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