in Old time by the will of man But Holy men of God spake as they were moved by the Holy Ghost 2. He taught himself in Person for the space of about Three years and a half John 12.49 For I have not spoken of myself but the Father which sent me he gave me a commandment what I should say and what I should speak Eph. 4.21 The Apostle tells the Ephesians they would not give themselves up to Licenciousness if so be they had been taught by him as the truth is in Jesus that is had received the Divine truth as it was preached by Christ himself and is delivered in his Gospel John 15.15 All things that I have heard of my Father I have made known unto you John 8.26 I have many things to say and he that sent me is true and I speak to the Word those things which I have heard of him And Vers 28. Then said Jesus unto them when ye have lift up the Son of man then shall ye know that I am he and that I do nothing of my self but as my Father hath taught me I speak these things Here let us observe 1. The Matter he taught which in general was what he had heard and received of his Father John 7.16 My Doctrine is not mine but his that sent me Joh. 17.8 For I have given unto them the words which thou gavest me and they have received them and have known surely that I came out from thee and they have believed that thou didst send me In particular he taught both Law and Gospel The Law he vindicated from the corrupt glosses of the Pharisees who placed the observance of it in outward acts But he shews that the Law forbids not only outward acts but in-ward lusts also And besides the Law he preached also the Gospel as you may see Joh. 6.40 And this is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day And John 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life 2. Let us observe also the places where he taught 1. In the Synagogues Mark 6.2 2. In the Temple Matth. 26.55 3. In the Cities and Villages Mark 6.6 Luke 8.1 4. By the Sea-side and out of a Ship Mark 4.1 Matth. 8.2 5. In Houses and Streets c. John 13. Chap. 14. Chap. 15. Chap. 16. Luke 13.26 6. On the Mount Matth. 5. Chap. 6. Chap. 7. 3. Let us observe the manner of his teaching which was frequently by Parables and Similitudes and he spake with Authority 4. Let us observe how he confirmed his Doctrine with sundry Miracles which were real plain open and visible to Multitudes of Spectators and Witnesses Matth. 11.4 5. 3. He taught also by his Apostles Evangelists and Ministers giving them extraordinary gifts and stirring up some of them to write Books by the inspiration of his Holy Spirit for the Churches use Eph. 4.11 12. 4. He now teaches outwardly by those Pastors and Teachers and Ministers of his word whom in all ages he raises up for that purpose And thus much of his outward Teaching As for his inward Teaching he performed that of Old and so does also now by his Holy Spirit 1 Pet. 1.10 11. Of which Salvation the Prophets have enquired and searched diligently who Prophesied of the grace that should come unto you Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified beforehand the sufferings of Christ and the glory that should follow John 16.13 14. Howbeit when he the Spirit of Truth is come he will guide you into all truth for he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come He shall glorifie me for he shall receive of mine and shall shew it unto you It remains now that we consider what improvement we are to make of this Doctrine that Christ is a Prophet Let us learn these Lessons from it 1. If Christ be so great a Prophet and teaches now by his Ministers then they should be listned to as Dispensers of his Mysteries 1 Cor. 4.1 2. Let a man so account of us as of the Ministers of Christ and Stewards of the Mysteries of God c. 2. We should pray to Christ that he would please to teach us inwardly by his holy Spirit * The Spirit teaches by inlightning the minde and inclining the heart and bowing the will to obey 3. We should labour to be humble For the humble he will teach 2. Christ was a Priest Christ was a Priest There are Two parts of his Priest-hood Oblation Intercession 1. Oblation We were all liable by reason of our sins to eternal punishment from which we could not be freed except our sins were remitted Now without shedding of blood there was no remission Heb. 9.22 It was therefore necessary that Christ should appear to put away sin by the Sacrifice of himself Heb. 9.26 2. When Jesus had offered up himself a Propitiatory Sacrifice for our sins He ascended up on high and entred into the Holy of Holies to make intercession for us Rom. 8.34 Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Heb. 7.25 He ever liveth to make intercession for us In the time of the Old Levitical Priest-hood the High-Priests Office had two Parts 1. Oblation to offer up Sacrifice 2. Presentation of it in the Holy of Holies with prayer and intercession unto God to accept it for the sins of the People See Levit. 16 from 11 to 17. Now in answer to this Type there are two distinct parts of Christs Priest-hood 1. The offering up himself a Sacrifice on the Cross for us Heb. 9.26 which answers to the killing of the Sacrifice without the Holy of Holies 2. He carried this his Blood virtually into the Holy of Holies namely into Heaven Heb. 9.12 where he appears and there also prays and intercedes for us in the virtue and merit of that Blood And the Type of those prayers was the Cloud of Incense made by the High Priest Both these parts of his Priesthood the Apostle mentions 1 Joh. 2.2 Where he calls Christ a Propitiation or a Propitiatory Sacrifice for our sins and an Advocate to the Father for us Christ therefore offered a Satisfactory Sacrifice to God for us on the Cross and now intercedes for us in Heaven The virtue of Christs Priest-hood began with the first sinner that was pardoned By him alone all that are pardoned are accepted and without him none ever were or will be accepted His blood was reputed by God as shed from the time that the first Promise of the Covenant of Grace was
to the Jews But now is my Kingdom not from hence Rom. 14.17 For the Kingdom of God is not meat and drink but righteousness and peace and jâ—y in the Holy Ghost In the Kingdom of Christ 1. The King is Spiritual the Lord from Heaven 2. The Subjects are Spiritual those that are regenerated 3. The Laws are Spiritual reaching the inward man 4. The Priviledges are Spiritual Justification Adoption Sanctification Glorification Now Christ's solemn inauguration into this His Kingly Office was at his Ascention into Heaven and sitting on the right hand of the Father Not but that he was a King by right before but he entred on the ful and publick execution of this his office when God raised him from the dead and set him at his own right hand in heavenly places far above all Principalities and Powers Eph. 1.20 21. Then He whose name is the word of God had on his vesture and on his thigh a name written King of Kings and Lord of Lords Rev. 19.13 16. Let us now consider what improvement we ought to make of this Article that Christ is a King 1. If Christ be a King we should daily pray that his Kingdâ—m may come that is His Kingdom of Grace into the hearts of men We should all earnestly desire and pray that he may reign in our hearts and the hearts of others by his holy Spirit 2. This may shew us the blessedness of those that are his Subjects They are under a powerful Protector 3. We should all examine our selves whether his Kingdom beset up in us or no. Christ is sometimes called the Head of the Church Eph. 1.22 23. Let us seriously consider whether we are guided and governed by him as the members of the body are by the Head and whether we do receive life and influence from him 4. If Christ be a King then we may assure our selves that he is able to defend his Church and subdue the enemies of it though they be never so strong or subtil 5. If Christ be a King then we should acknowledge his Soveraignty The Apostle tells us Phil. 2.10 11. That at the name of Jesus every knee should bow of things in Heaven and things in Earth and things under the Earth And that every tongue should confess that Jesus Christ is Lord to the glory of God the Father To bow at the name of Jesus is to confess his Soveraignty to submit to his power and to humble our selves before him 6. If Christ be a King We should pray that the Kingdoms contrary to his Kingdom may be subverted viz. the Kingdom of Sin Satan and Anti-Christ And thus much of Christs three-fold Office We come now to speak of the third Title given him in the antient Creed which is His only Son Christ is the only Son of God Thus Nathanael the true Israelite makes his confession of him John 1.49 Rabbi thou art the Son of God thou art King of Israel Thus Martha expresses her Faith concerning him John 11.27 I believe that thou art the Christ the Son of God which should come into the World This was the famous confession of Peter John 6.69 His only Son We believe and are sure that thou art that Christ the Son of the living God Mat. 16.16 And Simon Peter answered and said Thou art Christ the Son of the living God And the Gospel of John was written that we might believe that Jesus is the Christ the Son of God John 20.31 Now Christ is so the Son of God as no other is or was or ever can be He is his only Son his only begotten Son This I shall further explain by these particulars following 2 Our Saviour had a real being and existence before his conception here on Earth and distinct from that being which he assumed here John 8.58 Before Abraham was I am Yea he had a Being before the Flood 1 Pet. 3.18 19. For Christ also hath once suffered for sins the Just for the unjust that he might bring us to God being put to death in the flesh but quickned in the Spirit By which also he went and preached to the Spirits now in prison who were disobedient in the days of Noah Yea he had a being before the World began for the World was made by him so the Apostle tells us Heb. 1.2 God hath in these last days spoken unto us by his Son whom he hath appointed Heir of all things by whom also he made the Worlds Col. 1.17 He is before all things and by him all things consist 2. The being which he had before his conception was not a created being but the Divine Essence he was truly God John 17.5 And now O Father glorifie thou me with thine own self with the glory which I had with thee before the World was See more in the third Section of the first Chapter 3. The Divine Essence which he hath was eternally communicated to him from the Father who was always Father as well as always God And this is called his Eternal Generation And therefore he is called the only begotten Son of God John 3.16 For God so loved the World that he gave his only begotten Son That whosoever believeth in him should not perish but have everlasting life And thus he is distinguished from the Holy Ghost who proceeds from the Father and the Son and from the Adopted Sons of God being his Eternal Son by eternal and ineffable Emanation Joh. 7.29 I know him that sent me says Christ for I am from him Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him Bâ—t some will possibly here object God the Father says of Christ Psal 2.7 Act. 13.30 33. Thou art my Son this day have I begotten thee To which we answer God speaks not there of Christs Generation but of the manifestation of it which was accomplished at the time of his Resurrection by which he was mightily declared to be the Son of God Rom. 1.4 And though he was then declar'd to be so yet his Generation was Eternal The Grave is as the Womb of the Earth Christ when he was raised from the dead was as it were begotten to a new life and on this account God who now raised him is stiled his Father But some will further Object Christ is called The first Born of every Creature Col. 1.15 How can he then be the Eternal Son of God I answer he is call'd The first born of every Creature because he was begotten of God as the Son of his love antecedently to all other Emanations from him and before any thing was framed or created by him And thus much for the Explication of this Article Let us now consider what improvement we should make of it 1. This should shew us the excellency and dignity of the Person of the Messias and should assure us of the infinite value of his active and passive obedience As our offences are aggravated
and when he had thus spoken he shewed them his hands and his feet 3. For a further proof of his Resurrection let us consider the manner of it and his several Appearings after it 1. Very early on the first day of the week with a great Earthquake our Lord arose and an Angel descending rolled away the stone and sate thereon The watchmen are frighted away 2. Mary Magdalen Joanna Mary the mother of James with others come to the Sepulchre with spices prepared to embalm him The Angel speaks to them not to be affraid but to come and see where Jesus had been laid but was now risen He bids them go tell his Disciples that in Galilee they should see him 3. The women go and tell the same to the Disciples but their words seemed to them as idle tales 4. Peter and John run to the Sepulchre and see the linnen cloaths in which Jesus was wrapped but his body was not there They return home wondring but Mary Magdalen still stayed there weeping and looking back she saw Jesus yet thought it had been the Gardner but upon his speaking to her she discerned that it was He. This was his first appearing after his Resurrection 1. Appearing She goes to imbrace his feet which he forbids but sends her to tell his Disciples whom he calls his Brethren which she accordingly does but they believe her not The other women run to the Sepulchre to try if they likewise could see him and being there told by the Angel that he was risen Christ meets them in the way and sayes All-Hail and sends them to his Brethren to tell them they should meet him in Galilee 2. Appearing This is his second appearing The affrighted watchmen who had fled into the City and had acquainted the Chief Priests with all that had hapned have money given them to say that his Disciples stole him away while we slept But how miserable a fiction was this For if they had stoln his body away which yet they did not could they have put life into it 3. Appearing And we see our Saviour is alive again His third appearing was to the Disciples that were going to Emaus His fourth was to Simon Peter 4. Appear His fifth appearing was to his Disciples met together Thomas being absent 5. Appear Here he shews them his pierced hands and side See these things morefully set down in the 8th Ch. of the 6th Book of my Harmony and eats a piece of a broiled fish and an honey-comb with them bids them tarry at Jerusalem till the gifts of the Holy Ghost should be poured forth upon them He gives them a new Commission and breaths on them saying Receive ye the Holy Ghost adding whose sins ye remit they are remitted and whose sins ye retain they are retained Thus he appeared five times on the day of his Resurrection His sixth appearing was to his Disciples on the eighth day after his Resurrection 6. Appâ—ar being the first day of the Week Thomas being present whom he condescends so far to satisfie that he cries out my Lord and my God 7. Appear His seventh appearing was to several of his Disciples at the Sea of Tyberias as they were fishing he helpeth them to a great draught of Fish having before caught nothing whereby they knew him Peter casts himself into the Sea to swim unto him The other Disciples come to him by boat He eats with them bread and fish He asks Peter thrice whether he loved him and commands him to feed his Sheep He foretelleth him of his future sufferings and reproves him for his Question concerning John 8. Appear His eighth appearing was on a Mountain in Galilee to above five hundred at once Where he gives commission to his Disciples to go and teach all Nations and baptize the Converted And promises that not only many shall be converted to the Faith but that miraculous gifts of the Holy-Ghost shall be conferred on them that believe as casting out Devils speaking with tongues c. and that he will be with them and their successors to the end of the World â— Appear His ninth appearing was to James His tenth and last was on the fortieth day after his Resurrection 10. Appear At which time having commanded them to wait at Jerusalem for the descending of the Holy Ghost upon them and answered their question whether he would restore the Kingdom to Israel at that time or no He led them forth to Mount Olivet and there lifting up his hands and blessing them he was carried up into Heaven a Cloud receiving him out of their sight Two Angels appearing to them assure them that he will so come to Judgment as they had seen him go to Heaven And thus much for our Saviours several appearings after his Resurrection Fourthly Let us consider how our Saviour arose The principal cause of his Resurrection was God himself For no other power then that which is Omnipotent can raise the dead as the Apostle intimates Acts 2.32 This Jesus hath God raised up Eph. 1.19 20. according to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places This great work is attributed to the Father but not to him alone For to whomsoever that infinite power doth belong by which Christ was raised That Person must be acknowledged to have raised him The Son of God therefore being of the same essence and consequently of the same power with the Father and the same being true also of the Holy Ghost we must accordingly acknowledge that the Father Son and Holy Ghost raised up Christ from the dead John 2.19 21. Jesus said unto them destroy this Temple and in three-days I will raise it up he spake of the temple of his body So that not only God the Father raised the Son but also God the Son raised himself by the power of his Divinity which was never separated after his incarnation either from his Body or his Soul 5. Let us consider the time when he arose viz. on the third day from his passion This was foretold of the Messias not only that he should rise again but that he should arise the third day after his death it was typified by Jonas as we shewed before Our Saviour did rise properly on the third day after his death and he was three days and three nights in the heart of the earth synecdochically the whole time or space of three dayes being put for a part of it Our Saviour rose the first day of the Week and his Resurrection being so eminent a declaration that he had fully accomplished the work of our Redemption from thence the Sabbath was changed to that day Acts 20.7 And upon the first day of the Week when the Disciples came together to break bread Paul preached unto them 1 Cor. 16.1 As I have Ordained in the Churches of Galatia
Christ and are purified thereby and are Sanctified by the holy Spirit of God and by vertue thereof do lead a holy life daily endeavouring to perfect holiness in the fear of God such persons are really and truly Saints and being true members of the Church of Christ are the proper subject of this Article 2. Who are those persons with whom these Saints have communion and in what doth this their communion consist 1. The Saints of God living in the Church of Christ have communion with God the Father praying unto him and praising of him trusting in him and exercising such acts of worship as he requires 1 John 1.3 That which we have seen and heard declare we unto you that ye also may have fellowship with the Father and with his Son Jesus Christ David affectionately expresseth his desire of this communion Psal 42.1 As the heart panteth after the water-brooks so panteth my Soul after thee O God 2. They have Communion with God the Son 1 Cor. 1.9 God hath called us to the fellowship of his Son For being united to Christ by faith they are thereby made partakers of his Righteousness and receive spiritual life and grace from him for the sanctifying of their natures and sincerely endeavour after conformity unto him 3. They have communion with God the Holy Ghost The Apostle hath two wayes assured us of the truth hereof one Rhetorically by a seeming doubt If there be any fellowship of the Spirit Phil. 2.1 The other directly praying devoutly for it 2 Cor. 13.14 The grace of our Lord Jesus Christ the love of God and the communion of the Holy Ghost be with you all Amen This is the communion which the Saints enjoy with the three blessed persons in the Trinity John 14.23 If any man love me sayes our Saviour he will keep my words and my Father will love him and we will come unto him and make our abode with him And the presence of the Spirit cannot be wanting where these two are inhabiting for if any man have not the Spirit of Christ he is none of his The Spirit therefore with the Father and the Son inhabiteth in the Saints For know ye not saith the Apostle that ye are the Temple of God and that the Spirit of God dwelleth in you 1 Cor. 3.16 4. The Saints of God living here in the Church of Christ have communion with the Holy Angels They are Ministring Spirits for our good Heb. 1.14 They rejoyce at the Conversion of a Sinner They do many good offices for the people of God which possibly they are not sufficiently sensible of And this their Ministry is exercised as 't is probable about the ordinary concernments of our lives and not in some extraordinary cases only 5. The Saints of God living in the Church of Christ have communion with all the Saints departed out of this life and admitted to the presence of God The Godly on earth do in heart and affection converse with the Saints in Heaven And 't is probable the Saints triumphant wish to the Saints militant the happiness they enjoy and possibly pray for them in general though their particular cases they may not know But we are not to think as the Papists fondly conceive that they interpose their merits for us and that for this cause we are to invocate them or perform any Religious worship towards them These are but inventions of mans brain wanting warrant from the word of God 6. The Saints of God living in the Church of Christ have communion with the Saints living in the same Church If we walk in the light sayes the Apostle we have fellowship one with another 1 John 1.7 And another Apostle tells us 1 Cor. 12.13 By one Spirit they are are all baptized into one body So that they have communion one with another in these offerings 1. They all joyn together in the use of and have benefit by the same ordinances and all partake of the same promises are all ingraffed into the same stock and receive life from the same root 2. According to their places and calling they teach and admonish one another 3. They endeavour to walk by the same Rule and to mind the same things * Acts 3.16 Heb. 3.13 4. They pray one for another Ephes 6.18 and Jam. 5.16 Confess your faults one to another and pray one for another that ye may be healed the effectual fervent prayer of a righteous man availeth much 5. They comfort and encourage one another in the wayes of God 6. In respect of temporal things they are ready to succour relieve and help one another according to their abilities Having thus opened the nature of this Article let us now consider what are the instructions we should learn from it 1. If we believe this communion of Saints which hath been before described then let us seriously consider whether we have a part and share in it or no. There are many instead of communion with God and with Christ have communion with Satan and instead of communion with Saints have communion with the ungodly and wicked and joyn with them in the practice of iniquity in swearing swaggering drinking revelling and scoffing at Saints and Saintship and this they account and call good fellowship But let no man deceive himself The Apostle tells us 1 John 1.5 6 7. That God is light and in him there is no darkness at all If we say that we have fellowship with him and walk in darkness we lye and do not the truth But if we walk in the light as he is in the light we have fellowship one with another c. 2. If we have a share and part in this communion it should inflame our hearts with an ardent love to all that are within this communion If similitude of shape or feature will beget a kindness if congruity of manners and disposition will unite affections what great love should there be among all the Saints who have the same image of God stamped upon them and are acted by the same spirit Surely all that are true members of Christ should heartily desire and pray for the welfare of all their fellow-members And should have their hearts touched with the miseries that befall either the Church of Christ in general or the particular members thereof See Amos 6.6 3. A belief of this Article should teach us that as we are to do good to all in our several places and according to our abilities so especially to those who are of the houshold of Faith SECT IV. Of Forgiveness of Sins the forgiveness of sins REmission or Forgiveness of Sins is a priviledge that belongs to them who are true members of Christs holy Catholick Church That we may the more clearly explain this Doctrine we shall consider 1. What Sin is 2. What are the kinds of it 3. What is the wages due to it 4. By whom sins are forgiven 5. Vpon what account they are forgiven 6. What forgiveness of sins doth contain in it
to Hell How should we endeavour by our earnest intreaties to keep them from falling into that dismal place of torment 5. We should consider with what extreme folly they are possessed who mind only this present life that live as if there were no other life besides this or none else worth looking after 6. We should above all things endeavour to secure to our selves eternal life in Bliss and Happiness Every man and womans portion must be one of these two either everlasting life in Bliss or everlasting damnation And if we must be either eternally happy or eternally miserable methinks it should make us pass the time of our sojourning here in fear 1 Pet. 1.17 and to give diligence to make our calling and election sure 2 Pet. 1.10 And to quicken our diligence hereunto leet us consider these things 1. By nature we have no title to everlasting Bliss By nature we are children of Wrath Eph. 2.3 2. We must be united to Christ if ever we intend to obtain it God hath given eternal life and this life is in his Son He that hath the Son hath life he that hath not the Son hath not life 1 Joh. 5.11 12. 3. Holiness of heart and life here is necessary for the obtaining of eternal life in bliss and happiness hereafter 4. As Parents have been instrumental under God of conveying a temporal life to their Children So they should labour as much as possibly they can that they may be so religiously instructed and educated that they may at last obtain an eternal life in bliss and happiness Of Baptism A Sacrament * Vox Sacramentum non occurit in Scriptura quia est Latina Apud veterem Latinum interpretem est pro Graeco nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox autem Graeca generaliter pro omni secreto minus generaliter pro secreto divino specialiori significatione pro secreto divino symbolis signis figurisque externis proposito ac representato In hac significatione respondet ei vox Latina Sacramentum quae deducta est a verbo Sacrare a scriptoribus Ecclesiasticis Latinis a Militia desumpta fuit in qua juramentum quo milites Duci obstringebantur vocabatur Sacramentum Vide Riveti Cathol Orthodox Sacramentum proprie stricte accipitur pro signo sigillo quo res coelestis declaratur obsignatur communicatur is an outward and visible rite instituted by Christ to signifie the benefits of his death and passion and to seal and confirm the promises of Salvation to those who perform the conditions required of them There are two Sacraments of the new Conant or or new Testament viz. 1. Baptism 2. The Supper of the Lord. Being to speak here of Baptism I shall first distinguish of the several kinds of Baptism 1. There is Baptismus fluminis sive aquae the Baptism of water John 1.33 He that sent me to baptize with water the same said unto me upon whom thou shalt see the Spirit descending and remaining on him the same is he that baptizeth with the Holy Ghost 2. Flaminis sive Spiritus The Baptism of the Holy Ghost Mat. 3.11 I baptize you with water saies John Baptist but he that cometh after me shall baptize you with the Holy Ghost 3. Sanguinis sive Martyrii The Baptism of Sufferings Mat. 20.22 Are ye able sayes our Saviour to the sons of Zebedee to drink of the Cup that I shall drink of and to be Baptized with the Baptism that I am to be Baptized with that is are ye able to partake with me in those sufferings and afflictions which I am shortly to undergo I am to speak of the first of these viz. The Baptism of water Concerning which that I may proceed Methodically I shall speak 1. Of the Institution of it 2. Of the Nature of it 3. Of the excellent uses and ends of it 4. I shall inquire who are the persons that ought to be Baptized 5. Whether Baptism be of absolute necessity to Salvation 6. What improvement those who were baptized in their infancy ought to make of their Baptism when they are grown up and come to years of understanding 7. What are the particular duties of Christian Parents towards their infant Seed and Children 1. I begin with the first The institution 'T is God only who hath authority to appoint Sacraments in the Church 'T is his divine institution which makes a Sacrament The whole Church cannot do it And John 1.33 We read that John Baptist had commission to Baptize with water He that sent me to Baptize with water the same said unto me c. 2. Christ gave Commission to his Apostles in the first year of his publick Ministry to baptize else 't is not imaginable they would have done it John 3.22 After these things came Jesus and his Disciples into the land of Judea and there he tarried with them and baptized that is by the hands of his Apostles for Jesus himself baptized not but his Disciples John 4.12 3. After his Resurrection he enlarged the Commission of his Apostles Matth. 28.19 Go ye therefore and teach all Nations baptizing them in the name of the Father and of the Son and of the Holy Ghost Here he prescribes the form they should use in the administration of Baptism injoyning them to baptize in the name of the Father Son and Holy Ghost And the words in Mark 16.16 He that believes and is baptized shall be saved but he that believeth not shall be damned seem to be an addition to those in Matth. 28. and are not any express direction as to the admitting Infants or not admitting them but a direction how they should go and disciple the Heathen Nations by preaching the Gospel to them and when they had converted any to Christianity they should baptize them and so bring them into Covenant with God and when the Parents were in Covenant their Children could not fail to be so also as God willing we shall shew hereafter 2. We come to consider the Nature of Baptism Baptism in its general notion is an outward visible sign and representation of inward and spiritual blessings and benefits conveyed and made over by Christ unto the persons baptized they performing the conditions required of them In Baptism there are two parts 1. The Outward 2. The Inward In the outward part there are three things considerable 1. The outward Element Water 2. The Action of applying the water by sprinkling or dipping 3. The form of administring or applying the water viz. in the name of the Father Son and Holy Ghost The quantity of water which is to be used is not limited by the holy Scriptures Sprinkling * Immâ—rsio non est de necessitate baptismi quum non in ea posita sit mysterii hujus vis efficacia Causab in Mat. C. 3. Ablutio est de necessitate baptismi Dom. Soto is as significant as to the main ends of Baptism as dipping Therefore the blood of Christ which is signified
themselves to consider what kind of life that is that is there lived They savor and relish earthly things but spiritual things seem to them to have no tast in them But the true Christian exercises himself in the meditation of things invisible and lives in the believing views of the excellency and reality of those things and by faith ascertains them to himself The Martyrs had their hearts set on things unseen The invisible comforts and recompenses of the other life bore up their hearts against the terrors of visible and present torments And so much of the causes of Covetousness 4. I come now to shew what are the marks and characters of such as are Covetous and Earthly-minded and who may be stiled men of the World 1. Men whose knowledge and skill lyes only or chiefly about the things of the world They are shrowd understanding men in worldly matters but in the things of God and such as concern their Souls and their everlasting welfare meer Children In the things that concern their trades or professions they are notable men but talk with them about the Covenant of Grace about Conversion and Regeneration about the true nature of Repentance or Faith and they know little 2. Their hearts are chiefly set on these things The things of the World they love and affect as being sutable to their spirits The Apostle commands us 1 John 2.15 Not to love the World nor the things of the World for all the things of the World may be reduced to these three heads the lust of the flesh or sensual pleasures the lust of the eye or riches and such things as are seen with the eyes and the pride of life that is preferments and honours But though the Apostle commands we should not set our hearts or affections on these things yet this is the Worlds Trinity and more adored by them than Father Son and holy-Holy-Ghost 3. Their discourse is chiefly about these things 1 John 4.5 They are of the World therefore speak they of the World Their breath is earthy which they say is a sign of death Talk with them about worldly things none more free to discourse than they But speak to them of matters that concern their Souls they have nothing to say Such discourse is usually unpleasing to them 4. Their pains and endeavours * Rem Rem quocunque modo Rem Ocives querenda pecunia primum est Virtus post nummos are only or chiefly for the things of the World They take little pains about their own Souls or the souls of those under their care but are mighty industrious about the things of the World They rise early and sit up late to acquire them but a short attendance upon religious duties and exercises what a weariness is it to them and they are ready to snuff at it as the Prophet speaks Mal. 1.13 They take a great deal of care and pains how they may live here it may be ten or twenty or thirty years but they take no thought how they should live a thousand years hence when they have left their bodies in the earth Oh were the endeavours of these men for the saving of their immortal precious souls but any thing answerable to the pains they take to get the World how happy might they be God is not always pleased to bless and succeed the endeavours of men who are very diligent in their calling and painful and laborious to get wealth God sees it best to keep them low But what man ever was diligent and serious in seeking the things of eternal life and working out his Salvation that did not find God assisting of him and prospering his endeavours 5. They are very careful to secure to themselves those temporal things but use no answerable care to secure to themselves things eternal They are very careful about the Titles of their Lands and Purchases and hardly ever think themselves secure enough Let a Minister come to one of these men on his Death-bed and ask him concerning the evidences of his estate he will tell him they are all safe in such a trunk or chest But let him ask him what evidences he has that his Soul is in a safe condition Alas He has nothing to say He has not minded those things His Soul is left upon miserable uncertainties He has taken no care to secure to himself erernal * Nulla satis magna secuâ—itas ubi periclitatur aeternitas happiness He has taken care to leave a clear estate to his children but no care to clear his Soul of guilt or to deliver himself from the wrath that is to come 6. They are commonly very solicitous about their own private interest but little or nothing concerned about the interest of Christ or his Church They are wholly and only for themselves We read 1 Sam. 4.13 that old Eli's heart trembled for the Ark of God which was the symbole of his gracious presence among them But how little are worldly and earthly-minded men concerned how it fares with the Church of God provided their own private worldly concernments be safe and secure 7. These outward things they make their trust and confidence They set their prime affections of love and trust upon them in that measure which is only due to God The rich mans wealth is his strong City Prov. 10.16 They make Gold their hope and fine Gold their confidence Job 31.24 Their wealth is the Idol upon which they dote Their confidence and trust is taken off from God and placed upon their riches As the Psalmist speaks Psal 52.7 Lo these are the men that make not God their strength but trust in the abundance of their riches And this their way is their folly and a course very injurious to God who should be the only object of our trust and can only help us in a day of trouble The Scripture doth frequently disswade men from such carnal confidence 1 Tim. 6.17 Charge them that be rich in this World that they be not high-minded nor trust in uncertain riches but in the living God Psal 62.10 If riches increase set not your hearts upon them And our Saviour himself gives us this precept Matth. 6.19 Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where thieves break through and steal but lay up for your selves treasures in heaven where neither moth nor rust doth corrupt and where thieves do not break through nor steal For where your treasure is there will your hearts be also And so much of the marks and characters of such as are earthly-minded 5. I come now to shew the great evil of Covetousness and earthly-mindedness 1. 'T is a sin the Scripture testifies very much against 1. 'T is called Idolatry Ephes 5.5 Col. 3.5 because the Covetous man loves * Amor tuus Deus tuus his money more than God and more trusts in it 2. 'T is called the root of all evil 1 Tim. 6.10 'T is the cause
in his promises It should be the solid ground of our faith the stay of our Souls the foundation of all our hopes Faith is animated by Gods veracity and truth and from thence all other graces are excited in us O Christians what life should it put into our hopes to think that all those words that God hath spoken are most certainly true that all those descriptions of the everlasting Kingdom all those exceeding precious promises that concern this life or that which is to come will certainly be made good that all those expressions of the exceeding love of God to his poor Servants are certain and sure O how should our faith live upon this truth of God and by it be daily more and more strengthened And particularly that none of his promises concerning his Church will fail or fall to the ground Fourthly How thankfull should we be to God for giving us such gracious promises to encourage us in the ways of our obedience He has promised that he will never never leave nor forsake those that are in Covenant with him Heb. 13.5 We have good assurance That all things shall work together for good to them that love God Rom. 8.28 That he will give grace and glory and no good thing will he with-hold from them that walk uprightly Psal 84.11 And what can we desire more Fifthly We should labour to get an interest Christ in whom all the promises of God are Yea and Amen 2 Cor. 1.20 That is have their foundation firm establishment and unalterable ratification Sixthly We should learn the Divine art of living upon the promises of God and fetching comfort for the support of our lives from them Most men live on their present enjoyments not on Gods promises Whereas the Prophet tells us Habak 2.4 The Just shall live by his Faith Certainly nothing makes us so humble lowly and puts us into so much ease and quietness of mind as to live by Faith on God Isai 26.3 Thou wilt keep him in perfect peace whose mind is stay'd on thee because he trusteth in thee Seventhly The truth and faithfulness of God should engage us to be true and faithfull to him Have we not ingaged in our Baptism to forsake the Devil the World and the Flesh and to devote our selves to the sincere service and worship of God the Father Son and Holy Ghost Are not his Vows upon us that is Vows to serve him faithfully Psal 56.12 And shall we be like those false Israelites of whom 't is said Psal 78.36 37. Nevertheless they did flatter him with their mouth and they lied unto him with their Tongues For their heart was not right with him neither were they steadfast in his Covenant And have we not in the course of our lives made many particular promises to God in our particular distresses And shall we expect that God should perform his promises to us when we take no care to perform ours to him Shall we expect that God will perform his promise of pardon to us when we take no care to perform the conditions required of us upon the performance of which we may comfortly expect to have the Divine promises made good to us Eighthly We should endeavour to imitate God in this Attribute of his faithfulness Let us be true to God and true also to man Remember you serve a God of truth and 't is the glory of his servants to be like him The Devil indeed is the Father of lyes but God hates all lying as contrary to his Holy Nature If you would be like God labour to imitate him in his truth and faithfulness SECT II. Concerning the Trinity of Persons in the Vnity of the Divine Essence TO prevent all misapprehensions concerning God and the Divine Nature it will be requisite that we carefully attend unto the Declaration or Revelation that God hath been pleased to make of himself in the Holy Scriptures For surely we have all the reason in the World to assent to those assertions or testimonies that God is pleased to give unto us concerning himself and that according to their natural and genuine sence The Sum then of this Revelation held forth to us in Holy Scriptures is this That God is one That this one God is Father Son and Holy Ghost That the Father is the Father of the Son and the Son the Son of the Father and the Holy Ghost the Spirit of the Father and the Son and by reason of their mutual respects and relations to each other and their peculiar properties arising from those particular relations they viz. Father Son and Holy Ghost are distinct each from other This one God is set forth to us in the Scriptures as the only true God whom we are to believe in adore worship and obey This is the first cause Soveraign Lord and ultimate end of all For the proof hereof we shall produce Divine Testimonies whereon Faith may safely rest And first we shall prove God to be one Secondly The Father to be God the Son to be God the Holy Ghost to be God Thirdly We shall shew that the explanations usually made of this Doctrine are accordiâ—g to truth though we make use of some words or expressions which are not literally or Syllabically contained in the Holy Scriptures but are such as do not teach any other Doctrine than what is therein contained and are to our apprehensions fairly expository of them And surely if Ministers may not set forth the sence of the words of Scripture in such expressions as they apprehend do most clearly convey the true and genuine meaning of them to the People to what end serves that great Ordinance of preaching the Word I shall begin therefore with the Original Revelation and shew you what is delivered to us by Divine Testimony and this I shall give you in these particulars following First We are assured by Divine Revelation that God is one Deut. 6.4 Hear O Israel the Lord our God is one Lord. Isai 44.6.8 Thus saith the Lord the King of Israel and his Redeemer the Lord of Hosts I am the first and I am the last and besides me there is no God Is there any God besides me Yea there is no God I know not any Isai 45.5 I am the Lord and there is none else there is no God besides me 1 Cor. 8.4 As concerning therefore the eating of things Offered in Sacrifice unto Idols we know that an Idol is nothing in the World and that there is none other God but one Secondly That the Father is God He is often so called only in reference to his Son And if he had an eternal Son as we shall prove presently He is an Eternal Father and his Paternity was from Eternity co-existent with his Deity The Father is a person subsisting of himself This is denied by none Eph. 1.3 Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual blessings in Christ Luk. 23.34 Then said Jesus Father forgive
them for they know not what they do Eph. 3.14 For thâ—s cause I bow my knees unto the Father of our Lord Jesus Christ 1 Cor. 8.6 To us there is but one God the Father of whom are all things and we in Him Joh. 17.5 And now O Father glorifie thou me with thine own self with the glory which I had with thee before the World was Joh. 3.16 For God so loved the World that he gave his only begotten Son That whosoever believeth in him should not perish but have everlasting life Joh. 20.17 Jesus saith unto her Touch me not For I am not yet ascended to my Father Thirdly That Jesus Christ is God the Eternal Son of God and did prae-exist in the form or Essence of God having all the properties of the Deity before his Incarnation which was effected by voluntary actings of his own which could not be without a prae-existence in another Nature Let us consider the Divine Testimonies whereby this truth is confirmed and established Psal 45.6 Thy Throne O God is for ever and ever The Scepter of thy Kingdom is a right Scepter This is applied unto Christ Heb. 1.8 But unto the Son he saith Thy Throne O God is for ever and ever c. Psal 102.25 26 27. Of old thou hast laid the Foundation of the Earth and the Heavens are the work of thy hands They shall perish but thou shalt endure yea all of them shall wax old like a Garment as a Vesture shalt thou change them and they shall be changed But thou art the same and thy years shall have no end This is declared by the Apostle to be meant of the Son of God Heb. 1.10 And Thou Lord in the beginning hast laid the Foundation of the Earth And the Heavens are the works of thine hands c. Prov. 8. from the â—2 to the 31. The Lord possessed me in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the Earth was When there were no depths I was brought forth When there were no Fountains abounding with Water Before the Mountains were setled before the Hills was I brought forth * He is called the only begotten Son of God Joh. 1.14 Angels and Adam were the Sons of God by Creation The Worshippers of the true God are called the Sons of God by profession Gen. 6 1. All true Believers are his Children by Adoption Joh. 1.12 But Christ is the Son of God by Nature by Eternal Generation Whilst as yet he had not made the Earth nor the Fields nor the highest part of the dust of the World When he prepared the Heavens I was there When he set a compass upon the face of the Depth When he established the Clouds above When he strengthened the Fountains of the Deep When he gave to the Sea his Decree that the Waters should not pass his Commandment When he appointed the Foundations of the Earth Then I was by him as one brought up with him And I was daily his delight rejoycing always before him Isai 9.6 For unto us a Child is born unto us a Son is given and the Government shall be upon his shoulder And his Name shall be called Wonderful Counsellour The mighty God The everlasting Father The Prince of peace Jer. 23.5 6. Behold the days come saith the Lord that I will raise unto David a righteous branch and a King shall reign and prosper and shall execute Judgment and Justice in the Earth In his days Judah shall be saved and Israel shall dwell safely And this is his Name whereby he shall be called The Lord our Righteousness Joh. 1. v. 1. In the beginning was the Word and the Word was with God and the Word was God v. 2. The same was in the beginning with God v. 3. All things were made by him and without him was not any thing made that was made v. 14. And the Word was made Flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of grace and truth v. 18. No man hath seen God at any time the only begotten which is in the bosom of the Father he hath declared him Joh. 3.13 And no man hath ascended up to Heaven but he that came down from Heaven even the Son of man which is in Heaven Act. 20.28 Take heed therefore unto your selves and to all the Flock over the which the Holy Ghost hath made you Overseers to feed the Church of God which he hath purchased with his own blood Rom. 9.5 Whose are the Fathers and of whom as concerning the Flesh Christ came who is over all God blessed for ever Amen Col. 1.15 Who is the Image of the invisible God the first born * As being from all Eternity begotten of the Father before any Creature was made or created and so Lord and Heir of all the Creatures as the First-born was among his Brethren Gen. 49.3 of every Creature v. 16. For by him were all things Created that are in Heaven and that are in Earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers All things were created by him and for him v. 17. And he is before all things and by him all things consist 1 Tim. 3.16 And without controversie great is the Mystery of godliness God was manifest in the Flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the World received up into Glory 1 Joh. 5.20 And we know that the Son of God is come and hath given us an understanding that we may know him that is true And we are in him that is true even in his Son Jesus Christ This is the true God and Eternal life And thus much of the Divine Testimonies that prove that Christ is God The Socinians indeed acknowledge that Christ is God but they say he is not so by Nature but by Office They say He is not the most high Eternal God This therefore we shall labour to prove by several arguments First He had a Personal prae-existence unto the whole Creation And nothing can prae-exist * Quod ante omnem creaturam suisse dicitur simpliciter aeterrum est Gloss to all Creatures but in the Nature of God which is Eternal In the beginning the Word was God and so continues unto Eternity Joh. 1. â—â— In the beginning was the Word and the Word was with God and the Word was God Yet he was so God that he was distinct in something from God the Father by whom afterwards he was sent into the World The Word was with God and so distinct from him and was God and so one with him And he was so from the beginning before the Creation that he made all things even the World viz. All things in Heaven and Earth To which we may add our Saviours own Words Joh. 17.5 And now O Father glorifie thou me with the glory I had
men but the blasphemy against the Holy Ghost shall not be forgiven unto men 5. His appearing in and under a visible sign argues his Personal existence This is related Matt. 3.16 And Jesus when he was Baptised 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 He took the form or shape of a Dove and nothing but a Person can assume a shape wherein to appear 6. He is placed in the same rank and order with other Divine Persons and is set forth as the proper Object of Divine and Religious Worship Matth. 28.19 Go ye therefore and teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost 7. To him is ascribed Vnderstanding 1 Cor. 2.10 The Spirit searcheth all things yea the deep things of God Searching is a Personal action and undeniably argues him to be an understanding Agent 8. To him is ascribed Will Vnderstanding and Will are most eminently distinstuishing Characters of a Person 1 Cor. 12.11 But all these things worketh that one and the self same Spirit dividing to every one as he will 9. He is said to teach Luk. 12.12 For the Holy Ghost shall teach you in the same hour what ye ought to say Joh. 14.26 But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you And those that pretend to be Teachers of others and neither seek nor regard his guidance or assistance had need consider what they do 10. He calls men to the Ministry Act. 13.2 3 4 And the Holy Ghost said Separate unto me Barnabas and Saul for the work whereunto I have called them Act. 20.28 Take heed therefore unto yourselves and to all the Flock over which the Holy Ghost hath made you Overseers to feed the Church of God which he hath purchased with his blood 11. He is spoken of as the Object of such actings and actions of men as none but a Person can be the Object of Thus he is said to be tempted or provoked Acts 5.9 Then Peter said unto her How is it that ye have agreed together to tempt the Spirit of the Lord He is said to be resisted Act. 7.51 Ye stiff-necked and uncircumcised in heart and ears ye do always resist the Holy Ghost as your Fathers did so do ye He is said to be grieved Eph. 4.30 And grieve not the Holy Spirit of God whereby ye are sealed unto the day of Redemption Compare this with Isa 63 10. But they rebelled and vexed his holy Spirit therefore he was turned to be their enemy and he fought against them Now to be tempted provoked gresisted rieved though improperly spoken of God yet are such affections as a quality is not capable of And these expressions declare what effects they would produce in a Nature capable of such Affections And so much of the first particular the Holy Ghost is a Person Secondly He is not a Created but an Eternal Divine Person having one and the same Divine Nature with the Father and the Son and so is truly and properly God This I shall prove by these Arguments 1. He is expresly called God Act. 5 4 9. Then Peter said unto her Hâ—w is it that ye have agreed together to tempt the Spirit of the Lâ—rd You have nâ—â— lyed unto men but unto God 2. Divine Properties are attributed to him which none can be enduâ—d with to whom the Divine Nature belongs not and which â—viâ—◠〈◊〉 dâ—â—lâ—re him to be the most High God Such are first Eternity Heb. 9.14 How much more shall the blood of Christ who through the Eternal â—pirit offered himself without spot to God purge your consciences from dead works to serve the living God Secondly Immensity Psal 139.7 Whither shall I go from thy Spirit Or whither shall I flee from thy presence Thirdly Praescience Act. 1.16 Men and Bâ—ethâ—eâ— This Scripture must needs be fulfilled which the Holy Ghost by the mouth of David spake before concerning Judas which was guide to them that took Jesus Fourthly Omniscience 1 Cor. 2.10.11 But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God For what man knoweth the things of a man save the Spirit of man which is in him Even so the things of God knoweth no man but the Spirit of God Thirdly Divine Works are ascribed to him and which are only proper to God Such as are Creation Job 33.4 The Spirit of God hath made me And the working of Miracles Matth. 12.28 If I by the Spirit of God cast out Devils then the Kingdom of God is come unto yâ—u And thus we have proved that the Holy Ghost is a Divine Pâ—rsâ—n 3. He is a Person distinct from the Father and the Son I will pray the Father and he shall give you another Comforter saith our â—â—viour to his Disciples Joh. 14.16 Now the Person sending and the Person sent must need be distinct the one from the other And this same reason also proves the Son and the Holy Ghost to be two distinct Persons bâ—câ—use the Holy Ghost is also sent by the Son Joh. 15.26 But when the Comforter is come whom I will send unto you from the Father even the Spirit of Truth which proceedeth from the Father he shall testifie of me Joh. 16.7 Nevertheless I tell you the truth it is expedient for you that I go away for if I go not away the Comforter will not come unto yâ—u but if I depart I will send him unto you 4. He is a Person prâ—ceeding from the Father and the Son The Father proceeded from none the Son from the Father the Holy Ghost from both First from the Father Joh. 15.26 The Spirit of truth which proceeds from the Father Secondly From the Son For he is called the Spirit of the Son Gal. 4.6 Because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Rom. 8.9 Now if any man have not the Spirit of Christ he his none of his Thus we have proved that there is but one God and yet Three distinct Persons or Hypostases distinctly subsisting in the same Divine Essence or â—eing Now a Divine Person is nothing but the Divine Essence considered with an especial property and subsisting in an especial manner As in the Person of the Father there is the Divine Essence with its especial Properties of begetting the Son and subsisting in an especial manner as the Father And because this Person hath the whole Divine Nature all the Essential Properties of that Nature are in that Person The like may be said of the Persons of the Son and Holy Ghost Each Person having the understanding will and power of God becomes a distinct intelligent voluntary Omnipotent Agent
or principle of Operation These Divine Persons are so distinct in their peculiar subsistence * In the Divine Essence thâ—re is alius not aliud aliud The Persons several the Essence of all Three the same The Persons are distinguiâ—hed by their incommunicable Properties that distinct Actions and Operations are ascribed to them And these actions are of two sorts First ad intra Such are those internal acts in one Person whereof another Divine Person is the Object And these acts ad invicem or ad intra are natural necessary and inseparable from the Being Existence and Blessedness of God Thus the Father knoweth the Son and loveth him and the Son knoweth and loveth the Father In these mutual actings one Person is the Object of the knowledge and love of the other Joh. 3.35 The Father loveth the Son and hath given all things into his hand Matth. 11.27 All things are delivered unto me of my Father And no man knoweth the Son but the Father Neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him This mutual knowledge and love of the Father and Son we find expressed Prov. 8.30 I was daily his delight rejoicing always before him And in these mutual internal actings consists much of the ineffable blessedness of the Holy Gâ—d Secondly There are distinct actions of these Divine Persons ad extra which are voluntary effects of will and choice and not natural or necessary And these are likewise of two sorts 1. Such as respect one another for there are external acts of one Person towards another but then the Person that is the Object of these actings is not considered absolutely as a Divine Person but with respect to some peculiar dispensation or condescention which he voluntarily submitted unto Thus the Father gives sends commands the Son he having condescended to take our Nature on him and to be Mediator between God and man Thus the Father and the Son do send the Spirit he having condescended in an especial manner to the Office of being the Sanctifier and Comforter of the Church Now these are free and voluntary acts depending upon the Soveraign Will Counsel and Pleasure of God and might not have been without any the least diminution of his Eternal blessedness Secondly Such as have respect and reference to the Creatures of which some are ascribed peculiarly to the Father some to the Son and some to the Holy Ghost * Though these works ad extra be common to all Three yet the manner of working is proper to each Person Thus Creation is attributed to the Father Eph. 9.14 15. Redemption to the Son Eph. 1.7 Sanctification to the Holy Ghost Tit. 3.5 Every Person doth work Sâ—cundum distinctam rationem suae subsistentiae according to the distinct manner of his Personal sâ—bsistence Yet all their actings ad extra towards the Creatures being the actings of God are undivided and are all the works of one and the same God Having thus far explained the Doctrine of the Holy Trinity and I hope sutably to the Revelation made of it in the Scriptures I shall now lay down some Rules or Propositions for the further understanding of it First Each Person hath its own substance for the one substance of the Deity is the substance of each Person and so is still but one But each Person hath not its own distinct substance separate from the substance of the other Persons because the substance of them all is the same Where therefore Christ as the Son is said to be another from the Father or from God spoken of Personally as the Father it argues not in the least that he is not partaker of the Divine Nature with him 'T is true in one Essence there can be but one Person where the substance is finite and limited but it hath no place in that which is infinite Secondly Each Person is infinite as he is God For all Divine Properties belong not to the Persons on the account of their Personality but on the account of their Divine Nature which is one for they are all Natural Properties And therefore as the Nature of each Person is infinite so is each Person because of that Nature Thirdly The only true God is Father Son and Holy Ghost But when we say the Father is the only true God we respect not his Paternity or Paternal relation to his Son but his Divine Nature Essence or Being And the like may be said of the Son that He is the onely true God and so of the Holy Ghost For the Divine Nature though absolutely singular and one yet is communicated to more and hath a larger signification then either the Term Father Son or Holy Ghost So that though each Person be the only true God it does not follow that one Person must be another namely that the Father must be the Son or the Son the Father For though the Father be the only true God yet it does not follow that every one who is the true God is the Father For the Son is the only true God and so is the Holy Ghost because they are equally participant of the Divine Nature But to say whoever is the only true God is the Father is false Fourthly Distinction and inequality in respect of Office in Christ and the Holy Ghost does not in the least take away equality and sameness with the Father in respect of Nature and Essence Phi. 2.6 7 8. Christ Jesus being in the form of God thought it no robbery to be equal with God yet made himself of no reputation and took upon him the form of a Servant and was made in the likeness of men And being found in fashion as a man he humbled himself and became obedient unto death even the death of the Cross Fifthly The advancement and exaltation of Christ as Mediator to any Dignity whatsoever upon or in reference to the works of our Redemption and Salvation is not at all inconsistent with the Essential honour and Dignity which he hath in himself as God blessed for ever Though he humbled himself and was exalted as to his Office yet in Nature he was one and the same he changed not Sixthly Gods working in and by Christ as he was Mediator denotes the Fathers Soveraign appointment of the things mentioned to be done Not his immediate efficiency in the doing of them Seventhly That must be remembred which Zophar says Job 11. 7. We cannot by searching find out God we cannot find out the Almighty to perfection Some things may be above the comprehension of reason * Observe the words of a learned man Dr. H. in his Comment on the Creed p. 20. I thank God I can say with a very good Conscience that I b lieve the Doctrine of the Holy Trinity according to the Catholick Tradition of the Church of Christ yet I confess withall such is the weakness of my understanding that I am utterly unable and indeed who is not
by the consideration of the high dignity of the Person whom we have offended so the value of Reparation ariseth from the dignity of the Person satisfying And this satisfaction consisteth in the reparation of the honour which by our sin was cclipsed And all honour doth increase proportionably as the person yielding it is more honourable or worthy 2. This may shew us that the more worthy the Person of Christ was before he suffered the greater was his condescention in stooping to such great and unworthy sufferings for our sakes 3. This greatly magnifies the love of God in sending his only begotten Son into the world to die for Sinners This love of God is frequently extolled and admired by the Apostles Rom. 8.32 He that spared nâ—t his own Son but delivered him up for us all how shall he not with him freely give us all things 1 John 4.9 10. In this was manifested the love of God towards us because that God sent his only begotten Son into the World that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our Sins What an amazing thing is this love of the Father in sending his only begotten Son to be our Redeemer and what an amazing thing is this condescention of the only Son of God to dy for such worms as we are I come now tâ— Christs fourth Title Our Lord. Our Lord. After our Sav◠〈◊〉 Relation viz. of the only Son of God founded upon his eternal generation followeth his Dominion as the necessary consequence of his Son-ship because the only Son must of necessity be Heir and Lord of all in his Fathers house and all others which bear the name of Sons whether they be Angels or Men must be looked upon as his servants who is King of Kings and Lord of Lords Acts 10.36 He is Lord of all Mat. 28.18 All power is given unto him both in Heaven and Earth Ephes 1.20 21 22. God hath set him at his own right hand in the Heavenly places far above all principality and power and might and dominion and hath put all things under his feet The word Lord signifies properly Dominion and implies a right of possession and power of disposing This premised let us consider how and in what respects Christ is Lord As there are two natures united in the person of Christ so there are two kinds of dominion belonging respectively to those natures One inherent in his Divinity the other bestowed on his humanity One by which he is Lord maker of all things The other by which he is made Lord of all things Christ as God hath a supreme universal dominion over the Worlp So Thomas acknowledges in those words John 20.28 My Lord and my God But Christ as Mediator has some kind of dominion or Lordship bestowed on him and given unto him And in this sense the Apostle says Acts 2.36 He was made both Lord and Christ And one branch of this his dominion was his power on earth to forgive sins Mat. 9.2 6. He said therefore to the sick of the Palsie thy sins are forgiven thee that they might know that the â—on of Man had power on earth to forgive sins And another is the right of Judicature or Judging the World committed to him Joh. 5.22 The Father hath committed all Judgment to the Son and hath given him authority to execute Judgment because he is the Son of Man He will Judge the World by that man whom he hath ordained Acts 17.31 But let us further consider by what right Christ is Lord. 1. By right of Creation Joh. 1.3 All things were made by him and without him was not any thing made that was made 2. By right of sustentation and preservation of the Creatures he hath made Col. 1.17 And he is before all things and by him all things consist Heb. 1.3 He upholdeth all things by the word of his power 3. By right of donation ordination and the appointment of God Acts 2.36 To him all power is given both in Heaven and Earth 4. By right of Redemption The ransomer of a bondslave was wont to be his Lord. When we were bond-slaves to Sin and Satan Christ paid our ransome No bondage so great as ours was no price so great as that which he paid therefore no service too great for us to pay unto him 5. By right of Covenant In our Baptism we bind our selves and Covenant to be his Thus we see by how many Titles Christ is Lord. If any shall further inquire how he exercises this his dominion I Answer In these particulars 1. In giving Laws to his Subjects and servants 2. In appointing Officers in his Church 3. In providing for and protecting his Family 4. In correcting his servants for their miscarriages 5. In rewarding them according to their Works and Services both here and hereafter The improvement we should make of this Doctrine is in short this We should seriously consider whether we do indeed take Christ for our Lord as well as for our Saviour Many do like Christs Saviourship well enough but do not like his Soveraignty They will not have him rule over them But let us often think by how many Titles Christ is our Lord by right of Creation Sustentation Redemption and Covenant that so we may stir up our hearts to own him as our Lord and humbly to submit to him and to pay him the Homage we owe unto him and heartily chearfully diligently and constantly to obey him even to our lives end SECT II. Of the Person of Christ WE come now to consider what manner of person our Saviour was He was God and Man in the same Person The Eternal Son of God the second person in the Trinity took to himself our humane nature a humane Soul and Body and united it after a wonderful manner to his God-head and so God and Man became one person This I shall labour to make out by these seven following particulars 1. Jesus Christ who was God before by the Divine nature which he had from Eternity was in the fulness of time made Man Gal. 4.4 2. He was made Man by assuming our humane nature unto himself and joyning it to his Divine nature 3. Although our humane nature was joyned with his Divine nature that is with the nature common to the Father Son and Holy Ghost yet was that Union made only in the Person of the Son Not the Father nor the Holy Ghost but it was the Son that was incarnate 4. The Divine nature did not assume an humane person but the Divine Person of the Son did assume our humane nature If Christ had only taken the Person of a man then there must have been two Persons in Christ a Person assuming and a Person assumed Yea then that only Person which Christ had assumed should have been advanced and saved by him He therefore assumed not an humane Person but he assumed the humane
nature common to all the Sons and Daughters of Adam and Eve 5. He took an humane Soul as well as an humane Body For he increased in wisdom and stature Luke 2.52 In the one in respect of his body in the other in respect of his Soul He whose knowledge did increase with his years must have a Subject proper for it which is no other than an humane Soul This was the Seat of his finite understanding and directed will distinct from the will of his Father and consequently of his Divine nature as may appear by that Luke 22.42 Not my Will but thine be done 6. In this union the two natures remain really distinct in Christ without either conversion or transubstantiation of the one into the other and without commixtion or confusion of both into one There was no conversion of the humane nature into the Divine or of the Divine into the humane 7. Though with us the Soul and Body being united make a Person yet in Christ the Soul and Body were so united as to have their subsistence not of themselves as in us but in the God-head No sooner was the Soul united to the Body but both Soul and Body had their subsistence in the Second Person in the Trinity SECT III. How our Saviour became Man THis union between our humane nature and the Deity of the Son of God was wrought in the womb of the Virgin Mary Yea our Saviour was not only made man in her but of her The humane nature which he assumed being made of her substance This I shall clear and make out by these assertions was conceived by the Holy Ghost 1. He was not conceived in her by the help of Man but by the power of the Holy Ghost Her womb was the Bride Chamber where the Holy Ghost did knit this indissoluble knot between the Deity of the Son of God and our humane nature Joseph was only Christs legal Father his foster-Foster-Father Luke 3.23 Being as was supposed the Son of Joseph This conception therefore was wrought by the Holy Ghost He immediately and miraculously inabled the Virgin Mary to conceive our Saviour Luke 1.35 And the Angel said unto her the Holy Ghost shall come upon thee and the power of the highest shall overshadow thee therefore that holy thing which shall be born of thee shall be called the Son of God The Holy Ghost did not perform any proper act of Generation such as is the foundation of paternity but framed the humane nature of Christ of the substance of the Virgin 2. The humane nature of Christ was totally sanctified and so fitted for a personal union with the Word John 17.19 For their sakes I sanctified my self Christ out of his infinite love humbled himself and became Man Yet at the same time out of his infinite purity he would not defile himself by becoming sinful man The humane nature in its first original was formed by the Holy Ghost and in its formation sanctified and so united to the Word that as the first Adam was the fountain of our Impurity so the second Adam might be the fountain of our Righteousness 3. Christ took our nature cloathed with sinless infirmities Culpable and sinful infirmities he did not take on him Indeed poenal infirmities such as are common to all the Sons and Daughters of Adam as to be subject to pain grief and sorrow hunger thirst cold c. such he took on him Isa 53. v. 4. Surely he hath born our griefs and carried our sorrows But he took not on him poenal infirmities such as are personal He took our sinless infirmities to shew the truth of his humanity He took them on himself that he might pity us and might teach us by his holy example how to bear them 4. As the Virgin Mary conceived our Saviour by the power of the Holy Ghost so she brought him forth into the world He was born of her And under this head these particulars are to be taken into consideration 1. Christ was born of a woman that was a pure Virgin Born of the Virgin Mary untouched by man even when she brought him forth The promised Messias was to be born after a miraculous manner Jer. 31.22 The Lord hath created a new thing in the earth a woman shall incompass or inclose a man It is a new Creation because wrought in a woman without the help of man The Prophesie in Isaiah must be fulfilled Isa 7.14 Behold a Virgin shall conceive and bear a Son and shall call his name Immanuel The Messias promised before and under the Law was to be born of a Virgin 2. The Messias was to be of the house and lineage of David Of whom the Apostle says Acts 2.30 that he being a Prophet knew that God had sworn with an oath to him that of the fruit of his loins according to the flesh he would raise up Christ to sit on his Throne And it is from many places of Scripture evident and certain that Mary and so Christ did lineally descend from David 3. Observe the time when Christ was born It was when Augustus was Emperor and taxed the Jews and all Nations under his dominion as we find Luke 2. 4. Observe the place where our Saviour was born It was in Village of Judah called Bethlehem that the Prophesie in Micah might be fullfilled Mich. 5.2 But thou Bethlehem Ephratah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be ruler in Israel 5. Let us consider the manner of his Birth which was very mean namely in the Stable of a common Inn. 6. Observe the first tidings or manifestation of his birth which was made by Angels to poor Shepherds Luke 2.10 11. And the Angel said unto them Fear not for behold I bring you good tidings of great joy which shall be to all people For unto you is born this day in the City of David a Saviour which is Christ the Lord And thus we have shewed how our Lord and Saviour was born into the World and became man Before I shut up this particular it will be needful that I shew why it was requisite he should be both God and Man 1. It was requisite he should be God for these reasons 1. That by his Divine and mnipotent power he might uphold his Humanity that it should not sink under the weight of Gods wrath lâ—id upon him for our sins * This sâ—nne think was shadowed in â—â—e Altar â—n which the Sacrifice waâ— to be burned which was made of wood but covered with brass to keep it from beiâ—g coâ—â—umed So Christ was Man but the weakness of the humane nature was covered with 〈◊〉 powâ—r oâ— Divinity so that it might be supported under its sufferings The wrath of God was so heavy that no meer Creature could bear up under it The man-hood of Christ would have sunk under those sufferings had not the Divine power upheld it 2. That he might
so do ye Vpon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come He ordains that their Collections for the poor Saints and oblations should be on that day And St. John sayes Rev. 1.10 I was in the Spirit on the Lords day Thus the observation of the seventh day of the week which the Jews kept did cease and was buried with our Saviour And the observation of that day on which the Son of God rose by the practice of the blessed Apostles was transmitted to the Church of God and so hath continued in all ages of the Church ever since As God spake by Moses to the Israelites Exodus 31.13 Verily my Sabbaths ye shall keep for it is a sign between me and you viz. that you profess your selves to be my people in an especial manner So they that belong to the Church of Christ are known by observing the first day of the week on which he arose and by this mark among others are distinguished from such who own not Christ nor his Gospel 6. And lastly Let us consider the ends for which Christ arose And those were such as these 1. for our justification Rom. 4.25 He was delivered for our offences and rose again for our justification 2. To assure us of our resurrection If Christs body had not been raised how could we have expected the Resurrection of our bodies The Resurrection of the members depends upon the Resurrection of the Head 2 Cor. 4.14 3. That he might be declared to be the Son of God with power Rom. 1.4 by his Resurrection from the dead Therefore says the Apostle Acts 13.32.33 We declare unto you glad tidings how that the promise which was made unto the Fathers God hath fulfilled the same unto us their Children in that he hath raised up Jesus again as it is also written in the second Psalm Thou art my Son this day have I begotten thee Christ was the Son of God before but then he appeared so to be against all contradiction For he arose by his own divine power which no meer man ever did or shall do 4. He rose again to encourage us firmly to believe in him as a most perfect Redeemer Our Surety is released and set free therefore Gods Justice is satisfied and so we are begotten unto a lively hope of eternal life by the Resurrection of Jesus Christ from the Dead 1 Pet. 1.3 5. By his Resurrection he hath shewed us how we ought to imitate him and to rise from the death of Sin to the life of Grace This the Apostle intimates to us Rom. 6.4 Therefore we are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life Let us consider therefore and seriously examine our selves whether we be risen with Christ or no Are our affections set on things above Acts 3.2 Do we delight in the Ordinances of God They that have a spiritual life will delight in that food whereby that spiritual life is maintained Do we delight in communion with God and exercise our selves in frequent meditation and the believing views of the Glory of the other life Those who are risen with Christ seek the things that are above SECT VIII Of our Saviours Ascension and sitting on Gods right Hand He ascended into Heaven THe words of the Creed are these He ascended into Heaven and sitteth on the right hand of God the Father Almighty In treating of this Article I shall first shew that the promised Messias was to ascend into Heaven 2. That our Jesus did really and truly ascend thither 3. I shall shew what Heaven it was he ascended into 4. The reasons of his Ascension 5. The time when he ascended 6. The place from whence he ascended I begin with the First namely that the promised Messias was to ascend into Heaven This was typified of him by the High Priests going once a year into the Holy of Holies Heb. 9.11 which was a type of Heaven The High Priest when he had slain the Sacrifice did with the blood thereof enter into the Holy of Holies So the Messias having offered up himself a Sacrifice to God for us with his own blood went into the Holy of Holies viz. into Heaven there to intercede for us by the virtue and merit of that blood And as this was typified so it was also prophesied of the Messias Psal 68.18 compared with Ephesians 4.8 Thou hast ascended up on high thou hast led Captivity Captive thou hast received gifts for men He was to conquer Sin and Death and Hell and triumphing over them he was to ascend to the highest Heaven and thence to send the precious and glorious gifts of the Spirit unto the Sons of Men. And accordingly he himself did foretell his Ascension John 6.62 and John 20.17 2. This was not only foretold of the Messias but really performed by him He who was the Eternal Son of God and by his Divinity present in Heaven while here upon the Earth did by local translation of his humane nature really and truly ascend from this earth below into the Heavens above as is sufficiently testified by these following Scriptures Mark 16.19 Luke 24.50 51. Acts 1.9 10. Christs Ascension was visibly performed in the sight of his Apostles They saw him when he ascended the holy Angels there present bearing also Testimony unto it Acts 1.10 11. 3. Let us consider the place he ascended unto which was the Heaven of Heavens he passed through all the regions of the air through all the coelestial Orbs till he came to the Heaven of Heavens the most glorious presence of the Majesty of God He ascended far above all visible Heavens to the third Heaven 2 Cor. 12.2 that he might fill all things that is fulfill all things prophesied of him 4. Let us consider the reasons why he ascended 1. Having finished the work of our Redemption it was meet he should return thither from whence he came John 16.28 John 17.4 5. 2. After his Humiliation his Exaltation was to follow The first step of which was his Resurrection and his Ascension another step of it 3. Christ by his Ascension manifested his victory over Sin Satan and Death 4. He Ascended to make intercession for us Rom. 8.34 1 Joh. 2.1 Heb. 9.24 5. That he might send down a more plentiful effusion of the gifts and graces of his Spirit And accordingly he tells his Apostles John 16.7 Nevertheless I tell you the truth it is expedient for you that I go away for if I go not away the Comforter will not come unto you John 7.38 39. He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water But this spake he of the spirit which they that believe on him should receive for the holy-Holy-Ghost was not yet
that except we be converted we cannot enter into the Kingdom of God John 3.3 2. Let us examine our hearts Let us consider what Principles we act from what projects we are driving on and what ends we aim at let us examine whether Grace rule in our hearts or Sin Whether we labour to keep a good Conscience toward God and Man 3. Let us examine our lives Have we performed duties of Piety towards God as we ought Have we performed our relative duties towards men as we ought Have we been so careful in the right governing our selves as we ought 4. Let us consider whether we have improved our Talents as we ought 1. Our Spiritual Talents viz. the means of Grace God hath afforded us 2. Our Temporal Talents such as Power Riches Health Strength c. Let us remember that of all these things we must give an account 4. Let the consideration of the day of Judgment quicken our Repentance There is no way to live free from inward rebuke here or to appear with comfort at the day of Judgment without having our peace made with God upon Gospel terms O Sinner break off thy sins by repentance now while there is time before thou be brought to thy tryal at Gods Tribunal 5. Seeing we must all come to Judgment let us be wise before-hand to make the Judge our friend But how shall we do that 1. By repenting unfeignedly of all our past sins as I said before 2. By believing in him and giving up our selves sincerely to obey him 3. By owning him before the World and owning our selves for his Disciples 4. By being willing to deny our selves for his sake and to take up his Cross Luke 9.23 5. By duly regarding his Embassadors and their Message Matth. 10.40 6. By prizing and and improving his Ordinances 7. By doing good to others according to our abilities and opportunities See Matth. 25. from 34. to 41. 6. Having prepared our selves for our tryal let us watch for our Summons to appear before this great Judge And so much of the first use 2. This Doctrine may serve for consolation to the Righteous 'T is a fountain of great comfort to all the people of God 1. Christ the Judge is their Head Husband Advocate their elder Brother their Intercessor who hath loved them and washed them from their sins in his own blood Rev. 1.5 O let them think of it to their unspeakable comfort 2. Let them consider that he will reward them for all the works and faithful services they have done for him in this life Here they have performed many secret duties that no eye hath seen there is a time coming when he that sees in secret will reward them openly such or such a service they have done for God the thing possibly in it self but small as the Widows mite but it was performed with much love and desire to please God and much singleness of heart such a service shall not go unrewarded 3. Let them consider that though here they they lie under many scandals and reproaches for the name of Christ and the â—estimony of their Consciences yet there is a time coming when God will wipe away all tears from their eyes and blots from their names 4. Though here they suffer many afflictions and tribulations yet let them comfort themselves and have patience but a little James 5.8 for the coming of the Lord draweth nigh whose coming will be to their unspeakable comfort 3. And lastly This Doctrine speaks terror to the wicked Acts 24.15 When Paul Preached of Righteousness Temperance and Judgment to come Foelix trembled People love a general way of Preaching such as will give fair quarter to their Lusts but they should be often told of that great day wherein God will judge them for all their proud Rebellions against him Here they will do what they list as far as they are suffered but they should be remembred that for all these things God will bring them to Judgment CHAP. IV. SECT I. Concerning the Holy Ghost I believe in the Holy Ghost IN speaking to this Article it will be requisite that I 1. premise this viz. that each Person in the sacred Trinity is to be believed in by us and we are thankfully to accept the mercies that are conferred by each Person and to labour to perform the duties we owe to each of them distinctly For as to take God for our God is more than barely to believe that there is a God and to take Christ for our Saviour is more than barely to believe that he is the Messiah so to believe in the Holy Ghost is not barely to believe that he is the third Person in the Trinity and truly God but to take him for our Guide Sanctifier Helper Advocate and Comforter 2. We are to know that he is called the holy Spirit because of all the three Persons his peculiar office is to Sanctifie and make Holy the Church and people of God And therefore the Apostle tells the Thessalonians 2 Thes 2.13 that God had chosen them to Salvation through the Sanctification of the Spirit and belief of the truth There are some that say they believe in the Holy Ghost and that he Sanctifies them and all the elect people of God and yet reject all his Sanctifying motions and hate all those that are Sanctified by him making them the objects of their scorn There are others of another strain who enthusiastically plead the authority of the Spirit in themselves against the authority of the Spirit speaking in the Holy Scriptures But let us take heed of both these That therefore I may speak pertinently to this Article I shall shew that we must labour 1. Rightly to understand the Doctrine of the holy Spirit 2. Our duty towards him The Doctrine concerning the Holy Ghost which is to be believed by us we have in part already explained in the Section concerning the Trinity viz. Sect. 2. of Chap. 1. Wherein we have shewed 1. That the Holy Ghost is a Person not a meer quality energy or operation 2. That he is a Divine Person and has one and the same divine nature with the Father and the Son and so is God truly and properly 3. That he is a Person distinct from the Father and the Son 4. That he is a Person proceeding both from the Father and the Son We shall now in some more particulars shew what is further to be known and believed concerning this blessed Spirit 1. This holy Spirit infallibly inspired both the Prophets of old and also the Holy Apostles and Evangelists first to preach and and then to write the Doctrine of Christ which is contained in the holy Scriptures 2. This same blessed Spirit setled this holy Doctrine and the testimony of those holy men by many miracles and wonderful works which he enabled them to work by which they did convince the unbelieving World and plant the Gospel 3. This same blessed Spirit having constituted the Offices and
by Baptism is called the blood of Sprinkling Heb. 12.24 1 Pet. 1.2 And sprinkling comes nearer the baptism mentioned in the old Testament than dipping doth For the Children of Israels passing under the Cloud and through the red-Sea 1 Cor. 10.2 is called a baptizing And surely they were not dipped in the Cloud but only sprinkled with it that is with some drops that fell from it nor dipped in the red-Sea as the Aegyptians were who were drowed therein but only touched it with their feet or else possibly some drops from the waves of it might be blown upon them by the wind But against this some object that place Rom. 6.4 Buried with him in Baptism Answ Our Baptism shews our communion with Christ in his death it being a sign and representation of Christs blood shed and consequently of his death and burial and should mind us that in conformity to him we should die unto sin But we must not press Metaphors too far else as Christ lay three dayes and three nights in the Grave so we must lie under water which if it were practised would quickly end this controversie Besides our pouring water on the person baptized resembling in a sort the pouring dust or earth on a dead body may be a representation of Burial also But we must not as I said strain resemblances too far Besides we do not find that our Saviour and the Apostles continued every circumstance that was in use in the first institution of the Sacrament of the Passover As particularly they were at first injoyned to sprinkle their door-posts with the blood of the lamb and to eat it with their loins girt and staves in their hands as people in haste ready to march out of Egypt But this and other circumstances we do not find observed by our Saviour or his Apostles in their eating the Passover Therefore some circumstances may be varied according to Christian prudence provided we keep close to the main of the institution and the ends of it To conclude this particular baptizing is any kind of religious washing or sprinkling in the name of the Father Son and Holy Ghost duly performed by a person rightly qualified for it And what Mr. Perkins sayes in this matter is considerable viz. that if we were to baptize a converted Pagan or Turk of ripe years in a hot Countrey mark that we might baptize him by dipping And so much of the outward part The inward part of Baptism or the spiritual mysteries hereby signified are these two 1. The blood of Christ sprinkled upon the Soul for the washing away the guilt of sin and procuring remission and justification to the person baptized 2. The grace of Christ poured into the Soul purging out the power and dominion of sin by regeneration and sanctification 3. We come now to consider the excellent ends and uses of Baptism 1. Baptism as it has reference to God is a sign or solemn rite signifying the washing away of the guilt of our sins in Christs blood and the Sanctifying our natures by his holy Spirit And is a Seal to confirm it to us as circumcision was to the Jews Rom. 4.11 Into whose place it succeeds as we shall shew anon 2. Baptism as it has reference to us is a solemn dedicating and and consecrating us to the sincere worship and service of God the Father Son and Holy Ghost 1. 'T is a dedicating and consecrating us to God the Father as our Creator that we should obey him as our rightful Lord love him and depend on him as the fountain of our happiness preferring his favour before any thing else in the world 2. 'T is a dedicating us to Christ that we should believe in him and accept him as our Saviour and Redeemer expecting to be saved only by his merits righteousness and intercession 3. 'T is a dedicating us to the Holy Ghost that we should accept him as our guide sanctifier and comforter that by him we may be freed from the dominion of sin have the image of God repaired in us be led into all saving truths and guided in the wayes of godliness and comforted with a sence of Gods love in Christ and hope of eternal glory 3. 'T is a solemn ingaging us to renounce the Devil the World and the Flesh as the three great enemies of God and our Souls They are all expressed in Ephes 2. v. 28. and 3. in times past ye walked according to the course of this World according to the Prince of the power of the air the Spirit that now worketh in the Children of disobedience Among whom we also had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others 4. 'T is an enrolling us into Christs family the visible Church to walk in union and holy communion with the members thereof 1 Cor. 12.13 By one Spirit are we all baptized into one body whether we be Jews or Gentiles whether we be bond or free 5. 'T is an obligation or bond of obedience engaging us to perform the precepts of the Gospel We are thereby engaged to repent of our sins to believe in Christ to endeavour to be holy in all manner of conversation and to take up our cross when our Saviour calls us to it As the Apostle speaks to the Galathians Gal. 5.3 I testify to every one that is circumcised that he is debtor to the whole Law So say I to every one that is baptized he is a debtor to the whole Gospel and bound to observe the precepts of it And so much of the excellent ends and uses of Baptism I come now to the fourth particular to consider who are the persons who ought to be baptized Those are to be Baptized who are converted to the Faith of Christ whether Jews or Gentiles and the Children of one or both Christian Parents The former part of this po is granted by all But there are some who doubt of the latter sition That I may therefore more clearly prove the right of infants of Christian Parents to baptism I shall first lay down some rules which it will be requisite for us to observe in this matter 1. There are many great truths couched and comprehended in the Scriptures which are not plainly and in so many words expressed and whatsoever may be rightly deduced by necessary and unavoidable consequence from Scripture is Scripture and binding to us Our Saviour Mat. 22.31 proved the Resurrection of the dead against the Sadducees not by express Scripture but by consequence and deduction from Scripture See Sect. 6. concerning life everlasting 2. Those truths which are more plainly revealed in the Old Testament are more sparingly mentioned in the New and those that are more darkly mentioned in the Old are more clearly revealed in the New There is much said of the priviledges of children in the Old Testament and particularly of their right to the
with thee before the World was Secondly Let us consider this All the ways whereby we can come to know God are either by his Name or his Properties or his Works or the Divine worship given unto him Now all these belong to the Son He therefore is God or we cannot tell either who or what God is And First The proper Name of God viz. Jehovah is given to Him Jer. 23.6 This is his Name whereby he shall be called The Lord our righteousness And Rom. 9.5 He is called The most high God who is over all God blessed for evermore * A Title peculiar to the most high God Secondly Divine Properties are ascribed to him and such Divine excellencies as naturally and necessarily appertain to the Divine Nature Particularly these Four First Eternity Joh. 1.1 2. In the beginning was the Word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic Mos Hebraeis aeternitatem populariter exprimare Grot. In the beginning when the World began to be created then was He. And so Prov. 8.23 24. I was set up from everlasting from the beginning or ever the Earth was when there was no depths I was brought forth The Essential Wisdom of the Father was from everlasting Col. 1.17 He was before all things viz. All things created And Revel 1.8 I am Alpha and Omega the beginning and the end saith the Lord which is and which was and which is to come the Almighty That this place is meant of Christ may appear by comparing with it Chap. 2.6 22.13 of this Book Secondly Omnipresence Mat. 18.20 Where two or three are met together in my Name says our Saviour there am I in the midst of them viz. By my Eternal Spirit Joh. 3.13 No man hath ascended up to Heaven but he that came down from Heaven even the Son of man which is in Heaven And Mat. 28.20 And so I am with you always even to the end of the World Thirdly Omnipotency Philip. 3.8 'T is said of Christ that He shall change our vile bodies and make them like to his own glorious body according to the mighty working whereby He is able to subdue all things unto himself Joh. 1.3 All things were made by him and without him was not any thing made that was made Heb. 1.10 And thou Lord in the beginning hast laid the Foundation of the Earth and the Heavens are the works of thine hands Fourthly Omniscience Joh. 21.17 Lord thou knowest all things says Peter And Joh. 2.25 'T is said of our Saviour that He needed not that any should testifie of man for he knew what was in man * De animis hominum certo judicare solius est Dei. Thirdly Divine actions or works are ascribed to him As 1. Creation Joh. 1.3 All things were made by him So that there must needs be granted unto Christ a prae-existence in his Divine Nature antecedent to his Incarnation 2. Providence Heb. 1.3 He upholdeth all things by the Word of his power And Col. 1.17 He is before all things and by him all things consist He is not only before all Creatures and their Creator but together with the Father and the Holy Ghost their Up-holder powerfull Preserver and Governour Fourthly Divine Worship is given to him Heb. 1.6 Let all the Angels of God worship him The Angels themselves refused Divine Worship Rev. 19.10 See thou do it not says the Angel there that is See thou do not worship me I am thy fellow Creature Joh. 14.1 You believe in God says our Saviour believe also in me Now to be believed in and rested on is an honour or homage peculiar unto God alone Indeed the Socinians say that though Christ be not the most High God yet he ought to be worshipped with Divine and Religious worship But surely they do not well consider that only Divine and Essential excellencies are the formal Object of Divine and Religious worship and to give such a worship to one that is not God by Nature is plain Idolatry Where the Divine Nature is there is the true proper formal Object of Religious worship and where that is not it is Idolatry to ascribe it to or exercise it towards any other So that if the Word and Testimony of God be able to decide a difference among the Children of men I see not but that the Testimony given to the God-head of the Son are as clear and unquestionable as those which are given concerning the Deity of the Father And thus we have spoken to the Third thing viz. That Jesus Christ is God Fourthly It is delivered to us by Divine Revelation that the Holy Ghost is God This will plainly appear if we consider what is revealed to us concerning the Divine existence the Divine excellencies and the Divine Operations of this blessed Spirit Such things are ascribed to him in the Scriptures which do uncontrolably evidence him to be a voluntary Divine Agent an Eternal Divine existing substance a Person or intelligent subsistence the Author of Divine Operations and the Object of Divine and Religious worship There are some that hold he is a meer emanation of virtue or power from God and not a Person Others grant indeed his Personality and that he is a distinct self-subsisting Person but deny his Deity they deny him to be a participant of the Divine Nature A Created finite Spirit they will allow him to be and the chiefest of all Spirits that were created and the Head of all the good Angels But they will not allow him to be a Divine Person We shall therefore endeavour to prove from plain Testimonies of Scripture 1. That he is not a meer emanation of virtue or power from God but an intelligent subsistence or Person 2. A Divine Person 3. A Person distinct from the Father and the Son 4. A Person proceeding from the Father and the Son First It will appear he is a Person because he is endued with Personal properties and Personal actions such as are peculiar and proper to a person are Attributed to him As namely 1. To make intercession Rom. 8.26 The Spirit also helpeth our infirmities For we know not how to pray as we ought but the Spirit maketh intercession for us v. 27. And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God 2. To come to men being sent to them Job 15.26 But when the Comforter is come whom I will send unto you from the Father even the Spirit of Truth which proceedeth from the Father he shall teâ—tifie of me 3. Our Saviour says He shall receive of mine * That is communicate nothing to them bâ—â— what tâ—â—y râ—câ—iv d from him and shew it unto you Joh. 16.14 which is a personal action 4. He is such an one against whom a sin may be committed and therefore surely he is a person Matth. 12.31 Wherefore I say unto you all manner of sin and blasphemy shall be forgiven unto
To look into the deâ—th of so great a Mysterie and cannot buâ— cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle did in another case O the unsearchableness O the depth of this Heavenly Oeconomy in matters of so high a Nature I believe more then I am able to understand the gift of Faith supplying the defects of my understanding as considered in this or that man which are not all absolutely against it We grant that nothing contrary to the reason of things must be admitted But reason as it is in this or that man may be very weak and imperfect and very short of a juâ—t and a full comprehension of the whole reason of things Therefore that is no fit measure to try this Divine Doctrine by Certainly it is the highest reason that in things of pâ—rely Divine Revelation we should captivate our understandings to the Authority of the Revelator Let us therefore earnestly pray unto God that it may be given unto us to know the Mysteries of his Kingdom The Apostle Peter knew Christ to be the Eternal Son of God which is a part of this Mystery of the Trinity and our Saviour tells him Matth. 16.16 17. That Flesh and Blood had not revealed it unto him but his Father A man ought not presently to desert his perswasion grounded upon Scripture because he cannot answer every Objection that the subtil Wit of man can make against it For though this or that private Person may not be able to Answer such Objections yet others more learned and knowing may easily do it and to them he ought to betake himself for satisfaction Thus I have shewed what is the Original Declaration or Revelation of this Doctrine of the Holy Trinity contained in the Scripture and how the same is explained by Pious and Learned men very sutably to that Revelation And it will not be amiss to give my Reader these two further directions First If at any he be attaqued by any adversary of this Divine doctrin I advise him in the first place to hold him strictly and peremtorily to the Original revelation and to put him to disprove if he can that God is one that the Father is God the Son God the Holy Ghâ—st God understanding by God the most High God Soveraign of all the World If he cannot do this as you may see by the Testimonies forecited he cannot with any shew of reason do then suffer him not to quarrel at the explanation and fall foully as their manner is upon the terms Trinity and Personality and such like expressions which though they be not literally aâ—d syllabically found in the Scriptures yet are agreeable to the Original Revelation of this Doctrine therein contained and fairly Expolitory thereof And having given this hint or admonition which I think very needfull at this time let me in the closing up of this Discourse advise all those that have any true desire to walk in the narrow path of Truth and Holiness which leads to everlasting bliss to labour in the first place judiciously to understand this Sacred Doctrine according to the Original Revelation thereof made in the Scriptures When this is done the explanation thereof as we have here delivered it will not seem harsh to them nor to contain any thing unsuitable to that Revelation And let me add this one word more that I fear the failing of so many mens profession as we have seen of late years has begun with their relinquishing this Foundation This has been the fatal miscarriage of those poor deluded Souls called Quakers and I am afraid of some others more learned than they If they could be brought to a right understanding of this Doctrine of the blessed Trinity as 't is in the Scripture revealed I suppose their other fond imaginations would quickly vanish and come to nothing SECT III. Of the Works of God I Have spoken of the Nature of God Maker of Heaven and Earth and his glorious Attributes and of the Trinity of Persons in the Vnity of the Divine Nature I come now to speak of his works Viz. Creation Providence And First of Creation The Apostle Heb. 11.3 Of Creation tells us that by Faith we understand that the Worlds namely the inferior middle and superior as the Jews were wont to distinguish them and all the Creatures in them were made and framed by the Word of God And certainly this goodly Fabrick of Heaven and Earth was not from Eternity as Aristotle that great Philosopher destitute of Scripture-light was inclin'd to believe but was created and made at that time when it seemed best to the infinite Wisdom of God And the special Motives as we may humbly conceive which inclined him to make it were a desire and purpose to express his infinite Power to declare his transcendent Wisdom and Goodness and to exercise his all-wise Providence all conducing to the manifestation of his own glory and praise Some Creatures he made immediately out of nothing as the terminus a quo by a proper Creation giving them a reall being which before they had not Other things he made out of some prae-existent matter which matter he had before made out of nothing by a mediate and improper kind of Creation As he made Adams body out of the dust of the earth * The remembrance of this should be an Antidote against Pride in all his Posterity Abraham Gen. 18.27 acknowledges himself but dust and ashes cum sis humillimus cur non es humillimus says Bernard and Eves of Adams Ribb When Solomon was to build a Magnificent Temple for God he needed many Materials * Ex nihilo nihil fit id est Physice a Creaturis Sod non vaâ—â—t regula si intelligatur iâ— Deo and many Workmen and they many Tools But God did not so He made all without any Coadjutor or any Instrument by the sole word of his command And when he looked upon every thing he had made behold all was very good Neh. 9.6 Thou even thou art Lord alone thou hast made Heaven the Heaven of Heavens with all their Host the Earth and all things that are therein the Sea and all that is therein and thou preserved them all and the Host of Heaven worshippeth thee Colos 1.16 For by him were all things created that are in Heaven and that are in Earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers All things were created by him and for him Rev. 4.11 Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created The chief of the Creatures God created were Angels and Men. All the Angels were at first made holy and happy Spirits Some of them continued in their obedience to God and are still Angels of light others of them fell from God by pride and disobedience and are become Devils of darkness First I shall speak of the good Angels
said unto them fear not for behold I bring you good tidings of great joy which shall be to all People For unto you is born this day in the City of David a Saviour which is Christ the Lord. 3. They prevent danger to him from Herod Matth. 2.13 14. And the Angel of the Lord appeareth to Joseph in a dream saying arise and take the young Child and his Mother and flee into Egypt and be thou there untill I bring thee word For Herod will seek the young Child to destroy him And he arose and took the young Child and his Mother by Night and departed into Egypt 4. They minister to him in his temptations Mark 1.13 And he was there in the Wilderness Forty days tempted of Satan and was with the wild Beasts and the Angels ministred unto him 5. They comfort him in his agony Luke 22.43 And there appeared an Angel from Heaven strengthening him 6. They open his Grave at his Resurrection Matth. 28.2 And behold there was a great Earth-quake for the Angel of the Lord descended from Heaven and came and rolled back the stone from the door and sate upon it 7. They witness his Resurrection to them that looked for him Luke 24.5 6. And as they were afraid and bowed down their face to the Earth two men in shining Garments said unto them why seek ye the living among the dead He is not here but is risen remember how he spake unto you when he was yet in Galilee Vers 23. And when the Women found not his body they came saying that they also had seen a Vision of Angels which said that he was alive 8. They attend and attest his Ascension Acts. 1.10 11. And while they looked stedfastly towards Heaven as he went up behold Two men stood by them in white apparel which also said Ye men of Galilee why stand ye gazing up into Heaven this same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven 9. They attend and magnifie him in Heaven Rev. 5.11 12. And I beheld and heard the voice of many Angels round about the Throne and the Beasts and the Elders and the number of them was Ten Thousand times Ten Thousand and Thousands of Thousands saiyng with a loud voice worthy is the Lamb that was slain to receive Power and Riches and Wisdom and Strength and Honour and Glory and Blessing 1 Pet. 3.22 Who is gone into Heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him 10. They reveal what he will have done on Earth Rev. 1.1 The Revelation of Jesus Christ which God gave unto him to shew unto his Servants things which must shortly come to pass and he sent and signified it by his Angels unto his servant John Rev. 22.16 I Jesus have sent mine Angel to testifie unto you these things in the Churches 11. They will attend him at the last judgment Mark 8 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull Generation of him shall the Son of man be ashamed when he cometh in the glory of his Father with the holy Angels Matth. 25.31 When the Son of man shall come in his glory and all the holy Angels with him then shall he sit upon the Throne of his glory 12. They will sever the wicked from among the just and execute Christ's righteous sentence on the ungodly Matth. 13.49.50 So shall it be at the end of the World The Angels shall come forth and sever the wicked from the just and shall cast them into the Furnace of fire there shall be wailing and gnashing of teeth Thus much of their Ministery in reference to Christ Next follows III. Their Ministry in relation to the Saints and People of God Heb. 1.14 Are they not all Ministring Spirits sent forth to Minister for them who shall be Heirs of Salvation Matth. 18.10 Take heed that ye despise not one of these little ones for I say unto you that in Heaven their Angels do always behold the face of my Father which is in Heaven They are not only ministring Spirits but their Ministry extends to such things as are most needfull and usefull for the Saints 1. They are appointed Guardians and Protectors of the People of God The protection of holy â—ngels is invisible yet true and real Psal 34.7 The Angel of the Lord encampeth round about them that fear him and delivereth them Gen. 32.1.2 when Jacob journeyed 't is said the Angels of God met him An Army of Angels was his Convoy and therefore he called the place Mahanaim that is Two Hosts or Armies they appearing on either hand of him or before and behind him to secure and defend him The holy Angels do the People of God many more good Offices then they are aware of They help us against our Spiritual enemies as the Apostle tells us Eph. 6.12 For we wrestle not only against Flesh and Blood but against Principalities and Pâ—wers against the Rulers of the darkness of this World against Spiritual wickedness in high places Good Angels as 't is probable are more in number as well as stronger in power than the wicked and defend the People of God against many evils and direct them in difficult cases what to do Dan. 6.22 My God saith Daniel hath sent his Angel and hath shut the Lyons mouths that they have not hurt me â—en 24.7 The Lord God of Heaven who took me from my Fathers Hâ—use and from the Land â—f my Kindred and which spake â—nto me saying unto thy seed will I give this Land he shall send his Angel before thee and thou shalt take a Wife unto my Son from thence saith Abraham unto his servant Acts 16.9 A Vision appeared to Paul in the Right There stood a man of Macedonia and prayed him saying Come over into Macedonia and help us Matth. 1.20 But while he thought on these things behold the Angel of the Lord appeared unto him in a dream saying Joseph thou Son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the Holy Ghost 2. 'T is probable they suggest Holy thoughts to us If the Devil can suggest filthy sinfull thoughts and incite the heart to wickedness surely good Angels can suggâ—st good thoughts and incite the heart to holiness Christ spake of Judas that Satan had put it into his heart to betray him John 13. And Peter said to Ananias Why hath Satan filled thy heart 〈◊〉 lye to the Holy Ghost The Nature of good Angels is as fit to deal with our Spirits as the Nature of evil Angels can be That of the Apostle seâ—ms to hint if not to prove this 2 Cor. 11.14 Where he tells the Corâ—â—thians that deceitful workâ—rs transform themselves into the Apostles of Christ and no marveâ— for Satan himself is transformed into an Aâ—gel of light namely when he
own body on the tree 1 Pet. 2.24 2. From the dominion of sin we have a promise Rom. 6.14 that sin shall not have dominion over us because we are not under the Law as a Covenant of Works exacting perfect obedience and ministring no strength to perform it but under a Covenant of Grace in Christ which ministers strength to resist sin and overcome it So Tit. 2.14 The Apostle tells us that Christ gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 3. From Satan He rescues us 1. from his power and dominion The Seed of the woman Gen. 3.15 destroys the power of the old Serpent the Devil And therefore the Apostle tells us Acts 26.18 that he was sent to preach the Gospel to the Gentiles that thereby he might open their eyes and turn them from darkness to light and from the power of Satan unto God that they might receive forgiveness of sins and inheritance among them that are sanctified 2. From his Temptations By Faith in Christ we are inabled to quench the fiery darts of the Devil Eph. 6.16 And the Apostle tells us 1 John 5.18 that whosoever is born of God keepeth himself that the wicked one toucheth him not that is tactu qualitativo as Cajetan saith so as to leave an impression of his own Devilish nature upon him 3. From his Accusations Rev. 12.10 I heard a loud voice saying in heaven now is come Salvation and Strength and the Kingdom of our God and the power of Christ for the accuser of our brethren is cast down which accuseth them before God day and night And they overcame him by the blood of the Lamb c. 4. From the curse of the Law He came not to take away the Law as a rule of life but to free us from the curse of it He hath redeemed us from the curse of the Law by being made a curse for us Gal. 3.13 5. From death The last enemy is Death But Christ will raise our bodies to a glorious life and so destroy Death 1 Cor. 15.26 54. Thus Christ is an All sufficient Saviour able to save to the uttermost Heb. 7.25 able to save both soul and body and that for ever Heb. 5.9 He is the author of eternal Salvation to all that obey him And therefore Ephes 5.23 He is stiled the Saviour of his mystical body All the three Persons save but in a different manner The Father saves by the Son The Son by paying the price of our Ransom and Redemption The Holy Ghost by perswading the heart savingly to close with Christ for the obtaining this Salvation Wouldst thou therefore O sinner have Christ to be thy Saviour then 1. break off thy siâ—s by Repentance and surrender thy self up to him to be pardoned in his blood and sanctified by his spirit For though Christ be able to save and willing to save yet they that remain impenitent and disobedient have neither part nor portion in him 2. Labour to stir up in thy heart a high love to Christ who has done so much for thee 1 Cor. 16.22 If any man love not the Lord Jesus Christ says the Apostle let him be Anathema Maranatha So much of his first Title Jesus The second Title of our Saviour is Christ Christ which signifies anointed now He was anointed by the Spirit of God to three Offices To be our Prophet Priest King Messias and Christ signifie the same thing Joh. 1.14 we have foâ—nd the Messias which being interpreted is the Christ Among the Jews after the Babylonish Captivity the name Messiah was very frequent and familiar In the Chaldee paraphrase * The Chaldee Paraphrase was not an Exposition word for wâ—rd of the Hebrew Text but it took in the general sense of the learned Jews by way of Comment now extant there is express mention of the Messiah in above seventy places The Jews expected a Messias to come of their own Nation of the Tribe of Judah and of the Family of David And so was Christ our Lord. In the old Testament three sorts of persons were anointed Kings Priests and Prophets To these three Offices was Jesus annointed and took them all on him for our benefit For a threefold misery lay upon men that were to be saved 1. Ignorance and blindness of mind 2. Guilt which we were not able to satisfie for 3. Depravation and corruption of nature Bondage and Captivity to Sin and Satan which we were not able to free our selves from Suitable to these three necessities Christ is Anointed to a Threefold Office of Prophet Priest and King He was a Prophet to teach us a Priest to make Atonement for us and a King to govern us and defend us Of these his Three Offices I shall speak in order 1. He took on him the Office of a Prophet Christ was a Prophet Anointing with Oyl was a Ceremony used in the Old Testament whereby three sorts of persons viz. * 1 Kings 19.16 Prophets * Lev. 8.2.12.30 Priests and Kings were inaugurated into their Office And their Vnction signified 1. Their call to their Office 2. A collation of gifts to fit them for their Office As Oyl does revive and refresh so the effusion of the graces of the Spirit of God makes Persons fit and apt for the work to which they were called Thus Christ though he were not materially yet he was really Anointed by God to this Threefold Office with the gifts * Hae duae partâ—s Unctioris Christi siâ— differunt quod donorum collatio ad humanam naturam tantum ordinatio ad officiuÌ„ ad utramque naturam peâ—tinet and graces of the Holy Ghost which quickned and made him joyful in all his undertakings for our Redemption Which Anointing or effusion of grace into his humane Nature he received not in measure John 3.34 But abundantly above what was ever imparted either to Angels or any of the members of his mystical Body This may appear from Psal 45.7 compared with Heb. 1.9 Thou hast loved Righteousness and hated iniquity therefore God even thy God hath Anointed thee with the Oyl of gladness above thy fellows And from Isa 61.1 compared with Luke 4.18 The Spirit of the Lord is upon me because he hath Anointed me to preach the Gospel to the poor c. Acts 10.30 God hath Anointed Jesus of Nazareth with the Holy Ghost and with Power c. And the Apostle tells us Acts 3.22 23. That Moses had Prophesied of this great Prophet commanding he should be heard and obeyed in all things Deut. 18.15.18 19. Now our Saviour executed his Prophetical Office by making known the will of God to the Children of men and by revealing to them the way of Salvation His teaching was of Two sorts Outward Inward For his Out-ward teaching 1. He taught by the Patriarchs and Prophets that lived before his coming in the Flesh 2 Pet. 1.21 For Prophesie came not
they had performed whom he teacheth to be humble and wherein they ought most to rejoyce He giveth thanks to his Father who hath hid Mysteries of Salvation from the wise of the World and hath revealed them to despised little ones He sheweth from whom saving knowledge cometh He declareth them happy whose eyes have seen the Messiah in the flesh whom many Prophets and Kings desired to see and saw not Luke 10. from 17. to 25. 25. He answereth a Doctor of the Law inquiring what he must do to inherit Eternal Life and shews him who is his Neighbour by a similitude of one fallen among Thieves and pitied by a Samaritan Luke 10. from 38. to 43. 26. He is now entertained at Bethany by Martha and Mary where he commends the Godliness of Mary above the Carefulness of Martha Luke 10. from 38. to 43. 27. He now a second time prescribes unto his Disciples that fâ—rm or pattern of Prayer which he gave them in the Sermon on the Mount He stirs them up to fervency and importunity in Prayer from the Parable of a Friend coming to his Friend at midnight and especially to pray for the Holy Spirit which the Father will not deny to them that ask him Luke 11. from 1. to 14. 28. He casteth out a dumb Devil and confutes the Blasphemy of those who said he did it by Belzebub He shews by a Parable the miserable state of that man into whom the unclean spirit returns again after ejectment Luke 11. from 14. to 27. 29. He sheweth to a woman who pronounced the womb blessed that bare him that they are blessed that hear the word of God and keep it Luke 11. from 27. to 29. 30. He testifies that no other sign shall be given to those unbelieving Jews than that signified by Jona's rising out of the Whales belly that is the wonder of his Resurrection He opposeth to their stifneckedness the example of the Queen of the South and the men of Nineveh He teacheth by the similitude of a Candle that the light of the Gospel must not be hid He shews why that generation continued so blind namely because the eye of their mind was darkned Luke 11. from 29. to 37. 31. He is invited to dinner by a Pharisee He complies not with them in washing before dinner He there reprehends the Pharisees Scribes and Lawyers for their Hypocrisie Ambition and Cruelty against those sent to them from God and threatneth the Judgment of God unto them They lay new snares to catch him but fail of their expectation Luke 11. from 37. to the end 32. He warneth his Disciples of the Leaven and corrupt Doctrine of the Pharisees he exhorts them to do all things uprightly seeing all things shall be brought to light and not to be fearful of men in publishing his Doctrine but to depend on God's care of them he exhorts them to own and profess him before men and he will own them at the day of Judgment He shews the horrible danger of Blasphemy against the Holy Ghost and exhorts them not to be solicitous how to answer when they are brought before Councils seeing they shall then be instructed what to say by the Holy Ghost Luke 12. from 1. to 13. 33. He refuseth to arbitrate a difference about an Inheritance between two Brethren and upon that occasion he dehorts them from covetousness by the Parable of a rich man who would needs build his Barns bigger He disswades them from being over-careful and solicitous about earthly things and by the example of the Ravens and Lillies he shews that the care of this life should be committed unto God and that his Kingdom and the Righteousness thereof should be sought in the first place He exhorts to give Alms and so to deposite their riches in Gods hand and to lay up Treasure in Heaven To watch for his coming the time of which is uncertain like the coming of a Thief in the Night And if they approve themselves vigilant Servants they shall be rewarded He shews that his Ministers are diligently to look to their charge which if they do they shall be highly recompensed but if they prove slothful negligent and tyrannize over their fellow Servants they shall be severely punished He forewarns them of persecution and trouble He shews them that he himself came to suffer and to bring fire on Earth He exhorts the People to discern take notice of and improve the season of grace and merciful visitation afforded to them for it is a dreadful thing to die without reconciliation with God Luke 12. from 13. to the end 34. From the report of certain Galileans whose blood Pilate mingled with their Sacrifices and from the example of the eighteen on whom the Tower in Siloam fell He takes occasion to exhort the Multitude to repent and to that end propounds the Parable of the barren Fig-tree Luke 13 from 1. to 10. 35. He healeth a Woman on the Sabbath day that had been bowed together Eighteen Years and justifieth the same against the Ruler of the Synagogue He compares his Kingdom to a Grain of Mustard-seed and Leaven shewing thereby the power of his word and spreading Nature of his Evangelical Doctrine Luk. 13. froÌ„ 10. to 22. 36. He comes to Jerusalem at the Feast of Dedication and being compassed about with the Jews he is asked by them whether he be the Christ He affirms it and proveth it by his works He tells them the reason why they believe not in him namely because they are not of his Sheep Those that are his Sheep believe in him and they are kept by him and his Father to eternal life Upon this the Jews would have stoned him as a Blasphemer but he proves by Scripture and by his works that he did rightly call himself the Son of God They attempt to seize on him but he escaped out of their hands Luke 13. vers 22. John 10. from 22. to the end 37. Being asked whether few should be saved he exhorts them to enter in at the strait Gate and to take the present season of grace from the Parable of a man that had invited guests and admitted those who came in due time but shut out the Loyterers He shews that the Gentiles shall receive and imbrace the Gospel and shall enter into the Kingdom of God whilst they for their impenitency shall be cast out Luke 13. from 23. to 31. 38. He tells the Pharisees who warned him of the great danger he was in from Herod that he feared him not for he knew he must die at Jerusalem and then he passionately complains of the cruelty and stifneckedness of the People of Jerusalem and foretels their ruine Luke 13. from 31. to 36. 39. He now cures one that had the Dropsie on the Sabbath-day and justifies the same He reproves the ambition of the Pharisees striving for the upper-most Seats at Feasts and exhorts them to humility He exhorts them also to feast the Poor who cannot requite them Luke
Caesar or no. Then he answers the question of the Sadduces concerning a Woman that had seven Husbands and proves to them the Resurrection of the Dead He answers a Doctor of the Law demanding of him which is the great Commandment and tells him he is not far from the Kingdom of God He then propounds a question to the Pharisees how the Messiah could be Davids Son whom David himself calls Lord but they could not answer him Mat. 22. from 15. to the end Mark 12. from 13. to 28. Luke 20. from 20. to 45. 71. He now begins a severe commination against the Scribes and Pharisees exhorting his hearers to follow what they should rightly teach them out of Moses and the Prophets but not their example and works He describes their Hypocrisie and Ambition in making broad their Phylacteries and fringes of their Garments in loving salutations in publick places and to be called Rabbi He admonishes his hearers to take heed thereof and to study Humility He denounceth eight woes against the Scribes and Pharisees 1. Because they shut Heaven against men 2. Devoured Widows houses 3. Made bad Proselytes 4. Taught perversely to swear by the Temple Altar and Heaven 5. Tythed small matters and neglected the weightier matters of the Law 6. Made clean the out-side but not the heart 7. Were like whited Sepulchres 8. Repaired the Sepulchres of the old Prophets and sought to kill the new Then complaining of the stiff-neckedness of the City of Jerusalem He foretells her destruction Mat. 23. whole Chapter Mark 12. from 38. to 41. Luke 20. from 45. to 48. 72. He commendeth the poor Widows gift of two mites which she cast into the Treasury of the Temple Mark 12. from 41. to the end Luke 21. from 1. to 5. 73. Going now out of the Temple into which he never entred again he foretells the destruction thereof Being come to Mount Olivet he foretells the grievous calamities that should befall the Jews before the Temple and Cities destruction and gives them Signs that should sometime before precede it as the arising of false Christs Wars and rumors of Wars Famines and Pestilence and Earthquakes and fearful sights and signs from Heaven Great persecutions against those that professed him The arising of many false Prophets and Heretical teachers The spreading of the Gospel among all the chief and principal Nations in those parts of the World Then he gives them signs that should immediately precede it Namely the begirting the City by the Roman Army at which time the Prophecy of Daniel should be fulfilled The arising of false Christs and false Prophets that should be so cunning that they should deceive if it were possible the very Elect. He now comes to describe the destruction it self which he sets forth as the destruction of the whole World of which it was to be a Type For the precise time when this destruction should be he tells them they must not expect to have it revealed to them it being hid from men and Angels yea and from himself also as man Yet two things he acquaints them with 1. That this Judgment would come suddenly and unexpectedly on the Jews as destruction did on the old World 2. See §. 47. of this part That the Providence of God would much appear in the rescuing of some out of that calamity in which others will fall He exhorts them to watch and pray that they may be accounted worthy to escape those calamities by the Parable of good servants expecting the coming of their Master and because the time of his coming is uncertain he presseth them again to a diligent watchfulness by the Parable of an Housholder watching against the coming of a Thief Mat. 24. whole Chapter Mark 13. whole Chapter Luke 21. from 5. to 37. 74. By the Parable of five wise and five foolish Virgins he again exhorts them to watchfulness against his coming and by the Parable of Servants which had each of them received Talents from their Lord to trade withal he exhorteth to a faithful improvement of the gifts which God had given to every one Then he comes to describe his last coming to Judgment and how he will distinguish his â—heep from the Goats and give and execute Sentence upon them both Mat. 25. whole Chapter 75. Having thus Preached his Prophetick Sermon on Mount Olivet he comes to Bethany and suppeth there Rising from Supper he girded himself and washed his Disciples feet Peter at first refused to admit of it but afterward suffered it He teacheth them hereby his spiritual washing of them and exhorts them to imitate this example of his Humility and to be serviceable one to another He complains of and detects the Traytor Judas whom he discovereth to John by giving him a sop After which the Devil entred into him and he went forth Our Saviour comforts himself against his near approaching death with this consideration that God should be glorified thereby He exhorts his Disciples to mutual Love Peter promises he will lay down his life for him but Christ telleth him he will deny him thrice John 13. whole Chapter 76. Wednesday Wednesday On this day the Chief Priest and Elders met in Caiaphas's House and hold the second Council how they might take Jesus and put him to death Whilst they were thus consulting Judas comes to them and offers to betray him to them They bargain with him for thirty pieces of silver to do it which he having accepted returns to his Master at Bethany Mat. 26. from 1. to 6. and from 14. to 17. Mark 14.1 2. and 10 11. Luke 22. from 1. to 7. 77. Thursday Thursday Our Saviour now sendeth Peter and John to Jerusalem to prepare the Passeover for him and his Disciples and directs them by a special token to follow a man that would lead them to a great Chamber ready furnished which they accordingly do and having provided all things for the present Supper return to him again Matth. 26. from 17. to 20. Mark 14. from 12. to 17. Luke 22. from 7 to 14. 78. Being now ready to go with his Apostles to eat the Passeover which he was to eat that night he comforts them concerning his going away from them to the Father seeing he went to prepare Mansions for them at his Fathers house He declares to Thomas that he is the way the truth and the life and to Philip that he that seeth him seeth the Father He promiseth his Apostles that they should do great Miracles and obtain what they shall pray for in his name That they shall receive the Comforter the Hâ—ly Ghost and not be left Orphans He exhorts them to love him and keep his Commandments promising his and his Fathers abode with them and that the Holy Ghost should bring all things necessary to their remembrance He leaveth his peace with them and declareth that they ought to rejoyce because he goeth to the Father He sheweth his willingness to obey his Father even in suffering
spitting upon him blindfolding of him smiting and mocking him John 18.15 16 19. And from 20. to 24. Mat. 26. from 57. to 69. Mark 14. from 53. to 66. Luke 22. verse 54.63 64 65. 11. Peter having got into the High Priests Hall there denies him thrice but upon Jesus's looking upon him he goes out and bewailes it bitterly Mat. 26. from 69. to the end Mark 14. from 66. to the end Luke 22. from 54. to 63. John 18. from 15. to 19. and from 25. to 28. 12. Friday Friday Morning The Elders and Chief Priests met together in Council again and have Jesus brought before them They ask him again whether he were the Messias and the Son of God He tells them he was hereupon they judge him again a Blasphemer out of his own mouth and lead him away bound to Pilate Mat. 27.1 2. Mark 15.1 Luke 22. from 66. to the end 13. When they came to Pilates Palace they would not go in lest they should be defiled Pilate coming forth to them they accuse Jesus before him of three things 1. Of perverting the Nation 2. Of forbidding to pay Tribute to Caesar 3. Of saying that himself was Christ a King Our Saviour makes no reply to these apparently false accusations Pilate bids them judge him according to their own Law They reply they had not power to put any man to death Pilate hereupon examines him himself and asks him whether he were the King of the Jews Our Saviour answers he was a King but his Kingdom was not of this World That he came into the World to bear witness to the truth Pilate asks what is Truth yet would not stay for an answer but bringing Jesus out to the gate where the Jews stood he professeth he found no fault in him The Jews at this were more inraged saying that he stirred up the People through all Jewry even from Galilee to that place Pilate hearing that he belonged to Galilee sends him to Herod who was then in Jerusalem Our Saviour would not work any Miracle before him nor so much as vouchsafe him a word Hereupon Herod and his attendants abuse him and mock him and array him in a gorgeous Robe and so send him back to Pilate Upon this occasion both the Governors were made friends Mat. 27. from 11. to 15. Luke 23. from 1. to 13. Mark 15. from 2. to 6. John 18. from 28. to 39. 14. Being brought before Pilate again he calls the Jews and tells them that neither he nor Herod found any fault in him he would therefore to gratifie them chastise him and so release him Then it comes into his mind how he might release him without any chastisement at all He makes therefore a motion to them to have Christ given them in honour of their Feast and that they might be the more willing to it he matched him with Barabbas but they by the instigation of the Priests chose Barabbas though pressed three several times by Pilate to the contrary and cry out that Jesus should be crucified When Pilate saw that all this would not do he orders Jesus to be soundly scourged supposing that that lesser punishment would have pacified the rage of the Jews The Soldiers hereupon strip him scourge him put a Crown of Thorns upon his Head smite him and mock him Pilate now shews him to the people thus cruelly used they cry out Crucifie him Crucifie him for he made himself the Son of God When Pilate heard that he was more afraid not knowing how Divine a Person Christ might be therefore he examines him again concerning his original and parentage but our Saviour gave him not a word Pilate at this is offended that he would not speak to him who had such power over him Christ answers he could have no power over him except it were permitted to him of his Father This so wrought on Pilate that he now seeks more earnestly to release him but the Jews cried out if thou lettest this man go thou art not Caesars friend By that word he is vanquished He sits now upon another Tribunal in open view and has Jesus brought before him He says to the Jews behold your King They scornfully reject him saying they had no King but Caesar Whilst he is upon the Bench his Lady sends to him to have nothing to do with that just man He calls for water and washes his hands before them and declares he is innocent of the blood of this just person and bids them look to it They cry out his blood be upon us and upon our Children Then he released Barabbas and condemned Jesus to be Crucified Mat. 27. from 15. to 32. Mark 15. from 6. to 21. Luke 23. from 13. to 26. John 18.39 and 40. John 19. from 1. to 17. 15. Judas repenting brings back the money and casts it in the Temple and so goes and hangs himself With the Money a Potters field is bought as was foretold by the Prophet Zachary Mat 27. from 3. to 11. 16. They now lead forth our Saviour to Crucifie him Simon of Cyrene is forced to help him to bear his Cross Two Thieves are led forth to be Crucified with him A great many people follow him and several women lamenting him to whom he foretells the misery that should come on them and their Children When they were come to the place of execution they gave him a bitter portion of wine mingled with Myrrh which having tasted he refused to drink They strip him of his cloaths and lift him up on the Cross placing him between two Malefactors He prayes Father forgive them they know not what they do Pilate caused a superscription to be written in Hebrew Greek and Latine This is Jesus of Nazareth King of the Jews Not long after he was fastned to the Cross a wonderful prodigious darkness began and continued till three in the afternoon The Souldiers divide his Garments and cast lots for his seamless Coat They that passed by reviled him The Chief Priest and Rulers mocked him saying he saved others himself he cannot save The Soldiers also did the same offâ—ring him vinegar One of the Thieves also cast the same in his Teeth but the other rebukes him for it and prayes unto Christ to remember him when he came into his Kingdom His Mother standing by the Cross is commended by him to Jehu's care about three of the Clock he cries out Eli Eli Lamasabacthani The Jews scoffingly say he calls for Elias to help him He then said he thirsted They that stood by gave him vinegar which having tasted he said it is finished then crying with a loud voice he said Father into thy hands I commend my Spirit and bowing his head he gave up the Ghost The Centurion seeing these things glorified God saying certainly this was a Righteous man truly this was the Son of God Immediately upon his death four Prodigious things ensued 1. The rending of the Veil of the Temple 2. An Earthquake 3. The rending of the
suffered for our Salvation descended into Hell rose again the third day from the Dead And Ruffinus tells us that though the Oriental and Roman Creeds had not these words in them that Christ descended into Hell yet they had the sense of them in the word Buried By which it appears that the first intention of putting these words into the Creed was to express the burial of our Saviour and the descent of his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locus invisiâ—â—lis sic â—eddidit vâ—tus Iâ—enai interpâ—â—s into an invisible place namely the Grave The Aquileian Creed is the first that we read of that mentioned both his burial and descent into Hell But Ruffinus thinks they intended by both expressions one and the same thing though others by mistake as it seems did from the latter expression conclude that our Saviours Soul did actually and locally descend into Hell But we have shewed before what little ground there is for that opinion But there are some who by Christs descent into Hell will not allow should be meant his burial only for then say they there will be a tautology in the Creed which that in so short a symbol the composers of it would be guilty of is hard to imagine Others therefore to obviate that objection say by his descent into Hell is not to be understood his burial but his continuance under the power of death for some time though it was very short For death had no long dominion over him Rom. 6.9 This I acknowledg to be a true and safe sense But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie a permansion or continuance for some time in the state of the dead does not to me appear However let every pious and judicious person follow his own Judgment herein especially seeing as the learned Vossius tells us The Fathers did not hold this descent of Christ into Hell for an Article of Faith Patres hoc dogma de descensu animae Christi non habuere pro capite sive ut nunc loqui solemus pro articulo fidei Vnde id videas prope in omnibus symbolis omitti ut in ipsius synodi Nicenae symbolo ubi profecto non praeteriissent si dogma hoc agnovissent Quippe eo nihil magis valuisset ad refellendum Arrium siquidem is negabat Christum habuisse animam ac Divinitatem ei pro anima fuisse aiebat Nec hujus meminit confessio fidei synodi Illyricae nec meminere Concilia duo Occumenica Constantinopolitanum Chalcedonense Sic ergo statuimus Orientales per descensum Christi ad inferos primitus intellexisse id quod Occidentales vocarunt Sepulturam Et errore quodam factum esse ut cum prius qui unum dicerent alterum praeterirent ambo postea caeperint conjungi Sane temporibus Ruffini id est circa annum quadringentesimum ipsa ecclesia Romana erat contenta meminisse solius sepulturae Aquileiensis vero Ecclesia habuit quidem utrumque in symbolo suo sed si ex Ruffini mente judicandum unum idemque ambobus significari arbitrabatur Ruffini verba in expositione symboli haec sunt Sciendum est quod in Ecclesiae Romanae symbolo non habetur additum descendit ad inferna sed neque Orientis in Ecclesiis habetur hic sermo Vis tamen verbi eadem videtur esse in eo quod sepultus est Errore etiam illa duo conjungi judicium est doctissimi Schindleri sic in Lexico suo scribentis in voce Sheol Sheol significat Sepulchrum Gen. 44.29 deducetis canos meos i. e. canitiem meam vel me canum ex senectute in Sheol id est in terram quatenus est mortuorum receptaculum 1 Reg. 2. v. 6. 9. Neque sinito canitiem ejus descendere cum pace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi Gehennam non possumus intelligere nec enim hec poena a Judice terreno infligitur sed plane sign atur Sepulchrum statusque mortuorum SECT VII Of our Saviours Resurrection The third day he rose again from the Dead OUr blessed Lord and Saviour as we have shewed was crucified put to death and buried We come now to shew that the third day after his burial He rose again from the Dead And here several particulars will fall under our consideration 1. We shall shew That it was prophesied of the Messias that he should rise from the dead 2. That Jesus our Lord did so rise as was foretold 3. We shall produce the proofs of his Resurrection 4. We shall shew the principal cause of his Resurrection 5. The time 6. The ends for which he arose I begin with the First namely that Christs Resurrection was prophesied of and foretold And this may appear from Acts 2.31 Where the Apostle shews us that David seeing this before spake of the Resurrection of Christ that his Soul was not left in Hell neither did his flesh see corruption Christ himself did foretell it Mat. 17.22.23 The Son of man shall be betrayed into the hands of men and they shall kill him and the third day he shall be raised again And John 2.19 Destroy this Temple viz. of my Body and in three days I will raise it up Christ had so plainly and so often foretold his Resurrection that the Chief Priests and Pharisees could say to Pilate Sir we remember that this Deceiver said while he was yet alive after three days I will rise again And the Apostle Paul professes Acts 26.23 that he said no other things then what Moses and the Prophets did say should come viz. that Christ should suffer and that he should rise from the Dead And as Christs Resurrection was prophesied of so it was typified and prefigured 1. By Isaac Gen. 22. who was bound and laid on the Altar and as good as dead in his Fathers account yet Abraham received him from the dead again in a figure Heb. 11.19 that is in a figure of Christs Resurrection 2. By Jonas Matth. 12.40 as Jonas was three days and three nights in the Whales belly so shall the Son of man be three dayes and three nights in the heart of the earth 2. Jesus Christ our Lord did so rise as was foretold The Lord of Life was buried on that day on which he was Crucified and his body was in the grave some part of that day and all the next day and some part of the day following And very early on the first day of the week he arose The Apostles to whom he shewed himself alive after his passion by many infallible proofs gave witness of his Resurrection Acts 1.3 He being seen of them forty days and speaking of the things pertaining to the Kingdom of God And our Saviour himself after his Resurrection said to his Apostles Luke 24.39 40. Behold my hands and my feet that it is I my self handle me and see for a Spirit hath not flesh and bones as ye see me have
given because that Jesus was not yet glorified 6. He ascended that he might prepare a place for his members John 14.2 In my Fathers house are many Mansions if it were not so I would have told you I go to prepare a place for you Heb. 6.20 Whither the forerunner is for us entred even Jesus made an High Priest for ever after the order of Melchisedeck 5. We come to consider the time when he ascended viz. forty dayes after his Resurrection Acts 1.3 The reasons why he continued so long we may suppose to be these two 1. to confirm unto his Disciples his Resurrection and assure them of the truth of it and 2. To instruct them in the things pertaining to the Kingdom of God 6. Let us consider the place from whence he ascended viz. Bethany that part of Mount Oliveâ— which was near Bethany 7. Let us consider how he ascended viz. while he blessed his Disciples he was parted from them And while they beheld a Cloud received him out of their sight We come now to consider what improvement we ought to make of this Doctrine 1. Christs ascension confutes the Popish Doctrine of transubstantiation He is not really and corporally present in the Sacrament He is not there for he is ascended into Heaven 2. It makes for our consolation It may serve to encourage us to go to God in all our necessities seeing we have so powerful an advocate at Gods right hand 3. Seeing Christ is ascended it may assure us that if we be his members we shall ascend also The head being ascended the members must likewise in due time ascend John 17.24 Father I will that those also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me The Apostle speaks of the ascension of true Believers as a thing already effected by Christs ascension Eph. 2.6 And hath raised us up together and made us sit together in Heavenly places in Christ Jesus that is having by that power by which he raised Christ from the grave quickned us and bestowed a new spiritual life upon us he hath also in assured hope raised us up from the dead in Christ our Head and hath set us with him in Heaven For He sitting there who is our Head we who are his members may at present not unfitly be said to fit there also in him and shall infallibly come thither in due time 4. It may take away the fear of death yea make it desirable to us if we be members of Christ seeing it will but carry us thither whither he is gone before to prepare a place for us Therefore the Apostle sayes Phil. 1.23 that though he was in a strait betwixt two whether he should desire to die or live considering the need the Philippians and others had of his Ministry yet as for himself he had a desire to depart and to be with Christ which is far better than to continue in this World Having thus spoken of Christs ascension to Heaven sitteth on the right hand of God the Father Almighty it remaineth that I speak of the other part of the Article viz. his sitting on the right hand of God the Father Almighty Concerning this Article we shall shew these things 1. That the promised Messiah was to sit on the right hand of the Father 2. That our Messiah did after his ascension sit on the right hand of God 3. We shall shew the importance of this phrase 4. What improvement we are to make of this Article 1. The promised Messias was to sit on the right hand of the Father This was foretold Psal 110.1 The Lord said unto my Lord sit thou at my right hand untill I make thine enemies thy footstool That those words were spoken concerning the Messiah may appear from Mat. 22.44 and Acts 2.34 35. 2. Our Messias after his ascension did sit at the right hand of God Mark 16.19 He was received up into Heaven and sate on the right hand of God This was an honour never promised never given to any but the Messias Heb. 1.13 To which of the Angels said he at any time sit on my right hand The Angels indeed stand about the Throne of God but never any of them sate down on his right hand But our Saviour was so assured of this honour that before the Chief Priest and Elders when he saw his death contrived and his Cross prepared he expressed his assurance of it Luke 22.69 Hereafter shall the Son of man sit on the right hand of the power of God And the Apostle Peter speaking of him after his Ascension 1 Pet. 3.22 sayes Who is gone into Heaven and is on the right hand of God Angels and authorities and powers being made subject unto him 3. Let us inquire what is the importance of this phrase sitting at the right hand The intent of the Holy Ghost is not to shew what bodily posture Christ is in but what dignity he is in therefore in Scripture Christ is sometimes said to be at Gods right hand Rom. 8.34 1 Pet. 3.22 sometimes to sit on Gods right hand as Mark 16.19 sometimes to stand * Sedere judicantis est stare vero adjuvantis G egor at Gods right hand and thus he appeared to Stephen Acts 7.55 56. as ready to assist him as ready to plead for him as ready to receive him 'T is true God being a Spirit hath no material parts no right hand or left hand but he is pleased to condescend to our capacities and to speak to us after the manner of men among whom the right hand is the most honourable place Thus 1 Kings 2.19 Bathsheba was placed on Solomons right hand The right hand of God must therefore be taken here metaphorically not properly And so it signifies 1. The great honour given to Christ 2. The great Power and Dominion he hath obtained in Heaven It imports his Kingly Power and it was his solemn entry upon his Regal office as to the execution of that full dominion which was due unto him For worthy is the Lamb that was slain to receive Power and Riches and Wisdom and Strength and Honour and Glory and Blessing Rev. 5.12 Therefore he said after his Resurrection all power is given to me in Heaven and in Earth Mat. 28.18 And the Apostle tells us Phil. 2.8 9. To him every knee shall bow that is that all should be subject to him The principal end of this Regal Office of Christ is the effectual Redemption and actual Salvation of all those whom God hath given him And whosoever or whatsoever opposeth their Salvation is by that opposition become his enemy And seeing the Promise of God cannot be evacuated our Saviour must exercise this his Regal Power at the right hand of God till all such enemies be subdued 1 Cor. 15.25 For he must reign till he hath put all enemies under his feet And when the whole Office of the Mediator shall be compleated and fulfilled
then every branch of the execution shall cease 1 Cor. 15.24 28. Then cometh the end when he shall have delivered up the Kingdom to God even the Father when he shall have put down all Rule and all Authority and Power and when all things shall be subdued unto him then shall the Son also himsef be subject unto him that put all things under him that God may be all in all But though the Mediatorship of Christ be then resigned and the Regal Office as a part of that Mediatorship yet Christ shall not cease to be King or loose any thing of that power and honour he had before but as the Nicene Creed has it His Kingdom shall have no end 4. Let us now consider what improvements we ought to make of this Article 1. If Christ be set down on the right hand of God let this mind us of our duty which is humble subjection and obedience to him 2. Let us encourage our selves if we belong to him to expect protection from him God hath given him to be head over all things to his Church And all power is given him both in heaven and earth 3. Let us remember his intercession Heb. 9.24 For Christ is not entred into the Holy places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us 1 John 2.1 If any man sin we have an Advocate with the Father Jesus Christ the Righteous Heb. 7.25 He is able to save them to the uttermost all that come unto God by him seeing he ever liveth to make intercession for them Doth the guilt of sin sting and wound our Consciences Let us remember what an Advocate we have Are we in want of any mercy Let us remember what our Saviour himself sayes John 16 23. Whatsoever you ask the Father in my name he will give it you Whatever trouble we are in let us not be dismayed considering Christ is at Gods right hand Heb. 12.2 4. Let all those that oppose Christ and his Kingdom think seriously of this His enemies must be made his footstool SECT IX Of our Saviours coming to judge the World THe words of the Creed are these From thence He shall come to Judge the Quick and the Dead From thence he shal come to judge the quick and the dead Concerning this Article we shall make these inquiries 1. How may we be assured there will be a day of Judgment 2. Who is to be the Judge at that great day 3. What will be the nature and manner of that Judgment 4. What will be the Consequents of it 1. How may we be assured there will be a day of Judgment The Scripture holds forth to us a twofold Judgment to come 1. Particular judgment which follows immediately upon every ones death Eccles 12.7 Then shall the dust return to the earth and the Spirit shall return unto God who gave it This is also held forth by that Historical Parable of Dives and Lazarus Luke 16.22 23. and Heb. 9.27 The Apostle tells us It is appointed unto man once to die and after this to Judgment * Unum sciâ—icet Nam ultimum judicium nihil aliud erit quam promulgatio solennis totalis executio sententiae semel in singulos cum moriuntur latae Jac. Capellus in loc 2. A General Judgement at the end of the World the certainty of which may appear to us from these Arguments 1. From the sence that even natural conscience seems to have of it Acts 24.25 and as he reasoned of Righteousness Temperance and Judgment to come Foelix trembled 2. From the Justice of God which requires it Here Barabbas a murderer is released and Christ is Crucified here Judgment is often perverted and the Righteous oppressed But there is a Judgment to come that will set all things streight 3. From the clear and manifest declaration of the will of God that it shall be so Eccles 12.14 God shall bring every work into Judgment with every secret thing whether it be good or whether it be evil And Acts 17.31 He hath appointed a day in the which he will judge the World in Righteousness by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him up from the dead 4. From the representation made of it to some of Gods servants in Divine visions as 1. to Daniel Dan. 7.9 10. I beheld till the Antient of dayes did sit whose Garment was white as Snow thousand thousands ministred unto him and ten thousand times ten thousand stood before him The Judgment was set and the books were opened and 2. to St. John Rev. 20.12 I saw the dead small and great stand before God and the books were opened And another book was opened which is the book of life and the dead were Judged out of those things which were written in the books according to their works 2. Let us inquire who is to be the Judge The Apostle assures us that this Jesus Christ will be the Judge Acts 10.42 He hath commanded us to preach unto the people and to testifie that it is he which was ordained of God to be the Judge of quick and dead John 5.22 27. For the Father Judgeth no man that is immediately by himself but hath committed all Judgement unto the Son and hath given him authority to execute Judgment also because he is the Son of man Now Christ is appointed the Judge 1. Because he is the Son of man * The authority of Judging is common to all the three Persons but the execution of this power is proper only to the Son The Father and the Holy-Ghost will Judge the World by Him who suffered so much for the sins of men and this as a reward of his humiliation 2. Because God intending to make a general and visible Judgement will have a visible Judge Rev. 1.7 Behold he cometh with Clouds and every eye shall see him that the Judicial proceedings may be in an outward and visible manner Christ indeed came not at first as a Judge but as a Redeemer John 3.17 but his second coming will be to Judge the World 2 Tim. 4.1 3. Let us inquire what will be the nature and manner of this Judgment And here 1. Let us consider the Preparations to it Scripture sets forth this by the Arch-Angels Trumpet by which all the World shall be as it were summoned to appear at Gods Tribunal 1 Thes 4.16 2. For the manner of it the Scripture represents it to us under the form of a judiciary process wherein 1. The Judge himself will appear exceeding glorious He will come with power and great glory even the glory of the Father Mat. 16.27 And when this his Glory shall be revealed then the Saints shall be glad with exceeding joy 1 Pet. 4.13 2. His attendance will be very glorious Mat. 25.31 The Son oâ— man shall come in his â—lory and all the holy
Angels with him 3. A Throne will be set a Tribunal a seat of Judgment erected Mat. 19.28 The Son of man shall sit in the Throne of his glory c. Rom. 14.10 For we shall all stand before the Judgment Seat of Christ 4. There will be a personal apearance of all men before this Tribunal He shall judge both the quick that is those found alive at his coming upon whom a change different from death shall pass and the dead viz. that died before * It was a singular extraordinary priviledge vâ—uchsafed to Enoch and Elias that they should not diâ— But according to Gods ordinary and usual dispensation It is appointed to all men once to die Heb. 9.27 Acts 10.42 5. The Actions and Works of those that shall be judged shall then be manifested 1 Cor. 4.5 He will bring to light the hidden things of darkness and will make manifest the counsells of the heart Eccles 12.24 God will bring every work into Judgment with every secret thing whether it be good or whether it be evil The Books will then be opened viz. 1. The Book of Gods Omniscience and Remembrance Mal. 3.16 and the book of Conscience Jer. 17.1 6. The Statutes shall be produced upon which they shall be tryed and found guilty or not-guilty And they are two 1. The Law of Nature written on Mans heart at his creation which requires perfect obedience and which God gave man power at first to perform 2. The Law or Covenant of Grace Now we shall all be found guilty upon the first Statute Woe to us if we be cast by the second also To prevent this let us set our selves seriously to repent of all our sins and by a lively faith lay hold on Christ and take him for our Lord and Saviour and faithfully endeavour to conform our selves unto his precepts 7. The evidence or witnesses that will be ready to prove the indictment against all impenitent sinners especially such as lived under the Gospel are 1. God the Father whose mercy was by them so wretchedly slighted 2. God the Son whose blood they trampled under their feet 3. God the Holy Ghost whose blessed motions they so often resisted 4. All faithful Ministers who strove with all affectionateness to draw them to Christ 5. All good Parents Governors Masters or faithful Christiaâ— friends among whom they lived who gave them faithful counsel for the welfare of their Souls and a good example 6. All their sinful companions who were partakers with them in their sins 7. Their own Consciences which are a thousand witnesses 8. The Judge will pronounce sentence upon every one according to his works And this will be twofold 1. Of Absolution 2 Of Condemnation 1. Of Absolution to the Righteous in these words come ye blessed of my Father inherit the Kingdom prepared for you Matth. 25.34 The Saints of God shall first be acquitted before the wicked be condemned that they may afterwards joyn with Christ in Judging the World 1 Cor. 6.2 There the Apostle tells us that the Saints shall Judge the World that is not Authoritatively but by way of Approbation approving and magnifying Christs Righteous Sentence on Devils and wicked men and giving some such approbation probably as that of the Angel Rev. 16.5 Thou art Righteous O Lord which art and wast and shalt be because thou hast thus Judged Thus all the Saints shall be Judges but some of them more eminently as Assessors with Christ as is intimated concerning the Apostles Matth. 19.28 ye shall sit upon twelve Thrones Judging the twelve Tribes of Israel 2. Of Condemnation upon the wicked Matth. 25.41 Then shall he say to them on his left hand depart from me ye cursed into everlasting fire prepared for the Devil and his Angels 9. The execution of the Sentence and disposing of the persons Judged to their everlasting state according to that sentence Matth. 25.46 And these shall go away into everlasting punishment but the righteous into life eternal The sentence is irrevocable no reprieve to be expected Then there will be an everlasting separation between the Righteous and the Wicked 4. What will be the consequents of this Judgment 1. Christs resigning up his Kingdom not his essential Kingdom but that which he administred as mediator to the Father 1 Cor. 15.24 2. The burning of the World of which we read 2 Pet. 3.12 By which fire some think the World shall not be utterly consumed but renewed clarified and refined I come now to the Application which I shall reduce to three heads This Doctrine of the day of Judgment may be useful 1. By way of exhortation to all 2. By way of consolation to the Righteous 3. By way of terror to the Wicked 1. By way of exhortation to all 1. Let us all labour to strengthen and confirm in our selves a belief of this great Article There is no Doctrine more certain in the word of God nor more clear and fundamental than this of the day of Judgment Heb. 6.2 2. Let us frequently meditate on it let us often think on those awakening places 2 Thes 1.7.8 The Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power 1 Thes 4.16 The Lord himself shall descend from Heaven with a shout with the voice of the Arch-Angel with the trump of God and the dead in Christ shall rise first Jude verse 14.15 And Enoch also the seventh from Adam prophesied of these saying behold the Lord cometh with ten thousand of his Saints to execute Judgment upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him To think often of this great day may prevent many a sin Psal 58.11 Verily there is a reward for the Righteous and doubtless there is a God that Judgeth the earth 3. Let us all solemnly prepare our selves for this great tryal by setting up a Judgment Seat in our own Souls before-hand 1. Let us seriously examine our state towards God Every one is either a Child of Wrath and Perdition or a Child of God and an heir of Heaven Let us examine whether we are the one or the other We keep a great stir about Sects but the truth is there are but two great Sects or Parties in the World And those are either such as are for the present in the state of Nature or such as are in the state of Grace Let us therefore seriously consider to which of these two we do belong Let us consider what our present state is Have we the marks of a converted person upon us or no Has the work of sound conversion ever passed upon us or no Let us remember
of Gods people is represented to us after a figurative manner of Speech by the names of Sion and Jerusalem Psal 87.2 The Lord loveth the Gates of Zion more then all the dwellings of Jacob and Psal 112.6 Pray for the peace of Jerusalem they shall prosper that love thee The name Church occurreth not till the time of the Gospel and then it was imposed by our Saviour For no sooner had Peter made this confession for himself and the rest of the Apostles Thou art Christ the Son of the living God Mat. 16.16 but presently our Saviour adds upon this Rock that is the rock of this confession or upon this Truth whereof thou hast made profession will I build my Church As if he should have said This profession or this Faith which thou hast professed shall be the foundation of Believers especially the object of this faith and confession viz. I my self who am the true Messias The Greek word for Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies coetum evocatum a chosen or selected company a company called forth of the world or chosen out of others to profess Faith in Christ and to worship the true God according to his will And hereby is to be understood the body collective of all Gods people professing Faith in Christ though made up of several particular Congregations which have been called by the grace and goodness of God to a participation of his Word and Sacraments and other outward means of eternal life The Church therefore in the language of the New Testament doth alwayes signifie a company of persons professing faith in Christ Single persons so professing are members of the particular Churches to which they appertain And all those particular Churches are members of the universal or Catholick Church which is one by unity of aggregation not only of many persons but also of many Congregations of believing and baptised persons The Church is therefore one though the members be many And there are several things wherein the members of the Catholick Church do agree and several things also wherein they differ The things wherein they differ are these 1. The members of the Church are not all of the same age or standing in Christ Some are Babes some Young men and some are Fathers 1 John 2.12 13 14. 2. They are not all of the same degree of strength Some are of small strength and have need to be fed with milk and not with strong meat Some are weak in Faith and apt to be offended whom the stronger must take heed of offending Some are of sounder understandings and others are tainted with errors and corrupt opinions 3. They have not all the same degree of gifts nor the same sort of gifts 4. They are not all of the same usefulness and serviceableness to the Church Some are as Pillars Gal. 2.9 Some are fit to be teachers of others some so live that the Church hath much benefit by their lives and great loss by their deaths And some are such troublers of it by their weaknesses and corrupt distempers that their death is some ease to the places where they did live 5. They are not all the same in regard of office Some are appointed to be Pastors Teachers Elders Overseers and Stewards of the mysteries of God and to feed the flock and to be their Rulers in spiritual things And some are the Flock commanded to learn of them and to have them in honour and high esteem for their works sake and to obey them As there are diversity of gifts so also of offices 6. They have not all the same imployment The Magistrates work is of one kind and the Ministers of another There is one sort of duties belongs to Parents and another to Children one to Mâ—sters and another to Servants 7. All the members of the Church are not to be equally honoured and loved Even among the Elders there are some that are worthy of double honour Some are of high and excellent gifts and graces and as more of God doth shine forth in them so a greater love and honour is due to them 8. The members of the Church will not have all an equal degree of glory there being a great inequality in their graces and the services they have done for God in this World And so much of the things wherein the members of the Church do differ 2. Let us consider what are the things wherein they agree 1. The members of the Catholick Church strictly taken as comprehending only the true living members thereof have all one God the fountain of their being and happiness and are all related to him as Children to one Father Eph. 4.6 2. They have all one Head Redeemer Saviour and Mediator Jesus Christ to whom they are all united 3. They have all one Holy Ghost dwelling in them illuminating sanctifying and guiding of them and are all animated by this one Spirit 1 Cor. 12.13 4. They have all one principal ultimate end which is the glory of God and their own eternal Salvation which they all aim at hope for and expect Eph. 4.4 5. They have all one Gospel which teaches them the knowledge of Christ and the things appertaining to their Salvation 6. 'T is one kind of Faith that by the holy Doctrine is wrought in their Souls though the degrees be various and in the main essentials of Christianity they usually agree though in lesser things there is sometimes much difference among them Eph. 4.5 7. There is one new disposition or holy nature wrought by the spirit of God in them all And the affections predominant in them have one and the same object Sin is the chiefest thing that all of them hate the displeasing of God is the chief thing they all fear and God in Christ is the prime object of all their loves 8. They have all one rule or law to live by The moral Law is to them all a rule of life 9. They are all entred into one and the same Covenant to renounce the World the Flesh and the Devil and to give themselves up sincerely to the service of God the Father Son and Holy Ghost 10. They agree in a special love to the whole Church and desire of its welfare And though there may be some differences through mistake between some particular members yet they desire and pray for the safety of the whole 11. They agree in their love to all the Ordinances and institututed means of Grace and make use of them in order to their improvement in holiness And thus much of the things wherein the members of the Catholick Church do agree 2. We come to consider the nature of this Church There are two things by which the nature of this Church may be discerned from such other publick Assemblies which may seem to lay claim to this title 1. Holiness 2. Catholicism or Vniversality Now this Church may be called Holy 1. In respect of its vocation All the members hereof are called unto and engaged
7. What is required of them who may expect this great priviledge 1. We shall consider what Sin is and what is the foul nature of it that so we may the better estimate the great goodness of God in pardoning of it The Apostle shews us 1 John 3.4 that Sin is the transgression of the Law The Law of God is the rule of the actions of man and any deviation from that rule is a Sin and brings us under guilt 2. Let us consider what are the kinds of Sin Sin is either original or actual 1. Original Sin is by the Church of England in her Articles described to be a fault and corruption of the nature of every man that naturally is engendred of the off-spring of Adam whereby man is very far gone from original Righteousness and inclined unto evil In which description three things may be observed 1. Original sin is the corruption of the nature of every man descended from the loins of Adam 2. It is a departure from that original Righteousness wherewith the Lord enriched Adam and our selves in him 3. 'T is an inclination to evil So that the whole race and off-sping of Adam who were then radically seminally and potentially in his loins were infected with this contagion As the Scripture sayes of Levi that he paid tythes in Abraham to Melchisedec Heb. 7.9 10. For he was then in the loyns of his Father Abraham when Melchisedec met him So all we and the whole race of Mankind were in Adam when he lost himself And that we are all from the womb tainted with this original corruption * Unum illud peccatum fons est aliorum Becan and depravation of nature is plain and manifest from these Scriptures Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me Ephes 2.3 And were by nature the children of wrath even as others And that even Infants themselves are tainted with this original corruption may appear from this that they are liable to death Now Death is a wages no way due to Infants for actual sins for actually as yet they have not offended therefore there must need be in them some original guilt some birth-sin which makes them liable to death 2. Actual sin which is the fruit of original is any action or commission or any omission repugnant unto the Law of God 3. Let us consider the wages of sin The Apostle tells us Rom. 6. last The wages of sin is death The wages due reward and fruit of sin is death But life eternal is the fruit of righteousness not as its wages but as a gift freely given by God upon the account of the merit and intercession of Jesus Christ Every sin therefore being a deviation from the Law of God brings us under guilt and guilt makes us liable to suffer the punishment which is due to our sins and proportional to our offences And our offences are augmented by the consideration of the dignity of the person against whom they are committed And being committed against God must therefore needs be very heinous and bind us over to suffer eternal punishment except we obtain a pardon and our sins be remitted 4. Let us consider by whom sins are remitted 1. Men may forgive offences committed against them so far forth as they concern them Luke 17.3 4. If thy brother trespass against thee rebuke him and if he repent forgive him and if he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him But as Sin is a transgression of Gods Law so God only can forgive it 2. 'T is God the Fathers Prerogative to forgive Sins Isaiah 43.25 I even I am he that blotteth out thy transgression for mine own sake and will not remember thy sins 3. God communicated this power to his Son while he was here on the earth who had power of forgiving sins as part of that power that was given him both in Heaven and Earth Mark 2.5 and 7. When Jesus saw their Faith he said unto the sick of the Palsie Son thy sins be forgiven thee The Scribes ask who can forgive sins but God only Their position was good that God only can forgive sins but their supposition false that Christ was a meer man and not God as well as Man 4. Ministers may forgive sins not authoritatively but Ministerially and declaratively They preach remission in Christs name declare what persons they must be and what they must do who shall obtain it 5. Let us consider upon what account and for whose sake sins are forgiven The external impulsive cause inclining God to pardon us our sins and trespasses is the respect he hath to the obedience and sufferings of our Saviour Jesus Christ The Apostle tells us Rom. 3.24 that we are justified freely by the grace of God as by the internal impulsive cause of our justification by which he was first moved to forgive us our sins and then through the redemption wrought by Jesus Christ as the external moving or impulsive cause of so great a mercy The death of Christ is the meritorious cause of our forgiveness Mat. 26.28 For this is my blood of the New Testament which is shed for many for the remission of sins Ephes 1.7 In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace Acts 13.38 39. Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins And by him all that believe are justified from all things from which they could not be justified by the Law of Moses 1 John 1.7 And the blood of Jesus Christ his Son cleanseth us from all sin Rev. 1.5 Vnto him that loved us and washed us from our sins in his own blood God is indeed said to remit our sins but never to remit the price without which we had never been redeemed The Law promised life but upon perfect absolute uninterrupted obedience and the voice thereof was Do this and live But this we failed in we need therefore the interposition of the Sacrifice of Christ for us The atonement made by the Sacrifices under the Law clearly had relation to the death of the Messias and whatsoever vertue was in them did operate through his death alone As he was a Lamb slain from the foundation of the world in Gods decree so all atonements which were ever made were only effectual through his blood So that no sin was ever forgiven but by vertue of that satisfaction and God was never reconciled to any sinner but by intuition of that propitiation Yet the general doctrine of remission of sins was never clearly revealed and publickly preached to all Nations till the coming of our Saviour in the flesh 6. Let us consider what forgiveness of sins doth import and contain in it Forgiveness of Sins doth comprehend in it reconciliation of an offended God and a
Resurrection of the just John 6.39 And this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day verse 40. And this is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day 1 Thes 4.14 For if we believe that Jesus died and rose again even so them also which sleep in Jesus will God bring with Him Verse 15. For this we say unto you by the word of the Lord that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep verse 16. For the Lord himself shall descend from Heaven with a shout with the voice of the Arch-Angel and with the trump of God and the dead in Christ sholl rise first Let us now consider what improvement we should make of this doctrine 1. Let us take heed of erring about this doctrine Let us take heed of the leven of the Sadducees who said there was no resurrection Acts 23.8 There are two sorts of persons that exceedingly erre about this doctrine 1. Those that affirm that there is no other Resurrection but that which is Spiritual viz. that of the soul from the death of sin This was the error of Hymenaeus and Philetus 2 Tim. 2.17 18. They acknowledged no other Resurrection but the renovation of the mind which passes upon a man in this life Now this Spiritual Resurrection is limited only to true Believers but the Corporal belongs to all that are in the Graves of whom our Saviour says John 5.29 They shall all come forth some to life and some to damnation which cannot possibly be meant of the Spiritual Resurrection and therefore there is another besides that 2. Those that say the same numerical body that died shall not rise again but some new airy body not flesh and blood bones and sinews as ours are made up of But this is a great error For 1. If the same bodies do not arise then 't is not a Resurrection but a new Creation I acknowledge 't is not necessary they should arise with every parcel and particle of flesh they ever had or had when they dyed but they shall rise with so much of their bodies as shall make them the same numerical bodies that died As a man in the Wars if he lose an arm or a leg yet we say and say truly he is the same man still that he was before So the dead shall rise with so much of their bodies as shall when reunited to their souls make them the same persons they were before 2. Our Saviour sayes all that are in the Graves shall come forth that is surely the same bodies that lay there and not other bodies for them Rev. 20.13 'T is said the Sea shall render up its dead surely not new bodies but the old bodies that were buried there 3. The Bodies of true Believers as well as their Souls are united to Christ and thereby made the Temples of the Holy Ghost as the Apostle assures us 1 Cor. 6.19 And can you think Christ will lose any one of his members he assures us to the contrary John 6.39 r 40. 4. The Apostle tells us this corruptible this mortal shall put on incorruption and immortality 1 Cor. 15.53 Therefore the same bodies that are now mortal and must die shall be raised And indeed the Apostle plainly shews all along in that excellent discourse of the Resurrection that he intends that the same body that dyed should rise again 5. It seems most agreeable to the Justice of God that it should be so viz. that the same numerical body that was the souls instrument either in good or evil actions either in works of Righteousness or Sin should partake with the Soul also in its rewards or punishments shall they that beat down their bodies and bring them into subjection or suffer Martyrdom in their bodies for the cause of Christ be rewarded in other bodies than those that thus suffered Or shall that body and flesh of a wicked man which was so great an instrument of his soul in sinning against God and dishonouring of him and hurting others be dissolved into dust and shall another body be framed for that miserable soul to suffer with it those exquisite torments that the damned must suffer for ever Surely this cannot be Therefore it seems most agreeable to the Justice and Providence of God that every one should receive either reward or punishment in his own body which he had here in this life 6. Christ himsâ—lf did rise with his own body viz. with that body that had been crucified And others that had slept in their Graves did come forth thence at our Saviours Resurrection and surely they came forth with those very bodies that slept there and not with new bodies Matth. 27.52 53. * We have here the first fruits of the resurrection to confiâ—m our faith And so much of the first use 2. Let us labour to strengthen our Faith in the belief of this Article And in order hereunto let us consider 1. This Article was that which many faithful Christians were ready to suffer Martyrdom for and to seal with their own blood 1 Cor. 15.29 else what shall they do or what shall become of them that are baptized that is that suffer Martyrdom * For so the word to be Baptized signifies sometimes as Mark 38. and the praepos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for Acts 9.16 See Apost hist page 182. for the dead namely for professing to believe the Resurrection of the dead And why stand we in jeopardy every hour viz. of the like Baptism for the same profession either from persâ—cuting Sadducees who allow no Resurrection or from the furious Jews who deny Christ to be risen 2. This Article is a great foundation of a Christians hope 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ who according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead For if in this life only we had hope we were of all men most miserable 1 Cor. 15.19 3. This Doctrine tends much to the illustrating the infinite wisdom power justice and mercy of God 4. It teaches us how much we owe to our Lord and Saviour who hath redeemed our bodies as well as our souls and will save our bodies as well as our souls 3. If there will be a Resurrection let us not bewail the death of our pious friends with too much sorrow or concernment Their bodies are but laid up for a glorious Resurrection 4. The consideration and belief of the Resurrection should strengthen us against the fear of our own death As God said to Jacob Gen. 46.3 4. Fear not to go down into Egypt for I will go with thee and bring thee
transitu rather by giving them such a bad example of disobedience than by deriving on them any natural sinfulness doth thereupon infer that if this were true it would prove evacuatio baptismatis parvulorum a very nulling the Baptism of Infants Ambros lib. 10. Epist 84. Et lib. 2. cap. 11. Nec senex proselitus nec infans Vernaculus excipitur quia omnis aetas peccato obnoxia ideo omnis aetas sacramento idonea About the same time or something before flourished Gregory Nazianzen Greg. Nazianzenus 3â—0 who in his fortieth Orat. de bapismo sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. quid autem de iis dicis qui adhuc tenera aetate sunt an eos quoque baptizabimus ita prorsus si quod periculum urgeat Praestat enim absque sensu sanctificari quam sine sigillo initione abscedere Atque hujus rei ratio nobis est circumcisio die octavo peragi solita quae baptismi figuram quodammodo gerebat atque iis qui rationis adhuc expertes erant offerebatur Cyprianus 250. Ascend we now to Cyprian Bishop of Carthage who lived in the third century about the year 250 who was as great a stickler for Infant Baptism in his time as any who succeeded him In Epist ad Fidum lib. 3. Epist 8. Porro si etiam gravissimis delictoribus c. If saith he remission of sins be given to the greatest offenders none of which if they afterwards believe are excluded from the grace of Baptism quanto magis prohiberi non debet infans qui recens natus nihil peccavit c. How much rather should Infants be admitted to it who being new born have not sinned at all save that they have contracted from Adam that original guilt which followeth every man by nature c. Nor was this Cyprians opinion only but the unanimous consent of sixty six African Bishops convened in Council by whom it was declared as he there relates that Baptism was to be administred as well to infants as men of riper years Origen 120. Before him lived Origen about the year 220. who plainly tells us in Rom. cap. 6. Ecclesiam ab Apostolis traditionem accepisse etiam parvulis baptismum dare And further shews that it was administred to them in reference to original sin which if it were not in Infants gratia baptismi superflua videretur the grace of baptism might be thought superfluous Idem in Levit. Hom. 8. Irenaeus 1â—4 Before his time in the second Century flourished Irenaeus he seems c ear for Infant baptism Christus venit omnes per seipsum salvare I omnes inquam qui per seipsum renascuntur in Deum Infantes parvulos pueros Irenaeus advers haereses Lib. 2. 39. Upon which words the Glosser makes this observation Nomine renascentiae Dominica Apostolica phrasi baptismus intelligitur And thus far we can go to shew the antient practice of the Church concerning Infant-Baptism 5. We come now to the fifth thing we propounded to inquire into and that is whether baptism be of absolute necessity to Salvation Baptism is not of such absolute necessity that they that partake not of it must certainly and unavoidably perish The penitent Thief on the Cross who was then converted surely never was baptized And Baptism of it self does not confer grace For Acts 8.13 23. Simon Magus was baptized yet remained in the gall of bitterness God can confer grace as he pleases and when he pleases He ties us but not himself to the use of means Baptism is generally and ordinarily necessary to salvation both necessitate praecepti and medii surely Christ would not command a needless thing to all nations in the name of the blessed Trinity We cannot ordinarily expect grace but in the use of the means of grace which he hath appointed 'T is not therefore the simple privation but the neglect or contempt of baptism that is dangerous And so I come now to the sixth thing I propounded to inquire into viz. 6. What improvement should they make of their baptism who were baptized in their Infancy 1. They should reflect upon their Original corruption and how defiled they were from the Womb so that as soon as they were born they stood in need of a Saviour 2. It should mind them that long ago they were solemnly dedicated to Christ entred into his family listed under his banner engaged as far as could be done by their Parents to the sincere service and worship of God the Father Son and Holy Ghost and to forsake the Devil the World and the Flesh But now they are come to years of understanding they must renew their Covenant with Christ by their own actual consent And surely if things were regularly carried in the Church as they ought to be the passing out of the Infant state of Church-member-ship into the state of adult members should be very Solemn and by a serious understanding personal owning of their Baptismal Covenant and then they should be confirmed in the state of adult members and then and not before be admitted to the Sacrament of the Lords Supper The infant baptismal Covenant will save none that live to years of discretion that do not heartily own it in their own persons 3. It should stir up Godly sorrow in them that being so long ago ingaged unto Christ and dedicated to him by their Parents they have walked no more answerably thereunto 4. It should stir up in them a vigorous exercise of Faith in Christs blood Did they need Christs merits and intercession when young and when they were under the guilt only of original sin how much more now do they need it when they have committed so many actual sins 5. The remembrance of his baptism should be a mighty argument to turn a sinner from the error of his way Say to thy Soul O Sinner I was dedicated to Christ in my Infancy and now shall I go on in sin serving the Devil I was listed under the banner of Christ and shall I now fight against him Ah wretch how can I do these things 6. It should be a great antidote against temptation whenever thou art tempted to sin say to thy self I am baptized I am solemnly ingaged unto Christ how can I do this great wickedness and sin against him 7. I come now to the seventh and last thing I propounded to consider namely What are the duties of Christian Parents in reference to their Children Their duties are these 1. To be sensible of their own sinful condition by nature and how they have been instruments of propagating a corrupt nature to their poor Children 2. To bless God for Christ who is the the only Physician who can cure them and their children 3. Seasonably to present their Children to this ordinance of baptism and professing their Faith in Christ and their consent to take him for their Lord and Saviour solemnly to dedicate them unto him And when they dedicate their children
drunkenness usually inflames the mind with anger and rage It teacheth the tongue to swear curse rail revile and slander and to deride Godliness and those that are good When the head is full of vapors the tongue is usually full of vanity and lewd discourse From drunkenness usually proceeds lust filthiness and uncleanness * Nunquam ebrium putabo castum Hieron Nay it makes thieves by breeding necessity and then emboldning to villany to supply that necessity The reason why Mahomet so severely prohibited his Disciples the use of wine they say was this Being once invited to dinner by a friend of his in his way thither he called at a house where as it happened there was that day a Wedding Being courteously invited to come in he found the company in a very gay humor full of love and kindness one to another and caressing one another in the most obliging manner Which pleasing humor he looked upon as the effect of the chearful spirit of the wine that was stirring among them and so blessed it as a sacred thing and departed In the evening calling again at at the same house in his return and expecting to find the love and kindness he had before observed to be augmented quite contrary he found the house full of broils and noise full of fighting quarrelling and all confusion The guests instead of imbracing were now throwing the Pots at one anothers heads This he perceiving to be the effect of the wine taken in excess he changed his former blessing into a curse and for ever after made it Haram or a cursed thing for any of his Disciples to drink wine But Mahomet should have considered that ab abuti ad non uti non valet consequentia The abuse of a lawful thing is no good argument against the use of it 11. Consider what a dreadful wo is denounced against such persons as purposely and designedly strive to make others drunk How many Prophets do thunder out their wo against it See Hab. 2.15 16. Esay 5.22 Joh. 1.5 Certainly that man buyes his merriment at a very dear rate that takes it with such a wo. O what an horrible impiety is it for any one to rejoyce in another mans sin whereby he is laid open and exposed to Gods fearful Judgments O what monsters are they that can take pleasure in seeing the drunkenness of their neighbours and make themselves sport in beholding their nakedness Surely there is not a greater sign of hardness of heart than for a man to make his own or another mans sin the matter of his glory and boasting or the matter of his joy and merriment God bless me and all my friends from such pleasures that have so dreadful a wo and curse annexed to them 12. Consider that drunkenness is often attended with dreadful judgments in this life We read that Amnon was murdered by his Brother Absaloms command when his heart was merry with wine * 2 Sam. 13.28 29. Nabal was struck dead by God shortly after his drunkenness 1 Sam. 36.38 Elah King of Israel was murdered when he was drinking himself drunk * 1 Kings 16.9 10. Belshazzar King of Babylon was slain that very night when they had been carousing themselves in the vessels of the Temple Thou seest O drunkard that God spared not Kings themselves in their drunkenness and thinkest thou that he will spare thee certainly a drunkard puts himself in the very way of Gods vengeance 'T is very observable what a strange kind of punishment God appointed for incorrigible drunkards and gluttons Deut. 21.18 19 20 21. If a man have a stubborn and rebellious Son which will not obey the voice of his Father or the voice his Mother and that when they have chastned him will not hearken unto them Then shall his Father and Mother lay hold on him and bring him out unto the elders of his City and unto the gate of his place And they shall say unto the Elders of his City this our Son is stubborn and rebellious he will not obey our voice he is a glutton and a drunkard And all the men of his City shall stone him with stones that he dye so shalt thou put evil away from among you and all Israel shall hear and fear Surely these were heinous crimes in Gods account when Parents themselves were to bring forth their own Son who was guilty of these crimes if they could not reclaim him to have him put to death by the Magistrate And you see further that youth was no excuse for these crimes whatever may by corrupt men be pretended 13. It is one of those sins that draw down wrath upon a Nation especially when it grows to be a general and epidemical vice And alas among us what City or Town or Village is there what Market or Meeting or Fair that is not defiled with drunkenness and when sin grows National it usually brings down National Judgments But 'T is most sad of all when persons of great quality and high place are addicted to this vice When the Priest * Ebrietas in plebeio est simplex peccatum in sacerdote multiplex quia multos offendit secum in eandem foveam ruinam traâ—it A. Lapid and the Prophet shall erre through wine Isa 28.7 and shall say come let us fill our selves with strong drink Isa 56.12 14. 'T is a sin that is very often attended with hardness of heart and final impenitence How few habitual drunkards have we known to reform and abandon their former wicked wayes Such drunkards are usually desperate incorrigible and impudent in their sins Now as perseverance in piety and godliness in spight of all opposition is a very high pitch of goodness so perseverance in wickedness in spight of all good counsel is the height of impiety 15. Drunkenness exposes a man to that desperate danger of dying drunk Think with thy self O drunkard what would become of thee if thou shouldst die in a drunken fit Would not thy case be very dangerous if not desperate This hath been the case of many a drunkard and it may be thy case for ought thou knowest However if thou goest on in this course of drinking and company-keeping thou wilt die a drunkard though thou dyest not drunk 17. Lastly this sin if continued in exposes a man to eternal misery The Apostle tells us 1 Cor. 6.10 No drunkard that is no impenitent drunkard shall enter into Gods Kingdom See also Gal. 5.21 Drunkards may scoff at their faithful admonishers and reprovers and brazen it out here but in the other world they shall be sure to pay dear for it Dives had his full Cups here but there not one drop to cool his tongue And so much of the heinousness of this sin 4. I come now to speak to the vain excuses that those * Improbitas praetextu nunquam careâ— Arist who are addicted to this vice do usually make for themselves 1. They will pretend that drinking and