in his heart, ſo it conſiſted in certain habitual inclinations to conform to thoſe principles. Now theſe inclinations of the heart, though they are a rule to actions, they are yet ſomething ruled in reference to thoſe notions in the mind; and their conformity thereto makes one part of Original rectitude. And thoſe notions, though they are a rule to theſe inclinations, yet they are ſomething ruled in reference to the Will of God ſignified by them; and in the conformity thereto, conſiſts another part of this Original rectitude.
2. We have to conſider the manner of this endowment. And as to this, 'tis much diſputed among the Schoolmen, whether it were natural, or ſupernatural. I ſhall only lay down in few111 words, what I conceive to be cleare and indiſputable.
1. If by natural, you mean eſsential (whether conſtitutively, or conſecutively) ſo Original righteouſneſſe was not natural to man, for then he could never nave loſt it, without the loſs of his being.
2. If by natural you mean connatural, i. e. concreate with the nature of man, and conſonant thereto, ſo I doubt not but it was natural to him.
Prop. 66. This rectitude of mans nature, could not but infer and include his actual bleſſedneſſe, while he ſhould act according to it.
According to the tenour of the Covenant, it could not but infer it. And conſider this rectitude in it ſelf, it muſt needs include it: The rectitude of his underſtanding including his knowledge of the higheſt good; and the rectitude of his will and affections, the acceptance and enjoyment thereof;Aug. de civitate Dei. as Auguſtine in this caſe, nullum bonum abeſset homini quod recta voluntas optare poſſet, &c.
Thus far of the holineſſe and bleſſedneſſe of mans firſt ſtate. It follows to ſpeak of the mutability of it, and of his fall as depending thereon.
Doctrine 22. That mans defection from his Primitive ſtate, was mearly voluntary, and from the unconſtrained choice of his own mutable and ſelf-determining will.
For the aſſerting of this truth, take the following Propoſitions.
Prop. 11. That the nature of man is now become univerſally depraved and ſinful.
This Scripture is ful of**1 Kings 8.46. Pſal. 14.1. Rom. 3.12. — &c. cap. 5.12, 13, &c. 1 John 5.19. &c., and experience and common obſervation puts it beyond diſpute.
'Tis left then, that ſinne muſt have had ſome Original among men.
Prop. 22. The pure and holy nature of God could never be the Original of mans ſin.
This is evident in it ſelf. God diſclaims it, nor can any affirm it of him without denying his very being. He could not be the cauſe of u•holi•eſſe, but by ceaſing to be holy, which would ſuppoſe him mutably holy; and if either God or man muſt be confeſſed mutable, 'tis no difficulty where to lay it; whatever112 he is, he is eſſentially; and neceſſity of exiſtence of being always what he is,James 1.17. remains everlaſtingly the fundamental attribute of his being.
Prop. 33. 'Tis blaſphemous and abſurd to talk of two principles, (as the Manichees of old) the one good per ſe, and the cauſe of all good; the other evil per ſe, and the cauſe of all evil.
Bradwardine de cauſa Dei.Bradwardines two Arguments: 1. That this would ſuppoſe two Gods, two Independent beings; 2. That it would ſuppoſe an evil God; do ſufficiently convince this to be full both of blaſphemy and contradiction.
Prop. 44. It was not poſſible that either external objects, or the temptation of the Divel ſhould neceſſitate the will of man to ſinne.
External objects could not; for that were to reject all upon God; for if he create objects with ſuch an allective power in them, and create ſuch an appetite in man as cannot but work inordinately and ſinfully towards thoſe objects, it muſt needs inferre his efficacious neceſſitation of ſinne, being it would deſtroy the truth already eſtabliſhed, that God created man with ſuch a rectitude as that there was a ſufficient ability in his Superiour powers for the cohibition and reſtraint of the Inferiour, that they ſhould not work inordinately towards their objects. The Divel could not do it for the ſame reaſon, having no way to move the will of man but by the propoſal of objects; yet that by this means (which he could in many reſpects manage moſt advantagiouſly) he did much help forward the firſt ſinne, Scripture leaves us not to doubt.
Prop. 55. The whole nature of ſinne conſiſting only in a defect, no other cauſe need be deſigned of it than a defective; i. e. an underſtanding, will and Inferiour powers however originally good, yet mutably and defectively ſo.
I ſhall not inſiſt to prove that ſinne is no poſitive bang; but I take the Argument to be irrefragable, (notwithſtanding the Cavils made againſt it) that is drawn from that common Maxime,〈…〉〈 in non-Latin alphabet 〉. Dion. de Div. nom. that omne ens poſitivum eſt vel primum, vel à primo. And that of Dionyſius the Areopagite is an ingenuous one; he argues that no being can be evil per ſe; for then it muſt be immutably, to which no evill can be, for to be alwayes the ſame,113 is a certain property of goodneſſe; 'tis ſo even of the higheſt goodneſſe.
And hence ſinne being ſuppoſed only a defect, a ſoul that is only defectibly holy, might well enough be the cauſe of it; i. e. the deficient cauſe.
Nor is it in the leaſt ſtranage that man ſhould be at firſt created with a defectible holineſſe; for if he were immutably holy, either it muſt be ex naturâ, or ex gratiâ; ex naturâ it could not be, for that would ſuppoſe him God; if it were ex gratiâ, then it muſt be free; then it might be, or might not be; therefore there was no incongruity in it that it ſhould not be. And indeed it was moſt congruous that God having newly made ſuch a creature, furniſhed with ſuch powers, ſo capable of government by a Law, of being moved by promiſes and threats, he ſhould for ſome time hold him as a viator, in a ſtate of tryal unconfirmed, (as he did alſo the innocent Angels) that it might be ſeen how he would behave himſelf towards his Maker, and that he ſhould be rewardable and puniſhable accordingly, in a ſtate that ſhould be everlaſting and unchangeable: The liberty therefore of the Viators and the Comprehenſors Gibieuf well diſtinguiſhes into inchoata or conſummabilis,Gibieuf de libertate Dei & creatur. ae and perfecta or conſummata; the former ſuch as Adams was at his Creation; the latter ſuch as is the ſtate of Angels and Saints in glory; and as his would have been had he held out and perſiſted innocent through the intended time of tryal.
It was therefore no ſtrange thing that man ſhould be created defectible; 'twas as little ſtrange that a defectible creature ſhould deficere.
For the manner of that defection, (whether errour of the underſtanding preceded, or inconſideration only, and a neglect of its office) with the great difficulties ſome imagine herein, I wave diſcourſe about them; judging that advice good and ſober, for to conſider how ſinne may be gotten out of the world, then how it came in. Though 'tis moſt probable there was in the inſtant of temptation a meere ſuſpenſion of the underſtandings act, (not as previous to the ſinne, but as a part of it) and thereupon a ſudden precipitation of will,Estius in ſcil. as Eſtius doth well determine.
1146. Man being created mutable as to his holineſſe, muſt needs be ſo as to his happineſſe too.
And that both upon a legal account, (for the Law had determined that if he did ſinne he muſt dye) and alſo upon a natural; for it was not poſſible that his ſoul being once depraved by ſinne, the powers of it vitiated, their order each to other, and towards their objects broken and interrupted, there ſhould remaine a diſpoſition and aptitude to converſe with the higheſt good.
The Uſe follows which ſhall be only in certain practical Inferences that will iſſue from theſe truths, partly conſidered ſingly and ſeverally; partly together and in conjunction.
1. Did God create man upright as hath been ſhewn, then how little reaſon had man to ſinne? how little reaſon had he to deſert God? to be weary of his firſt eſtate; Could Gods making him, his making him upright, be a reaſon why he ſhould ſinne againſt him? was his directing his heart, and the natural courſe of his affections towards himſelf, a reaſon why he ſhould forſake him? what was there in his ſtate that ſhould make it grievous to him? was his duty too much for him? God made him upright, ſo that every part of it was connatural to him; was his priviledge too little? he knew and loved, and enjoyed the higheſt and infinite good. O think then how unreaſonable and diſingenuous a thing ſin was! that a creature that was nothing but a few houres ago, now a reaſonable being, capable of God! yet ſin! Urge your hearts with this, we are too apt to think our ſelves unconcerned in Adams ſin; we look upon our ſelves too abſtractly, we ſhould remember we are Members of a Community, and it ſhould be grievous to us to think that our species hath dealt ſo unkindly and unworthily with God; and beſides, do not we ſinne daily after the ſimilitude of Adams tranſgreſſion? and is not ſin as unreaſonable and unjuſt a thing as ever?
2. Was our primitive ſtate ſo good and happy, how juſtly may we reflect and look back towards our firſt ſtate? how fitly might we take up Jobs words? Job 29.2, 4, 5, 14, 20.O that I were as in months paſt; — As in the dayes of my youth; — When the Almighty115 was yet with me; — When I put on righteouſneſſe and it cloathed me; — When my glory was freſh in me, &c. With what ſadneſſe may we call to minde the things that are paſt, and the beginnings of Ancient time? when there was no ſtain upon our natures, no cloud upon our minds, no pollution upon our hearts; when with pure and undefiled ſouls we could embrace and reſt, and rejoyce in the eternal and incomprehenſible good? when we remember theſe things, do not our bowels turn? are not our ſouls poured out within us?
1. Did man ſo voluntarily ruine himſelf? how unlikely is he now to be his own ſaviour? he that was a ſelf-deſtroyer from the beginning, that ruined himſelf as ſoon as God had made him, is he likely now to ſave himſelf? is it eaſier for him to recover his ſtation than to have kept it? or hath he improved himſelf by ſinning? and gain'd ſtrength by his fall for a more difficult undertaking; is he grown better natur'd towards himſelf and his God, than he was at firſt?
2. How little reaſon hath he to blame God, though he finally periſh? what would he have had God to have done more to prevent it? he gave his Law to direct him, his threatning to warn him; his promiſe for his encouragement was evidently implyed; his nature was ſufficiently diſpoſed to improve and comport with all theſe; yet he ſins! is God to be charg'd with this? ſins upon no neceſſity, with no pretence; but that he muſt be ſeeking out inventions, trying experiments, aſſaying to better his ſtate, as plainly deſpiſing the Law, ſuſpecting the truth, envying the greatneſſe, aſſerting and aſpiring to the Soveraignty and Godhead of his Maker. Had we (any of us) a minde to contend with God about this matter, how would we order our cauſe? how would we ſtate our quarrel? if we complain that we ſhould be condemn'd and ruin'd all in one man; that is to complain that we are Adams children. A childe might as well complain that he is the ſonne of a Beggar or a Traytor, and charge it as injuſtice upon the Prince or Law of the Land that he is not born to a Patrimony; this is a miſery to him, but no man will ſay it is a wrong. And can it be ſaid we are wrong'd by the common Ruler of the world, that we116 do not inherit from our father, the righteouſneſſe and felicity we had wilfully loſt long before we were his children? If we think it hard, we ſhould be tyed to termes we never conſented to: Might not an heire as well quarrel with the Magiſtrate, that he ſuffers him to become liable to his fathers debts? and to lie in priſon if he have not to pay?
But beſides, who can imagine but we ſhould have conſented, had all man-kind been at that time exiſtent in innocency together? i. e. Let the caſe be ſtated thus; ſuppoſe Adam our common Parent, to have had all his children together with him before the Lord, while the Covenant of Works was not as yet made, and while as yet God was not under any engagment to the children of men: Let it be ſuppoſed, that he did propound it to the whole race of man-kind together, that he would capitulate with their common Parent on their behalf, according to the termes of that firſt Covenant; if he ſtood they ſhould ſtand, if he fall, they muſt all fall with him. Let it be conſidered, that if this had not been conſented to, God might (without the leaſt colour of exception, being 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? 'tis a mighty hazard forme to ſuſpend my everlaſting happineſſe or miſery upon the uncertain determinations of another mans117 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. 'Tis 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, 'tis 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.
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 'tis 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; 'tis a double miſery to become from an happy eſtate miſerable; 'tis 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 'tis 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? 'tis 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 hath119 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; 'tis 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?
And the Lord God commanded the man, ſaying, of every Tree of the Garden**〈…〉〈 in non-Latin alphabet 〉 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 thereof, thou ſhalt ſurely dye. 〈…〉〈 in non-Latin alphabet 〉— Hebr. Dying thou ſhalt dye.
THe next head in the body of our Religion which falls this Morning to be ſpoken to in Courſe, is, Gods Covenant made with Adam before the fall, which we call a Covenant of Works; and we ground our Diſcourſe upon the Text read to you.
When God would communicate his goodneſſe to the creatures,121 he made the world out of nothing for his own glory, but eſpecially man after his Image; this inferiour world he provided for mans houſe and habitation; but he dreſſeth and trimmeth one part for him eſpecially, and calls it Paradiſe. In the Paradiſe or pleaſant Garden he was not to live idly, but muſt dreſſe and keep it. In the midſt of all mans enjoyments which the Lord allows him with a liberal hand, yet he lets him know withall he was under ſubjection, though Lord of all, and therefore gives him a command; obſequii examen, & obedientiae quoddam rudimentum;Calvin. a teſt and tryal of his obedience to which God trains him up.
As Lords when they let out their Lands to Husbandmen, reſerve ſomewhat to themſelves which the Tenants are not to meddle with, that they may have ſome check upon them;Muſcul. ſo God here. That which the Lord commands Adam was no hard matter; he grants him a vaſt latitude to eat of all freely,Oecol. only one ſort excepted, in which exception, as God was not envious to him, (as the Envious One ſuggeſted) ſo was not this Commandment grievous to him.
Object. It may be objected from 1 Tim. 1.9. The Law is not made for a righteous man; why then for Adam in his righteouſneſſe?
Reſol. Paul means good men do not ſo need the Law as bad men do; for good Laws roſe from evil manners; yet in a ſenſe the Law is given for righteous men, not to juſtifie them, for it finds them juſtified already, and paſt the condemnation of the Law; it finding them alſo ſanctified,Beza. it treats them not as enemies, but leads them, and delights them conſenting to it. This ſerves to explode the errour of Antinomians and Libertines; ſo then God to declare his Soveraignty, and mans ſubjection, gave Adam though innocent, a Law. Mark how God bound mans obedience with a double fence; firſt, he fenced him with a free indulgence to eat of all but one, this was an Argument to his ingenuity; ſecondly, by a ſevere prohibition upon pain of death; by the firſt the Lord wooes him by love; by the ſecond he frights him by the terrour of his juſtice, and bids him touch it if he durſt.
Obſerve among all the Trees of the Garden there are two here mentioned in a more peculiar manner; the Tree of life, and the Tree of knowledge, which are called by Divines two Sacraments,122 in a large ſenſe; in which ſenſe alſo, the Ark of Noah, the fire which deſcended and burn't the Sacrifice,Polanius. the Baptiſme of the Red Sea and Cloud, the Manna, the water out of the Rock, the pouring out of the blood of the Sacrifices, the Land of Canaan, the Tabernacle, Temple, Ark of the Teſtimony, the propitiatory, the golden Candleſtick, the twelve ſtones taken out of Jordan, with the pool of Betheſda; all theſe I ſay in a large ſenſe are Sacramental Symbols of the Covenant of Grace, or extraordinary Sacraments; but the Tree of knowledge, and Tree of life, are called Sacraments of the Covenant of works.
By theſe the Lord did ſignifie and ſeal to our firſt Parents, that they ſhould alwayes enjoy that happy ſtate of life in which they were made, upon condition of obedience to his Commandments; i. e. in eating of the Tree of life, and not eating of the Tree of knowledge.
For it was called the Tree of life, not becauſe of any native property and peculiar vertue, it had in it ſelf to convey life; but Symbolically, Morally and Sacramentally, it was a ſign and obſignation to them of life natural and ſpiritual to be continued to them, as long as they continued in obedience unto God.
Aug.In like manner the Tree of knowledge of good and evil was ſpoken, from the ſad event and experience they had of it, as Sampſon had of God departed from him when he left his Nazaritiſh haire by Dalilah.
Now that a Covenant of Works lay in this Commandment is clear; 1. Becauſe that was the condition of mans ſtanding and life, as it is expreſly declared; 2. Becauſe in the breach of that Commandment given him, he loſt all.
This obedience as it was Characteriſtical to Adams Covenant, and Contradiſtinguiſhed to the Covenant of Grace, was perfect, perſonal, and perpetual. In a ſenſe, though different from the other, thoſe three things are required in our obedience under the Covenant of Grace, not in reference to the Covenant, nor to juſtification; neither is our perſonal righteouſneſſe perfect, I mean legally; yet is it perfect, though not in us, but in our ſurety; neither was the Covenant made primarily with us, but with him, and with us in him, and on his account; even as God made the Covenant of Works primarily with Adam, and with us in him as our head incluſively.
123Now for our better opening this doctrine to you I ſhall propound and anſwer ſome queſtions.
1. What is meant by Covenant?
2. What ground we have to call it Adams Covenant, or a Covenant of Works.
3. Wherein doth the Nature and Tenour of it conſiſt?
4. Whether the Covenant of Works was revived and repeated to Iſrael?
5. How long it laſted; whither till now unto any?
Queſt. 1. What is meant by Covenant, name and thing?
Anſw. The word in the Hebrew is〈…〉〈 in non-Latin alphabet 〉Berith, which hath a threefold derivation, very fit to be taken notice of for clearing of the nature of the Covenant.
1. From Barah to chooſe, becauſe the perſons are choſen between whom the Covenant or Agreement is made:〈…〉〈 in non-Latin alphabet 〉 Indeed Gods Covenant with man is not only with his elect and choſen ones, but a fruit and effect of our election; yea, the Lord doth encline our wills to make choice of him, and of his terms. I have made a Covenant with my choſen; ſo again, Chooſe you whom ye will ſerve; ye are witneſses againſt your ſelves this day,Pſal. 89.3. Joſh. 24.15, 22 that you have choſen the Lord.
2. Or elſe this word Berith Covenant may be taken from Barah to eat,Illyricus. becauſe they were wont to eat together of the Sacrifice ſlain and provided at the making of the Covenant, at which time they had a Feaſt; hence the Apoſtle ſpeaking of the Euchariſt, the ſigne and ſeal of the Covenant, and which is a ſpiritual Food and Feaſt upon a Covenant account, ſaith, This Cup is the New Teſtament, or New Covenant in my blood, 1 Cor. 11.25.
3. Or from Bathar to cut and divide aſunder,〈…〉〈 in non-Latin alphabet 〉 by tranſpoſing a letter; for ſo the ſacrifice was divided, and the Covenanting parties were to paſse between the parts: Thus Abraham entred into Covenant with God, and he took a Heifer, Shee Goat,Gen. 15. Ver. 9.10. and a Ramme, and divided them in the midſt, and laid one piece againſt another, Ver. 9.10. And behold a burning Lamp paſſed between thoſe pieces,Ver. 17.18. in that ſame day the Lord made a Covenant with Abraham. This cutting of the ſacrifice into pieces, and paſſing thorow was a lively and dreadful ſigne, that the party who ſhould break Covenant, ſhould be cut aſunder, and into124 pieces, as he well d•ſe ved, and as he at leaſt implicitely imprecated upon himſelf; notable to this purpoſe is that in the Prophet Jeremy, I will give the men that have tranſgreſſed my Covenant,Jer. 34.18, 19, 20. which have not performed the words of the Covenant which they made before me, when they cut the Calfe in twaine, and paſſed between the parts thereof, the Princes of Judah, the Princes of Jeruſalem, the Eunuchs and the Prieſts, and all the People of the Land, which paſſed between the parts of the Calf, I will even give them into the hand of their enemy, into the hand of them that ſe k their life, &c. — that is, to be ſlain and cut in pieces by the Sword. And herein I take the Emphaſis of the expreſſion to lie,Lev. 26.25. I will bring a Sword upon you which ſhall avenge the quarrel of my Covenant; i. e. by cutting them aſunder.
And this cuſtome was conveyed to the Gentiles, they went between the fire, and carried a Sword in their hands, and ſo took an oath;Lib. 10. contra Jul. as Cyril proves out of Sophocles.
Thus Virgil ſpeaking of Romulus and Tatius,Aeneid. 8. Hinc foedus à foedo animali foedè mactato.— Caeſae jungebant foedera porcae.
They cut a Swine in ſunder, and made a League; and to name no more, Titus Livius ſpeaking of the League between the Romans, and Albans, the Foecialis, Herald or Miniſter of thoſe Ceremonies, cryed, If the Romans ſhall falſifie by publick and wicked fraud, in that day O Jupiter do thou ſo ſmite the Romans, as I ſmite this Swine, and ſo knock't the Swine on the head with a ſtone.
By all which it appears that Covenants have been ever held ſolemn, and ſacred things, and that men by breaking of them deſerved dreadful puniſhments.
In like manner there was the ſhedding, dividing, and ſprinkling of blood at the making of Covenants, and hence it was called the blood of the Covenant;Exod. 24.6, 7, 8. Moſes took half the blood and put it in Baſons, and half of the blood he ſprinkled on the Altar, and he took the book of the Covenant, and read in the audien•e of the people, and they ſaid, All that the Lord hath ſaid, will we do, and be obedient; and Moſes took the blood and ſprinkled it on the people and ſaid, Behold the blood of the Covenant which the Lord hath made with you concerning all theſe words: Note, He125 sprinkled the Altar inſtead of God, who being incorporeal, and a Spirit, could not be ſprinkled, yet being a Covenant party, would have the Altar ſprinkled for him.
So much ſhall ſerve for the firſt Queſtion, ſetting forth in our Anſwer to it the name and nature of a Covenant in general; the ſecond Queſtion follows.
Queſt. 2. What ground we have to ſpeak of Gods Covenant with Adam, and to call it a Covenant, there being no mention of it here in the Text, nor elſewhere in Scripture do we read of Gods Covenant with Adam.
Anſw. However the name be not here, yet the thing is here and elſewhere, comparing Scripture with Scripture; it is a nice cavil in Socinians to call fot the word Satisfaction; others for the word Sacrament, others for the word Trinity, others for the words Faith alone juſtifying, others for the word Sabbath for Lords day, &c. and thence to conclude againſt Satisfaction, Sacraments, Trinity, Juſtification by faith alone, and Sabbath, for want of expreſſe words, when the things themſelves are lively ſet down in other words; ſo in this caſe of Gods Covenant with Adam, we have 1. Gods Command which lays man under an obligation. 2. We have Gods promiſe upon condition of obedience. 3. We have Gods threatning upon his diſobedience; 4. We have their underſtanding it ſo, as appears in Eves words to the Serpent. 5. Chap. 3.3.We have the two Trees as ſigns and ſymbols of the Covenant. 6. We have a ſecond Covenant, and a New Covenant, therefore there was a firſt and Old Covenant; a Covenant of Grace ſuppoſeth one of Works.
Object. If any ſhall ſay by firſt and old Covenant was meant Gods Covenant with Iſrael, and not with Adam; and ſo by Covenant of Works the ſame is meant, namely that which the Lord made at Mount Sinai.
Anſw. Hereunto I anſwer; There is a repetition of the Covenant of Works with Adam in the Law of Moſes,Hebr. 8.7, 8, 9. Gal. 3.12. Rom. 10.5. as in that of the Apoſtle to the Galatians, The Law is not of faith, b•t the man that doth theſe things ſhall live in them; ſo likewiſe to the Romans, Moſes dsſcribes the righteouſneſs which is of the Law, that the man who doth theſe things ſhall live in them: Thus it was with Adam principally and properly; therefore he was under a Covenant of Works, when God gave him that command in my Text.
126Quest. 3. Wherein then doth this Covenant of Works conſiſt? what is the nature, tenour and end of it as ſuch?
Anſw. 1. This Covenant required working on our part as the condition of it for juſtification and happineſſe; therefore called a Covenant of Works;Gal. 3.12. thus before, the man that doth theſe things ſhall live. Working indeed is alſo required under grace now; but 1. Not to Juſtification; 2. Not from our own Power;Epheſ. 2.8. Jam. 2.20. 3. Not previous to faith, which worketh by love, and lives by working, but man lives by faith.
2. A ſecond Characteriſtical ſigne of the Covenant of Works is this, that in and under it man is left to ſtand upon his own legs and bottome, to live upon his own ſtock, and by his own induſtry; he had a power to ſtand, and not to have fallen; this is meant when it is ſaid, God created man in his own Image. Gen. 1.27.
Eccleſ. 7.29.And again, This only have I found that God made man upright.
3. In the firſt Covenant, namely, that of Works; man had no need of a Mediatour; God did then ſtipulate with Adam immediately; for ſeeing as yet he had not made God his enemy by ſin, he needed no days-man to make friends hy interceſſion for him.
Gen. 1. ult.After mans Creation God ſaid, He ſaw every thing which he had mude, and behold it was very good; and after the Covenant made in chap. 2. its ſaid, They were naked, and they were not aſhamed; i. e. they had not contracted guilt by committing of ſinne, from whence onely ariſeth ſhame; therefore under the Covenant there needeth no Mediatour.
And hence Moſes Law was not properly a Covenant of Works,Gal. 3.19. becauſe that Law was given in the hand of a Mediatour.
4. The Covenant of Works once broken, God abates nothing of his juſtice, no not upon repentance, but the ſoul that ſinned, dyed. Mark our Text, Thou ſhalt dye the death, by which doubling of the words in the Hebrew Idiom of ſpeech, is meant Ʋehemency and Certainty,Vatablus. which was effected, and ſo had continued inevitably, without the help of another Covenant hinted in that firſt promiſe, Gen. 3.15.
127For the firſt Covenant gives no relief to a poor ſinner when he hath broken it, but leaves him hopeleſſe and helpleſſe under a fearful expectation of wrath and fury indignation.
5. The Lord in the Covenant of Works accepts the perſon for the Works ſake; that is, he mainly looks at the work how adequate it is to the command and rule which he ſo exactly heeds, that upon the leaſt failer his juſtice breaks out in wrath, neither can any perſonal excellency in the world ſalve the matter;Deut. 27. ult. Curſed is he that continueth not in all the words of the Law to do them, and all the people ſhall ſay Amen; a doleful Amen;Jam. 2.10. and whoſoever keeps the whole Law, and offends in one point, is guilty of all: Note that whoſoever, God reſpects no mans perſon in that caſe.
6. The Covenant of Works in performance of the condition leaves a man matter of boaſting and glorying in himſelf, and makes God a debtour to him.
Where is boaſting? it is excluded; by what Law? of works? Rom. 3.27.Nay; as if he had ſaid; the Covenant of Works affords matter of boaſting to him that worketh to juſtification by his own perſonal power and righteouſneſſe.
Now to him that worketh is the reward reckoned, not of grace,Rom. 4.4. but of debt; i. e. it obligeth God to pay it him as a due, which is the language of Phariſees and Papiſts; which were juſtly challenged and claimed; 1. Were we indeed under a Covenant of Works, and not of Grace; 2. Were our works perfect: 3. Did we not lye at Gods mercy for our guilt; All which declare man impotent, and grace neceſſary, and withal Jews and Papiſts, to be enemies to the Croſſe of Chriſt and Covenant of Grace, and under a Covenant of Works, of which more anon.
7. The Covenant of Works leaves a man ſtill in doubt while reſting in it, in that ſtate, becauſe it is a mutable ſtate at beſt; he had all in his own hands, and then Satan cunningly rooked him of all: God puts him into a good bottome, and leaves him to be his own Pilot at Sea; the Divel aſſaults him, and ſinks him; and therefore the ſecond Covenant takes all into Gods hands, that it may continue ſafe under his Father by care and cuſtoddy; 1 Pet. 1.4, 5. John 10.28, 29. and ſo gives the ſoul good ſecurity againſt death and danger, which Adam had not while he ſtood; much leſſe can any rich or honourable man in his128 fools Paradiſe here in this world, ſay his Mountain is unmoveable, his glory unchangeable, ſeeing it paſſeth away as a Pageant, 1 Cor. 7.31. if Adams Paradiſe was ſo mutable, much more theirs; if he ſtood not in his integrity, how ſhall they ſtand in their iniquity?
8. The Covenant of Works was made with all men in Adam, who was made and ſtood as a publick perſon, head and root in a common and comprehenſive capacity; I ſay it was made with him as ſuch, and with all in him: Quo manſit remanente, & quo pereunte peribat; he and all ſtood and fell together; for even the Elect may ſay, We are all by nature the children of wrath as well as others;Rom. 3.19. and that of St. Paul, We know that what things ſoever the Law ſaith, it ſaith to them who are under the Law that every mouth may be ſtopped, and all the world may become guilty before God.
But the Covenant of Grace is a diſcriminating thing; it takes in ſome, and leaves out others; Chriſt is not a head in Covenant with all, as Adam was, but of his Elect only; for we finde many in the world under the headſhip of Satan and Antichriſt, and old Adam, who are out of Chriſt, not only becauſe unconverted as Saints themſelves are before regeneration, but out of Chriſt in the account of Gods Election, Donation and Covenant, who have none of his ſpecial love, nor ever ſhall have.
Thus I have briefly opened the diſtinguiſhing Characters of the Covenant of Works, which might have been more enlarged by thoſe of the Covenant of Grace, which is eaſily done by way of oppoſition and compariſon one with the other; and therefore, and for brevities ſake I omit it; and come to the next queſtion.
Queſt. 4. Whether this Covenant of Works made with Adam, was revived and repeated to Iſrael in Moſes time; and if ſo, in what ſenſe, and why?
Anſw. I anſwer affirmatively, that in ſome ſort the Covenant of Works was revived and repeated to them, which appears from theſe grounds.
1. They were tyed to Commandments under a curſe.
Gal. 3.10. Deut. 28 1, 2. & ver. 15.16.2. Bleſſing is promiſed to obedience; they are both ſet down by Moſes at large in Deuteronomy, chap. 28. and elſewhere.
1293. It is expreſly called a Covenant, I mean the giving of the Law for obedience.
The Lord God made a Covenant with us in Horeb. Deut. 5.2.
4. It is oppoſed to the Covenant of Grace as another Covenant upon this very diſtinguiſhing account of obedience and faith, works and grace, as you may ſee at large among other places in that of the Hebrews. Hebr. 8.6, 7, 8, 9, 10, &c.
Now there are foure principal ends which the Lord had in ſo doing.
1. That he might hereby make men know what ſin is, how prone we are to it, and how averſe and head-ſtrong againſt all good; this is done by a Law of Works, Rom. 7.7. to the 13. ver. This indeed is Gods clear glaſſe by which he diſcovers to us the moral and penal evil of ſin; ſo Rom. 3.20.
2. That hereby the Lord might hold men in to obedience by a ſtrong curb; becauſe we are ſo apt to break fence, he hedgeth up our way with thornes, Hoſ. 2.5, 6.
3. That God might ſtop every mouth, and make all guilty before him, Rom. 3.19.
4. That men may hereby be laſh't and driven to Chriſt as with a School-maſters rod, to ſee an abſolute need of him, and to make out hard after him, Gal. 3.22, 23, 24.
For men care not to run to a City of Refuge unleſſe the avenger of blood follow behinde at their heels; neither do the whole need or regard the Phyſician, but the ſick and wounded.
Yet notwithſtanding all this, they were not properly under a Covenant of Works, neither was the law given to them as ſuch a Covenant meerly.
1. Becauſe as the Law was to convince of ſin, ſo it ſhewed the expiation of ſin, and therefore their Sacrifices were killed and the blood ſhed and ſprinkled, Heb. 9.22, 23.
2. The Covenant at Mount Sinai was not made with all without exception as Adams was, but only with a ſelect people, even with Iſrael.
3. Becauſe the Lord ſtill puts them in minde of his promiſe to Abraham, which included Chriſt, and faith in him,Gal. 3.16, 17. and was not null by the Law.
Queſt. 5. The laſt queſtion is how long this Covenant laſted, and whither any be under a Covenant of Works?
130Anſw. Moſt ſtrictly it was but to the giving of the firſt promiſe, for then the Covenant of Grace began, but was more largely and clearly revealed (till the coming of Chriſt) by the Law and the Prophets; but was moſt perſpicuouſly and fully by Chriſt himſelf in his doctrine and death, and by the abundant pouring out of his Spirit.
Howbeit all along and to this day every natural man is under a Covenant of Works, becauſe out of Chriſt, therefore under the Law, and the curſe of it; for which cauſe the Covenant of Works is by ſome called the Covenant of nature. Faedus naturae.
Again, all they which look for righteouſneſſe and ſalvation by the power of their wills, by the ſtrength of nature, and by performance of duties, as Jews, Turks, Philoſophers, Papiſts, Socinians,Gal. 4.24, 25. Pelagians, theſe are all under a Covenant of Works, they are not under grace; they are of Hagar the Bond-woman, of Mount Sinai which anſwers to Jeruſalem which now is, which is in bondage with her children, as the Apoſtle ſpeaks in his elegant Allegory.
I come now to draw ſome Corollaries from this doctrine of the Covenant of Works thus propounded, in a practical way of application, and that briefly.
Corol. 1. It ſerves for admiration, to wonder with a holy aſtoniſhment at the Lords infinite condeſcending love in making a Covenant with poor man.
1. Becauſe it was a free act in him to do it, he lay under no compulſion to it;Rom. 9.15, 16. nothing of merit or profit in a deſpicable worme appears as a motive to it; it was a royal act of glorious grace from the King of heaven to vile creatures: O wonderful!
2. Becauſe as it was free for him to do it, ſo he bound his hands by it, and as it were loſt his freedome by it; for his truth holds him faſt to it,Hebr. 6.18. by which its impoſſible for him to change. O wonderful!
3. He made the firſt offer, he prevented us by his grace, he loved us firſt, 1 John 4.10, 19. all this appeared in the firſt Covenant with us,Bullinger de f••dere Dei unios, & aeterno. in vouchſafing us to make any at all with him: Ineffabilis miſericordiae Divinae Argumentum quod ipſum numen, ipſe inquam Deus Aeternus faedus ipſum primus offert, nullis ad hoc hominum meritis adactus, ſed merâ & nativâ bonitate impulſus; nec ſcio an humanum ingenium hoc myſterium vel plenè toncipere,131 vel dignis laudibus evehere poſſit. Unſpeakable mercy that the eternal God ſhould firſt offer to league with us, moved to it by no merit in us, but by his own native goodneſſe only; a myſtery which the minde of man cannot conceive, nor his tongue praiſe to the worth of it; thus a grave Authour, which will the more inhance the love of God; if we
4. Conſider that he makes Covenant upon Covenant after breaches and forfeitures, renews them again, and ratifies them ſtronger than ever, as he did the new Covenant after the old was broken by our high and hainous provocation in the fall; and which he doth to every elect ſoul in the Sacraments, and after groſſe and grievous Apoſtaſies; See Jerem. 3.1. Ezek. 16.60, 61, 62, 63. Hoſ. 2. O admire and adore this love!
Corol. 2. Seeing there are two Covenants on foot, one of Works, another of grace; and very many, yea, the farre greateſt part of the world are under a Covenant of Works, which is a moſt ſad and doleful eſtate, becauſe a ſtate of wrath and death, a moſt wretched and accurſed condition; O try under what Covenant thou art; for if thou art in the ſtate of ſinful nature, a ſprowt of old Adam, never yet cut off from his root of bitterneſſe, nor graffed into Chriſt, thou art undone; to be under ſuch a Covenant is to be an enemy to God, and to be lyable to all his plagues; O make haſte then, and flee as a Post, and as the young Roe into Christs Armes.
For conſider, how thou canſt ſtand before the Bar of God in thy ſins, in thy nakedneſſe; Adam fled away from the preſence of God afraid and aſhamed, hiding himſelf in the Thicket, becauſe he was naked; but where wilt thou hide thy nakedneſſe in that dreadful day of the Lord! there will be no ſhelter in that day for a ſinner:
Corol. 3. Labour to underſtand and diſcern aright the nature, tenour and termes of both Covenants.
1. Becauſe they are eaſiiy miſtaken, and many do miſtake them; Rom. 10.2, 3.
2. Becauſe the miſtake is dangerous, like a man in the dark as he travels, findes two wayes; one way is wrong,Prov. 14.12. yet it ſeems as good and ſafe as the other; he goes on in the wrong, which leads him to a Rock, where he falls down headlong, and breaks his neck; ſo many a poor ſoul imagines he is under a Covenant of Grace,132 and in a ſafe way to heaven, when alas he is yet under a Covenant of Works, and in the high-way to hell; Labour then to diſcern the difference, ſearch Scriptures, and thy own heart, go to the Lord by prayer,Job 33.23. and to his M niſters, that they may ſhew thee thy way, leſt thou go on to thy deſtruction. And therefore,
Corol. 4. Improve the Covenant of works for the conviction of ſin, righteouſneſs, and judgement; for till the Lord lets thee ſee what it is to be under ſuch a ſtate, thou wilt never ſee the evil of it, nor ever deſire to change it.
Corol. 5. Renounce thy Covenants with ſin, Satan, and creatures, or elſe thou wilt never be admitted into Covenant with God; if thou break not with them, God will never cloſe with thee; if thou be a Covenant-ſervant to them, thou art no Covenant-ſervant of the Lords; for how canſt thou ſerve thoſe two Maſters,Matth. 6.24. 1 Joh. 2.15, 16. God and Mammon? both which crave thy whole man, and thy whole work, and which are utterly inconſiſtent with each other.
Corol. 6. Labour to relieve thy ſelf under thy greateſt ſtraits and ſears by Covenant promiſes; I mean the promiſes of the new Covenant which are called better promiſes,Hebr. 8.6, 10, 11, 12. Joh. 15. becauſe abſolute pr•miſes; becauſe they work that in us and for us which God requires of us, when of our ſelves we can do nothing.
As the new Covenant is the beſt Covenant, and the promiſes of it the beſt promiſes,Iſa. 55.3. Acts 13 34. ſo the mercies of it are the beſt mercies, for they are the ſure mercies of David, 2 Sam. 23.5.
Corol. 7. Bleſſe the Lord that ye are under the beſt diſpenſation, and cleareſt diſcovery of the Covenant of grace, better than Adams after the promiſe was made to him upon his fall; better than Noahs after the flood, better than Iſraels in the Wilderneſſe, yea, better than the Patriarchs and Prophets who had much legality and obſcurity in their adminiſtrations, in compariſon of us who behold with open face the glory of God, 2 Cor. 3.18.
That it is the lot of us Gentiles to be brought into the knowledge and participation of the Goſpel in the laſt and beſt time; I mean after Chriſts appearance in the fleſh.
133The Apoſtle compares the Church to a Tree,Rom. 11.16, 17. which hath the ſame root Chriſt, but ſeveral branches; now that the natural branches ſhould be cut off to make way for the ingrafting of us wildings,Pet. Mart. is matter of praiſe to the High God for his rich grace to us Gentiles, Epheſ. 3.8.
Corol. 8. Labour for a ſpirit of ſelf-denial and debaſement; for as the Old Covenant ſpirit is a ſpirit of pride and boaſting to advance natural abilities,Rom. 3.27. Rom. 10.3. to glory in our own perſonal endowments and performances; ſo a New Covenant ſpirit is contrary to that, and is a ſpirit of faith, ſelf-denial and debaſement.
Corol. 9. Watch againſt Satan; as ſoon as ever God and man were in Covenant, he ſet himſelf to break that Covenant, and prevailed; for he beguiled their ſimplicity by his ſubtilty, 2 Cor. 11.3. Gen. 3.
Now albeit the New Covenant ſtands on a ſurer foundation, yet he will very much weaken our comforts, and increaſe our ſorrows by drawing us under Gods diſpleaſure by ſin, forfeiting Covenant mercies by Covenant breaches, which mercies though they are not loſt finally to Gods Elect, yet are they often to be recovered, renewed and ſecured to our ſouls by a clear evidence.
Beſides Satan will perſwade men to ſlight and renounce their Baptiſme, as when he makes Witches, and turns Chriſtians to be Mahumetans, becauſe thereby he knows they renounce their Covenant with God to make one with himſelf; there are that upon fairer pretences, neglect or deny the Seals of the Covenant; Satan had a fair pretence alſo to draw away our firſt Parents, and make them break with God, which they little thought would have coſt ſo dear; but the ſad event ſhewed the ſinfulneſſe of that ſinne; wherefore Wa ch and pray that ye enter not into temptation; Be not ignorant of Satans Devices in theſe back-ſliding and fedifragous times, Remember from whence ye are fallen, and walk ſtedfaſt in Gods Covenant; you that ſtand,1 Cor. 10.12. learn by others falls to take heed.
Wherefore as by one man ſinne entered into the world, and death by ſinne, and ſo death paſſed upon all men, for that all have ſinned.
THis doctrine of Original ſin, is not more difficult to underſtand, than neceſſary to be known, more full of knots than uſes: if we conſider, 1. The ſeveral batteries that are planted againſt this truth, by Rabbins, Pelagians, Socinians, Flaccians, Arminians, Anabaptiſts; batteries raiſed by Pelagius his pride, Philoſophers ignorance, Papiſts policy, and Hereticks idolized reaſon. Or 2. if we conſider the dependances of other doctrines upon this truth. Auguſtine writing againſt Pelagius, thought the ſumme of Religion conſiſted in the right knowledge of Original ſin; As we135 know the pleaſantneſſe of a garden by the noyſomneſſe of a dunghill; the gratefulneſſe of a day from the darkneſſe of a night; ſo we cannot know the benefits of Chriſt ſo well as from the knowledge of our Original guilt and ſin. By a ſtrict ſurvey of Original ſin, we may better underſtand the honour of juſtification, the power of grace and ſanctification, the ſweetneſſe of a Chriſt, the neceſſity of a Goſpel, the preciouſneſſe of a Miniſtry; and therefore it was a futilous and malicious aſſertion of Celestius of old, to call the doctrine of Original ſin, rem queſtionis, non fidei; a matter of debate, not faith; and the Hereticks of late, to reproach it with the ſtile of Austins figment. 3. If we conſider the influence of this truth upon our practice; The knowledge of Original ſin; it is the curb of pride, the foyl to ſet off grace, the glaſs of man, the ſpurre of induſtry; it is that which makes the beſt of Saints to weep in the beſt of duties, and the worſt of ſinners to look pale in their greateſt proſperities; ſo that you ſee the doctrine is moſt uſeful, let it therefore be moſt grateful. Now this Original ſin, Divines uſually diſtinguiſh in peccatum Originali Originans, & in peccatum Originali Originatum; into Original ſin Originating, and into Original ſin Originated; into the Cauſe, and into the Subject of this ſin, the fountains and its ſtreames; one man infecting, and all men infected; the firſt is my task, the ſecond is referred to a more worthy hand.
In the latter part of this chapter, where the Text is, the Apoſtle carries on a double deſign.
1. To ſhew the excellency of Chriſt, and grace by Chriſt.
2. The neceſſity of faith in Chriſt; and both theſe he demonſtrates by a full and large compariſon between the firſt and the ſecond Adam; the loſſe by the firſt, the gain by the ſecond; the ſin of the firſt, the grace of the ſecond; the condemnation we are obliged in by the firſt, and the pardon we are enriched with by the ſecond, the firſt is a poyſonous ſpring, the ſecond is a cleanſing fountain.
The Text, if you look at the deſign of it, it points at the poſtern, where ſin and death firſt entered the world; and that was by Adams eating the forbidden fruit; the prohibited Apple, was the firſt Apple of contention between God and man-kind. If we look at the parts of the Text, they are three.
1361. We have an unhappy Parent, viz. Adam; not only by his offence undoing himſelf, but making a bankrupt world. By him ſin entered the world.
2. In the Text we have an unhappy poſterity, not only to be linkt to the loynes, but the ſins of the firſt Parent. The whole world had ſin entered into it, and all have ſinned, ſaith the Text, viz. in him.
3. We have an unhappy portion; ſin and death the inſeparable twins of miſery; ſo ſaith the Text, ſin enters, and death by ſin; ſin came by Adam, and death came by ſin; the one fell in pell mell into the world with the other; and both are the unhappy inheritance of every child of Adam; indeed the Saints are exempted from the ſecond, but not the firſt death; ſin and death were married in Adam, and they ſhall not be divorced in any of the ſons of Adam; believers dye temporally, though not eternally; they feel the ſtroak, though not the ſting of death.
Now for the further clearing of my way, it will not be a digreſſion, to take off the veile from the Text in a ſhort explication.
By one man] and him we may conſider; 1. His name, Adam, and this comprehends his perſon, ſex, and kind. 2. His order; he was the firſt man, 1 Cor. 15.45. 3. His perſon in the individual. And ſo Original ſin properly is not derived from the proximate Parents, but the prime-parent. 4. His nature; Adam was one, non tantum in individuo, ſed in ſpecie; one comprehending the whole root, repreſenting the whole ſtock, the ſeed and generation of man-kind; ſo Adam is taken for the ſpecies of man.
Sinne] The Apoſtle here ſpeaks of ſin; not ſins, as if he would preciſely determine it of that one root of ſin, diſtinct from thoſe many following fruits; this ſin hath been the Original, the incentive, the cauſe of all ſinne; this ſinne ſtained the world.
Entered into the world] viz. by propagation; ſin entered like death; Now death is actually propagated, as he ſaid, ſcio me genuiſse mortalem; I know I beget a dying child, a child ſubject to death; ſinne entered not by example, but generation.
The World] By the world, we muſt not underſtand terrenam,137 & corp•ralem vitam, the pleaſure and delights of the world; for the Saints are crucified to the world, in this ſenſe, Gal 6.14. and ſo Original ſin ſhould not ſeize on believers; Nor, 2. In locum mundi; for as Pareus obſerves, the Angels firſt ſinned; and ſin firſt entred by them into the place of the world. Nor 3. In Paradiſum, into Paradiſe; for ſin was firſt committed by Eve in Paradiſe. But 4. We muſt underſtand the inhabitants of the world; Ʋniverſum genus humanum, all man-kind,Martyr Gorranus. as Mart. Gor.
And death by ſinne] The query among Divines is, what this death is; Some ſuppoſe the death of the body, as Ambroſe; ſome the death of the ſoul, as the Pelagians; but as Haymo obſerves, mors animae & corporis in omnes pertranſtit; the death both of ſoul and body paſſed on all; for as Origen ſaith,Orig. Mors corporalis umbra eſt spiritualis, the death of the body, is only the ſhadow of the death of the ſoul; ſo that by death in the Text, we muſt neceſſarily underſtand the death of ſoul and body, with all the antecedents and conſequents of both,Willet. ſickneſſe, weakneſſe, corruption, guilt, horrour, deſpair.
Death paſſed upon all men] Corporal death on all; the moſt holy, moſt flouriſhing, moſt probable to live; ſpiritual and eternal death on all men, in the ſentence, not in the execution, Rom. 3.19. the ſentence is reverſed, the execution for ever forborn to believers
For all have ſinned] For the opening of this, I ſhall only give you the glance of Muſculus; In Adam omnes fuimus, in lumbis ejus, &c. we were all in the loynes of offending Adam; from that maſſe we ſprung; and therefore as Levi paid tythes in the loyns of Abraham, Hebrews 7.9, 10. ſo it is no wonder, if we being in the loyns of Adam, are found ſinners in him.
Doct. Now the mournful truth that the Text preſents us with, is this, viz. That our first Parent by his tranſgreſſion, hath left an unhappy portion of ſinne and death to all his poſterity; thus much the Text expreſſeth, thus much it confirms; we have this unwelcome entail from our firſt Parent. Concerning death, I ſhall not dilate, becauſe the ſhade of death doth alwayes accompany the body of ſin; but I ſhall only inſiſt on that part of our portion, ſin. We are entituled to Adams ſinne; 'Tis a derivation138 from the root to the branches; as poyſon is carried from the fountain to the Ciſtern; as the children of Traytours have their blood tainted with their fathers Treaſon; and the children of Bond-ſlaves are born in their Fathers condition. Omnes in Adamo peccaverunt,Aug. quia omnes unus ille fuerunt, Aug. All were entangled in Adams ſin, becauſe all were folded up in Adams perſon; And the ſame Father in another place, Traxit reatum homo, quia unus erat cum illo à quo traxit; Man drew down guilt upon himſelf, becauſe he was one with him from whom he drew it. Greg.And it is an excellent obſervation of Gregory, Genus humanum in parente primo velut in radice putruit; Man-kind putrified in the firſt parent as in a root. Adam is as the poyſoned root, and the cluſters are envenomed, becauſe the root was poyſoned; had Adam ſtood and preſerved his perfection, his glory, as a royalty had deſcended to his ſeed, to man-kind; but by his offence, forfeiting his beauty, and contracting on himſelf both guilt, and an univerſal loathſomeneſſe; both loſſe and loathſomneſſe he tranſmits to his poſterity; and it is upon his breath, that every child that comes into the world, ſucks in poyſon with his firſt breach; and is no ſooner a living creature, than a deformed ſinner. This truth we find early confirmed in the world; ſo Adam begat Seth according to his own likeneſs, Gen. 5.3. non ad ſimilitudinem Dei, ſed ad ſimilitudinem ſui;Brockman. and it is very conſiderable the Original phraſe,〈…〉〈 in non-Latin alphabet 〉, in his image, in his likeneſs; the word is as it were redoubled, to ſet the greater brand upon corrupt nature; in his image, nay, in his likeneſs. And to ſhew the neceſſity of our drawing corruptneſs from Adam, holy Job expreſſes it by a quick and ſmart interrogation, Job 14.4. Nay, th s truth David ſeems to bedue with tears, and deplore with ſighs, Pſal. 51.5. Behold, I was ſhapen in iniquity, and in ſinne did my mother conceive me. In the times of the Goſpel, this ſpot is more clearly diſcernable, and from whence we received the contagion, Rom. 5.19. By God we are creatures, by Adam we are ſinners; ſo that Text; By one mans diſobedience, many were made ſinners. And ſo moſt remarkably, 1 Cor. 15.49. And as we have borne the image of the earthly, &c. Nor is that gloſs of Cyprian upon the place to be over-paſſed; Imaginem terreni portavimus,Cypr. peccandi propenſ••nem, & mortem; imaginem caeleſtis139 portemus, constantiam in ſanctitate, instaurationem ex morte & corruptione, ad vitam & immortalitatem; (i. e.) We have borne the image of the earthly Adam, a propenſity to ſin and death; let us bear the image of the heavenly, a conſtancy in holineſs, and inſtauration from death and corruption to life and immortality. I ſhall only adde one Scripture more, Epheſ. 2.3. We were by nature the children of wrath, as well as others.
Now there are three things which are conſiderable for the diſpatch of the doctrinal part of the Text.
1. To demonſtrate more particularly the tranſmiſſion of Adams ſin to us.
Now Adams ſin is tranſmitted to poſterity two wayes. 1. By imputation. 2. By inhaeſion; the guilt, and the ſtain of his ſin is propagated to all his poſterity.
Particle. 11. The ſin of Adam is derived to us by way of imputation; and that upon a double demonſtration may be evidenced.
Demon. 11. Ratione faederis, by the reaſon of the Covenant of Works which God made with Adam, we were in him all of us legally; when God firſt made a Covenant with man, it was not with Adam, ratione individui, as an individual perſon; ſed ratione•aturae, as he bore our nature with him, as the repreſentative of man-kind; God makes his Covenant with Chriſt as Head and Mediatour of his Church, with Abraham as the father of the faithful, with Adam as the ſtock of man-kind;Iſa. 53.11. Pſal. 40.8. we were in him parties in the Covenant, and had intereſt in the mercy which ſhould accompany the keeping of it, and were liable to the curſe which ſhould follow the breach of it; Now Adam violating the Covenant, the guilt of that violation deſcends upon all his poſterity, Rom. 5.19. Conſtituti ſunt peccatores,〈…〉〈 in non-Latin alphabet 〉. Chry. they were conſtituted ſinners; It is to be noted, that God never makes a Covenant with a ſingle perſon, perſonally and individually, that all others are unconcerned in it; but with whomſoever God enters into Covenant, that perſon is a repreſentative of others, and is to be looked upon as a publick perſon; otherwiſe God ſhould make as many Covenants, as there are perſons, which is the greateſt abſurdity to aſſert; and ſo in Covenanting with Adam, he looked on him as the ſtock and root of mankind.
140Arg. 22. Ratione Collationis. The Apoſtle in two places makes a remarkable compariſon between Adam and Chriſt, the firſt and ſecond Adam, comparing the good of the laſt, with the evil of the firſt, the grace of the one, with the ſin of the other; the life conveyed by the one, with the death tranſmitted by the other, Rom. 5.12, &c. 1 Cor. 15.45, &c. Now the righteouſneſſe of Chriſt redounds to believers to juſtification; ſo the ſin of Adam redounds to his poſterity to condemnation; by Adam we are caſt, by Chriſt we are cleared; by Adam guilty, by Chriſt innocent; the compariſon would elſe be wholly inſignificant; as by Chriſt we are made really righteous, ſo by Adam we are made really ſinners; we are Princes in Chriſt, Priſoners in Adam; Crowned in Chriſt, curſed in Adam; this is is one great drift of the compariſon.
Particle. 22. The ſin of Adam is derived to us, not only by way of imputation, but by way of inhaeſion; we receive from offending Adam,Adamus genus nostrum tabificavit. Aug. vitioſitatem, libidinem, morbidum affectum, a vitioſity, luſting, and a contagious diſtemper; we receive not only a defect of holineſs, but deordination, pravity, evil diſpoſition, propenſion to miſchief,Epheſ. 4.22. John 3.6. Jam. 3.15. Col. 3.5. averſion to all good; this ſometimes the Scripture calls the Old man, the fleſh, diveliſh wiſdome, the hell that ſets the whole courſe of nature on fire, earthly members. And that Adams ſin is propagated to us by way of inhaeſion, is likewiſe demonſtrable by a double evidence.
Arg. 11. From the confeſſion of ſome of the beſt of Gods Saints, Pſal. 51.5. The ſoul of David was no ſooner united to his body, than ſin was united to both; he had not only a Crown of gold, but grace; he was not only a King after mans deſire, but a Saint after Gods heart;1 Sam. 13.24. yet this ſinful leproſie he drew from Adam, this Original ſtaine clave to him; he was a ſinner in the womb, though a Prince in the Throne, and a Saint in the Sanctuary. And ſo Paul, that excellent Apoſtle, how doth he moan this inward ſpot which he drew from Adam? how doth he complain of indwelling ſin? Rom. 7.17. of an evil within him, verſe 19. of a law of his members, verſe 23. Theſe groans of ſuch eminent Saints are too pregnant an argument, that the ſin of Adam tranſmitted to us, doth not only caſt guilt on our perſons, but filth on our natures; lay a charge to us, but throw a ſtain upon us.
141Arg. 22. As Chriſt doth not only vouchſafe believers imputed, but infuſed righteouſneſſe; the merit of his obedience, but the graces of his Spirit; to juſtifie, but to renew and ſanctifie us;1 Cor. 1.30. ſo the firſt Adam not only conveighs guilt to condemn, but filth to defile us; elſe the work of ſanctification would be wholly unneceſſary, and the compariſon between the firſt and ſecond Adam, would be maimed and imperfect; Chriſt makes us heavenly, as well as pronounceth us heavenly; and Adam makes us earthly, as well as leaves us to the puniſhment of thoſe that are ſo. The full compariſon between the firſt and ſecond Adam, ſpeaks this clearly; Adam had ſin to defile,Rev. 1.5. Chriſtus valnera ſanarit, quae Adamus portavit. Cypr. and therefore Chriſt had blood to waſh; Here may that obſervable paſſage of Auſtin come in, Vidi ego zelantem puerum, &c. I have ſeen, ſaith Auguſtin, a child with his eye full of envy, venting his malice, &c. Whence comes this incurvation and waywardneſs of nature, but from Adam? happily the parents of this child, were true and eminent believers; ſo that there muſt be a tabes, a diſaffectedneſſe tranſmitted from Adam to his poſterity, againſt the opinion of Peter Lumbard and the Schoolmen.
2. The ſecond thing to be opened for the diſpatching of the doctrinal part of the Text, it is this, To vindicate the righteouſneſſe of God in this tranſmiſſion and conveyance; And the juſtice of God is moſt glorious in this propagation of Adams ſinne; and this may be cleared in a double Demonſtration.
Demon. 1Adams ſin is ours as well as his; as a Learned man moſt elegantly, Si quis peste laborans alios inficiat, hi moriuntur;Pet. Martyr. dicitur illorum quiſque, non alienâ, ſed ſua peſte mortuus eſſe. Now there is a double Argument to prove Ad•ms ſin ours.
1. Elſe God did puniſh us for anothers ſin, that fault which is not our own, which is againſt divine juſtice. God doth not uſually ſtrike the ſon for the fathers crime, and make the ſon feel the bruiſe of the fathers fall, that the father ſhould merit the ſtroak, and the poſterity feel it; this is againſt his own proteſtation, Ezek. 18.2.
2. The Antitheſis between Chriſt and Adam, would not hold, if Adams was not to be reputed ours; for as the righteouſneſſe of Chriſt, ita communicatur membris, ut quiſquefidelis dicere poſſit,142 illam eſſe ſuam, &c. as Bucan well obſerves, is ſo communicated to us, that every believer may ſay, This righteouſneſſe is mine; ſo the iniquity of Adam is ſo communicated to all his poſterity, that every child of Adam may ſadly ſay, This iniquity is mine, and I am righteouſly puniſhed for it. And now therefore I ſay, if Adams ſin be ours in the guilt and ſtain of it, let us acknowledge Gods juſtice in the tranſmiſſion of it.
Demon. 22. Had Adam ſtood, we expected the entaile of perfection and happineſſe; that the Crown ſhould have deſcended to us as his iſſue and off-ſpring; we expected that the beauty of his mind, the harmony of his will, the holineſſe of his deſires, the abſoluteneſſe of his Soveragnty ſhould have fallen to us as a Princely inheritance; and therefore Adam falling, it is but juſt that the entaile of ſin and death ſhould be fixed upon us.
3. Now the third thing to be opened, in the finiſhing of which, the doctrinal part will be diſpatcht, is to ſhew, that Adams ſin is not propagated to us by imitation, but by generation, againſt the heretical Pelagian. And this ſhall be briefly coucht under the evidence of a five-fold Argument.
Arg. 1Arg. 1. As our Divines ſeaſonably obſerve, Chriſts righteouſneſſe is not only propoſed to us to be imitated; we ſhould then all fall ſho t in writing after the copy; but thoſe that lay hold on his righteouſneſſe by faith, they are changed and renewed in their minds; there is a phyſical communication of this righteouſneſs; they feele the power of his death in the crucifying of their luſts; and the vertue of his reſurrection in their newneſſe of minde and life,Rom. 6.5. Phil. 3.10. as the Apoſtle moſt pathetically; So Adams ſin is not only our Copy, but our corruption; it doth not only ſeduce, but defile our natures; not only entice, but condemne our perſons; Adam was not only a ſinful pattern, but a ſinful Parent; the plague of his ſin hath infected the humane nature; not only me, but man-kind.
Arg. 2Arg. 2. Baptiſme that is adminiſtred to little ones, to our infants, it cannot be thought to blot out ſins of imitation; for they are guilty of none; then Baptiſme would in vaine be adminiſtred to our infants; and this raiſes the feud of Anabaptiſts againſt this great truth of Original ſin. They deny the ſin of Infants, that143 they may deny the Baptiſme. Now we cannot conceive that tha bleſſed Ordinance of Infant Baptiſme ſhould be adminiſtred for no deſigns and purpoſes; and why doth the Apoſtle call Baptiſme the Laver of Regeneration? Tit. 3.5. were there no ſtain in Infants, what need of a Laver, or of waſhing?
Arg. 3. And as Ambroſe obſerves; David ait, ante uſuram lucis,Ambroſe. ſe accipere originis injuriam: David complains that he lay under the ſtain of original ſin, before he was bleſt with the firſt light of the Sun; he was dog'd with native corruption; when the womb bore him, it bore a living, but a leprous childe; he was wrap't in ſin, before he was wrapt in ſwadling cloaths.
Arg. 3Arg. 4. And how many offend in the world, who think nothing of Adam; they tranſgreſſe, and look not on his Copy: And what is murder, ſo often acted in the world, to the earing of an Apple? What proportion is there between thoſe two Sins, Adams eating of an Apple, and Cains ſhedding of his brothers blood? How many tranſgreſſours are there in the world, that ne-ever heard of his offence, or that ever there was ſuch a man in the world? whom did Philoſophers imitate in their ſin, that opinionated the world to be eternal, as Ariſtotle and his followers?
Arg. 4Arg. 5. And that Argument of a learned man is moſt conſiderable; Si peccatum originis ſit tantùm ab imitatione, Paulus non dixiſſet ex Adamo fluxiſse peccatum, ſed à Diabolo; quia ipſe peccandi exemplum dedit: (i. e.) If original ſin were only propagated in a way of imitation, Paul would never have ſaid, that ſin entred the world by Adam, but by Satan; for he ſet the firſt pattern of ſinning. And now the doctrinal part is diſpatch't, I ſhall only annex ſome few things for the clearer evidence of this truth.
Arg. 51. If the guilt of Adams ſin be not imputed to us, why do our Infants of en labour under the wracking torments of ſome diſtempers? and why often is the Cradle turn'd into a Coffin? why come they crying and moaning into the world? why doth paleneſſe of face, plenteouſneſſe of tears, and a multiplic•ty of diſeaſes ſeize upon them, as the priſoners of ſin? Surely God cannot forget the bowels of a Father; this could not befall our Infants, were not the hand of juſtice armed with ſin and guilt; let us not conceive God trying practice upon poor moaning innocents.
1442. If Adams ſin be not inherent in us, why have we not free will to good? why do we not naturally burn in love to Jeſus Chriſt? and flouriſh with all vivacity in duty; why flye we not to the Sanctuary as to our Paradiſe? but on the contrary, why do we draw the Chain of a body of death after us? Duty is our burden, ſin our Element;Rom. 7.24. the world our beloved, the creature our Idol; How are we dragg'd to ſervice? we flye to ſin, but are drawn to duty: And in a word, how come our underſtandings to be priſons of darkneſſe? our wills ſtages of rebellion, our affections heaps of dung or droſſe; for naturally we love ſin or the creature; what was then the inoffenſiveneſſe of infancy, thus to envenome our natures? how came in the evil heart of unbelief? Hebrews 3.12.
3. This Truth of original ſin was generally held in the Church till Pelagius, who liv'd in the fifth Century ▪ confirmed by divers Councels in the Primitive times;Quis ante Diſcipulum Pelagii prodigioſum Cael estium, reatu praevaricationis Adaegenus humanum negavit eſſe astrictum. Concilio Melevitano, Concilio Toletano, &c. and the ſixth Council of Carthage. This truth hath been acknowledged by Heathens; Plato complained, Homines naturâ ſuâ eſſe pravos, & induci non poſse ut justitiam colant; (i. e.) That men were naturally very evil, and could not be induced to the embracement of what was righteous: And Cicero lamentatus eſt homines à naturâ novercâ in lucem edi; Cicero complains that men were brought into the world by nature their ſtep-mother; the Heathens themſelves univerſally enjoyned a ſtrict Diſcipline to curb the rankneſſe and untowardneſſe of nature. Actus ille Adami, quo ipſe peccavit, omnibus imputandus est & cenſendus omnium eſſe proprius, &c. A lap. Nay, this truth hath been confirmed by the moſt learned of the Papiſts; A lapide in his Comment on the Romans acknowledgeth that that one act of Adams in eating the forbidden fruit, wherein he offended, is to be imputed to all men, and is to be reputed the ſin of all men; and from hence it comes to paſſe that every childe of Adam hath contracted a neceſſity of ſinning even with his firſt breath; Nay, the very Rabbies have atteſted this truth; and we finde it clearly, though ſadly witneſſed by our conſtant and much to be bemoaned experiences, and here we might ſuppena and ſummon two witneſſes for the further verification of it; our own averſeneſſe to good, and our natural propenſity to evil.
4. Nor was this truth ever oppoſed, but upon ſome deſigne: The Pelagians oppoſed it to maintain the perfection and power of145 nature, which is mans proper Idol: The Papiſts have oppoſed it to eſtabliſh merit: The Socinian to overthrow the ſatisfaction of our bleſſed Lord Jeſus Chriſt: And the Anabaptiſt, to ſubvert the precious Ordinance of Infant Baptiſme; (as was before hinted.)
But that this truth may leave off its mourning as to us, let us be carefull in the application and improvement of it; which may be diverſly.
Ʋſe 1Uſe 1. Let this check thoſe who pride themſelves in their noble deſcent; that they are of a worthy family, of an elder houſe, of a noble lineage, their Scutchion is blazond with more than ordinary honour; theſe ſhould do well to look back a little further, and obſerve what their great Progenitour Adam left them, nothing but poverty, ſhame and guilt; and this would make them wrap the ſilver Star in Cypres, and cover their honour with mourning; this would put a half Moon into their Scutchion, and clip the Plumes of their boaſt: Indeed a noble deſcent, it may be our priviledge, it muſt not be our pride; ſuch vain-glorious perſons ſhould ſometimes think of their firſt Parents: Adam left them nothing but a ſtock, not of glory, but of ſinne to trade with.
Ʋſe 22. Let our loſſe by the firſt Adam be an incentive to us, to purſue advantage in the ſecond Adam: Muſculus obſerves,Muſcul. this is one of the general uſes we ſhould make of this doctrine; ut gratiam Chriſti eò ſubnixiùs ambiamus; (i. e.) That we ſhould be the more importunate in our purſuits after the grace of Chriſt; rags and wants bring beggars to the door; we are bankrupts in the firſt, let us look after an eſtate in the ſecond Adam; the firſt Adam hath betrayed us, let us ſtudy that the ſecond may betroth us; that our forfeiture in the firſt may be abundantly repaired in our felicity by the ſecond; Adams fall ſhould make us more ſenſible to riſe by Chriſt.
Ʋſe 33. Let us ſee what a miſerable piece of Pageantry a gaudy ſinner is; you ſee happily what he hath received by his immediate parents; but you do not ſee what he hath received from his firſt parent; you ſee his rich apparel, his fair complexion, his full eſtate, his great attendance, his ſplendid pomp; but ye do not ſee thoſe Mountains of guilt that lie upon him, thoſe waves of corruption, which rowle up and down in the dead Sea of his corrupted146 nature; ye obſerve not the unhappy portion that Adam left him; his immediate parents may leave him the heir of an Eſtate, but his firſt Parent left him the heire of Condemnation.
Ʋſe 44. Let this truth be the plumb-line to meaſure out the length, the depth, the breadth and heighth of the love of Chriſt in the work of our Redemption, and of that work that Chriſt is pleaſed to work in the heart of every believer; how much ſin muſt he remove? ſin imputed upon the account of Adam, beſides the manifold acceſſions of his own; and what blood muſt quench that hell of ſin within:Peter Mart. as Peter Martyr well obſerves, Commendat malitia hujus peccati, dignitatem ſatisfactionis acceptae per Chriſtum. The knowledge of original ſin puts a gloſſe upon the ſatisfaction of Chriſt. The work of Chriſt upon the ſoul, receives its admirable rarity from the full knowledge of our ſin by Adam.
Ʋſe 55. Let us not triumph over our inferiour, afflicted, and diſtreſſed brother, that Providence hath bruiſed with its frowns and ſtroaks, and happily caſt down in the duſt; Adam left him and thee an equal portion of ſin and miſery; ſo that all the diſtinction ariſes not from thy dignity, but from Gods pity; and if God hath had more compaſſion for thee, wilt thou have more ſcorn for thy brother? Gods pity ſhould not be food for thy pride: Adam left thee as large an enditement as him, as corrupt a nature as him, as great a loſſe of original beauty and perfection as him; and ſhall the opening of Gods hand to thee, procure the lifting up of thy heel againſt him? you and your deſpiſed brother, were both co-heirs of original ſin; Adam divided that portion exactly between you.
Ʋſe 66. Let us ſee the nature of ſin; one ſin of Adam can ſubject the whole world to pollution and deſtruction. As we ſee the ſcorching Sun doth not only dry up a Field, but bring a drough upon the whole Land; ſin is of a poyſonous and propagating nature; if ye would view ſin in its native and real deformity, look on it in the glaſſe of Adams fall; Adam falls, and his whole poſterity feel the bruiſe; one man (ſaith the Text) is ſufficient to bring ſin into the world; ſin like chain-ſhot, it can cut off many as well as one; how ſhould this raiſe our holy zeale againſt ſinne? and how ſhould we arme our ſelves with holy reſolutions againſt this ruinous evil? ſin is a ball of poyſon that can deſtroy a world.
147Ʋſe 77. Let all Parents be cautionated by the example of our firſt Parent Adam; he propagated dea h to his poſterity: Oh that Parents would ſtudy, as inſtruments, to propagate life to their poſterity! he propagated ſin, let us ſtudy to propagate holineſſe to our children; I mean inſtrumentally, as moral, not as natural inſtruments; Adams fall ſhould be every Parents Alarum: Our firſt Parent unravel'd the happineſſe of his ſeed; let us that are Parents endeavour to build up the felicity of our iſſue; ſinful Parents that are miſcarrying copies to their children, and ſerve to poyſon the creature of their own generation, they are indeed the true children of Adam, they are in ſome ſenſe like Sampſon,Job. 16.30. that will deſtroy others with themſelves. But let Adams example be our caution, his folly our warning piece; ſometimes ſhipwracks make them that follow more cautelous; and let us ſtudy to imitate the ſecond; not the firſt Adam; this ruines his off-ſpring, but the other ſaves his ſeed and iſſue: The forgetfulneſſe of Adam might put bowels into every Parent towards the ſouls of their children. Now there are three ways for Parents to preſerve their Families, which Adam left to ruine.
1. By their holy pattern: Fathers are the childrens Looking-glſſes for to dreſſe themſelves by; we know the old Aphoriſme, Ducimur Exemplis, we are guided and led by Examples; we more follow Copy, than Command; children will more minde the mothers Converſation, than the Miniſters inſtruction; let us ſtudy to build up our Families by a holy life. Adams ſin ruin'd his iſſue; let our holy Converſation preſerve our iſſue; and though Adam were our common Parent, let him not be our authentick pattern.
2. By their watchful care: When Adam ſinned, he more minded his ſenſe than his ſeed; to pleaſe the one, than to preſerve the other: Let Adams neglect of his poſterity move us to a greater watchfulneſſe over ours; we are often very ſolicitous to make our children rich in gold; let us be more ſolicitous to make them rich in grace: Not ſo much that they may be rich in Fields, as in faith; let us watch over them till the morning of converſion appear in them.
3. By their importunate prayers: Adam deſtroyed his poſterity by a wanton eye; let us ſtudy to ſave ours by a weeping eye, by prayer mingled with tears; Hannah by prayer obtain'd a Samuel, let us by prayer endeavour to make our children Samuels; the God148 of grace can give grace to our iſſue upon the account of prayer: Prayer may obtain that from the ſecond Adam for thy children, which they loſt in the firſt.
8. Let us conſider this with our ſelves; that though from Adam we receive ſin and death, yet that we charge not our ſin and death upon him, as if we dyed by his fall, and not by our folly; it is true, our original guilt comes from him, but from whom comes our actual? he left us a ſtock of ſin, but who hath improved this ſtock? Perditio noſtra ex nobis; our deſtruction is from our ſelves; his ſin is ours, as we were in him; but O thoſe innumerable iniquities we our ſelves have adventured upon! we had the Egge from Adam, but the Serpent is from us that ſtings to death; we cocker luſt, and warme corruption with our deſire and delight, that it engenders into killing tranſgreſſions. Adam hath left us death by original, but we apply this death by our actual ſin. And therefore as our perdition was hatched by Adam, ſo it is fledged by us; it is ſeminally from Adam, but ripen'd by us, we our own ſelves perfect our own miſery; we put the ſeal to our own deſtruction, by our foſtering of our own luſts, and by our actual rebellions.
Knowing this: that our old man is crucified with him, that the body of ſin might be deſtroyed; that henceforth we ſhould not ſerve ſin.
THe Apoſtles drift throughout the whole Chapter, is clearly to beat down ſin, and to promote holineſſe. It was not known in his happy dayes, how to aſcend the Throne of glory, but by the ſteps of grace. Thoſe Primitive, and truly inſpired Saints, never thought of commencing any degree in happineſſe per ſaltum; knowing that without holineſſe they ſhould n•t ſee God.
Now to urge his already believing Romans to further ſanctity, the Apoſtle uſes the conſideration of their Baptiſme as a ſpecial150 motive in the 3.4, 5. verſes, and indeed thoſe Ordinances in which we receive moſt from God, are greateſt obligations of the ſoul unto God. There are theſe mercies with him that he may be feared. When the direct beam of love from God to them is ſtrongeſt, the reflexion of love and duty from them towards their God is hotteſt; then they are constrained, and cannot as it were,2 Cor. 5.14. any longer chooſe but live to him that dyed for them.
This is that which the Apoſtle in this verſe takes for granted. Knowing this; or we all know and grant this (the participle by an Hebraiſme being put for the verb) which hath reference unto the foregoing part of the Chapter. A Lapide in locum.Of which the words following in my Text, are the ſum and concluſion, viz. That our old man is crucified with him, &c.
Which words contain, 1. A duty or priviledge; for in Religion the ſame thing is both; it being our happineſſe to ſerve ſo good a Maſter, and to be employed in ſo good a ſervice.
2. The end of that duty or priviledge; That the body of ſinne might be deſtroyed, &c.
But my task being only to ſpeak to ſome of the terms we here meet withal, I would not be curious in the diviſion of the words. I am only to unfold a word or two in each part,Paraeus, Chryſ. viz. Our old man, the body of ſinne, and ſinne, all which ſignifie one and the ſame thing; that is, they all are put here to expreſſe our Original pravity, and inbred corruption.
Concerning which — I ſuppoſe you have in the former Sermon ſeen this fountain of death opened. I am only to ſhew you the streames that are from it overflowing in every one of us.
Original pravity inhering in us, ſpoken to in the general.And in the handling of this ſubject, give me leave to propound ſome things firſt more generally, (remembring that this diſcourſe is intended partly in the nature of a common place,) and then I ſhall ſpeak to it more particularly from the words now before us.
Conſidered firſt, that there is ſuch a pravity.That which more generally I am to ſpeak unto, is,
Firſt, That there is a pravity, naughtineſſe, and corruption in every one.
Secondly, What this corruption, and spiritual pravity is
1511. That there is ſuch a pravity, will partly appear from the forced conſent and common experience of all men. Arguments to prove it.To prove which I need not quote thoſe paſſages which Austin hath formerly obſerved out of Plato and Cicero, or adde any other; for certainly the wickedneſſe man naturally tends unto is ſo groſſe,Contra Julian. Pelag. that the dim ſight of nature may eaſily diſcover it; were this to be read of Pagans, I would confirme my aſſertion as Paul did his, Acts 17.28. Certain of your own Poets have ſaid it: But I remember I have to do with Chriſtians, and therefore to the Law and to the Testimony. Alas, theſe poor men, like thoſe that admired Nilus's ſtreams, but were ignorant of its ſpring-head, they could not ſee ſo far as to the true cauſe of all this ſinful miſery; they could complain that none were content with their condition; but qui fit, how, or whence it came ſo to paſſe, they could not tell.
Nay more, the wiſeſt Heathen with the plummet of reaſon could never fathom the depth of this corruption: St. Paul,Rom. 7.7. till a Convert, and ſavingly inſtructed in the Law, did not know this luſt. And this I the rather premiſe, becauſe I ſhall take my ſelf tyed up to Scripture-evidence and proofs in the buſineſſe in hand. Scripture makes only a full diſcovery of this diſeaſe, and of its cure too. Here only invenitur venenum, here only naſcitur antidotus. Hence then I ſhall chiefly fetch theſe Arguments inſtead of many.
The firſt Argument of our ſinful condition by nature may be taken from Gen. 5.3. where 'tis ſaid that Adam who had been created in the likeneſſe of God, ver. 1. after his fall by ſin,Arg. 1. From mans begetting children in his own image. begat a ſon in his own likeneſs, who had now made himſelf like unto the beaſt that periſh, or far worſe, for an Oxe knows his Owner, &c. Now what is it for God to create man in his likeneſſe? 'tis ſanctus ſanctum. A holy God creared man holy; and by conſequence for Adam to beget Seth in his likeneſſe, is corruptus corruptum; defiled Adam begat defiled, polluted Seth; and indeed who can bring a clean thing out of that which is unclean?John 14.4. if the root be corrupt, the fruit is not ſound; if the fountain be poyſon'd, the waters are not wholeſome; if the Parents be leprous, or infected with ſome other diſeaſe not to be named, they entail their malady as well as their nature upon their unhappy off-ſpring. Nothing can exceed the vertue of its cauſe, which is the ground152 of our Saviours aſſertion, John 3.6. That which is born of the fleſh is fleſh.
It is very remarkable that the like phraſe is not uſed when Scripture ſpeaks of Adams begetting Cain, or Abel, (though both theſe were begotten in Adams likeneſſe too) becauſe Abel being to dye without iſſue, and all Cains progeny to be drowned by the flood, it is noted the rather of Seth by whom all mankind hath hitherto been continued in the world; that he, (from whom as well as from Adam we all came) was begat in Adams own image, that into which by ſin he had transformed himſelf; and not in that likeneſſe which was Gods, in which God at firſt made him.
Nay, though the Parents be regenerated, yet their children by nature are altogether defiled; becauſe they beget children as they are men, not as they are holy men; though the Parent be circumciſed, the childe brings into the world an uncircumciſed foreskin with it, as the pureſt wheat that is caſt into the Field comes up with husks and ſtalks. I might adde that the holieſt men upon earth, are but holy in part, they have a dark ſide as well as a light ſide, and proles (as concluſio) ſequitur deteriorem partem; their children are like to what they were by nature, and cannot without the ſame Almighty mercy be like what they are through grace, witneſſe Joſiah's and Hezekiah's children; but there are too many ſad Evidences of this amongſt us daily.
Arg. 2. From the Redemption of man by Chriſt.Our ſecond Argument for to prove our corruption by nature, the Apoſtle furniſhes us with 2 Cor. 5.14. If Chriſt dyed for all, then were all dead. And the ſtreſſe we lay upon it, it will very well bear; for what need all that are ſaved, to be ſaved by Chriſt, if in themſelves they are not ruined? Deſtruction is firſt aſſerted to be from our ſelves, and then it follows, but from me is your health; is not Chriſt made to all thoſe that ſhall come to heaven and happineſſe, wiſdome,1 Cor. 1.30. righteouſneſſe, ſanctification and redemption? Does not his death ſatisfie for their debts? his Spirit ſanctifie their hearts? Thus none go unto the Father but by him, and whoſ•ever would but ſee the Kingdome of God, muſt be borne again, John 3.3.
This very reaſon St. Auſtin urges concerning children. I ſhall give this,Arg. de verbis Domini. ſerm. 8. and ſome larger paſſages in Engliſh that I might153 not overmuch entangle the thred of my diſcourſe. Whoſoever ſayes, that infancy hath nothing from which Jeſus ſhould ſave us, he denies Chriſt to be a Jeſus to infants baptized in his Name; for what is a Jeſus? Jeſus is by int•rpretation a Saviour, a Saviour is a Jeſus; thoſe which he does not ſave, be auſe they have nothing that he ſhould ſave them from, or cure in them, he is not to them a Jeſus. Now if your hearts can endure that Chriſt ſhould not be a Jeſus to ſuch, I know not whither your faith can be ſound, &c.
Thirdly, Scripture Ordinances prove this corruption to be in us; for elſe what need their inſtitution to take it from us? Third argument is taken from Ordinances, Sacraments, &c.If there be no pollution in the foreskin, why was Circumciſion appointed to do it away? if we have no filth, what needs baptiſmal waſhing? and if we may borrow light from any ſhadows of the Ceremonial Law, why ſhould women be ſo long unclean, and need ſolemne purification after their child-birth, if the fruit of their womb had been ſo immaculate and pure as ſome would make us believe? 'Tis true, the Virgin Mary offer'd, though ſhe brought forth a holy Childe,Iſa. 53.11. but he was by imputation ſinne; for we know he bare in Gods account our iniquities.
Saint Auſtin upon the bringing of Children unto Chriſt,Auguſt. ſerm. 36. In Evangel ſecund. Lucam. obſerves this alſo, Children (ſayes he) are brought to be touched; to whom are they brought to be touched but to the Phyſitian? if they come to a Saviour, they come to be cured; and preſently after he addes video reatum, I ſee there is guilt in them. Another paſſage of his I ſhall the willinglier quote, becauſe many that oppoſe this truth, pretend much to reverence antiquity. De verbis Apoſtoli. ſerm. 8. Wherefore doſt thou ſay this childe, or this perſon is ſound, and hath no diſeaſe? why then doſt thou runne to the Phyſitian with him? art not afraid leſt he ſhould ſay unto thee, Take him away that is ſound? — The Sonne of man came not but to ſeek, and to ſave that which was loſt; why didſt thou bring him unto me, if he were not loſt? Lib. 1.And in his tract againſt Julian the Pelagian, the ſame father quotes ſeveral that were his predeceſſors in the maintaining of this very truth, as Irenaeus, Cyprian, Hilary, Ambroſe, &c. but I proceed becauſe we have heard a greater than all theſe, God himſelf ſo abundantly atteſting of it.
154This corruption ſhews it ſelf by its effects; if we be ſo ſpiritually fooliſh,Fourth argument. The ſad effects prove it as not to believe there is ſuch impurity in us from any other Arguments produc'd for the proof of it, experience may be our Miſtreſſe to teach it.
1. The miſerable effects.1. Experiences of multitude of miſeries that flow from it. This is that Pandora's box, which the Heathens ſo much talk of, out of which all manner of miſchiefs flow abroad in the world. Why do we come into the world crying, rather than laughing? but as a ſad Omen of the world of evils we are ever after here to meet with. De Civitate Dei. lib. 21. cap. 14. But if there were no ſin, there would be no ſuffering in thoſe tender yeares. And what have theſe ſheep done? When I ſee a childe lying bound hand and foot in its ſwadling clouts, skreaming and crying out, I cann't believe but God and nature would never have dealt ſo hardly with it (ſo noble a creature eſpecially) if guilt had not procur'd theſe bonds and miſeries; nay, methinks they ſpeak its deſert to be bound hand and foot for ever, to be ſpeechleſſe for ever, and to be caſt too (unleſſe infinite mercy prevent) where there is weeping and wailing, and gnaſhing of teeth for ever.
And all theſe things Scripture makes only the products of ſin; that only is the fruitful Parent of all evils. Wherefore does a living man ſo much as complaine? 'tis for the puniſhment of his ſinne, Lam. 3.39. Death which raigned over all, Rom. 5.14. is the wages of ſinne, Rom. 6.23. Nay, of that ſin too which is communicated to man-kinde by Adams fall; 1 ▪ Cor. 15.21, 22. By man came death; death is not of Gods making, but of mans, of our ſinnes; and ſo are all ſickneſſes and miſeries (the tendencies to death) of ſin's making; for God doth not afflict willingly; no, not to a bare grieving of the children of men, Lam. 3.33. but as it follows in Adam all dye. 1 Cor. 5.22.
2. The ſinful effects.2. As the experiences of miſery, ſo of the abounding of iniquity atteſt this; there muſt be a root of bitterneſſe, where there is ſo much bitter fruit. Our Saviours queſtion, Does a man gather figs of thornes? it may in this caſe with the ſame ſtrength of reaſon be inverted; Does any man gather thornes of a fig-tree, or thiſtles of a vine? if our nature be yet ſo ſweet and good, whence do the unſavoury fruits of vanity and rebellion (in the youngeſt ones) that I do not ſay of blaſphemy and impurity, whence do theſe grow? why muſt young ones be ſo long under155 the menaces and rods of their Parents and Maſters, and as the event teſtifies all too little too, to reſtrain them from undoing themſelves, and damning their immortal ſouls? is not vertue as amiable as vice, if we did but look upon them indifferently? can there be more ſaid for the ways of ſin, than for the ways of God, which are pleaſantneſſe. its ſelf, & c? and why then hath God ſo few, and the world, nay, ſinne and Satan ſo many ſervants?
They that converſe with children, or are any way concern'd in their education, can ſet to their ſeal that this is true; how often do they ſee puerum zelàntem, if not worſe, wilful and obſtinate children; folly ſo deeply bound in their hearts, that the rod of correction can hardly drive it out? Prov. 22.15.
I ſhall omit many other Arguments which might be brought for the further evidencing of this pollution in us; but I know it is not their number, but their weight that is conſiderable: And I hope by theſe God will reveal ſo much of his light, that we may ſee and be convinced of our own darkneſſe.
The ſecond thing more generally concerning this ſubject to be conſidered, is,2. What this corruption and ſpiritual pravity is. what this corruption and inbred pravity is?
There are many names which Scripture and Antiquity have given unto it; thoſe which the Antients call it by, you may read more largely in Aug. contra Julianum, lib. 1. cap. 2. By him, or about his time it began to be call'd original ſinne, which word we ſhall henceforth more frequently uſe; for though it be not found in Scripture, yet that which we intend by it, being ſo clearly grounded on Scripture, the name cannot diſtaſte any, who have not a quarrel againſt the thing; no more than the name of Trinity or Sacraments, and the like. 1. From its name.
And in theſe too, conveniunt rebus nomina; there is good reaſon why 'tis ſo call'd.
For 1. 'Tis call'd original ſinne, becauſe 'tis in every one from his original; it may ſay to every one, as ſoon as thou wert,Rivet in ſynopſ. Theol. I am; Or,
2. Becauſe 'tis derived from Adam the original of all Man-kinde, out of whoſe blood God hath made us all:Acts 17.26. Or,
3. Becauſe 'tis the original of all other ſinne; it is the ſeed and156 ſpawn out of which they all grow; this is that luſt which when it hath conceived bringeth forth ſinne, James 1.15.
As for Scripture names, Chemnitius in his Common place upon this ſubject reckons up above twenty whereby it is called in the Word of God: I ſhall not inſiſt on any beſides thoſe which I ſhall have by and by out of this Text to ſpeak unto.
Which I ſhould be too much prevented in, if I ſhould ſet down any certain definition of it to be here explained, beſides what every one may gather from what hath been already ſaid; only I cannot but mention thoſe three things, which make up as it were, this original ſinne, and into which Anſelm divides his definition of it.
1. There is in original ſinne the abſence of original righteouſneſſe,2. And parts it conſiſts of. which is the image of God in which he made man at firſt; for he makes him upright, and all his workmanſhip (when looked over) is exceeding good.
2. There is preſent in man its contrary image, that is unrighteouſneſſe, concupiſcence, &c. A heart evil, and only evil; vitious habits, even before there were vitious acts; as afterwards a man hath the habits of grace infuſed before he acts graciouſly.
This ſouls diſeaſe is like unto thoſe of the body, where there is not only a privation or abſence of the former good conſtitution, but a preſent indiſpoſition, &c. And though original ſinne be not actual, yet 'tis active; actuoſum, though not actuale. The fleſh l•ſteth againſt the Spirit, and ſinne worketh all manner of concupiſcence, Rom. 7.8. To underſtand theſe things the better, we muſt know:
1. That the ſoul of man cannot be indifferent to, or altogether without either of theſe images or likeneſſes; it hath either the image of a holy God, or of a ſinful man upon it; to think that it is raſa tabul•, like white paper without any thing good or bad written in it, is but a Philoſophical fiction, which Scripture no where owns, and Chriſtianity every where explodes; there are but two Cities made out of mankinde,Aug. de Civitate Dei. Jeruſalem and Babylon; there will be but two ſorts at the laſt day, Sheep and Goats, and unto which ſhould theſe neuters or indifferent ones belong?
1572. As none can be without one of theſe images, ſo none have both of them. A mans ſoul cannot be as ſome artificial picture repreſenting on the one ſide a beauty, on the other ſide a Monſter; light and darkneſſe; God and Mammon; Chriſt and Belial are too much oppoſite to enter into any fellowſhip or agreement in his ſoul. No, but 'twill be ask'd, whoſe image and ſuperſcription (in the ſingular number thus too) hath it?
3. And as by this ſin there is both the abſence of Gods image, and the preſence of his enemies; that is, man by it, is not what God is, holy, &c. and is what God is not, unholy, &c. ſo thirdly in this ſin, is conſiderable that debt which man owes unto Divine Juſtice, to ſatisfie for this h•s irregularity. God might require, that man ſhould make him ſatisfaction for this injury; and 'twill be exacted of all men out of Chriſt. It is no ſmall crime to break the ſeal, to throw away the image and picture of any Prince or Soveraign. Now as the former ingredients into this ſin, made us altogether ſinful, ſo this conſideration makes us by nature altogether miſerable.
And thus I have ſpoken to this ſubject i'th general, and more by way of common place. I ſhall now confine my ſelf in that which is behind, to ſpeak of it only under thoſe notions which this Text affords. As,
As to the firſt of theſe. Original ſin ſpoken to more particularly. 1. As our old man. 1. Why call'd man.Original ſinne is repreſented to us under our old man; and that not without ſpecial reaſon, whither we lay the emphaſis upon Old or Man.
We will firſt enquire why it is call'd Man; not our old underſtanding, or affections, &c. only, but our old Man.
And I will only give you theſe two reaſons for it,Mr. Burgeſſe. to omit others which are given by that learned Authour who hath writ ſo fully on this ſubject.
1. Becauſe this ſin runs parallel with our being men,1. It attends us whilſt men. or partaking of mans nature in this world. This ſin and our nature in us are twins in life and death; they live and dye together; we ſhall not ceaſe to be ſinful, before we ceaſe to be men. Our whole Fabrick is ſo overſpread with this leproſie, that it can never be ſufficiently cleanſ'd, till it be wholly taken down. Its158 ſtrength indeed is abated; it does not rule in a child of God as formerly; nay, it's deaths wound is received, it is crucified, or faſtened upon the Croſſe, as my text hath it; yet it will not totally expire but with our lateſt breath: it can be no more wholly parted with,Gerrhard. then our very ſoul it ſelf; Quod natura nobis ineſt deponi non poteſt; Whatſoever is in us by nature, will ſtick by us till the diſsolution of nature.
2. This ſin is call'd man, becauſe it hath overſpread the whole man;2. It overſpreads the whole man. that as the ſubjectum〈…〉〈 in non-Latin alphabet 〉is every man in a natural way propagated from Adam: it may be ſaid of every ſuch one, he is guilty of this ſin, he is infected with this Original ſinne; So the ſubjectum〈…〉〈 in non-Latin alphabet 〉, or the ſubject unto which this ſin adheres, and in which it is, is every part of every man. It is not in this ſpiritual malady as in corporal, where the head akes many times when the heart is hail; the Foot is wounded, when the hand is whole; but by this ſoul diſtemper, every man is a very hoſpital of ſpiritual diſeaſes; neque manus, neque p•s, neither hand nor foot, neither head nor heart is as it ſhould be, or does as it ſhould do.
And becauſe this is ſo material to our preſent purpoſe, I will ſhew,1. It infects the ſoul in its chiefeſt faculties.
1. That this ſin cleaves to the ſoul; and 2. It infects the very body alſo.
1. The underſtanding.Firſt, It hath overſpread the ſoul, and that in its moſt noble faculties; I mean thoſe two which do ſo much advance man above the common ſort of creatures; Reaſon and Will, underſtanding and affections; the higheſt and inmoſt powers poor man hath, are ſuprized by it.
This ſin appeares in the mind, the eye of the ſoul; 'tis dim-ſighted in natural things; 'tis quite out as to spiritual truths. 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God. What thoſe things of the Spirit are, the Context tells us, no other than the plaineſt truths of the Goſpel; nay, he counts theſe fooliſhneſſe. Thoſe things which are the wiſdome of God, the product of infinite wiſdome, he ſlights and diſeſteems; and no wonder, for he cannot know them, becauſe they are spiritually diſcerned. Spiritual truths as ſuch, are no more within the cognizance of the natural eye of the ſoul, than ſpiritual ſubſtances are within the view of the eye of the body. There is none that159 understandeth, Rom. 3.11. If Peter and ſome few other here and there in the world may be recepted, no thanks to them, but to the Father, who hath reveal'd theſe things unto them. Mat. 11.25.Certainly did we know the things of God more, we ſhould love them better; Good, when diſcover'd, is attractive; if a child prefers an apple before a piece of gold, it is becauſe he does not know the difference; and when the children of men prefer themſelves, or any creature elſe before God, the reaſon is, they do not know, they do not conſider.
And hence it is that in our ſpiritual recovery the eyes are anointed with eye-ſalve. Chriſt came to open the eyes of the blinde; and his Spirit is a Spirit of illumination and revelation:Luke 4.18. Revel. 3.18. ult. Believers were darkneſſe, but now they are light in the Lord, Epheſ. 5.8. What needs St. Paul to have prayed ſo earneſtly that the eyes of the Epheſians underſtanding might be enlightned, if they of themſelves had not been blinde? Epheſ. 1.18.
The will is diſtemper'd with t•is ſin alſo;2. The will is perverted with it. it hath not ſeized only upon the head, but upon the heart. The imagination of the thought of mans heart is evil, and only evil, Gen. 6.5. & Gen. 21.17. Jer. 9. I forbear gloſſing upon thoſe places; hence it is that there is ſo little love unto, or deſire after heavenly things; can any man give a reaſon (which he will not be aſhamed of at that great day) why he loves God no more? What iniquity have ye found in me?Non amo — nec poſſum dicere quare. ſays the Lord.
As the Elements have their proper principles of motion, gravity and levity, whereby they tend to that place in the Univerſe that beſt ſuits them; and ſenſitive creatures have their wings or feet to carry them towards thoſe objects which are moſt convenient for them; ſo God hath endued rational creatures with a will and affections to carry them forth towards the enjoying of himſelf who only is the Center of their happineſſe, and without whom they can never be at reſt.
But does the will of man by nature do him this good office to carry him unto God as his only bliſſe? why then do we ſee and hear of ſo many that are in the ſearch of other things, not once to be named with God? how many are there of whom it may be ſaid, God was never thus to be ſure in all their thoughts! like the Iſraelites they are ſcattered up and down gathering ſtraw; nay, droſſe and dung in the Apoſtles ſenſe, is frequently preferr'd before Jeſus160 Chriſt. How many may ſadly ſay as that good man, Quantum Mercator pro lucro, &c. I have not done ſo much for my God, as the Merchant doth daily for his gain, or the Hunts-man for his game: and yet what gain or pleaſure is comparable to our enjoying of, and communion with God? but further,
2. The body is not free from it.The body bears a part with the ſoul in this ſore evil; 'tis comparatively I confeſſe but a ſmall part, for it can according to its nature bear no greater.
Our Apoſtle ſpeaks of ſinne reigning in our body, Rom. 6.12. Every member of our body is ready to act in a ſinne; to be an inſtrument of unrighteouſneſſe, ver. 13. a ſervant to uncleanneſs, ver. 19. The temper or rather diſtemper of the body enclining often, ſometimes to one, ſometimes to another ſinne, which the Divel (who is beſt ſeen in our conſtitutions) makes much uſe of in ſuiting his temptations; hence he frequently tempts thoſe that are melancholy to deſpair, and the ſanguine he tempts to preſume, with no ſmall diſadvantage to their ſouls from the ſeveral inclinations of their bodies.
To be ſure, whil'ſt a man is or ſhould be providing for his ſoul, the body too often interrupts him with What ſhall I eat? what ſhall I drink? wherewith ſhall I be cloathed? And if there be any fear of ſuffering, though for Chriſt and his Goſpel, the body cryes Spare thy ſelf, this may not come unto thee, &c. So that with Adam by reaſon of ſinne we need a cloathing for, and may be aſham'd of our very bodies. Even they alſo ſhould be the Temples of the Holy Ghoſt, but are now become Cages for theſe unclean Birds. 1 Cor. 6.19.
Put but theſe things together, and 'tis too ſadly apparent that this original ſinne is as extenſive as any thing in meer man can be.
A ſhort draft of Adams image in us. Aug. de Ger. ad lit. cap. 24.So that in every one methinks I ſee another Adam; if you conſider the parallel, you ſhall finde Adams image and likeneſſe in each of his unhappy off-ſpring. Take it with ſome enlargement out of Auſtin.
1. Adam after his fall had his underſtanding darkned, he thought to hide himſelf from that God from whom nothing can be hid, Gen. 3.8. And are we not thus blinde? does not man promiſe himſelf more ſecurity for a ſecret, than for an open impiety? The Adulterer, the Oppreſſor, the Proud and the Envious161 perſon ſaith, None ſeeth me, Iſa. 47.10. Durſt men undertake that wickedneſſe under the ſenſe of Gods ſeeing of them, which they would be aſham'd of if men look'd upon them, were they not thus blind?
2. We finde Adam flying from Gods preſence; his will and affections were defiled, or he could not have been averſe from communion with God. Being now ſtain'd with ſin, he trembles to heare him, whom before it was his chiefeſt delight to be with all. And this alſo ſin hath brought upon the poſterity of Adam; they do not delight in communion with God; in their hearts and lives too they forſake God.
We do not read that Adam after the commiſſion of his ſin, did ſo much as once think of God, till he heard the voice of the Lord, walking in the garden in the cool of the day, in order to the calling of him to an account for his ſin, and then he is afraid, and flies, &c. So his wretched children (〈…〉〈 in non-Latin alphabet 〉) ſeldome think of God, at leaſt ſeriouſly, and as they ought, till towards the end of their lives, when God by the voice of ſome extraordinary ſickneſſe, is a calling of them to judgement; and then no wonder if they be afraid.
3. I might obſerve a ſimilitude we have in our bodies unto Adams ſinful body, but that our very cloathes as I hinted but now, ſufficiently evince it. We have the ſame uſe and neceſſity of them which he by ſin fell into; The beſt apparel being but as playſters which this ſoare calls for; howſoever too too often man makes himſelf proud of them.
Now whither theſe faculties of ſoul and body being ſo nearly conjoyned, do corrupt and infect one another; as Ivy while cleaving to the Oak, draws away the ſap from it, and deſtroyes it, I ſhall not here contend; I confeſſe there are many difficulties concerning this ſubject, of which we may ſay, as of other depths in Religion, with the Woman of Samaria, John 4.25. When the Meſſias comes, he will teach us all things.
I have been too long upon this firſt conſideration in explaining, why Original ſin is called Man. I muſt be the ſhorter in what follows; why it is call'd Old man.
1. Becauſe it is derived from the eldeſt or firſt Adam;2. Why Original ſin is called Old man. for though Chriſt as God, was from eternity; yet as an Adam, or162 common head, he was the lateſt — Man muſt be fallen in the one, before he can be raiſed in the other.
Willet in locum. 1 Cor. 15.46.2. Original ſin is the Old man, becauſe corruption is firſt in every one. Eſau comes out firſt; firſt that which is natural, then that which is ſpiritual.
Heb. 8.13. 2 Cor. 5.17.3. 'Tis call'd Old, becauſe it is to be done away., This old man, all old things are to be done away. Compare it to the new man, or the work of grace, and then you will ſay indeed, There is no lovelineſſe in it, for which you ſhould retain it; were there not an eternity of happineſſe or miſery to put into the ballance, vertue would out-weigh vice.
4. It may be call'd Old, becauſe of its cunning and craft; as old men by reaſon of their abundant experience, are more wiſe and ſubtle than others. This old man, this corruption is cunning to deceive. Oh what excuſes does it bring for ſin, what pretences? you have heard it hath much of Adam, but know it hath ſomewhat of the wiſe and old Serpent too, for it was begot betwixt them both.
I ſhall paſſe this firſt particular only with this note, inſtead of further Application, viz.
Obſerve (with Paraeus) that when the Apoſtle calls Original ſinne our old man, he diſtinguiſhes it from our ſelves. It is ours, too nearly cleaving to us, but it is not our ſelves. Whence we muſt learn to put a difference betwixt the corruption of nature, and nature it ſelf. Mans nature is from God, but the corruption of mans nature is from himſelf. And this original ſinne is not〈…〉〈 in non-Latin alphabet 〉,Rom. 7.20, 21. any ſubſtantial part of man, but〈…〉〈 in non-Latin alphabet 〉as the Apoſtle ſayes of it, Heb. 12.1. The ſin that ſo eaſily beſets us.
Thus at length we are come to the ſecond particular which the Apoſtle uſes to expreſſe original ſinne by;The ſecond particular expreſſing Original ſin, the body of ſin. 'tis the body of ſinne.
And herein I have only to ſhew how this Original ſin is a body; for the other, how it may be call'd ſin, or a body of ſin, will be conſider'd in the third Appellation which is here beſtowed upon it.
Now Original corruption is a body of ſin,
Why called a body.1. In that a body, though it ſeems never ſo beautiful and fair, yet 'tis in it ſelf but a ſtinking carcaſſe, made of baſe, loathſome163 matter, &c. So ſin and wickedneſſe, though it may ſeem ſpecious and alluring, yet 'tis but an abomination, as Scripture in a hundred places calls it; adultery, covetouſneſſe, exceſſe, and all the parts of this body are not as they ſeem to be when varniſhed or painted over. They ſay there is no ſtench comparable to that of a humane body, when not ſalted or animated with the ſoul. I am ſure nothing ſo noyſome as this body of death; Paul that could with rejoycing endure ſcourgings and ſtonings, impriſonments and ſhipwracks, yet cryes out mightily of this, O wretched man that I am, who ſhall deliver me! Rom. 7.24.
2. As a body being material, is viſible; ſo original ſin diſcovers its ſelf to every one that without prejudice will look to finde it. It is diſcernable in its effects daily. Though we cannot ſee the ſoul, yet from the motions and actions it cauſeth, we know a man hath a ſoul; ſo we may know every one hath original ſin, from that vanity and ſin that is put forth by it.
3. As the body hath divers members, ſo this ſinne; it is not ſo much one ſin, as ſeminally and vertually all ſin;Peter Martyr. there is a concatenation of vertues and vices; Scripture ſpeaks of both under that notion; hence a ſingle eye, a pure heart, &c. And on the other ſide that ſin is a body, and is thus univerſally in us, the Apoſtle ſhews, Rom. 3.13, 14. and the Prophet ſaith it hath over-ſpread us; from the ſoles of the feet even unto the head there is no ſoundneſſe, Iſa. 1.6. As the waters in Noah covered the higheſt Mountains, ſo theſe raging waves of iniquity over-flow the higheſt and choiceſt faculties of humane nature.
4. I wiſh I could not adde as a body is beloved and provided for, ſo is this ſin: We make proviſio•for the fleſh to fulfill its lusts;Rom. 13. ult. Who would willingly part with the leaſt member of his body? men do not willingly forgo any ſin; but if ſomething of this body muſt be parted with, 'tis but haire and nayles, &c. ſuch as are rather excrements than members, and will ſoon grow again, which we are content to cut and pare off. And thus till that day in which God puts forth his Almighty power to make us willing, we are loth to leave any ſin, unleſſe ſuch as for the preſent are troubleſome to us, or may ere long grow again, and be with more eaſe or credit enjoyed by us.
5. This ſin as a body hath ſtrength in it, and Tyranny is exerciſed by it. The body leads poor Captives whether it liſts, and164 ſays to this man G•, and he goeth, &c. ſo does this ſin, we are held Captive by it,Faius. till the Son of God ſets us free. Man is not ingenuus, but libertus; he is not by nature born free, but by grace made free; untill he be establiſhed by the free Spirit, he goes and comes as the winde and Tyde of corruption drives him.
And this is farre more ſad than to be poſſeſſed, or to have our members acted by the Divel himſelf; for the inceſtuous perſon was given over to Satan (which ſome interpret thus) for the good of his ſoul,1 Cor. 5.5. that his ſoul might be ſaved; but none are left under the power and command of their corruptions, but to their certain and inevitable deſtruction.
6. It is call'd here eſpecially a body by the Apoſtle, to anſwer to the other Metaphor of crucifying in the words before; only bodies can be crucified,Paraeus. and this ſin is crucified with Chriſt.
Which by the way ſhews the ſtate of original ſin in the people of God, and how it ſhould be in all others, eſpecially ſuch as are baptiz'd; it ſhould by faith be nayl'd to the Croſſe of Chriſt, we ſhould by believing fetch vertue from Chriſts death to crucifie it; it muſt hang on Chriſts Croſſe,〈…〉〈 in non-Latin alphabet 〉, a Metaphor taken from thoſe that are crucified, who hanging on the Croſſe upon nailes, grow weaker and weaker, till they expire and dye; ſo muſt original ſin be in us, (dead already as to its reigning power, and) dying daily as to its in-being moving power, having every day leſſe ſtrength than other.
The third expreſſion of original corruption in the Text, 'tis ſin. We have now but the laſt expreſſion the Apoſtle uſes for this original corruption; he calls it here ſin, to ſhew that it is ſo; it is ſin.
1. Properly.It is truly and properly ſin, it is not only a defect, but a ſin; it is againſt the holy will of God, and is chargeable upon us by the juſtice of God; every ſoul diſeaſe is not only a puniſhment, but a ſin, and therefore farre worſe than the worſt diſeaſe that is incident to the body; and our ſinful ſtate ſhould be more terrible to us than our dying condition. To convince us of this, know that this original corruption becomes our ſin.
1. By imput•tion.1. In that God imputes the guilt of Adams ſin to us, which I ſuppoſe you have had vindicated in the foregoing Sermon: I ſhall165 only ſay this to it, that God may as well by imputation make Adams ſin become our ſin for condemnation, as he may by imputation make Chriſts righteouſneſſe become our righteouſneſſe unto ſalvation; and yet Chriſt is made of God unto us wiſdome, righteouſneſs, &c. and we have no other righteouſneſs to appeare in for juſtification before him at that great day. In Theſi de peccato Orig.Hence Rivet well obſerves, that the Church hath ever found and ſtill does, that thoſe very men who are enemies to the doctrine of Original ſin, are enemies alſo to the doctrine of the grace of God in Chriſt. Thus the Socinians, who deny that we have contracted any debt by Adams ſin, deny alſo that Chriſt ſatisfied, and paid our debts to divine Juſtice; and if they take away this, let them take all.
2. Though Original corruption be truly ſin by imputation,2. By inhaeſion. yet 'tis not ſin by imputation only. It is our ſin by inhaeſion, inhering in us, and making of us otherwiſe than God made us. To blot a letter in a fairly writ Copy, to draw a black line over a beautiful picture, cann't but prove a fault; what is it then to mar Gods curious workmanſhip, which this ſin does in man? Conſider that God is many moneths in the framing of the body, (for we are wonderfully made by him) and when this body is fitted, he unites it to a ſoul more worth than a world of bodies. This great-little creature man,Pſal. 139.13, 14 hath many prerogatives too that advance him, eſpecially in that Gods delight is ſaid to be with him. Now when all this care and paines are taken, this coſt and charges expended by God to make man for himſelf, this corruption comes and mars all, and will God hold it guiltleſſe?
No, this ſin is exceeding ſinful; for,2. 'Tis ſin eminently. 1. Extenſive.
1. 'Tis more extenſive than other ſins; every actual ſin hath ſome particular faculty in ſoul or body, which it does defile and charge with guilt, wherein it was conceiv'd, or whereby it was acted; but original ſin ſtains all alike, ſo farre as by their ſeveral natures they are receptive of its defilement; it ruines the whole little world of man. It does not only overſpread the whole earth; mans baſer part, the body; but his celeſtial part, his heaven-born ſoul is contaminated by it; the ſun, moon, and ſtars in it are turn'd into blood.
2. This Original ſin is diffuſed, derived, and communicated,2. Diffuſive.166 whereas actual ſins are not. Perſonal faults of Parents are not imputed to Children, and defile not their Children, unleſſe imitated or unbewail'd. Childrens teeth are not ſet on edge by the ſowre grapes their Parents thus eat, but Original ſin being the ſin of the nature of the Parent, becomes the ſin of the Child, and will be entailed further to the laſt man upon earth; for Children have the nature, but not the perſon of their Parents.
An Objection anſwered.And let it not ſeem ſtrange, that God ſhould ſuffer this original ſin to be ſo vaſtly diffuſive, that he ſhould not exempt his own people wholly from it. There is the ſame reaſon that corruption ſhould remaine amongſt them, which there was for the abode of the Canaanites amongſt the Iſrael of God of old; It tryes them and brings them often to Bochim, and makes their life a vall y of teares; and whilſt they go on their w•y weeping and crying unto God by reaſon of it, they beare precious fruit; for God does make good come unto believers out of this great evil, making it an Antidote againſt carnal confidence, and ſelf-love, a meanes to exerciſe their faith, and a ſure evidence of his own power and preſence in the keeping of them.
Beſides, it is farre better for us by this occaſion to be under the ſecond Adam, then ever it could have been being under the firſt. The firſt Adam was a head of clay, of the earth earthly. The ſecond Adam is a head of gold,1 Cor. 15.47. The Lord from heaven. Though we were made holy in the firſt Adam, yet having a mutable will, we might under him periſh everlaſtingly; but they that are in Chriſt ſhall not periſh, but have everlaſting life; a glory beyond what we could have had, if we had continued in innocency; for under that firſt Covenant, we could have expected only a reward anſwerable to our own works; but under the ſecond we hope for glory, in ſome meaſure proportionable to Chriſts merits. Though we know not what that glory is, yet this we know, that when he appeares, we ſhall be like him, 1 Joh. 3.2.
And in the mean while as the Iſraelites who were before but Brick-burners, and potters, by reaſon of the Canaanites amongſt them, learn'd the art of warre, and became Renowned ſoldiers; ſo the true Iſrael of God by this meanes put on their whole ſpiritual Armour, and dayly fight the good fight of faith, and become167 more than Conquerors (to conquer a luſt, being more glorious than to conquer a Kingdome) through Chriſt that ſtrengthens them; when theſe Philiſtines are upon them, (as upon Sampſon) then the Spirit of the Lord comes upon them〈◊〉, and what luſt is able to ſtand before his Spirit? Joſh. 10 24, 25As Joſhuah took the five Kings and ſhut them up in the Cave at Makkedah till the Battel was over, and then ſlew them: So the Lord is pleaſed to ſhut up and reſtrain the corruption of his people in the Cave of their body, untill their warfare be finiſhed, but then he brings them out and ſlays them; they ſhall then never ſee theſe enemies more. And therefore holy Paul who cryes out,Rom. 7.24, 25. Who ſhall deliver me? addes preſently, I thank God, &c. as if he had breathed the ſame breath out in praiſe, which he had taken in, in prayer for deliverance; ſo ſoon does God anſwer prayer made againſt this ſin according to his will.
And thus we have ſeen ſomething towards the explaining of this difficult matter. Application.The nature of this undertaking being more to informe your judgments, than to deal with your affections; I ſhall the rather hope to be excuſ'd if I be not proportionably ſo large in the Application, which I am now come unto, and ſhall lay down what I intend to ſpeak to, under theſe two heads. 1. Of Inſtruction. 2. Of Exhortation; to inform your judgment, and to quicken your practice.
1. If we all have corruption thus by nature inherent in us,1. Uſe of Inſtruction. it may ſilence all complaints againſt God for expoſing of us to ſuch wants and miſeries at our very entrance into the world, and ſo all along during our continuance in it;〈…〉〈 in non-Latin alphabet 〉, whence come evils? was a queſtion which did much puzzle the Philoſophers of old; here we are reſolved of it: The evil of ſin, and ſorrow com•s from this root. No wonder now that our children are more miſerable than the young ones of Beaſts or Birds, becauſe they are more ſi•ful.
2. Hence it follows that in the very beſt there is a mixture, borh in their principles and actions. There was two in Rebecca's womb, there are two in their hearts; the Old m•n, and the New man; nature a•d grace; fleſh and Spirit: Hence that ſtriving, that•ombate betwixt them daily. The unregenerate perſon this ſin reigns in; his body is as a Temple, and his ſoul as a Shrine for this his Diana. This keeps the houſe, and all things168 are in peace; In the glorified Saint, this ſin is wholly done away; this unclean thing does not go with him into the new Jeruſalem. Only the gracious perſon is the field in whom the fleſh warreth against the Spirit, and the Spirit againſt the fleſh. He is like the Moon which hath its ſpots when it receives the fulleſt influence from the Sun. ſin in him will not dye willingly, but, as a dying man, multiplies his ſtroaks at his enemy, though they are comparatively but weak ones.
2. Uſe of Exhortation.For Exhortation, let me recommend theſe following Duties.
1. To a right knowledge of this ſin.1. Get a right knowledge of thy ſelf according to this doctrine; it is folly in men to have travel'd much abroad, and to be ſtrangers in their own Countrey. It will be found the greateſt folly for thee to be never ſo knowing in other things, if thou beeſt a ſtranger to thine own heart, and doſt not know that it is deſperately wicked. The very Heathens apprehended this precept,〈…〉〈 in non-Latin alphabet 〉, Know thy ſelf, to be of ſuch conſequence, as to grace it the more, they ſaid it came down from heaven; I am ſure it is Gods meſſage unto you from this truth this day. Know your ſelves. unleſſe you know your ſelves thus loſt, Chriſts coming will be in vain unto you;John 3.4, 10. for he came only for the loſt ſheep. Nicodemus had never doubted ſo much of Regeneration, and a new birth, had he underſtood the defilement of his firſt birth. I am afraid there are many Masters in Iſrael that are ignorant of this ſtill, or elſe they would labour not only to reforme their lives, but eſpecially to get new hearts alſo. thou canſt not kill one luſt unleſſe thou layeſt the Axe to the root of it that is in thy heart; if thou cutteſt but the branches off, and for a while refraineſt only the outward acts of ſin, upon the next temptation or occaſion they will grow the faſter; as Rivers that have for ſome time been kept up by Banks, run the more violently after they have broken them down.
2. To confeſſion of, and humiliation for it.2. Be perſwaded to make confeſſion of, and be humbled for this ſin, this original ſin; ſome think that Moſes who was the penman of Pſalme 90. ver. 8. underſtood thoſe words of this ſin: Thou haſt ſet my ſecret ſins in the light of thy countenance. Remember this corruption, though never ſo deeply hid in thy heart with all the parts of it, is as perfectly ſeen by God, as if it were ſet in the light of his countenance; which is a thouſand169 times brighter than the Sun in all its glory. We read of Ahabs mourning, as well as of Davids; and of Judas's repenting, as well as of Pauls; and why were not Ahabs and Judas's ſorrow accepted as well as the others? O e remarkable difference I will obſerve in them; Ahab that we read of, mourned only for the judgement denounced; and Judas repented only of the outward act committed, but neither of their tears or ſorrow went to the root, to bewaile the Original of all this their impiety, which we have ſeen Paul did, and we know David practis'd; Pſal. 51.5. He ſayes not only, Deliver me from bl•od-guiltineſſe, but I was conceiv'd in ſin, &c. and that is as well matter of his ſorrow, as the other.
Poſſibly you would think much if I ſhould recommend Auſtines example to you, who confeſſed he had need of mercy not only to pardon thoſe ſins which he had committed, but for thoſe ſins, which if grace had not reſtrained him, he ſhould have committed; and certainly we owe as much to this ſoul-phyſitian, for preventing thoſe diſeaſes which otherwiſe we ſhould have faln into, as we owe him for recovering of us out of thoſe diſeaſes which we did fall into; nay, plures ſunt gratiae privativae, quam poſitivae, thus too; And therefore let me beſpeak Gods deareſt children in the words of the Prophet to Babylon,Iſa. 47.1. Come ſit in the dust. Gods own inheritance is as a speckled bird, as he complaines Jer. 12.8. Oh be not Ingrati gratiae, Unthankful to grace.
You have heard a ſad parallel between Adam and you; but Oh that you might be like Adam in one thing more;Senſus peccati, & conſcientiae. stimulus, &c. Ger. when he had ſinn'd; 'tis ſaid, his eyes were opened, Gen. 3.7. by which ſome underſtand that God gave him a ſight of his ſin, awakened his conſcience, ſo that he ſaw from what bliſſe, and into what miſery by ſin he was now caſt. He thus by lamentable experience underſtood good and evil.
Oh that your conſciences were awakened, that your eyes were opened too! I ſhall pray for you as the Prophet did for his ſervant, and afterwards for the Syrians that came to take him; Lord open the eyes of theſe men, 2 King. 6.17, 20. I am ſure the more grace ye have, the more ſenſe of this ſin you will have alſo. Paul a Chriſtian complains of it, though Paul a Phariſee did not.
171If ye have been prevailed with by the other exhortations, ye will yield up your ſelves to the power of this. 3. Exhortation. Look out for remedy and help againſt it.Did you but underſtand your condition by reaſon of this ſin, and were humbled for it, you would engage all that you could againſt it. Firſt then
In your ſelves.Set your ſelves againſt this ſin in your own hearts. Thou canſt not be a man after Gods own heart, till thy heart be cleanſed, and made like unto God. A true Chriſtian takes more care to get rid of the evil, than to rejoyce in the good that is in him (though both be a duty) being it is better not to ſee a friend which we know will do us no hurt, then not to ſee an enemy which (unſeen) will certainly kill us. When Eliſha would cure the waters of Jericho,2 King. 2.21. he did not caſt ſalt into the pots or diſhes (that might take it up) but into the spring that ſent it forth. Labour to get thy heart which is the ſpring and iſſue of life or death, ſeaſon'd with grace. Means to be uſed.Bleſſed be God, there are meanes to cure you of this evil.
1. Faith in Chriſt. Caſt the wood of his Croſſe into theſe bitter waters; he was circumciſed, yet had no filthy foreskin of his own, but of ours to do away. 'Twas our filth that was waſhed off in his Baptiſme.
2. The in-being of the Spirit of Chriſt, prevails againſt the in-dwelling of ſin. Behold I have ſhewn you a myſtery, if ye would not all die, and that eternally, ye muſt all be changed.
3. Prayer is a means in order to this. David, Paul, others were troubled with this evil, and they pray'd; go thou and do likewiſe. Let it be thy daily prayer,Armado homine meipſo libera me Domine. From the evil one my ſelf, good Lord deliver me; thou complaineſt of bad times, oh complain more of a bad heart. The flood came upon the whole world, not ſo much for their actual abominations though great, as for their heart-corruptions, Gen. 6.5. Gen. 8.21. If we ever be owhelmed with ſufferings, it is for th s Abomination in chief.
Oppoſe thy ſelf againſt this ſin in thy relations; weaken the Kingdome of Satan everywhere,2. In our relations, childlen eſpecially. eſpecially in thy children; If their head-ake you pity them, and enquire after remedies for them; alas, ſpiritually every part is diſtempered; they are blind, lame, poor, naked, and what not that ſpeaks miſery? Oh hard-hearted170 Parents, that have not once gone to the heavenly Phyſitian for their poor children! 'tis uſually ſaid, venenati non patiuntur inducias; they that are poyſon'd muſt not be dallyed with, but preſently ſome antidote (if I may ſo call it) given them. They do but pledge you in this cup of deadly wine, and will ye not the rather be inſtrumental to help them to the cure, being ye have help'd them to the diſeaſe? Wherefore do ye think your ch ldren came into the world in ſuch a piteous manner? what do they cry for?Vox naturae clamantis, &c. the Naturaliſt will tell you 'tis out of want that ſome body might cloath them, feed them, care for them, &c. But a Chriſtian will tell you, God hath given them bitter teares and cryes to lament their ſpiritual neceſſities, and to beg ſpiritual remedyes. Their inſignificant voice ſignifies thus much; whil'ſt they are yet dumb,Nihil aliud faciunt niſi deprecantur. they ſpeak aloud in their manner; Oh carry us to the Laver of regeneration; let us be waſhed in the fountaine ſet open for ſinne, &c. Surely, God who hath not cauſed their tender voice to be in vain for their bodies, (though they know not what it means) would not have it to be in vaine for their ſoules; and he that hears the young Ravens when they call,Pſal. 147.9. would not have you deafe in this reſpect, when your Children cry.
Laſtly, Let the conſideration that Original ſin is thus in us, weane us from the world,4. Exhortation. Be wean'd from the world by reaſon of it. and that immoderate deſire of living in it. Alas, whereſoever we go we carry theſe chains of darkneſſe with us; if it be grievous to be in pain or want, how grievous is it to a gracious heart to ſin? I know gravia non gravitant in eorum loco; ſin ſeemes not heavy to a carnal man, to whoſe heart 'tis naturaliz'd; but if thou beeſt ſpiritual, and tender, ſin is a burden to thee to purpoſe. Now by death peccatum, non homo, moritur, it is ſin that dies, a Childe of God does not dye, but only changes his life; this life for a better, theſe pleaſures, relations, &c. for better; and if it be good to live, ſurely to live eternally is beſt of all.
Some have thought that the ſoule was put into the body for a puniſhment, as into a Priſon; and who would not willingly be at liberty? If we conſider what paines, care,172 torments, and diſeaſes (which are but the effects of ſin) we endure, we cannot but be of Theophrastus his mind, that the ſoule payes a deare rent for the body which it dwells in; and 'tis but a houſe of clay, how finely ſoever dawb'd over. being then we cannot be without theſe enemies, theſe miſchiefs, let us be content when God pulls down the houſe of ſinne in which they all are, that he may bury them all in the rubbiſh of our mortality, and with the Spirit and the Bride,Rev. 22.17, 20. let us ſay Come, even ſo Come Lord Jeſus Chriſt, come quickly. Amen.
And were by nature the children of wrath even as others.
YE have heard the Doctrine of Mans fall, and of Original ſin opened and applied: This Text genuinely leads to ſpeak of Mans miſery through ſin. As to the Coherence briefly, The Apoſtles ſcope is, to diſplay the glory of the Lords grace, by comparing the ſinful and curſed eſtate of the Epheſians and others by nature, with the dignity and priviledges conferred on them in Chriſt. He inſiſts mainly on three heads.
1741. He deſcribes the natural eſtate and courſe of the Epheſians and all other Gentiles in them; their eſtate, ver. 1. You were dead in treſpaſſes and ſins; their courſe, ver. 2. Ye walked wholly in ſin, pricked forward by corrupt cuſtomes, which in ſeveral Ages had taken place, and were effectual to hold and hearten you in the ſame Tracts; and the Devil, that eminently bore ſway in others, ruled and acted you likewiſe at his very will; this was yours, and the Gentiles eſtate and courſe.
2. He applies the whole equally and indifferently, to himſelf, and to the whole body of the Jewiſh Nation, ver. 3. among whom alſo we all had our Converſation, &c. q. d. ſuch children of diſobedience were we all to; as deep in ſin, and open to wrath as you Gentiles were. He would by no means have any think that ſpeaking ſo of the Gentiles, he exempted the Jews from the ſame ground of ſhame and deſpair in themſelves; though he knew full well that this point went exceeding croſſe to the grain of that people, who greatlyaaEzra 9.2. John 8.33. Gal. 2.15. Rom. 10.3. chap. 11.24. boaſted themſelves to be the holy ſeed, and children of Abraham, and deſpiſed the Gentiles as an idolatrous, unclean, baſtard brood; and especially of the Phariſees, of whichbbActs 26.5. Phil. 3.5. leaven himſelf once was, who not only diſdained the Gentiles, but thought and ſpake contemptibly of Gods heritage, viz. the common people of their own Nation as a baſe and curſed crew, John 7.49. & chap. 9.34. He pricks this bladder, affirming roundly of himſelf and all the Jews without exception, that as to their courſe, whileſt unregenerate, they did whatſoever their ſenſual and carnal man willed, liked and inclined to; And as to eſtat•; were children of wrath as much as others, even as the very despiſed Gentiles themſelves were. The great temporary difference flowing from grace, Pſal. 147.19, 20. hindered not their being the very ſame with the Gentiles by nature; this and no other was the eſtate and courſe of the Jews likewiſe.
3. He ſets over againſt all this, in them both, the quickning and recovering grace of Chriſt; in the Gentile, ver. 1. and in the Jew, ver. 4.
The words read, contain a brief comprehenſive deſcription of the miſery that Jews, and conſequently Gentiles with them, are under by nature. And in the words obſerve theſe two particulars.
1751. The Caſe of all men, Jews and Gentiles alike deſcribed, children of wrath; Do not underſtand this actively, as children of diſobedience, ver. 2. are diſobedient children, ſo that children of wrath ſhould be angry and wrathful people; but paſſively, that are obnoxious unto wrath indefinitely, which though it principally relates to that chiefeſt preſſing inſupportable burden; viz. the Lords wrath; yet includes conſequently the wrath and power of Satan, the terrours and rage of conſcience, the vengeance and aſſaults of every creature, &c. The Hebraiſme, children of wrath, implies
1. Deſert. Deut. 25.2. It ſhall be,〈…〉〈 in non-Latin alphabet 〉 if the wicked man be a child of beating, that the Judge ſhall cauſe him to lye down, and to be beaten before his face, &c. which the Sept. ſolidly renders,〈…〉〈 in non-Latin alphabet 〉, worthy of ſtripes. And ſo the Targums in like manner concurrently with our Bibles, a ſonne guilty and worthy to be beaten; ſo Mat. 23.15. Ye make him twofold more the childe of hell; that is, more worthy of hell-fire, than your ſelves.
2. Tendency, bent and addictneſſe to involve themſelves under wrath, John 17.12. But the ſonne of perdition, which poured out himſelf in ways of ſelf-deſtruction. He had many and excellent means to the contrary, but nothing would hold him back; ſelf-damnation is not proper to Judas, but a very common ſin; and men ordinarily, Rom. 2.5. treaſure up to themſelves wrath, Prov. 8.36. love death.
3. The event and iſſue which ſhall befall them, if they do abide ſuch; viz. that they ſhall be deſtroyed, and the eternal wrath of God abide upon them; ſo Judas gave up himſelf to thoſe ſins, that not only deſerved and tended to deſtruction, but would certainly deſtroy him; ſo 1 Sam. 20.31. he is the ſon of death; viz. deſerves to dye, and ſhall ſurely dye.
Now gather all theſe things together, our eſtate and courſe is ſuch by nature as deſerves deſtruction, tends and leads to deſtruction, and will end and the Lord hath peremptorily fixed and ordained without a change, ſhall end in Eternal deſtruction.
2. The riſe of this caſe expreſſed, by nature, which implies
1761. The term from which this commences; viz. the very firſt receiving of our natures and beings from our Parents; from the firſt original, and moment of our being, we received with all a liliableneſſe to the wrath and curſe of God, Pſalme 51.5. Behold I was ſhapen in iniquity, and in ſin did my mother conceive me!
2. The ground for which this wrath impends and hovers; viz. nature, not firſt created, for that was upright after God; but the corrupted nature which is conveyed and derived with our beings:Eccleſ. 7.29. Gen. 1.27. This very nature leads to, deſerves, and will lodge under eternal wrath, every mothers child in whom regeneration and tranſplantation into Chriſt are not found.
The Doctrine then compriſing the ſumme of the Text, is this.
Doctr. Every man and woman from their very firſt conception, through a corrupted nature, are under the Lords wrath, and continuing ſuch, not new-born and engraffed into Chriſt, that wrath ſhall abide upon them for ever. We may not mince and extenuate here with the Pelagian, as if this only were by imitation. Flatterers of nature may leſſen the wound, but Heires of grace ſhould and will rather magnifie their Phyſitian. Nor may we limit and confine this truth as if it concern'd native Turks,Mat. 23.15. canker'd Papiſts, and the Proſelytes of the Phariſees only to be children of hell, when it knocks at every of our doors, Jew and Gentile promiſcuouſly: Neither people nor Miniſters, not Apoſtles can exempt themſelves; great and ſmall, rich and poor, thoſe which the Lord hath not appointed unto wrath, but to obtain ſalvation by their Lord Jeſus Chriſt, 1 Theſ. 5.9. yet by nature are children of wrath, even as others.
This wrath in the Scriptures hath ſeveral Names; reſpectively to the Law-giver, it is called wrath; reſpectively to the Law it ſelf, the curſe; reſpectively to the effects of both, it is tranſlated vengeance, Rom. 3.5. Man by nature is expoſed unto all theſe.
1. He is expoſed to the wrath of the Law-giver: Here,
1. Take ſome Cautions, that we may duly conceive of wrath, the root of all penal afflictions on Gods part, as ſin is the meritori•us root on mans part. All wars with men begin in wrath;177 Animoſities firſt boyle within, and then wars break out. James 4.1. From whence come wars and fightings among you? Come they not hence, from your lusts which war in your memb rs? and in ſpecial, this of wrath; ſo there is ſomewhat proportionable in God, if underſtood ſutably to his glorious Being; namely, wrath perfectly clean from all dregs of, 1. Folly; the fool never more peeps out than in paſſion. Prov. 14.29. He that is haſty of ſpirit, exalteth folly; that is, ſets it aloft that every body may diſcern, and take notice of it; but the Lord is, 1 Sam. 2.3. A God of knowledge by whom actions are weighed. 2. Injuſtice; Gods wrath is a clear fire without any ſmoke of unrighteouſneſſe. Rom. 3.5. Is God unrighteous that inferreth wrath? he cannot be. We plough with an Oxe and an Aſſe;〈…〉〈 in non-Latin alphabet 〉. mingle droſſe with our zeal, &c. 3. Perturbation; the wrath of men is the rage of men, who disjoint and diſcompoſe themſelves as well as others; but the Lord acts, and ſuffers not in his wrath;Prov. 11.17. he ſtrikes, wounds, deſtroys from the infinite holineſſe and juſtice of his nature, declaring it ſelf againſt all ſin with the exacteſt ſerenity and oneneſs of minde and frame within himſelf from everlaſting to everlaſting. This is the root of all wars with ſinful men; Moſes ſaw the plague growing up out of this root. Num. 16.46. Wrath is gone out from the Lord, and the plague is begun. Job 21.17. He diſtributeth ſorrows in his anger.
2. Conſider what this wrath implies; two things.
1. That the Lord is highly diſpleaſed with men and women in their natural eſtate; though never ſo goodly a verniſh of Religion be above, yet if nothing but nature be underneath; Iſa. 10.6. an hypocritical Nation are the people of the Lords wrath.
No created underſtanding can conceive exactly what this diſpleaſure is. Pſal. 90.11. Who knoweth the power of thy anger? even according to thy fear, ſo is thy wrath. Take ſome ſhort ladders that our thoughts may a little climbe up by; and conſider ſeriouſly and deeply,
1. What a Kings wrath is. Prov. 20.2. The fear of a King is as the roaring of a Lyon; who ſo provoketh him to anger, ſinneth againſt his own ſoul; that is, acteth as an enemy to his own life; and Prov. 16.14. The wrath of a King is as the Meſſengers of death, but the wiſe man will pacifie it, as that which he cannot reſiſt. Eccleſ. 8.4. Where the Word of a King is, there178 is power, and who may ſay to him What do thou? that is, where not only the name, but the reality of a King is, he ſuſtains the perſon of the Common-wealth, and hath the ſtrength and power of all put into his hand; and hath power to execute his wrath, and will not be controlled nor expoſtulated with. And what can a Branch do againſt the whole Tree? The King is wroth, and Hamans face is covered. Prov. 27.3. A stone is heavy, and ſand is weighty; but a fools wrath, that is, that hath power, is heavier than them both, to cruſh a weak perſon that ſtandeth in his way. All theſe are but toyes to the power and weight of Gods wrath.
2. What an incenſed brothers wrath is, that hath a little more power. Rebecca underſtanding Eſau his wrath againſt Jacob, packs him away till that wrath be over. Gen. 27.43, 44. If a mother dare not venture a childe into an angry ſons preſence, nor a brother himſelf into an angry brothers preſence, how inſufferable will the angry preſence of the Lord be?
3. What Gods Fatherly refining wrath is againſt the droſſe that mingleth it ſelf with his Worſhip and Ordinances, and what dreadful Furnaces he hath put the Veſſels of mercy into, to take away their tin from them. Mal. 3.2. Who may abide the day of his coming? and who ſhall stand when he appeareth? for he is like a Refiners fire: If men cannot bear Chriſts coming with a refining fire, to purge out droſſe, much leſſe not his coming with flaming fire, 2 Theſ. 1.8. to conſume and burn up perſons and droſſe together. We have need of grace to ſerve him acceptably with reverence and godly fear; for our God, that is related to us in Chriſt, is a conſuming fire, Hebr. 12.28, 29.
4. What afflictions are, how very bitter, yet ſeparated from wrath, they may be born with comfort. The mingling of fire with the haile in Egypt, made it ſo very dreadful, Exod. 9.24. The fire of the Lords wrath mingled with ſtormes, renders them ſo grievous to be ſtood unde. Hell it ſelf would not be ſo dreadful, did not the breath of the Lord, that is, the wrath of the Lord, like a ſtreame of brimſtone kindle it, Iſa. 30.33.
The Prophet ſubmits to any ſtroaks, only deprecates wrath, as worſe than any ſtroaks, and more deadly than death it ſelf. Jer. 10.24. Correct me O Lord, but not in thine anger. Apprehenſions of wrath were the dregs in Jobs Cup. Job 14.13. O179 that thou wouldeſt hide me in the grave, and keep me in ſec et till thy wrath be paſſed over. He cannot ſtand in the face of Gods wrath, though he knew it was paſſing, and not abiding wrath; and therefore begs a hiding anywhere, and in the very grave, till that wrath be over; who then ſhall dwell with abiding wrath? John 3.36. With eve•laſting burnings? Iſa. 33.14. with fire and brimſtone, and tempeſt, that hath•atred in it? Pſa. 11.5, 6.
5. What the Lords glory is, when it is proclaimed, and paſſeth forth in a way of grace; only in a little more lustre and brightneſſe. Moſes needs putting in a clift of the Rock, and to be covered with the Lords hand, while the Lords glory paſſed by, Exodus 33.22. Peter is ſwallowed up at a glimpſe of the power of Chriſt. Luke 5.8. Depart from me, for I am a ſinful man, oh Lord; what then, when he speaketh in his wrath, and vexeth in his ſore displeaſure! Pſal. 2.5.
6. What the Lords wrath is paſſing upon others. All the children in the houſe tremble when the rod is taken down, though not with reſpect to themſelves, but their fellows only. Take a man whoſe heart is touched with the ſenſe of the Lords greatneſs, and that will be his temper. Iſa. 2.19. They ſhall go into the holes of the rocks, and into the Caves of the earth, for feare of the Lord, and for the glory of his Majesty, when he ariſeth to ſhake terribly the earth.
7. What the Lords wrath is, only hanging in the threatening. His rebukes made both the eares of Eli to tingle. 1 Sam. 3.11. 2 King. 21.12.There is a terrour when a Prince convenes and rates his Rebels for their conſpiracies, and inſurrections againſt him, though not yet brought to the barre or block. Hab. 3.16. When I heard, my belly trembled, my lips quivered at the voice, rottenneſs entered into my bones, &c. Joſiah his heart was tender, 2 King. 22.19. When he heard what the Lord spake againſt Jeruſalem, and against the inhabitants thereof.
8. What Christ himſelf did, under the ſenſe of this wrath to be poured forth,Col. 2.9. Heb. 12 2. though ſupported with all the fulneſſe of the Godhead dwelling bodily in him, and ſaw the glory beyond, and the certainty of his reſurrection, and the fruits of the travels of his ſoul that ſhould be; yet ſweats,Luke 22.44. and that clods of blood to the very ground; prayes, and that with ſtrong cries and teares, that180 if poſſible,Heb. 5.7. Luke 12 50. this cup might paſſe. Though other conſiderations made him drink it chearfully, yet nature droops, and cannot bear up under this burden. Thoſe pills are very bitter, that very health it ſelf do•h hardly ſweeten.
You that are yet in the mire of meer nature, ſteep your thoughts in theſe things, that ye may have a little taſte, what an evil and bitter thing it is, that Gods wrath and diſpleaſure is out againſt you. But this is not all; God may be diſpleaſed, and very highly with his own people. Iſa. 47.6. I was wroth and polluted mine inheritance, viz. dealt with it as if a polluted and unclean thing.
2. God reckons, and will deal with men and women found in their natural eſtate, as his enemies. Gods tender-hearted ſervants, have not been able to bear the apprehenſion of this. Job 19.11. He hath kindled his wrath againſt me, and counteth me to him as his enemies; the plural number encreaſes the ſenſe; as his deadly enemy. He that takes the Bible, and carefully turns it over, and conſiders the contents thereof, and what he hath ſaid of thoſe he reckons his enemies, will have a further glimpſe of the dreadfulneſſe of this condition. Nahum. 1.2. He reſerveth wrath for his enemies; that is, he hath built and made wide the ſtorehouſes of hell, that there might be wrath enough in due ſeaſon to be drawn forth for them. Luke 19.27. Thoſe mine enemies, that would not that I ſhould reign over them, bring hither, and ſlay them before me. Iſa. 1.24. Ah, I will eaſe me of my Adverſaries, and avenge me of my enemies. Heb. 10.27. Judgement and fiery indignation ſhall devoure the Adverſaries. And this muſt be applied to both ſorts of enemies. 1. Cloſe. That go cloſely on in wayes of ſin, ſecretly correſpond with the Divel and his temptations, and their darling luſts, and will not lay the bucklers down, though they ſmile in the Lords face; and Iſa. 58.2. Seek him dayly, and d•light to know his wayes, as a Nation that doth righteouſneſs, and forſaketh not the Ordinances of their God. Flatter him with their lips, and lye to him with their tongues, Pſal. 78.36. 2. Open enemies, that proclaime and declare warre againſt heaven, that do and will do what they pleaſe, let the Lord ſay and do what he will to the contrary. As Pharaoh, Exod. 5.2. Who is the Lord that I ſhould obey his voice? Pſal. 12.4. Our lips are our own, who is181 Lord ov r us? Luk. 19.14. His Citizens hated him, and ſent a meſsage after him, ſaying, We will not have this man reign ver us.
And underſtand, when the Lord ſo deals with this ſort of ſinners, he takes a kind of comfort in it. Ezek. 5.13. Thus my anger ſhall be accompliſhed, and I will cauſe my fury to reſt upon them, and I will be comforted. To others, the Lord diſtributes ſorrows with ſorrow; and ſpeaks of himſelf as grieved, when he puts them to grief, Judg. 10.16. Lam. 3.33. Iſa. 63.9. But here he is comforted, in making them the reſting place of his fury, Prov. 1.26. The heat and height of his fury poured forth upon incurable ſinners, is comfortable and pleaſing to him. Iſa. 30.32. In every place where the grounded staff ſhall paſſe, which the Lord ſhall cauſe to reſt upon him, it ſhall be with Tabrets and Harps. Vengeance on ſuch, is muſick and delight to the Lord, Rev. 18.20. and to his people.
This is the firſt, and not the meaneſt part of the miſery of faln man, that he is under the Lords wrath; that is, ſuch as God is diſpleaſed with, and will reckon and deale with as his enemies.
2. Every natural man and woman is expoſed to and under the Curſe of the Law. Is this nothing to have the Word againſt thee?Job 13. •6. and to have the Lord write bitterly againſt thee in that very Book which is the ſtorehouſe of comforts and ſupports to others? Dreadful is that language of Ahab, concerning Micaiah, 1 King. 22.8. There is yet a man by whom we may enquire of the Lord, but I hate him, for he doth not propheſie good concerning me, but evil. So that language of a natural mans heart. Gods mind is in that book, but I cannot abide to read therein, or to hear it opened and applied by a lively rowzing Preacher; for it only raiſes ſtormes and tumults in my conſcience, and ſpeaks not a word of comfort to me. The Word,
1. Rings many a ſad peale in the ears of conſcience, and which he cannot abde to hear or think of; in that it doth declare,
1. His ſinne; The Word faithfully diſovers Gods ſtreightneſs, and mans crookedneſs, and ſwervings from that platforme and rule, to which he ſhould be conformed as the Counter-part to the Original. This charges omiſſions, commiſſions, and bunglings in the good which he does do,Pſal. 05.21. and ſets all in order before182 his eyes, if poſſible, to make him aſhamed and confounded in himſelf.
2. The due and deſert of ſinne; every breaker of the Law, the Law pronounces and dooms to be curſed. There is that neceſſary connexion, that it is impoſſible to be chargeable with ſin againſt the Law, and not liable to the Curſe of the Law. Gal. 3.10. Curſed is every one that continueth not in every thing that is written in the Book of the Law, to do it. Juſtification it ſelf takes not away the deſert of ſin; pardoned ſins are as well ſins, and as much ſins as they were; pardon makes not the Malefactour none; makes not that the fact was not committed, or not faulty, or that it deſerved not death; for then he ſhould have been legally acquitted, not graciouſly pardoned. Thoſe will never take heaven of grace, that take not hell as their proper deſert. The Lord will have his own weare this rope about their necks, the deſert of hell in their hearts to the very grave. Aſſurance, and in the very higheſt degree, takes not away the ſenſe of the deſerts of ſin, but amplifies and enlarges them. The deſerts of ſin ſhall be perfectly acknowledged in the ſtate of glory, and the Ranſomer adored and admired upon this ſcore. Nothing ſo heightens grace as this, that perſons deſerving to ſuffer, are yet freed in Chriſt from ſuffering eternal wrath, as if they had not deſerved it. This deſert, was no doubtful and dark point in the conſciences of the Hearthens themſelves, Rom. 1. ult. They know the judgement of God, that they which commit ſuch things, are worthy of death. But the Word more diſtinctly layes this home to the heart; Prov. 11.23. The expectation of the wicked is wrath. There is nothing elſe that he can juſtly and ſolidly expect in that eſtate; and expecting otherwiſe, he does but cozen himſelf.
3. The ſinners excluſion while in that eſtate, from any part in the great and precious promiſ•s of the Goſpel. The Word opens the promiſes, but knocks his fingers off from touching and eating of this Tree of life. This is none of the meaneſt heart-cutting terrors to natural men, to ſee many come from the Eaſt and Weſt, and ſit down with Abraham, and Iſaac, and Jacob, in the Kingdome of heaven, and themſelves caſt out, Mat. 8.11, 12. incorporated with the Patriarchs, into fellowſhip of the ſame grace, and title to the ſame glory, and themſelves debarred from both to183 view the unſearchable riches of Chriſt diſplayed, and themſelves juſtled off from any intermedling, as to preſent application or grounds of application of them as their own. I met lately with a godly woman who heard a Sermon full of choice comforting ſupporting promiſes to weary and heavy laden ſinners, which warmed her heart, but in the cloſure was ſtrucken through with the firſt arrows of God, diſcerning her ſelf excluded in her preſent eſtate, from any part in them. This makes the Goſpel a fiery Serpent to ſting them, which is the Pole holding up the brazen Serpent for healing to others.
2. The Word attaches and binds him over. Ye ſhall anſwer this at the day of Chriſt; and hangs the writ upon his door; as the man that is in Gods debt, and is to look for an Arreſt, and to be dragged into priſon till the utmoſt farthing be paid, unleſſe a ſpeedy, timely peace be made; and inforces this partly from the will and juſtice of God, that hath made indignation and wrath, tribulation and anguiſh the portion of every ſoul that goeth on to do evil, Rom. 2.8.9. and partly from the nature and circumſtances of ſin it ſelf. Debts may be ſo great, ſo long owing, ſo growing, and the negligence and boldneſſe of the debtor ſuch, that makes it neceſſary in point of wiſdome, not to keep the writ longer off from his back.
3. The Word excites terrours. A man bound in a very great ſumme, in which the forfeiture will be his undoing, the very obligation troubles. There are no debts, but where any ingenuity is, induce anſwerable cares. And the Lord knowing the frame, and tendring the peace of his people, adviſes therefore againſt all debts, eſpecially ſticking under them, and not coming timely and carefully off. Rom. 13.8. Owe nothing unto any man; much more to be over head and eares in Gods debt, and no care to agree with him, is a very dreadful condition, Mat. 5.25. If theſe terrours actually are not, yet they are very ſubject every moment to be excited. The Sea may be very calme, but the leaſt ſtorme makes it nothing but commotions; conſcience, though now quiet, hath a very wide and clamorous mouth, when the Lord commiſſions and commands it to rebuke for ſin. Theſe terrours hold the ſinner in bondage, or all his life time ſubject unto bondage, Heb. 2.15.
184This is the ſecond branch of the miſery of a natural eſtate, to be in all theſe reſpects under the Curſe of the Law, and to have the Lord fight againſt him with the ſword of his mouth, Revel. 2.16. Here is patience, that the Lord will fight with this ſword firſt, that he may reclaime and lead to repentance, rather than deſtroy him; and if this prevaile, then is the curſe turned into a bleſſing, and the bondage ends in liberty indeed; but if this do not prevaile, then there remains nothing elſe but a certain fearful looking for of judgment and fiery indignation, which ſhall devoure the adverſaries, Heb. 10.27.
3. Every natural man and woman is obnoxious to all the effects of the wrath of God, and of the curſes denounced in his Word.
1. There are manifold effects of Gods wrath that are upon him, or are apt every moment to be ruſhing in upon him in this life.
1. Upon the body: Look upon all the breaches, flawes, defects, monſtroſities in the body, and ſet them upon the ſcore of ſin. Every man elſe had been like Abſalom and much more. 2 Sam. 14.25. From the ſole of his foot even to the Crown of his head there was no blemiſh in him; theſe argue not ſpecial ſin, Joh. 9.2. yet had never been without ſin; look upon all diſeaſes natural or adventitious, John 5.14. Sin no more, leſt a worſe thing come unto thee; there had never been a ſtone in the reins, or in the bladder, if not firſt in the heart. Theſe crumblings by degrees into the duſt, flow in by ſin. We pity the ruines which War hath made in goodly Palaces, but thoſe are nothing to the havock which ſin hath made in the more noble Fabricks of our own bodies. Look upon the difficulties, cares, turmoyles for proviſion of us and ours. Gen. 3.17. Labour is with toyle, wearineſſe, vexation, diſappointment: We plough and ſowe, and reap not; earne and put in a bag with holes. Hag. 1.6. Look upon ſhameful nakedneſſe: We have loſt our Robes of glory, and need now the ſpoiles of beaſts to cover our ſhame with. How many trades are there, and what toile in them, meerly for this end, that the diſhonour of the body may be hidden! Look upon the ſorrows of the female ſex, Gen. 3.16. which though mitigated and mingled with promiſes, yet ſtill are arrows which ſin hath ſhot into their ſides, and grace doth not quite pluck them185 forth. 1 Tim. 2.15. Look upon the aſſaults made even to our ruine, by thoſe things that otherwiſe were under our feet, Pſal. 8.6. But now withdraw from the yoke, ſerve with groans, remiſsneſſe and much unſerviceableneſſe, and often lift up their heel, and turn and tear us; theſe are a very ſmall part, and only bare hints of thoſe confuſions, and effects of the Lords wrath, which ſin hath let into the body, which elſe had been invulnerable in the very heel.
2. Upon the ſoul; Conſider,
1. The minde: O what blindneſs, ignorance, thick darkneſſe in the apprehenſions of God, his very being, moſt ſelf-evidencing Attributes, in the very myſteries of the firſt magnitude, which are the rules of our duty, and the grounds of our hope! incapableneſs, dulneſſe, ſlowneſſe to believe; lothneſs to inquire or receive the light which ſhineth forth from heaven; doubts, diſtruſt, miſtakes, wandrings after that which is not light, and into wayes that ſeem right, but the end of them are the ways of death, Prov. 14.12. The hereſies of the whole earth are ſeminally in the blindneſſe of the minde, and would grow up from thence, though there were none of our many ſowers to ſcatter them, being nothing elſe but corrupt imaginations formed into a ſyſteme. Ʋnprofitableneſſe in the knowledge of truths, which we moſt clearly and diſtinctly conceive: Unſteadineſſe, that we cannot fix and cloſe upon holy thoughts, till the impreſſions thence be powerful, and work a real change. There is no Spaniel more wilde and running after every Lark and Butter-flye that riſes in his way, than our thoughts are gadding after every thing that comes in our way. Yea, our minde gathers vanity to it ſelf, when the eyes are ſhut, and no objects to divert and inveigle us with. Theſe are ſins, and yet are ruſhing in further, as the recompences of former ſins, which are meet, Rom. 1.27.
2. The memory: Things ſtick there that a man would gladly learn, and count it a ſingular mercy to attain the art of forgetfulneſſe of; and others leak and ſlip away though taught ofen plainly; repeated, muſed upon, and we felt the power of them in a degree upon our hearts; what Indiſpoſitions to the uſe of means in order to a cure? what Proneneſs to cumber our ſelves with by-matters, till they talk with us ſleeping, and crowd in and ſuck away Lords-days themſelves, and leave nothing but ſcraps186 of prayer and preaching to us; ſin firſt brought in theſe plagues, and wrath binds them on, and leaves judicially, the reins looſe to them.
3. Conſcience. The directing part is out of tune; and either gives no directions, as a Maſter that is no body in his Family; or gives wrong directions, as falſe lights on the ſhore lead the ſhips upon the Rocks and quickſands; forbids where the Lord commands, and urges to that which he forbids. John 16.2. Tit. 1.15. or gives right directions, and hath no authority. And the judging part of conſcience is out of tune, and gives no judgement of what is done; like a Bell whoſe clapper is out, or a dumb dog that cannot bark; or gives perverſe judgement, and excuſes where it ſhould accuſe; makes ſin no ſin, or very little; and ſtayes the heart with empty comforts; or accuſes for having done that which he is bound to do, and diſquiets with undue fears; or accuſes rightly for the matter, yet with exceſſe, and ſo ſinks the ſoul under deſpaire; ſo that there is as much need for conſcience to be overſeen as to overſee, to b•guided as to guide. Theſe arrows abide in, and the venome of them invades more and more, and that is a very dreadful effect of the wrath of God.
4. The Will. There are ſad ſtrokes there. Averſeneſſe and impotence unto that which is spiritually good, Phil. 2.13. Pſal. 110.4. Inclinations and byaſſes, to drink in the very firſt, and the very worſt motions and ſuggeſtions unto ſin. Luſtings after evil things, Job 15.16. and againſt the Spirit, Gal. 5.17. ſtubbornneſſe, Rom. 8.3. Contempt of the offers of reconciliation, Joh. 5.40. Ezek. 33.11. incompliance with the counſels of the Holy Ghoſt, Act. 7.51. Theſe are cords of mans twiſting, and the Lord in dreadful wrath ſayes, Be it ſo; and pinions him with them to the laſt judgement.
5. The affections fly upon unmeet objects, headlongly inclining to them, and C l spe, and cleave there, and cannot be gotten off. Recoile from that which is good, are ſtirred in reſpect of evil to embrace it; and in reſpect of good to eſchew and be weary of it. Ahab impriſons the true Prophets, and ſets the falſe at his own Table, and gives them his ear and heart. Are full of diſorders; more offended with our injuries than Gods: merry,Eccleſ. 2.2. and the Holy Ghoſt calleth it madneſſe; mourn and ſwallowed187 up. Cannot be raiſed to things above, and ſettled on them. 2 Cor. 2.7.We complain, and juſtly, of ſervants that are nimble and expert in any piece of knavery, and lozels at their work; this is the very temper of our hearts, nimble and wiſe to do evil; but in the things and wayes of God, and which are of greateſt neceſſitie and advantage, we have no knowledge. And a ſharper wrath is not, than the Lord to leave us to our ſelves. Pſal 81.12. Pſal. 78.30.Theſe are hints, and no more of the Lords wrath upon the ſoul.
3. Upon the eſtate. Look upon the general estate of the whole Creation, impaired, groaning, and ſubject unto vanity; into the Publick ſtate, Confuſions, ſtumbling-blocks, underminings of civil and ſpiritual liberties, &c. into the particular estates of men, ſnarles, damages, wrongs, powlings; men taken and carried whither they would not, build, and dwell not therein, gather, and it melts as butter againſt the Sun, &c.
4. Upon Relations. Unequal marriages, yokefellows diſloyal, waſtful, idle, with-holding more than is meet; troubling their own fleſh, dampers in the wayes of God, ſuddenly ſtrucken, and the greateſt comforts leave the ſmarteſt wounds after them, &c. Ʋnfaithful ſervants looking only to the Maſters eye, invading that which is not theirs, imbezeling or ſuffering to go to wrack, that which by care they might and ought to preſerve. Children ſickly, unnatural, taking to no Callings, or not diligent and faithful in them, diſpoſe themſelves without conſent, run themſelves into bryers, and ſee their errour when too late to retreat. This is wrath in Domeſtique relations. And wrath as terribly mixeth in Publick Relations. Miniſters preach not, overſee not, are not enſamples to the flock, have not experience, nor ability, or care, rightly to divide the Word of truth, and muzzle the gain-ſayer. Miſled themſelves, and miſlead others, &c. Magiſtrates mind not the things of Chriſt, are tight and vigilant over the good, indulgent to the evil. Beare the ſword in vaine, &c. Such vials there is much wrath poured through.
5. Upon the holy things of God, and of his people. Ours come not with acceptance to God. The Lords, not with ſavour,188 cloſeneſſe, authority, &c. to us. The very book of the Covenant needs ſprinkling, Heb. 9.19. The Law which is pure and clean, Pſal. 19.8, 9. is made a killing letter, 2 Cor. 3.7. The Goſpel which is the grace of God bringing ſalvation, Tit. 2.11. is made a ſavour of death unto death, 2 Cor. 2.16. the Lords Supper an eating and drinking judgmsnt to our ſelves, 1 Cor. 11.29. and Chriſt himſelf is made for falling, Luke 2.34. and a stone of ſtumbling, and rock of offence, 1 Pet. 2.8. without Chriſts blood taking away ſin, the very book of grace had never been opened, Rev. 5.4. and though the choiceſt in it ſelf, being opened, would never have been uſeful unto us; and ſorer wrath cannot be, than to curſe our very bleſſings, Mal. 2.2. and the very means of grace that they ſhall be uſeleſſe, and for judgment.
6. Upon the whole man; the perſon is under the effects of wrath.
1. Inſlaved to the Divel. This is plain, 1. From the Scriptures. Elſe converting grac•could notaaCol. 1.13. deliver from the power of darkneſſe; nor men be ſaid whenbb2 Tim. 2.26. God gives repentance, to recover themſelves out of the ſnare of the Divel that were taken captive by him at his will. 2. From the likeneſſe of mans work with Satans;〈…〉〈 in non-Latin alphabet 〉; Men of a Trade are ordinarily of a company together; but here the rule failes not; 1 Joh. 3.8. He that committeth ſin is of the Divel; that is, by doing the ſame work diſcovers himſelf of communion with, and in thraldome to him. The firſt finders of a Craft, are Fathers; and Succeſſors and Imitators in the Craft are called children, Gen. 4.20. we naturally and freely do the Divels work; John 8.44. The luſts of your Father ye will do, and have no minde to the Lords work, nor can brook the ſame to be done circumspectly and exactly by others; Acts 13.10. Thou child of the Divel, enemy of all righteouſneſs. 3. From the community of principles; the very mind and will of Satan is engraven upon our ſpirits, and expreſſe themſelves inefficacy and obſtinacy of ſinning. Theſe principles are Satans image inſtead of Gods. 4. From the natural mans ſubjection to the guidance of Satan; regenerate perſons are led by the Spirit, but Satan filleth the hearts of natural men. He had poſſeſſion of Judas his heart, and by a piece of mony rides deeper into him, and prevails to engage him189 to betray Chriſt. This is a lamentable branch of the natural mans miſery.
2. He is baniſhed and ſeparated from God, both from conformity to, and communion with him, and doth electively baniſh and caſt himſelf forth of the Lords preſence: This appears,
1. From the former point; viz. mans fellowſhip with Satan; there cannot be fellowſhip with God and with Satan together. Theſe communions are inconſiſtent, in the ſame Spirit, at the ſame time, in a reigning intenſe degree.
2. From Gods end, and his Apoſtles and Miniſters, in the writing, explanation and application of the Scripture. 1 John 1.3. That which we have ſeen and heard, declare we unto you, that ye may have fellowſhip with us; and truly our fellowſhip is with the Father, and with his Son Jeſus Christ. Were this fellowſhip already in the ſtate of nature, there needed not this means of rebringing into fellowſhip with God. Defiers of the evil one with their mouths, are not the leſſe in league with him in their hearts.
3. From the language of the carnal heart; Job 21.14. Depart from us, we deſire not the knowledge of thee. This they ſpeak internally, and the deſire of their ſouls is to be rid of God; notions of God are a ſapleſſe and burdenſome piece of knowledge. Rom. 1.18. They did not like to retain God in their knowledge. To baniſh our ſelves is the heighth of mans ſin and folly; and to be baniſhed, the heighth of the Lords wrath, and of mans miſery.
Now do we know what a man loſeth in the loſſe of God? that is impoſſible for any created underſtanding to conceive!
The world is a Dunge•n without the Sun; the body a carrion without the ſoul; but neither ſo neceſſary as God is to the ſoul. A taſte of the goodneſſe of God, made the world and the lives of the Martyrs nothing to them. Pſal. 30.5. In thy favour is life; & Pſal. 63.3. Thy loving kindneſſe is better than life.
The very heaven of heaven lies in the enjoyment of God, and the hell of hell in the loſſe of him. The loſſe of him is the loſſe of the Fountain from which all kinde of good doth or can come. 190The loſſe of the cauſe, is the loſſe of all the effects, of all the bleſſed affections, influences, and promiſes of God; The loſſe of all thoſe bleſſed hopes that fill the ſoul with joy unſpeakable, and full of glory. No prayer, praiſes, faith, love, fear, or any ſpark of other grace, are to be found in truth upon the hearth of that heart. Now the perſon in league with the Devil, and baniſhed from, and without God in the world, muſt needs be miſerable and accurſed.
3. He is diſcontented and unprofitable in every condition. Rom. 3.12. They are altogether become unprofitable. The Holy Ghoſt makes a natural man of no more uſe, than rotten things, which we caſt forth to the dunghill for their unprofitableneſſe; This is a dreadful ruine, that a creature ſo excellent, ſhould become unprofitable to others; and very far from comfort to himſelf in any condition. The wife having all for uſe, and the huſbands heart; hath nothing, becauſe not the authority, dominion, and dispoſition, which is proper to the husband. Iſrael have bread and quailes from heaven, and water from the Rock that followed them; a table everywiſe furniſhed for need, and for delight, and yet grumble becauſe not meat for their luſts. Many have all things very good, and the wiſdome of heaven could not carve fitter and better things, and yet all not good enough. Let ſin creep in, and Adam will not be content in Paradiſe, or the Apoſtate Angels in heaven, but leave their own habitation. Go from God, and take thy leave and farewell of contentment and ſatisfaction.
4. He is grown a Wolf and Devil to his brethren. Biting and devouring, Gal. 5.15. tearing, pulling, catching at advantage, flying upon the necks of the weaker. Men execute much of the wrath of God in theſe feuds among themſelves; ſo that the Caution is very neceſſary, Matth. 10.17. Beware of men; in a ſort, as of any wild beaſt, or the very Devils themſelves. This is a glimpſe of that wrath which the Lord draweth forth againſt natural men, in this life before the ſons of men.
2. There are further degrees of this wrath that ruſh in at the end of this life. Rom. 6.23. The wages of ſin is death. The bodies of the very heirs of glory, and which are Temples of the holy Ghoſt, lie trampled upon under rottenneſſe, and ſuffer loſſe of their appointed glory till the laſt day. The Lord batters them,191 till the houſe tumble about their eares. He layes on load till the heart-ſtrings crack; and to whom Hell is remitted, death is not remitted; thoſe muſt dye, that ſhall not be damned for their ſins, and death ſhall have dominion over them till the morning of the reſurrection. There is a progreſs in Gods wrath, which will not ſtop in the midway, but goes on till it ſhall be accompliſhed, Ezek. 5.13.
3. The full vials and very dregs of this wrath,Pſal. 78.38. ſhall be poured out in the world to come, which now God reins in, and lets not get looſe, and break over the banks; or if it do, calls it back and turneth it away, but then all his wrath ſhall be ſtirred up and let forth to the full.
1. There ſhall be the general judgement of the great day; in which the Lord himſelf ſhall deſcend from heaven in a ſhout,1 Theſ. 4.16. with the voice of the Archangel, and with the trump of God, and ſhall be revealed. 2 Theſ. 1.7. with his mighty Angels in flaming fire, terribly to execute the curſes of that Law which was ſo terrible in the promulgation. Then ſhall the ſinner be forced from his grave, dragged to the barre, arraigned, the books opened, all the ſecrets of darkneſſe, and of the heart made manifeſt; and the Goats put on the left hand, and have that diſmal ſentence, Go ye curſed, &c. Mat. 25.41.
2. There ſhall be dreadful and final execution, and this ſtands in two things.
1. In loſſe; expulſion from the Lords face, and preſence, and glory. As incurable lepers, from the Camp and fellowſhip of the Saints. For the good things which they never cared for, and from the good things of the world which they graſped, and were their portion; from all hopes of grace, all preachings of peace, all ſtrivings of the Spirit; never a friend to comfort, a ſun to ſhine, a drop of water to cool the tongue, or any bleſſing to come near them any more for ever.
2. In ſenſe; which is ſometimes termed, ſuffering the vengeance of eternal fire, Jude ver. 7. Wrath to come, 1 Theſ. 1.10. where there ſhall be with the damned Angels, ſubjection to the eternal wrath of God, the worm of a guilty conſcience that never dies; where the Lord will beare up the creature with one hand, that it continue in being, and beat it with the other, that it ſhall be ever dying; in death alwayes, and never dead.
192Uſe 1. Inform. We may clearly gather divers Corollaries hence.
1. This may inform us of the vast and woful change that ſin hath made. Men could not come, poſſibly, ſuch out of the hands of God. Gen. 1.31. God ſaw every thing that he had made, and behold it was very good, and therefore bleſſed; but ſin hath taken him from Mount Gerizim,Deut. 27.12, 13 and ſet him upon Ebal; and the miſery now is ſuch, that if the Lord ſhould open the ſame to the conſcience fully, the very view would drive men out of their wits, and men could not tarry in their beds, or relliſh a morſel of bread till delivered, and bleſſed with ſome evidence of deliverance out of that condition.
This may infome us of the cauſleſsneſſe of the offence taken at Miniſters for preaching this point.
Now conſider ſeriouſly,
1. Is there a parallel to the offence, taken here in any other caſe in the whole earth? Who is angry with a watchman for giving notice that the houſe is beſet, and ready to be broken up, or on fire; though all be diſturbed, ſome half-frighted out of their wits, or wholly with the tydings; and very great pudder follows till the houſe be ſecured, and the fire quenched? men migh•otherwiſe have been undone and deſtroyed in their beds. Who flies out againſt a Centinel that gives a true Alarme, and rowzeth the Souldiers at the deadeſt time of the night? he prevents their ſurprizal, or throats being cut in their beds, and the Town from being ſacked. Who ſtorms at a paſſenger that ſticks up a bough in a Quagmire, that other Travellers going ſecurely on, may not be laid faſt ere they think of any danger? Who takes it ill of a friend, that ſeeing a bearded arrow coming that would ſtrike the ſtander next him mortally, puls him aſide with that force poſſibly as to draw his arme out of joint, and the arrow goes not through his heart? Who thinks amiſſe of a Lawyer that opens the badneſſe of his Clients cauſe to him, that he may not inſiſt on a wrong point, in which neceſſarily he muſt be caſt?
2. Should we to avoide your diſpl•aſure, not give you warning, and ſo draw Gods diſpleaſure,Ezek. 3.18, 19. Videſis Greenhil, in loc. and the blood of you periſhing upon our heads? is this good for you or us?
3. Do you well to provoke poor Miniſters to bauke that part of their office which fleſh and blood makes us too willing to have193 our edge taken off in? Deſire we to be meſſengers of ſad tydings, or rather to come in the abundance of the comforts of the Goſpel? A pettiſh Patient makes the Chyrurgion ſearch the wound leſſe than is neceſſary to a through cure. Ye tempt us to ſtop from ſpeaking needfully of your danger, by your lothneſſe to hear on that ear, and by your rage and regret againſt the teller. Thoſe which have moſt need of faithful intellig••ce of the Lords wrath, have leaſt upon this very ſcore. Job 21.31. Who ſhall declare his way to his face, viz. that is reſpited, and proſpers, and tramples the doctrine under foot, and turns again, and tears the Preacher?
4. This is no other than what the Scripture ſpeaks, and conſcience upon retirements will ſpeak; and Satan will lay in your diſh, and the Lord will pay into your boſome. Will thoſe flye in the Lords face, and of conſcience, telling this ſtory to them, and pronouncing the ſentence againſt them? Oh profane partial ſpirits that cannot endure ſuch Preachers as themſelves ſhall be unto themſelves; that cannot bear the hearing of thoſe terrours that themſelves ſhall be relators and inflicters of upon themſelves! Ye had better have the commodity at the firſt hand; conſcience will preach in another note and loudneſſe than we do, and the more, becauſe your ears have been ſtopped againſt our words.
5. There cannot be a greater madneſſe than not to be able to live under the noiſe and news of this wrath, and yet ſtick under the wrath it ſelf; the hearing makes the ears tingle, but the wrath does not make the heart quake. Ye had better hear the Heralds in the Princes name denouncing the war, and ſend out for peace, than have the Prince himſelf come with fire and ſword into your bowels upon the contempt.
3. This may informe us of the righteouſneſs and wiſdome of the Lord in this wrath annexed and declared againſt ſinne.
1. Conſider the high rewards the Lord hath propounded: The Law is not ſo fiery in comminations againſt ſin, but the Goſpel is as full ofaa1 Cor. 2.9. 2 Cor. 12.4. grace and promiſes to wayes of duty. Now bring things to the bar of reaſon it ſelf, and may not the Lord annex this dreadful wrath to ſin, that doth annex ſuch glorious incomprehenſible promiſes to the duties and weak ſervices of his194 people? ſin ſtrictly deſerves; theſe not. May not he puniſh ſeverely, that rewards eminently? how juſt is it that perſons invited to the Supper,Luke 14, 24. and making excuſes, ſhould not taſte thereof? that deſpiſers of the recompences of God ſhould ſuffer eternal loſſe of them, and be ſcourged with the contrary to them?
2. Conſider the Ends the Lord hath deſigned to reach.
1. In the Elect. 1. To startle. Luke 12.5. I will forewarn you whom ye ſhall fear: Fear him which after he hath killed, hath power to caſt into hell; yea, I ſay unto you fear him: Faith in the threatning engenders fear, as faith in the promiſe genders hope; faith and fear were conjoyned in Noah, Heb. 11.7. and wrought together in his obedience and preſervation. 2. To make all things elſe little that meet them in the world, to ſhoulder them off from the truth and homage of Chriſt. A Merchant in a Storme throws his goods over-board; the wrath of God makes the ſtartled ſinner part with any thing, and incur any thing rather than incur that: Moſes had rather incur the wrath of a thouſand Pharaohs, than the wrath of God, becauſe he knew the power of his wrath. As Gods people have rewards promiſed that out-weigh all that they are called to part with; ſo terrours propounded that all other terrours may be over-looked, and incurred rather than theſe. 3. To worme out the eſteems of the world, and the ſenſual pleaſures, honours and profits thereof, the fewel of luſt; there is need of violence to pull out of this fire. Now he that propounds an end, pitches upon means fitted to compaſſe that end. A Cleaver of knotty timber, muſt have a wedge that will go through. The mother that will mean the childe, muſt lay ſuch bitter things on the breſt, as will make the childe loath the milk: So the Lord hath declared thoſe wages to ſin, that ſhall turn the edge of love and liking to ſin. That had need be very bitter, that ſhall make thoſe very ſweets bitter to us: No leſſer evils would work the ſenſe of that evil of ſin into the conſcience. And thoſe ſecretly grudge and complain of the pains as too great, to whom they are too little to awaken and lead them to repentance.
2. In the Reprobate. 1. That he may diſcover his perfect and infinite displeaſure againſt ſin; and in theſe great letters, that all the world may read his full hatred of it. Eli his faint checks,195 proclaimed his faint diſlikes of his ſons ſins. High diſlikes produce anſwerable checks. Affections in men, are the feet the ſoul goes forth upon; and ſ rong affections goe a very nimble eager pace. The Lord much more, becauſe of his infinite contrariety to ſin. 2. That he may diſcover the power of his juſtice and wrath. Rom. 9.17. For this ſame purpoſe have I raiſed thee up, that I might ſhew my power in thee, and that my Name might be declared throughout all the earth. Thoſe which glorifie not God in that manner which he would, he will glorifie himſelf in the manner that they would not. Pharaoh ſaid, Who is the Lord? and trampled his authority and commands under foot. Now as he did ſometimes bring light out of darkneſſe; and the Apothecary doth Preſervatives out of rank poyſons; ſo the Lord not actively glorified, doth fetch the glory of his power and vindictive juſtice out of ſin it ſelf. The walkers in greateſt pride and ſcorne of God, the Lord will have everlaſting glory in their everlaſting ſmart; and he will ſo puniſh, that heaven and hell ſhall ring of his juſtice and power, and diſplicence againſt ſin, and that his threatnings to the utmoſt are made good, and were not ſcare-crowes.
3. Conſider the dreadful aggravations of ſin. It is,
1. A confederacy with the devil. A ſworn ſervant about the Princes perſon, to contract amity, and hold correſpondence with the worſt of his enemies, makes the ſin riſe, and his judgement without pity. Should a Chriſtian fall from a mild and gracious Prince without a cauſe, and ſide with the Turk, or worſhipper of the devil, againſt him, we ſhould think no puniſhment too much for him.
2. A defection from, and inſurrection againſt God, and ateaſing the Lord into the liſts and field. 1 Cor. 10.22. Do we provoke the Lord to jealouſie? are we ſtronger than he? Goliah challenges and defies the Hoſt of Iſrael, till David comes forth, and ſends a ſtone into his braines, and cuts his head off with his own ſword, and gives his fleſh to the fouls of heaven; ſo ſinners, till they draw the Lord, and the weight of his infinite and eternal diſpleaſure forth againſt themſelves, even that weight which ſinks them, and they are never able to riſe from under it again. Now ſins riſe, as the quality of the perſon that they are done againſt. He that flies in my face, and gives me blows and wounds thereby,196 there is an Action of battery and damages to be had againſt him; He that doth the ſame againſt the Judge of Aſſize, or the King upon the Throne, that is Treaſon, and his life and eſtate are hardly enough to make amends for it. The infinity of God, makes the infinity of the evil and meritoriouſneſs of wrath in ſin. The Majeſty riſes, and ſo the guilt and demerit riſes infinitely.
3. The contempt of all means uſed for fetching the Rebel in. How often would I have gathered you?Mat. 23.37. — and ye would not. Men ſtand out, and if they could have ſtood, would have ſtood out, and continued hoſtility againſt heaven for ever. How equal is it, that a creature nigh to God, falling off to the devil without a cauſe, and which chooſes to have God his enemy, and that no means can reduce, though the danger and evil of ſin be evidenced, and his inability to ſtand, an act of oblivion offered, and higheſt preferment, and yet will not come in: How juſt is it, that he reap the fruit of his continuing at a diſtance from his Soveraign, and in diſobedience againſt him?
4. This may inform us of the distemper and pride of mans heart, that will charge his miſery anywhere rather than upon himſelf. 1. Upon inſtruments forreign that do inflict, rather than ſin within, for which the ſame is inflicted. The Lord ſcourges ſin by that which is the inflicters ſin too. They have no Warrant to do, and yet we juſtly ſuffer from them as Organs of wrath in Gods hand. 2. Upon God himſelf. Prov. 19.3. The fooliſhneſſe of man perverteth his way, and his heart fretteth againſt the Lord. The Malefactour blames the Judge, when it was himſelf that delivered himſelf over into the Judges power, and Armed the Law with power of doing all that is done againſt him.
5. This may informe us of the gr•unds and advantages the Lord hath given us to humility, and ſelf-abaſement. Wipe the ſweat off from thy brows, and ſay, This is the fruit of ſin. See the cloaths on thy back, and theſe are the coverings of that ſhame which came in by ſin; look into thy body, ſoul, estat•, relations, perſon, whatſoever is crooked and afflictive, pertains to this account, and is to be ſet at the foot of ſin. When beaten, conſider the fault that thou art beaten for, and accept of the puniſhment of thy iniquity, Lev. 26.41. Thy eye cannot turn, but there are remembrances197 of ſin, and provocations to lay thy ſelf in the duſt before the Lord.
6. This may informe us of their folly, that kindle this wrath yet more. The Princes ſpake well to the two Tribes and a half, Joſh. 22.17. Is the iniquity of Peor too little for us, from which we are not cleanſed untill this day? &c. So are thoſe wrath-provoking pollutions of nature too little for us, by which we are ſo far defiled and troubled unto this day, that by increaſes of ſin we ſhould augment yet the fierce anger of the Lord? Num. 32.14. while abiding in this eſtate, ye do this more and more continually.
Uſe 2. Exhort. and this is double.
1. To carnal and unregenerate perſons: Ariſe ye and depart, for this is not your reſt, Micah 2.10. This is not an eſtate to be quietly abode one moment in.
Motive 1. Who can dwell with this wrath which God deſcribes to be 1. Burning wrath; Job 19.11. He hath kindled his wrath againſt me. 2. Tearing wrath; this ſet the Bears awork, 2 Kings 2.23. Conſider this yet that forget God, lest he tear you in pieces. Pſal. 50.22.3. Piercing wrath, that goeth down into the very inwards of the conſcience, when all viſible bleſſings ſtand intire round about, and not a haire of the head is ruffled. This curſe often works in the middle of bleſſings, and ripens by them inſenſibly for hell it ſelf. 4. Abiding wrath; the priſoners of which are bound hand and foot, and there is no ſtarting, Zach. 5.4. 5. Surpriſing wrath; Job 20.23. When he is about to fill his belly, God ſhall caſt the fury of his wrath upon him, and ſhall raine it upon him while he is eating, and ſo of all other times, is moſt chearful. 6. Reſerved wrath; Job 21.30. 2 Pet. 2.9. which like a woman with childe will travel, till it have brought forth judgment againſt all the enemies of the Lord though upon Thrones, and having Nations under their feet, Pſal. 78.30, 31. Was Sodom a City fit to be dwelt in, eſpecially for Lot, when the Lord had given him notice of the cloud of fire and brimſtone hovering, and ready to come down upon the ſame? This Climate is too hot for any that have ſpiritual ſenſes, to dwell a minute in.
2. Shall all our warnings be loſt, that tell you of the ſtorme, meerly to drive you under covert; and that ye may underſtand and198 favour that glorious name,1 Theſ. 1.10. Jeſus that delivers from wrath to come! The Avenger of blood is in your necks, to quicken your haſte into this City of Refuge. Why ſhould ye make the Furnace-hotter, and to the Fathers wrath which is quenchable in the blood of Chriſt, ſuperadde the wrath of the Lambe, which is abſolutely unquenchable? Shall we only ſtand forth to clear the juſtice of the Lord againſt you in the laſt day?
3. The great and ſwaying care of all Gods people aſſoon as ever they ſaw themſelves in the glaſſe of the Law of liberty,Jam. 1.15. was to be found in Chriſt, Phil. 3.9. This was Pauls prevailing care, when ſought for, and to be ſet to Gods bar, to be found cloathed with Chriſts righteouſneſſe, and to have his Image legibly ingraven upon him; the like care ſhould be ours.
Directions.1. Stir up ſhame, and ſorrow, and fear, and indignation againſt your ſelves; no ſins are heavier than thoſe we count light of; Ezek. 8.17. Is it a light thing to the houſe of Judah that they commit the abominations which they commit here? Take this oppoſitely to a double evil. 1. Men pare and leſſen their ſins, and make a very ſmall matter of them, and conſider not, that leſſening their own indignation, they increaſe Gods. Prov. 14.9. Fools make a mock at ſin; chap. 10.23. It is a ſport to a fool to do miſchief: So thoſe, Iſa. 57.4. Againſt whom do you ſport your ſelves? Againſt whom do ye make a wide mouth, and draw out the tongue? They fell to other gods, and laughed the Prophet to ſcorne, that made ſuch a buſineſſe of it; ſo when Chriſt and grace, and life were offered, Mat. 22.5. they made light of it, and went their ways; that is, made light of grace, and of the ſin of contempt of grace. 2. Men ſtick in vile practiſes, and think their ſacrifices and prayers will ſalve all up again, which the Lord ſo earneſtly declares againſt, Iſa. 1.14. But ſtir ye up ſorrow,2 Cor. 7.11. ſhame, diſpleaſure; repentance hath theſe adjuncts, and proceeds to, and deals with, and chiefly, with this firſt bottome-ſinne.
2. Lie down meekly at the Lords feet; this follows upon the practice of the firſt direction. 1. In ſubmiſſion to any the ſharpeſt diſpenſations. As paſſions ſtir up paſſions, and one Coale kindles another; ſo our frettings, the Lords wrath. There are tangs of this ſin in the godly themſelves;2 Sam. 6.8. Jonah 4.5. but grace takes it by the throat. 199Pſal. 51.4. 2. In ſupplication. Jer. 10.24. Pſal. 6.1.The Lords ſervants have humbly and earneſtly deprecated wrath.
3. Embrace the Lord Jeſus in the force of all his bleſſed offices, and then go flie to, and lift up thy face without spot before the Father in him. Know 1. That it is a dreadful thing to have a ſettled Warre and plague in a Nation; much more to be in the Jews caſe, that rejected, and would not be under the bleſſing of Chriſt, and are under the curſe of God, and wrath is come upon them to the uttermoſt; and hath reſted already theſe One thouſand ſix hundred years. 1 Theſ. 2.16.2. That there is no other remedy propounded to remove this wrath, which we came into the world children and heires of, but only Christ. He hath the keyes of hell and death,Acts 4.12. Rev. 1.18. to let the ſoul out of the body, and into hell when he will; to inferre and remove wrath. If any receive not him, this wrath tarries ſtill, and will cleave to, and abide upon him for ever. John 3.36.He ſpeaks with authority. Luke 19.27. Thoſe mine enemies — bring them and ſlay them before me; and it ſhall be done. 3. That the Pſalmiſt makes it (as it is) a point of wiſdome in the greateſt, to kiſſe the Son with a kiſſe of homage and ſubjection,Pſal. 2, 11, 12. leaſt he be angry; what is the danger of that? and ye periſh in the war; of your hopes and purpoſes, and never compaſſe grace nor glory. If his wrath be kindled but a little, bleſſed are all thoſe which put their truſt in him. 4. That then ye may plead with the Lord with humble boldneſſe. Pſal. 74.1. Why doth thine anger ſmoak againſt the Sheep of thy Paſture? remember thy Congregation which thou haſt purchaſed of old, the rod of thine inheritance which thou haſt redeemed, &c. 5. And aſſure your hearts of welcome. Prov. 21.14. A gift in ſecret pacifieth wrath, and a reward in the boſome ſtrong wrath. Mark their policy, Acts 12.10. and be aſſured the relations of Chriſt, are beloved of the Father. Job 33.24. Then he is gracious to him, and ſaith, Deliver him from going down to the pit, I have found a ranſome.
2. To thoſe which the Lord hath tranſlated out of their natural condition.
1. Bring the work often to the touchſtone, that you may not boaſt in a falſe gift; gold will endure the teſt, and be more fully manifeſted to be gold indeed; and finding the work to be right, live with an enlarged heart to the praiſe of that grace which hath made this change.
2002. Deal ſeriouſly in the mortification of ſin, which God only ſtrikes at; and in order thereto, count ſin the worſt of evils; if this were done; and throughly, and fixedly done in our ſpirits, there is nothing of any other directions would be left undone. To ſet up this judgement, there needs,
1. Ploughing carefully with the Lords heifer, viz. ſearch into the Oracles of God; there, and there only are lively portraitures of ſin, and the genuine products and traine of ſin.
2. The eye-ſalve of the Spirit. We are blinder than Batts in this matter; and are indiſpoſed very much, or rather wholly, to let this truth ſink down into our hearts.
3. Applications to the Throne of grace. None but thoſe which deal in good earneſt in heaven, will ſee the hell and myſtery of ſin in themſelves. He gives the Holy Ghoſt to them which ask him.
4. Excuſſions and communings with your ſelves. Prov. 20.27. The ſpirit of man is the candle of the Lord, ſearching all the inward parts of the belly; and duly made uſe of, will tell many ſtories correſpondent to the Word of truth; uſe conſcience, and uſe therewith another and bigger candle, to rummage the dark room of thy heart with. Superadde to conſcience, the ſuccours of the Word and Spirit, and thou ſhalt do ſomething in the ſearch; and finde out convictively, the ſwarms of evil in thine own heart.
5. The work of grace. There will be elſe a beam in the eye, and plaine things will not be plaine to us; Gods work holds intelligence, and is of amicable affinity with his Word; grace hath the only excellent faculty in looking through ſin.
6. Attendance to the Lords adminiſtrations againſt ſin; God writes in great letters in the world, what he had firſt written in the Scriptures; every breach by ſin, ſhould lead down into more hatred, brokenneſſe of ſpirit, and ſhame before the Lord for ſinne. This is the engaging evil; this engages God and the holy Angels, and Devils, and the very man againſt himſelf. Nothing can be his friend, to whom ſin hath made God an enemy. Wo to the man that is in this ſenſe alone, and hath heaven and earth, and hell, and all within the Continent of them, againſt him; it is impoſſible for that mans heart and hands to ſtand ſtrong. This is the mighty prevailing evil. Never was man ſo ſtout, as to ſtand before the face201 of ſin, but he ſhivered, and was like a garment eaten up of moths. This hath fretted the joynts of Kingdomes in pieces,Pſal. 39.11. and made the goodlieſt houſes in the world a heap of rubbiſh;Zech. 5.4. will make Bab lon that ſits as a Queen, an habitation of Divels,Rev. 18.2. and the hold of every foule ſpirit, and a Cage of every unclean and hateful birds; made the Angels Divels, and heaven it ſelf too hot for them. Never were the like changes made as by ſinne; grace makes not changes of richer comfort, than ſin doth of diſmal conſequence; it is made by the Holy Ghoſt an argument of the infinity of the power of God to pardon and ſubdue ſinne, Micah 7.18.
3. Bear all afflictions incident to an holy courſe chearfully. The Martyrs went joyfully into the fire, becauſe the flames of hell were quenched to them; bore their Croſſe eaſily, becauſe no curſe and damnation to them in Chriſt Jeſus, Gal. 3.13.
4. Reduce your anger to the ſimilitude of Gods, which is very ſlowly kindled, and is an intenſe holy diſplicence only againſt ſin;Pſal. 103.8. and is cleanſ'd from all dregs of raſhneſſe, injuſtice and diſcompoſure; ſuch zeal ſhould eat us up. John 2.17.
For when we were yet without ſtrength, in due time Chriſt dyed for the ungodly.
IN this Chapter there are two parts; in the firſt the Apoſtle layes down the comfortable fruits and priviledges of a juſtified eſtate; in the ſecond he argues the firmneſſe of theſe comforts, becauſe they are ſo rich that they are ſcarce credible, and hardly received. The firmneſſe and ſoundneſſe of theſe comforts the Apoſtle repreſenteth by a double compariſon. 1. By comparing Chr ſt with Chriſt; and 2. Chriſt with Adam. Chriſt with Chriſt, or one benefit that we have by him with another, from the Text to ver. 12. then Christ with Adam; the ſecond Adam with the firſt, to the end of the Chapter.
In comparing Chriſt with Chriſt, three conſiderations do occur.
1. The efficacy of his love towards us before juſtification, with203 the efficacy of his love towards us after juſtification; the argument ſtandeth thus; if Chriſt had a love to us when ſinners, and his love prevailed with him to die for us, much more may we expect his love when made friends; if when we were in ſin and miſery, ſhiftleſs, and helpleſs, Chriſt had the heart to die for us, and to take us with all our faults; will he caſt us off after we are justified and accepted with God in him? this love of Chriſt is aſſerted in the 6. verſe, amplified in the 7. and 8. verſes; and the concluſion is inferred verſe 9. much more then being now juſtified by his blood, we ſhall be ſaved from wrath through him.
The ſecond Compariſon is of the efficacy of the death of Chriſt, and the efficacy of the life of Chriſt; 'tis abſurd to think that Chriſt riſing from the dead, and living in heaven, ſhould not be as powerful to ſave, and bring us to God, as Chriſt dying was to reconcile us to him.
The third Compariſon is the privative mercy, or being ſaved from hell, with the poſitive mercy, or obtaining a title to heaven. Verſe 11. and not only ſo, but we joy in God, as having now received the atonement.
2. For the compariſon between Chriſt and Adam, the ſum of it is, that Chriſt is more able to ſave, than Adam to deſtroy; and therefore juſtified perſons need to fear nothing. As Adam was a publick perſon, and root of man-kinde, ſo is Chriſt a publick perſon; for Adam was**The figure of him that was to come. Rom. 5. 〈…〉〈 in non-Latin alphabet 〉. Adam was a publick perſon, but a finite perſon, having no intrinſick value in himſelf, and only was all us by divine inſtitution; but Chriſt beſides the inſtitution of God, was an infinite perſon; and therefore there is a〈…〉〈 in non-Latin alphabet 〉, a much more upon Chriſt; his ſacred vertue exceedeth that curſed influence of Adam in many particulars, amply ſet down in the latter end of the Chapter by the Apoſtle.
The words begin the firſt Compariſon. In them,
1. The condition wherein we are by nature, is ſet forth by two notions, ungodly, and without ſtrength; the one noteth we have no worth to move God to help us, for we were ungodly; the other, that we have no power to help our ſelves, for we were without ſtrength; we were without ſtrength, and ſo need help; ungodly, and ſo refuſed help.
2042. The means of our recovery, Chriſt died for us.
3. The ſ aſonableneſſe of our redemption, in due time.
For the firſt notion whereby our natural eſtate is expreſſed [ungodly] I ſhall paſs it by; the next notion [without ſtrength] will yield us this point:
That man faln, is deſtitute of all power and means of riſing again, or helping himſelf out of that miſery into which he hath plunged himſelf by ſin.
This will appeare if you conſider his condition with reſpect to the Law, or with reſpect to the Gospel, and thoſe terms of grace which God offers in Chriſt; the former more properly falls under the conſideration of this place; but becauſe of the method of this exerciſe, you expect the diſcuſſion of the latter alſo, I ſhall take occaſion from hence to ſpeak of that.
1. With respect to the Law; that will be underſtood by a view of that Scripture that expreſſeth the tenour of the Law; Gal. 3.10. Curſed is every one that continueth not in all the words of this Law to do them; where is conſiderable,
1. The duty it exacts; an innocent nature that is preſuppoſed for the perſon muſt continue; it doth not ſay Now being; the ſentence of the Law, doth not ſuppoſe man as lapſed and faln, or as having already broken with God, but as in a good and ſound eſtate; and then universal, perpetual, perfect obedience is indispenceably required; he muſt continue in all things with all the heart, and that continually; if he fails in one point, he is gone; this is perſonally exacted of all men, as long as they abide under Adams Covenant; he that doth them ſhall live in them, and the ſould that ſinnes ſhall dye. Now if God ſhould call us to an account, for the moſt inoffenſive day that ever we paſſed over, what would become of us? Pſal. 130.3. If thu ſhouldeſt mark iniquities, O Lord, who could**That is, rectas in curia, be able to make a bold defence. ſtand? better never born, than to be liable to that judgement, when the Law ſhall take the ſinner by the throat, and ſay, Pay me that thou owest; what ſhall he poor wretch do? ſo that here we are without ſtrength, altogether unable to come up to the obedience of the Law of works. Rom. 8.3. The Law can205 make nothing perfect, becauſe 'tis become weak through our fleſh; to faln man it eſtabliſheth a courſe of puniſhing ſin, not of taking away ſin; we may increaſe the debt, but we cannot leſſen it; if our obedience were exact for the future, (let us ſuppoſe it) yet the paying of new debts doth not quit old ſcores; they that could not keep themſelves when intire and innocent, cannot recover themſelves when loſt and faln.
2. The penalty it inflicts, Curſed is every one; how curſed? curſed in all that he hath, Deut. 28.15, 16, 17, 18. All his enjoyments become a ſnare, and temporal comforts do but harden him, and prepare him for a greater miſery. Curſed in all that he doth; his prayer is turned into ſin; his hearing, the ſavour of death unto death; all his toyle and labour in outward ſervice is to no purpoſe. Prov. 21.27. The ſacrifice of the wicked is abomination, how much more when he bringeth it with a wicked mind? At the beſt 'tis but an abomination, God will not accept an offering at his hands, much more when 'tis pulluted with ſinful and evil aimes; but this is not all; he is curſed for evermore, the Law bindeth him over body and ſoul to everlaſting torments, and in time he ſhall hear that dreadful ſentence, Matth. 25.41. Go ye curſed into everlasting fire prepared for the Divel and his Angels; there is but the ſlender thread of a fraile life that hinders the execution of this ſentence upon him; a ſinner ſtands upon the very brink of hell, and ever and anon is ready to be caſt in, where he ſhall eternally lie under the wrath of God; ſo that here we are without ſtrength, becauſe we cannot ſatisfie the juſtice of God for one ſin, but are alwayes ſatisfying, and can never be ſaid to have ſatisfied; like a poor man that pays a debt of a thouſand pounds by a farthing a week.
3. Conſider how this works with him; an exaction of duty under ſo ſevere a penalty, doth either terrifie, or stupifie the conſcience; he that eſcapeth the one, ſuffereth the other; or elſe thirdly, doth irritate corruption; or fourthly, obtrude us upon a ſottiſh despaire, ſo as to give over all endeavours and hope of ſalvation.
Firſt, Sometimes it terrifieth, that's eaſily done; the conſcience of a ſinner is a ſore place; they are all their life time ſubject to bondage, Hebr. 2.14. There is a hidden fear in the heart of a wicked man not alwayes felt, but ſoon awakened, either by a ſound206 conviction from the Word, or ſome ſore judgment, or by the agonies of death, or ſerious thoughts of the world to come; Foelix trembled when Paul did but mention Gods judgment, Acts 24.25. the Priſoner makes the Judge tremble; a ſinner is afraid to think of his condition; if God do but a little break in upon his heart, do what he can, he lies under the bondage of a wounded spirit, and where ever he goes (like the Divels) he carrieth his own hell about with him.
Secondly, If it terrifieth not the conſcience, it ſtupifieth the conſcience, that they grow ſenſleſſe of their miſery, paſt feeling, Epheſ. 4.19. and that's a dangerous Criſis and eſtate of ſoul, when once a man comes to that, and goeth like a fool to the correction of the ſtocks.
Thirdly, it irritateth their inbred corruption. Rom. 7.9. The Commandment came, that is, in full conviction and power, and ſin revived, and I dyed; the more we underſtand of the neceſſity of our ſubjection to God, the more oppoſite is the ſoul to him; as a Damm makes a River or ſtrong ſtreame the more violent, or as a Bullock at the first yoking becometh the more unruly.
Or Fourthly, It breedeth a ſottiſh deſpaire. Jer. 18.12. There is no hope, therefore we will walk after our own devices, and do every one according to the evil imaginations of our own heart; 'tis to no purpoſe to ſpeak to us, or ſtrive further about us; (as if they had ſaid) there is no hope, and therefore we will live as we liſt without any further care of turning to God; this is the worſt kinde of deſpaire, when a man is**Pſal. 81.12. given up to his own hearts luſt, and runneth headlong in the way of deſtruction without hope of returning; there is more hope of them that are under despairing fears, or a terrified conſcience, than there is of thoſe which are under deſpairing reſolutions, or a ſtupid and ſottiſh obſtinacy: thus as to the Law man is helpleſſe.
2. Conſider man as to terms of grace offered in the Gospel; he is ſtill without ſtrength, not only in a damnable condition by the Law, but without grace, unable to accept the Gospel; this will appear by two conſiderations.
1. By thoſe emphatical terms of Scripture by which the Caſe and Cure of man is ſet forth.
2072. By thoſe poſitive aſſertions whereby all power is denied to man to convert himſelf to God, or to do any thing that is spiritually good.
1. Thoſe emphatical expreſſions which repreſent
1. His Caſe; the Scripture ſets forth mans condition thus, that he is born in ſin, Pſal. 51.5. and things natural are not eaſily altered; greedy of ſin, Job 16.15. He drinketh in iniquity like water; it noteth a vehement propenſion; as greedy to ſin, as a thirſty man to drink; thirſt is the moſt implacable appetite, hunger is far better born; but this you will ſay is but now and then in a great temptation, or vehement paſſion; no, Gen. 6.5. Every imagination of the thought of his heart is evil, only evil, and that continually; by how many aggravating and increaſing circumſtances is mans ſin there ſet forth! there is in him a Mint alwayes at work, his minde coyning evil thoughts, his heart evil deſires, and carnal motions, and his memory is the cloſet and ſtore houſe wherein they are kept. But may not a man be reclaimed, is not this his bondage and trouble? no, his heart is a heart of stone, Ezek. 36.26. that is, inflexible, inſenſible; when God uſeth the Word, ſome common motions of his Spirit, ſome rouzing providences, yet all in vain; for mans heart is deceitful above all things, and desperately wicked, Jer. 17.9. inventing ſhifts and excuſes to avoid God, and to cheat it ſelf of its own happineſſe. But is not the New Teſtament more favourable than the Old? or is not man grown better, ſince there was ſo much grace diſcovered! I anſwer, No; there is a perfect harmony between the Teſtaments; there you will finde man repreſented as a childe of wrath by nature, Epheſ. 2.3. even the Elect as well as others, to be a ſervant of ſin, Rom. 6.17. Never ſuch an imperious Maſter, never ſuch a willing ſervant; ſin never leaveth commanding, and we love the work; you will finde him again expreſſed as one averſe from God, alienated from his life, Epheſ. 4.18. 'Tis a melancholy thought to a carnal heart to think of the life of God, as an enemy to the Law, Rom. 8.7. One that neither can, nor will pleaſe God; as blind, and knoweth not what to do, 2 Pet. 1.9. and this blindneſſe ſpiritual, is worſe than bodily; a man that is blind in body, ſeeketh208 for a fit guide, as Elymas when he was ſtricken blinde, ſought about for one to lead him by the hand, Acts 13.11. as weak and without ſtrength here in the Text, yea, ſtark dead in trespaſſes and ſins, Epheſ. 2.5. yea, worſe than dead; a dead man doth no more hurt, his evil dieth with him; but there is a life of reſiſtance and rebellion againſt God that goes along with this death in ſin. Now put all this together, and you may ſpell out mans miſery, what a wretched impotent creature he is in his natural eſtate; the Scripture does not ſpeak this by glances or ſhort touches; neither is it an Hyperbole uſed once or twice, but every where, where it profeſſedly ſpeaks of this matter; certainly man contributeth little to his own converſion; he cannot hunger and thirſt after Chriſt, that drinks in iniquity like water; there is nothing in nature to carry him to grace, who is altogether ſinful; if the Scripture had only ſaid that man had accuſtomed himſelf to ſin, and was not born in ſin; that man were ſomewhat prone to iniquity, and not greedy of it; and did often think evil, and not continually; that man were ſomewhat obſtinate, and not a ſtone, an adamant; if the Scripture had only ſaid that men were indifferent to God, and not a profeſſed enemy; if a captive of ſin, and not a ſervant; if only weak, and not dead; if only a neuter, and not a rebel; then there might be ſomething in man, and the work of converſion not ſo difficult, but the Scripture ſaith the quite contrary.
2. The Cure; certainly to remedy ſo great an evil requires an Almighty power, and the al-ſufficiency of grace; therefore 'tis good to ſee how converſion is deſcribed in Scripture; ſometimes by enlightning the minde, Epheſ. 1.18. and the eyes of your underſtandings being enlightned, &c. Man the wiſeſt creature on this ſide heaven, is ſtark blinde in the things of God; though he hath the light of nature, and can put on the spectacles of Art, and dreſſe his notions of divine things by the glaſſe of the Word, yet ere the cure is wrought, ſomething muſt be done upon the faculty; the eyes of our underſtandings muſt be enlightned, as well as the object revealed; I but this infuſion of light is not all; the Scripture ſpeaks of opening the heart. Acts 16.14. He opened the heart of Lydia; God doth not only knock at the heart, but open it; he knocks many times by the outward means, but findes no entrance; yea, as one that would open a door, he tries key209 after key, till he hath tried all the keys in the bunch; ſo does God uſe means after means, but till he**Cant. 5.4, 5. putteth his fingers upon the handles of the lock, the door is not opened to him; well then the mind muſt be enlightned, and the heart opened; if theſe words are not emphatical enough, you will finde converſi•n expreſſed by regeneration. Joh. 3.3. Except a man be born again, &c. Mark, we muſt not only be reformed, but regenerated. Now becauſe generation is an ordinary work of nature, and often falls out in the courſe of ſecond cauſes, therefore 'tis expreſſed by the Metaphor of reſurrection, Epheſ. 2.5. But that which hath been, may be againe; therefore 'tis called a Creation, Eph. 2.10. we are〈…〉〈 in non-Latin alphabet 〉his workmanſhip, 2 Cor. 4.6. 2 Cor. 5.17. Pſal. 51.10. yea, further 'tis expreſſed by victory, 1 Joh. 4.4. or the beating and binding the ſtrong man, by one that is ſtronger than he. Luk. 11.21, 22. by bringing into Captivity every proud thought, 2 Cor. 10.5. All theſe expreſſions doth the Scripture uſe, to ſet out the myſtery of grace; one expreſſion may not enough be heeded, and therefore are many types and figures of it uſed, that what is w•nting in one notion, may be ſupplied by another; as let us gather them up a little, there muſt be not only light in the mind, but the heart muſt be moved, and that not a little stirred, but changed, faſhioned anew, born again; and becauſe generation ſuppoſeth a previous diſpoſition in the matter, not only is it called regeneration, but the term reſurrection is uſed, in which the matter is wholly unprepared; but yet becauſe ſtill here is matter to work upon, therefore 'tis called Creation, which was a making all things out of nothing; God works faith, where there is no faith; and repentance, where was no repentance; and calls the things that are not, as though they were; but now becauſe ſin makes us worſe than nothing; and as in Creation, as there was nothing to help, ſo there was nothing to reſiſt and hinder; therefore 'tis expreſſed by victory, implying the oppoſition of Gods work, and the reſiſtance that there is in the heart of man, till it be over-powered by grace.
2. The next proof is from thoſe aſſertions, whereby all power is denied to man to convert himſelf to God, or to do any thing that is ſpiritually good; as when 'tis ſaid he cannot know, 1 Cor. 2.14. he cannot believe, Joh. 6.44. he cannot obey, Rom. 8.7. nay to inſtance in ſingle acts, he cannot think a good thought of210 himſelf, 2 Cor. 3.5. he cannot ſpeak a good word, Mat. 12.34. How can ye, being evil, speak good things? he cannot do any thing, John 15.5. He doth not ſay, nihil magnum, but, nihil; not no great thing, but without me ye can do nothing. Well then, when man can neither know, nor believe, nor obey, nor think, nor speak, nor do any thing without grace; ſurely man is without ſtrength, wholly impotent and unable to turn himſelf to God.
But here is an Objection; If it be ſo, how can theſe things ſtand with the mercy of God, as the Creatour of man kind, to require the debt of him that is not able to pay? with the Juſtice of God as the Judge of the world, to puniſh him with eternal death, for the neglect of that which he could not performe? or with the wiſdome of the ſupreme law-giver, to exhort him by promiſes which hath no power, to do what he is exhorted unto?
I anſwer to the firſt; God doth not loſe his right, though man hath loſt his power; their impotency doth not diſſolve their obligation; a drunken ſervant is a ſervant, and 'tis againſt all reaſon the Maſter ſhould loſe his right to command by the ſervants default; a Prodigal debtour that hath nothing to pay, yet is liable to be ſued for the debt without any injuſtice; God contracted with us in Adam; and that obedience he requireth is not only due by Covenant, but by Law; not only by poſitive Law, and contract, but by immutable right; 'tis harſh men think to ſuffer for Adams fault, to which they were not conſcious, and actually conſenting; but every man will finde an Adam in his own heart; the old man is there, waſting away the few remaines of natural light and ſtrength; and ſhall not God challenge the debt of obedience from a debtour that is both proud and prodigal? we are proud; for when we are miſerable, we think our ſelves happy; and when we are poor, we think our ſelves rich; and when we are blind, we conceit our ſelves very ſeeing; and when we are naked, we think our ſelves well clad, Rev. 3.17. and therefore God may admoniſh us of our duty, and demand his right, if for no other reaſon, but to ſhew us our impotency, and that we may not pretend that we were not call'd upon for what we owe; and as man is proud, ſo he is Prodigal; we ſpend what is left, and throw away thoſe relicks of conſcience, and moral inclinations, which eſcaped out of the ruines of the fall.
2112. As to the ſecond, How God can with justice puniſh him for the neglect of what he could not do?
I anſwer, our natural impotency is voluntary. We muſt not conſider man only as impotent to good, but as delighting in evil, and loving it with all his heart; as man cannot, ſo he will not come to God, John 5.40. our impotency lies in our obſtinacy, and ſo man is left without excuſe; we refuſe the grace that is offered to us, and by continuing in ſin, increaſe our bondage, our inveterate cuſtomes turning to another nature.
3. As to the laſt, how God can exhort and perſwade us.
For anſwer, ſuppoſe we ſhould ſay, This is only for the elects ſake, who certainly are the called according to purpoſe, Rom. 8.28. whereas others are called obiter, by the by; and as they live intermingled with them; if the elect did dwell alone, and were a diſtinct community by themſelves, the objection were plauſible; but they are hidden amongſt others, and therefore the Reprobate have the like favour in the external means with them; the world ſtandeth for the elects ſake, yet the Sun doth not ſhine upon them alone, nor the ſhowres fall upon their fields alone; or let me illuſtrate it thus, The ſun ſhineth, though blind men ſee it not; the raine falls upon the Rocks and Mountains, as well as the fruitful Ʋalleys; ſo are exhortations of duty promiſcuouſly rendred to good and bad; this might be anſwer enough: but that which I rather ſay, is, that theſe exhortations have their uſe, for they carry their own bleſſing with them, to them to whom God means them for good; the word has a miniſterial ſubſerviency to the power of God; as when Chriſt ſaid, Lazarus come forth, it raiſed him out of his grave; as for others that are not converted by them, 'tis for their conviction, and to bridle their fierceneſſe, and a means to civilize them, and keep them from growing worſe, whereby many temporal bleſſings do accrue to them; as Pagan Rome flouriſhed in all manner of vertue and ſucceſſe, as long as moral precepts were in force; but of this more in the next objection.
2. Objection. If man be ſo altogether without ſtrength, why do ye preſſe him to the uſe of means?
I anſwer, though man cannot change himſelf, yet he is to uſe the means; and that for ſeveral reaſons.
2121. That we may practically ſee our own weakneſſe. Men think the work of grace is eaſie, till they put themſelves upon a trial; the lameneſſe of the arme is found in exerciſe; apply thy heart to understanding, then cry for knowledge, Prov. 2.2, 3. Whoſoever ſets himſelf in good earneſt to get any grace, will be forced to cry for it before he hath done; we never ſeek ſtrength at Gods hands in ſo feeling a manner, till our experience convince us of our weakneſſe; when a man goes to lift up a piece of timber heavy, above his ſtrength, he is forced to call in help.
2. The uſe of the means we owe to God, as well as the change of the heart; we lie under a moral obligation to uſe them; God that hath required faith and converſion, hath required prayer, hearing, reading, meditating; and we are bound to obey, though we know not what good will come of it; as**Heb. 11.8. Abraham obeyed God, not knowing whither he went; and Peter, when there was little hope, ſaith, Luke 5.5. Howbeit, at thy command, &c. our great rule is, We are to do what he commandeth, and let God do what he will.
3. To leſsen our guilt; for when men do not uſe the means, they have no excuſe, 'tis plaine lazineſſe, and want of will, not want of power; when we will not ſo much as try to come out of our condition, we love our bondage, and ſhut the door upon our ſelves; or as that phraſe is, Acts 13.46. judge our ſelves unworthy of eternal life; paſſe ſentence upon our own ſouls; 'tis a ſign you care not whether God ſhew you mercy yea or no, for you will not ſo much as beſtow a thought upon it; and ſo come under the cenſure of wicked and ſloathful ſervants, Mat. 25.26.
4. There is encouragement in the uſe of means, many wayes.
1. If we do not ſomething, we ſhall gr•w worſe; ſtanding pools are apt to putrifie; man is of an active nature, either growing better or worſe; when we do not improve nature, we deprave it; Jude 10. They corrupt themſelves in what they know naturally; voluntary neglects, draw on penal hardneſse, and ſo your impotency is increaſed; there is this benefit of uſing meanes; it prevents much ſinne and hardneſſe of heart; 'tis like the embalming of a dead body; it keeps it from ſtinking, though it does not reſtore life.
2132. Without the uſe of means they can never hope for any thing. Rom. 10.14. How ſhall they believe without a Preacher? If ever I meet with God, with Chriſt, it muſt be in this way**John 5.3, 4, 5; 'tis good to lie at the Pool, as the poor man did who was unable to get in when the Angel ſtirred the waters; marriage is inſtituted for the propagation of mankinde; yet the ſoul is of God only: no man abſtaineth from marriage becauſe he cannot beget a reaſonable ſoul; ſo grace is of God; but hearing, reading, praying, are the inſtituted meanes, and we muſt not abſtaine from theſe means, becauſe grace is not of our ſelves, but of God.
3. It may be God will meet with us; 'tis the ordinary practice of his free grace ſo to do, and its good to make tryal upon a common hope. Acts 8.22. Pray if it be poſſible, &c. There is a great uncertainty; yet pray; 'tis Gods uſual way to meet with them that ſeek him. Luke 11.8. For his importunities ſake;〈…〉〈 in non-Latin alphabet 〉, for his**And ſo fitly expreſſing our reſtleſsneſſe in the uſe of means. impdence, God is not engaged, but who knows what importunity may do? he may, and he may not give grace, but uſually he doth; 'tis Gods uſual way to bleſs mans induſtry, and yet all they that labour have not an abſolute certainty of ſucceſſe; who would forbear ploughing becauſe in one year of ten there may happen a dearth or a lean harveſt? Act, God may come in (for uſually he doth) with his influence and bleſſing.
Let me now give you ſome reaſons why God permits this weakneſſe and want of ſtrength to lie upon the falne creature.
1. To exalt the freeneſs, and power of his grace; firſt, the freeneſſe of his grace, for God hath ſhut up all under the curſe, that there may be no way of eſcape but by his mercy; their eternal ruine and damnation is elſe certain and inevitable. Rom. 11.32. God hath concluded them all under unbelief, that he might have mercy upon all;〈…〉〈 in non-Latin alphabet 〉, that's the word, the ſtate of unbelief is there compared to a priſon; made ſure and faſt with iron bars and bolts, and by Gods permiſſion man hath ſhut up himſelf ▪ in ſuch a priſon, that mercy alone might open the door to him; Jew and Gentile lies faſt bound with a chaine that can be Looſened by no hands but Gods; ſo Gal. 3.22. The Scripture hath concluded all under ſin, that the promiſes by faith might be given214 to them that believe; 'tis the ſame word and notion, we may mourn and ſigh through the grates of the flaming priſon, but can never get out till God look upon us in mercy thorough Chriſt: And ſo alſo the power of his grace, in reſcuing us out of this miſery; 'tis a mighty power that works in them that believe, Epheſ. 1.19. When we conſider it, we may wonder at it that ever ſuch a change ſhould be wrought in us that are ſo carnal, ſo obſtinate. 1 Pet. 2.9. Wo hath called us out of darkneſs into his marvellous light; 'tis indeed marvellous that ever we ſhould get out of the priſon of ſinne; more miraculous than Peters getting out of priſon, having ſo many chaines and doores, and keepers upon him, Acts 12.
2. To humble the creature throughly by a ſenſe of their own guilt, unworthineſſe and nothingneſs; in our natural ſtate we are ungodly and without ſtrength; why has God permitted it? that every mouth might be ſtopped, and all the world may become guilty before God. Rom. 3.19. 〈…〉〈 in non-Latin alphabet 〉, liable to the proceſſe of his revenging juſtice, and ſo to humble us for our inability and obſtinacy that we may go complainingly to God, ſaying, Lord, I am as a Bullock unaccustomed to the yoke. Jer. 31.18. Whoſoever hath paſſed this tryal, doth ſenſibly finde it.
Uſe of all; 1. To the unconverted, to be ſenſible of their condition, and mourn over it to God, acknowledge the debt, confeſſe your impotency, beg pardon and grace, and in an humble ſenſe of your miſery endeavour earneſtly to come out of it. By ſuch Doctrines as theſe, men are either cut at heart, Acts 7.54. or pricked at heart, Acts 2.37. which is the far more kindly work; ſome mens hearts and luſts are exasperated, and they rage and ſtarme when they are warned of their danger by a cloſer application; Oh 'tis better to bemoane your ſelves, than fret againſt the Lord, and yield to a ſottiſh despaire; there is ſome hope when conviction ends in groaning rather than murmuring: And you do not fret againſt the Lords Soveraignty, but complaine to him of the naughtineſſe of your hearts, begging his grace for Chriſts ſake; therefore go and lie at his feet, and ſay, Lord, I have a blinde minde, a froward heart, none more; I ſhall never of my ſelf flie the evil forbidden, performe the good commanded, renounce theſe bewitching lusts,215 take up ſuch a courſe of ſervice to thy bleſſed Majeſty; O take away this ſtony untractable heart, &c. You are in Priſon, but you are Priſoners of hope if you do ſo.
2. To preſſe the Converted to thankfulneſſe; we were once in ſuch a pitiful caſe till God plucked us as brands out of the burning; we were utterly miſerable and deſtitute of all good. O bleſſed be God that opened the Priſon door, and proclaimed deliverance by Chriſt to poor Captives, and not onely proclaimed it, but wrought it for us; none but an Almighty arme could looſen the Bolts, and ſhut back the many Locks that were upon us. Peter, when the Angel made his Chains fall off, conſidered the matter, Acts 12.12. and went to give thanks among the Saints: Oh when there were ſo many Doors and Bolts upon you, ſuch difficulties and diſadvantages in the way of your converſion; Conſider it, and bleſs God for your eſcape. Bleſſed be the Lord that gave me counſel in my reines, Pſal. 16.7.
3. Let us compaſſionate others that are in this eſtate, poor ſouls in what a ſad condition are they! We have not uſually ſuch a deep ſenſe of their miſery as we ſhould have; Iſrael was to pity strangers, becauſe they were once ſtrangers in the Land of Egypt; we our ſelves have been in the houſe of bondage: O pity poor captive ſouls: Eſpecially doth this concern the Miniſtery; they that do induere perſonam Chriſti, that ſtand in the ſtead of Chriſt, ſhould induere viſcera Christi, put on the bowels of Chriſt. Phil. 1.8. God is my Record how greatly I long after you in the bowels of Christ Jeſus; when we were ungodly, and without ſtrength, Chriſt dyed for ſinners, and wilt not thou labour for them, and employ thy Talent to Edification? Oh if we had more weighty thoughts about the worth and danger of ſouls, we would not do the Lords work ſo ſleepily as uſually we do, but as co-workers with God we would beſeech you with all earneſtneſſe not to receive the grace of God in vain, 2 Cor. 6.1. Every advantage ſhould be taken hold off; as a ſinking, periſhing man, if it be but a bough in the waters catcheth at it, ſo ſhould we preſſe you to improve all cloſer applications and Ministerial helps, and that with compaſſion and tenderneſſe, as having our ſelves been acquainted with the heart of a poor impotent captive ſinner.
When thou ſhalt make his ſoule an offering for ſinne, he ſhall ſee his ſeed, &c.
O Fall the Prophets, this Prophet Iſaiah was the moſt Evangelical Prophet; (**Non tam Propheta dicendus est quam Evangelista. Ep. ad Paulam & Euſtochium. tom. 3. p. 9. Quanto Propheta hic aliis antecellit Prophetis, tanti haec ejus, c. 53. edita Prophetia caeteris ejus praestare videtur oraculis. Mo•uſ. in Praef. ad com. in c. 53. Iſaiae. Hierome calls him Iſaiah the Evangeliſt) Of all the Propheſies of this Prophet, that which you have in this Chapter, is the moſt Evangelical Propheſie. I do not remember any one piece of Scripture in the Old Teſtament, ſo often cited in the New Teſtament, as this 53. chapter of Iſaiah, it being cited there no leſſe than eight or nine times.
217The Eunuch you read of in the Goſpel, was converted by a part of it; after God by the Miniſtry of Philip,Acts 8.30, &c. had opened his eyes to ſee Chriſt held out in it.
In the whole Chapter you have a moſt lively and full deſcription and repreſentation of the humiliation, death and paſſion of Jeſus Chriſt; which indeed is ſo exact, and ſo conſonant to what hath fallen out ſince, that Iſaiah ſeems here rather to pen an Hiſtory, than a Prophecy.
That Chriſt all along is here treated upon,Ingenuè proſ••cor illud inſum c•put ad fidem Christianam me adduxiſſe; nam plus millies, illud caput perlegi, &c. Joh. Iſ. Levit. vid. Horneb. contra. Jud. l. 6. c. 1. p. 408. and not the ſufferings of the Jewiſh ſtate, I ſhall not now inſiſt upon. Philip when he had this Scripture before him, he preached Jeſus, Acts 8.35. — Chriſt brings it down to himſelf, Mark 9.12. — And the matter of it is ſo convictive, from that cleare light that goes along with it, that ſeveral of the Jews in the reading of this Chapter, have been brought over to the Chriſtian Religion, as not able to ſtand out againſt the light and evidence of it.
The time allotted for this exerciſe being but ſhort, I muſt fall upon my work preſently.
I come to that Branch which I am to inſiſt upon, When thou ſhalt make his ſoul an offering for ſin, he ſhall ſee his ſeed, &c.
In the verſe before you have Chriſts innocency, he had done no violence, neither was any deceit in his mouth; why then did he undergo ſo much? It pleaſed the Lord to bruiſe him, and to put him to grief. How could the Father, ſalvâ juſtitiâ, deale thus with an innocent perſon, and with his own Son too? I anſwer, Chriſt had now put himſelf in the ſinners ſtead, and was become his〈…〉〈 in non-Latin alphabet 〉, his ſurety, and ſo obnoxious to whatever the ſinner had deſerved in his own perſon; and upon this the Father might, without any injuſtice, and actually did, for the manifeſtation of the unſearchable riches of his wiſdome and love, bruiſe him and put him to grief. The Lord Jeſus had no ſin in him by inhaeſion; he was holy, harmleſs, undefiled,Heb. 7.26. &c. but he had a great deale of ſin upon him by imputation; He was made ſin, that knew no ſin, that we might be made the righteouſneſſe of God in him. 2 Cor. 5.21.It pleaſed Chriſt to put himſelf thus under our guilt, and therefore it pleaſed the Father thus to bruiſe him.
218If you ask further, what had Chriſt to encourage him either to, or in theſe ſufferings? Though there was infinite love in Chriſt to put him upon all this, and to carry him thorough all this, yet there muſt be ſomething more; you have therefore here very precious**Mr. B. looks upon theſe rather as Propheſies, than as promiſes. Append. p. 39. Verſe 10. Ver. 11. Ver. 12. promiſes, made to Chriſt upon this his undertaking; as that, he ſhould ſee his ſeed, he ſhould prolong his dayes, the pleaſure of the Lord ſhould prosper in his hand, he ſhould ſee the travel of his ſoul, and God would divide him a portion with the great, and he ſhould divide the spoile 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. 'Tis true, the Covenant of Redemption is a Covenant of grace, but 'tis 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 Teſtator219 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 per•ona foederata, but believers. The Covenant of Grace was not made with God and Chriſt, (as a common head) but 'tis 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. Bl•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; 'tis (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.)
220For the Explication and Confirmation of this great myſtery, I will lay down theſe ſeven Propoſitions.
Prop. 1The firſt is this: God the Father in ord•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 Holin•ſſe and Juſtice. 'Tis 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. •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,〈…〉〈 in non-Latin alphabet 〉. and ſets forth, or•ore-ordains him, as 'tis 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 h•m which bel•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. 2Secondly, The Father you ſee demands ſatisfaction; well, To this he annexes many excellent, great and preci•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 for221 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 reward him for it. And all this the Father makes good to Chriſt.
1. He fits him for this work, both in a large effuſion of the graces and gifts of the Spirit upon him. John 3.34. God giveth not the Spirit by meaſure unto him. And alſo in the preparing of a body for him, Hebr. 10.5.
2. He ſtrengthens him, and ſupports him in the work. Iſa. 42.1. Behold my ſervant (Chriſt is our Lord, but in the work of Redemption he was the Fathers ſervant) whom I uphold; and therefore you finde when Chriſt was put upon the greateſt tryals, God gave in eminent ſuccour to him; as in the caſe of temptation, Matth. 4.11. and in his agony in the Garden, Luke 22.43. And there appeared an Angel unto him from heaven, ſtrengthning of him. And certainly if Chriſt had not had ſupport and ſtrength from the Godhead, he had never been able to have bore up under, and carried thorough his terrible ſharp work: You finde him encouraging himſelf, and acting faith upon this, that God would own him, and ſtand by him in this undertaking. Iſa. 50.7, 8, 9. The Lord God will help me, therefore ſhall I not be confounded; Therefore have I ſet my face like a flint, and I know that I ſhall not be aſhamed; He is near that juſtifyeth me; who will contend with me? Pſal. 16.8, &c. I have ſet the Lord alwayes before me, becauſe he is at my right hand, I ſhall not be moved, &c.
3. Further, God the Father ſucceeds and proſpers him in the work. When thou ſhalt make•his ſoul an offering for ſin, he ſhall ſee his ſeed, the pleaſure of the Lord ſhall prosper in his hand. This was promiſed, and alſo made good to Chriſt in the numerous body of believers, paſt, preſent, and to come. I might here enlarge upon a threefold gift which the Goſpel holds forth ▪ There's the Fathers gift, the Sons gift, and the Believers gift. The Fathers gift lies in Election; ſuch and ſuch individual perſons he gives to Chriſt; Thine they were, and thou gavest them me, John 17.6. We are a free gift to Chriſt in El•ction, as Chriſt is a free gift to us in Redemption. The Sons gift lies in the giving of himſelf for us, Who gave himſel•for us, that he might redeem us from all iniquity, &c. Tit. 2.14. And then there is222 the Believers gift, and that is, he gives up himſelf to Chriſt, to be ruled by Chriſt, diſpoſed by Chriſt, ſaved by Chriſt; he gives up himſelf to the Lord, 2 Cor. 8.5. The Father giving believers to Chriſt, and promiſing that believers in time ſhould alſo give themſelves to him, was a great encouragement to Chriſt to give himſelf for believers; and if you read John 17. you ſhall ſee there, that Chriſt when he had done his work, takes much notice of the accompliſhment of this promiſe to him, in believers (who are his ſeed) owning of him, and cloſing with him.
4. Laſtly, God will and doth reward Chriſt upon his undertaking to redeem man; he tells him he ſhall not loſe by it, His days ſhall be prolonged;Iſa. 33.10. (i. e. his Kingdome ſhall be ſet up in the world to endure for ever) God would divide him a portion with the great, and he ſhould divide the ſpoile with the ſtrong, becauſe he hath poured out his ſoul unto death. Ver. 12.And many ſuch promiſes you have made to Chriſt; Accordingly; God hath exalted him far above all principality and power,Eph. 1.21, 22. hath put all things under his feet, made him to be head over all things to the Church, given him a Name which is above every name, that at the Name of Jeſus every knee ſhould bowe;Phil. 2.9. and all becauſe (to give ſatisfaction to his Father) he made himſelf of no reputation, and became obedient unto death,Ver. 7.8. even the death of the Croſs. And thus you ſee what the Father demands, and what he doth indent and promiſe to his Son, in caſe he will engage in this undertaking; not as if the Son was unwilling ſo to do, (you muſt not ſo underſtand it) but the work being of ſuch a nature, ſo hard, ſo grievous, it pleaſed the Father thus to Treat with him.
Prop. 3In the third place: The Lord Jeſus Christ engages in the work, accepts of the termes and conditions ſet before him, and undertakes to ſatisfie his Fathers demands. And in order to ſatisfaction, (which God ſtands upon as you have heard before) Chriſt is willing to fulfill the whole Law, which was the rule, or meaſure, or ſtandard for this ſatisfaction: God had been diſhonoured by the violation of his Law, and the diſobedience and non-performance of it was that which kept God and the ſinner at a diſtance, and therefore he will only be ſatisfied and reconciled upon the fulfilling of it; here is my Law ſaith God, ſatisfie it, and my juſtice is ſatisfied.
223You muſt know this, that though a ſinner as to himſelf, is juſtified upon the termes of the Covenant of grace, yet as to his ſurety, he is juſtified upon the Covenant of works; for the ſurety muſt pay the whole debt, and the Father will bate him nothing.
Object. Where is then, ſome will ſay, the freeneſſe of grace in the juſtifying and acquitting of a ſinner? if God will be ſatisfied to the utmoſt, what becomes of mercy? if the ſurety pay the debt to the Creditor, is it any great favour for the Creditor to let the debtor out of priſon?
Sol. To this I anſwer, Free grace is very well conſiſtent with full ſatisfaction; and notwithſtanding the latter the former is very glorious, partly becauſe God himſelf found out this way of ſatiſfaction, partly becauſe God accepts it for the good of the ſinner, as though he had made it in his own perſon: That place of the Apoſtle is obſervable, Being juſtified freely by his grace, through the Redemption that is in Jeſus Chriſt, Rom. 3.24. Notwithſtanding Redemption by Chriſt, yet we are juſtified freely; as freely as though Chriſt had done and ſuffered nothing at all. But this is a digreſſion.
I ſay, the Father demanding the fulfilling of the Law,Quod requi•it lex, nempe tum plenam paenae reatibus nostris debitae luitionē ut à condemnatione liberemur; tum plenam legis praestationē ut ad aeternam vitam〈…〉〈 in non-Latin alphabet 〉inveniamur, ex illa promiſſione, Hoc fac & vives. Beza. Chriſt undertakes to do it; and therefore he willingly puts himſelf under this Law. When the fulneſſe of time was come, God ſent forth his Son, made of a woman, made under the Law, to Redeem them that were under the Law, that we might receive the adoption of Sonnes, Gal. 4.4, 5. And he ſubmits not only to the duty of the Law, but alſo to the penalty of the Law; not only to do what the Law enjoynes, but alſo to ſuffer what the Law threatens; and the former he makes good by his active obedience, the latter by his paſſive obedience.
To open this a little further, Chriſt here doth two things.
Firſt, He undertakes to performe the whole moral Law; and therefore when he comes into the world, his eye was upon this; Thus it becometh us to fulfill all righteouſneſſe, Mat. 3.15. I am not come to deſtroy the Law, but to fulfill, Mat. 5.17. And all this Chriſt did for our good, that the righteouſneſſe of the Law might be fulfilled in us, Rom. 8.4. a very convincing place for the imputation of Chriſts active obedience.
224Secondly, Whereas a ſpecial Law was laid upon him, as he was our Meditour; he is willing alſo to obey that in order to our redemption. That Chriſt ſhould die was no part of the moral law, but it was a poſitive ſpecial law laid upon Chriſt; well, he makes it good: I lay down my life, this Commandment have I received of my Fath•r, Joh. 10.18