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
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
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-Ghost was not yet
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
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
unto Holiness 2 Tim. 2.19 Let every one that nameth the name of Christ depart from iniquity The end of Christs gathering them out of the World to be his people is that they may be holy and a peculiar people to himself zealous of good works Thus Moses speaking of the Congregation of Israel Deut. 7.6 Thou art an holy people unto the Lord thy God That is they were so by destination and engagement though many of them were not really soâ— 2. The Church may be called holy because it trains up people in the wayes of holiness and godliness 3. It may be called holy in respect though not of the greater yet of the better part of it whom God hath sanctified by the graces of his holy Spirit The other Attribute of the Church is Catholick Catholick as it is not in the Scriptures so was it not anciently in the Creed but inserted by the Fathers of the Constantinopolitan Council It signifies General or Vniversal Now the Church is called Catholick 1. In respect of place It being not now shut up in the narrow bounds of Judea but diffused through the World 2. In respect of persons All sorts of persons being promiscuously called to Faith in Christ Neither Jew nor Gentile neither bond nor free being excluded Gal. 3.28 3. In respect of times It comprehending all the Faithful that have been in all times and ages ever since the giving of the first promise that the seed of the woman should bruise the Serpents head And to our Saviours dayes and since then to the age in which we live and is to contitinue from hence by a continual accession to the end of the world Nay it doth not only include that part of the Church is now militant on earth but that also which is triumphant in Heaven Both they with us and we with them make one body mystical whereof Christ is the Head And all together together with the antient Patriarches and other holy men of God which lived under the Law do make up that one glorious Church which is called in the Scriptures the general Assembly the Church of the first born whose names are written in the Heavens Heb. 12.23 Catholick then the Church may be called in regard of extent whether we consider time place or persons 4. In respect of Doctrine because it maintains the Catholick Doctrine quae semper quae ubique quae abomnibus credita est Adversus Haereses c. 3 as Lirinensis d sayes which hath allwayes and in all places by all sorts of real Christians been received as Orthodox Catholick in this sence is the same with Orthodox and a Catholick Christian the same with a true professor A private Christian may be called Catholick in this sense And thus the Fathers of the purest times made use of this word Catholick to distinguish themselves from Hereticks according to that famous saying of Pacianus Christianus mihi nomen est Catholicus cognomen Christian saith he is my name and Catholick my sir-name By the one I am known from Infidels by the other from Hereticks And so long as the main body of Christians retained the form of wholsom words and kept the unity of the Spirit in the bond of peace it served fitly for a distinctive mark to know an Orthodox Professor from an Heretical But when the main body of the Church was once torn in pieces and every leading faction would be thought the true Church of Christ they took to themselves the name of Catholicks also And thus our great Masters in the Church of Rome have appropriated to themselves the name of catholicks accounting all men Hereticks that differ from them and do not hold communion with them in their errors And then they defend themselves by the name of Catholicks from having dealt unjustly with their fellow Christians men every way more Orthodox than themselves But let them talk what they will the Church which is truly Catholick containeth within it all those Congregations which are truly the Churches of Christ And all persons whatsoever who are true Christians belong to it So that whosoever is not of the Catholick Church cannot be of the true Church out of which ordinarily there is no Salvation 3. I come now to the distinctions of the Church 1. The Church of Christ may be considered either as Militant or Triumphant The Church Militant is that company of Christians here on earth who are in warfare warring against Satan the World and the Flesh 2. The Church Triumphant are those Saints who having vanquished and overcome those adversaries do now reign and triumph in Heaven This distinction is founded upon Ephes 3.14 15. Where the Apostle sayes I bow my knees unto the Father of our Lord Jesus Christ of whom the whole Family in heaven and earth is named The Family in Heaven is the Church Triumphant The Family on Earth the Church Militant of which the Apostle himself was one when he said 2 Tim. 4.7 I have fought a good fight I have finished my course I have kept the Faith The Triumphant we may read of Rev. 7.9 After this I beheld and lo a great multitude which no man could number of all Nations and Kindreds and People and Tongues stood before the Throne and before the Lamb cloathed with white Robes and Palms in their hands Having thus premised this distinction of the Church Militant and Triumphant I come now to speak particularly of the Church Militant 1. Then we must know that the Churcrh Militant here on earth consists partly of such as are truly of it partly of such as only in respect of their outward profession belong to it As the Holy Ghost speaks Rev. 2.9 of some who professed themselves Jews I know the Blasphemy of them that say they are Jews and are not but are the Synagogue of Satan so we may say of some who profess themselves Christians that they are very far from being such in truth and reality For prophane persons and hypocrites are rather in the Church than of it The Militant Church is either visible or invisible The visible Church is a visible company of people professing the Gospel whether they do it in truth and sincerity or no. It doth consist of good and bad It is compared to a net cast into the Sea which gathered of every kind c. Matth. 13.47 And to a field wherein were both wheat and tares Matth. 13.24 And to a great house wherein are vessels of several sorts some to honour some to dishonour 2 Tim. 2.20 The invisible Church consists of such as truly are what they profess themselves to be It is called invisible because it is not visible to the eyes of men They can see the profession but whether it proceed from the heart or no they cannot see The Invisible Church therefore is hid in the visible and there is no more difference between them than between the whole and a part 3. The Church Militant is distinguished into Particular and Vniversal A particular
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
suggests good for evil ends or evil for good ends 3. Good Angels comfort strengthen and support in times of distress and trouble Thus they ministred to our Saviour after Satan had fiercely assaulted him with Temptations Matth. 4.11 So like wise when he was in his agony Luke 22.43 There appeared an Angel unto him from Heaven strengthening of him And what they did for Christ the Head they do for his Members in measure and proportion and as far forth as God sees good for them 4. They convey the Souls of the departed Saints into Heaven Luke 16.22 And it came to pass that the Begger died and was carried by the Angels into Abrahams bosom And thus much of their Ministry in relation to the Saints There are many usefull instructions that arise from this Doctrine of good Angels 1. Hereby we may see the great priviledge of the Saints of God They have the Guardianship of the Holy Angels Whether every Saint of God every Heir of Heaven have a peculiar and proper Angel to attend him is much disputed and canvassed by the Schoolmen But there seems no ground in the Word of God to appropriate a single Angel to every single Saint 'T is surely a greater dignity and benefit that every one of the Faithfull have many Angels appointed by the Lord for his Guard whereof the proof is manifest from the 91 Psalm 11. For he shall give his Angels charge over thee to keep thee in all thy ways and from 34 Psalm 7. The Angel of the Lord encampeth round about them that fear him and delivereth them As for that place Acts 12.15 Where they said concerning Peter It is his Angel the meaning of it probably is this they hearing the Maid persist in it that Peter was at the door they apprehending that very unlikely thought some Holy Angel had assum'd his shape and voice and stood at the door in his resemblance But this proves not that every Saint hath a peculiar Angel Guardian The Angels indefinitely have charge over Gods People as God is pleased to assign thâ—m their Province and to imploy them in that Ministry But yet they execute this Ministry as superiour Guides not as inferiour Attendants Properly they are not Servants to us but to God for us There is no ground for our worshâ—ppiâ—g of them thâ—y being our fellâ—w Creatures Rev. 19.10 I â—ell at his feet to worship him But he said See thou do it not I am thy fellow servant and of thy Brethren that have the Testimony of Jesus worship God 2. We may take notice of Gods wonderfull goodness in so graciously providing for his Saintâ— and Servants Lord what is man that thou art so mindfulâ— of him Therâ— is more in Holiness than the World doth see The Saints have Gods Power Christ Medâ—ation tâ—e Spirits conduct the Ministry of Angels all ingaged for their benefit 3. We may observe the great humility and condescention of these Holy Angels and their great love to mankind They rejoycâ—d when the World was made for man Job 38.7 They rejoyced at the coming of Christ for mans Redemption Luke 2.13 They rejoyce at the conversion of a sinner Luke 15.10 4. We should labour to imitate these Holy Angels in their readiness and willing obedience to Gods will If we would be like Angels hâ—reafter in glory and bliss let us labour to imitate them here in a chearfull service of God 5. Let us labour to secure our interest in Christ that so we may be under the Protection of these Holy Angels For they Minister only for the good of them who are Heirs of Salvation 6. Let us take heed of depriving our selves of their help and Ministry Pride Lust Vanity are offensive to them And so are all impurities and indecencies in Gods Worship as the Apostle intimates to us 1 Cor. 11.10 Let us therefore take heed lest by any of these ways we grieve or drive from us these blessed helpers and Assistants Of Evil Angels Of Evil Angels Having thus spoken concerning good Angels we come now to speak concerning the Angels that fell Concerning whom these things are to be inquired into 1. The Names and Titles by which they are set forth in the Scripture 2. Their sin 3. How they came to sin being created pure 4. The time when they sinned 5. The number of them that sinned 6. Their nature properties and employment 7. Their punishment Present and Future 8. What instructions their fall wickedness and misery do afford unto us 1. The Names and Titles by which they are set forth in the Scripture The general and comprehensive Name of evil Angels in the Scripture is Devil Diabolus wich signifies an accuser or slanderer He is called also the wicked One the old Serpent the Adversary the roaring Lyon the Abaddon Appollyon or destroyer the great Dragon a lyer and the Father of lyes a Murderer a Murderer from the beginning the god of this World 2 Cor. 4.4 The Prince of the power of the Air Eph. 2.2 The Angel of the bottomless Pit Satan Rev. 12.9 The Spirit that worketh in the Children of disobedience Eph. 2.2 The Tempter Psal 78.49 And Eph. 6.12 We read of evil Angels that they are called Principalities Powers Rulers of the darkness of this World Spiritual wickedness in High places 2. Let us consider what was their sin The greatest evidence of the Nature of their sin we find in that place of the Apostle 1 Tim. 3.6 where he shews that a Person to be ordained should not be a Novice lest being lifted up with Pride he fall into Condemnation of the Devil that is be guilty of that sin viz. Pride which young men are so prone unto for which the Devil was Condemned and rejected of God Pride therefore seems to be as I may so speak the Original sin of those Apostate Angels But envy malice slandering c. are their actual sins Yet what kind of pride it was and how it discovered it self is not easie to determine Whether it was an affectation to be as high as God himself or a seeking to be higher than God had made them is not easie to be resolv'd Certain it is the Temptation they spred before our first Parents was ye shall be as Gods Or whether they refused the Work Office and Ministration God design'd them unto in reference to Men. Or whether it was too great a confidence and glorying in their own gifts and received excellencies or whether it was an affectation of Worship from men as we see they now delight in it or whether it was any other Rebellion against Gods Majesty and Empire 't is hard to determine Some learned men make it a compounded sin For as there were many sins in that sin by which Adam fell viz. Vnbelief Pride Ingratitude Disobedience so this first sin of the Angels might be compounded of many other sins though Pride were cheif in it Whatever their first sin was this is manifest they abode not in the truth They kept
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
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
Officers of the Church he doth qualifie and fit men with requisite gifts for their stated ordinary ministerial work which is to explain and apply the foresaid Scriptures and administer the Sacraments and guide and govern the Flock and doth assist them in a discharge of their Office 4. This same blessed Spirit is Christs advocate with men and does by the word illuminate their minds and sanctifie and renew their wills and draws them to Christ to rest on his great propitiation 5. This same holy Spirit also assisteth the Sanctified in the exercise of Grace given them as in the exercise of Repentance Faith Obedience and Selfdenial He also directs and governs their conversation inabling them to walk watchfully that they may not dishonour God nor their holy profession For if we live in the Spirit being quickned by his renovation we must also walk in the Spirit following his directions and if we walk in the Spirit we shall not fulfill the lusts of the Flesh And as many as are thus led by the Spirit they are the Children of God Gal. 5.25 6. He teacheth us to pray and guides us and directs us in our prayers and devotions Zach. 12.10 Rom. 8.26 27. and so is said to make intercession for us by teaching us how to pray and intercede for our selves For which intercession among other things he hath the name of a Paraclete given him by Christ Joh. 14.16 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive Advocati officium est Clienti suggerere utilia ad ea hortari eum animare atque confiâ—mare coram judice ejus causam agere pro eo intercedere 7. We are said to be sealed by this holy Spirit As a mans Seal does signifie the thing sealed to be his own so the Spirit of Holiness in us is God's Seal upon us signifying that we are His Eph. 4.30 Grieve not the Holy Spirit of God whereby you are sealed unto the day of Redemption 8. This holy Spirit is the earnest or first fruits to us of eternal life The Spirit is given to us by God as the earnest of the glory which he will give us To whomsoever he giveth the Spirit of Faith Love Holiness he gives the earnest of eternal life 9. This Spirit doth also witness or evidence to true Converts that they are the Children of God and so is called the spirit of Adoption Rom. 8.15 16. Ye have not received the spirit of bondage again to fear but the spirit of adoption whereby we cry Abba Father The Spirit it self beareth witness with our spirit that we are the children of God And this he doth evidence to us several wayes 1. By shewing or manifesting to us the Grace which he hath given us 2. By shewing the certainty of the Promise made to all those who have such Grace 3. By helping us from those Graces and those Promises to conclude with confidence that we are the Children of God And then he comforts us and helps us to rejoyce in what we do or suffer for Christ in the hope of the glory that we shall be partakers of Thus much concerning the Doctrine of the Spirit we come now to consider the duties which we owe to him Which are these 1. We ought to obey and follow his blessed motions Yet here we must take heed that we do not mistake the Spirit of God and his motions and instead of them follow the motions of Satan or of our own Passions or Pride or fleshly wisdom By these marks the Spirit of God may be known 1. The Spirit of God infuses into us Heavenly wisdom to mind the securing our peace with God and our title to the Kingdom of Heaven in the 1. place 2. He is a Spirit of Love his motions are for love and doing good 3. He is a Spirit of Concord and moves Believers to unity and disswades them from divisions among themselves or to joyn in carnal confederacies with the wicked see 1 Cor. 12.25 Eph. 4.3 4 5. 4. He is a Spirit that teaches Humility and Self-denial making us little in our own eyes 5. He is a Spirit that teaches Meekness Patience and Forbearance not Boisterousness Contention Reviling or Revenge 6. He is a Spirit that teacheth zeal for God not a furious destroying zeal but a zeal against known sin and for known truth and known duty 7. He is a Spirit that teacheth mortification and crucifying of our lusts and subduing of sensuality 8. He is a Spirit that doth not contradict the Doctrine of Christ delivered in the holy Scripture but moveth us to endevour to conform our selves thereunto Isa 8.20 9. The motions of this blessed Spirit do alwayes tend to our good and to drive us to God and to obey his holy Will and Commandments and never to transgress any of his precepts 2. We must take heed of quenching the Spirit 1 Thes 5.19 that is the gifts and graces of the Spirit in our selves but must labour to stir them up by prayer and the due exercise of them 3. We must take heed of grieving this blessed Spirit Eph. 4.30 Not that he can properly be grieved but he is said to be grieved when we do that which in it self is apt to grieve him if he were capable thereof and which provokes him to do that which grieved persons use to do namely to withdraw his gracious and comforting presence 4. We must not neglect the means the Spirit hath appointed us to use for our improvement in Sanctification We must attend upon him and expect him in his own ways and not in wayes wherein he useth not to go 5. We must do most when this blessed Spirit helps us most If he extraordinarily help us at any time in prayer we should not break off so soon as at other times 6. We must be very thankful for the assistances he is pleased at any time to afford us And above all if he hath convinced us of the evil and danger of our sins hath wrought in our hearts true Godly sorrow and contrition for them and a real hatred and loathing of them and hath drawn our hearts to Christ Jesus to seek pardon and reconciliation with God in and through his merits and Intercession and hath begun a work of Sanctification in us then we ought to admire and to be for ever thankful for the free and efficacious grace of this Holy Spirit SECT II. Of the Holy Catholick Church The Holy Catholick Church THat which we are bound to believe concerning the Holy Catholick Church is this viz. that Christ hath a Church upon the earth which for the latitude and extent thereof may be called Catholick and for the Piety of the Professors thereof may be called Holy In the treating of which I shall speak 1. Of the name 2. Of the nature of the Church 3. Of the distinctions of it 4. Of the notes of it 1. Of the name Church is a name not found in all the writings of the Old Testament in which the body
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
practice of these things 1. Betake thy self to some retired privacy and sequestring thy self from worldly cares and business labour to bring thy mind into a good calm sedate frame and fitness for this great work 2. Earnestly beg of God to give thee the assistance of his holy spirit to inable thee to fit thy self for this solemn Ordinance 3. Seriously consider the danger of receiving this Sacrament unworthily that is without such a disposition of mind and such a preparation of heart and such reverence and devotion as is agreeable unto so holy an Ordinance Such persons as are not so fitted and yet approach to this holy Table are guilty of profaning this Sacrament which is the commemoration of Christs death and of vilifying the signs and pledges of his body and blood and so incur the danger of temporal Judgment and chastisement here and without repentance of eternal hereafter 4. Seriously consider what is required to a worthy receiving And here a twofold caution is to be observed 1. That the pitch of worthiness is not to be set too high so as none shall be thought sit to partake of this Table but such as have a high and eminent degree of grace For this â—â—dinance was appointed for the benâ—fit of the lowest Believers and sâ— such as are weak in the Faith 2. That it be not set too low so â—hat aâ—â— person though very ignorant of the true nature and end of this ordinance if he be free from gross open and scandalous sins may be thought fit to come and be admitted to it That we may therefore avoid both these I shall set down 1. What qualifications are requisite to a worthy Receiver 2. What are insufficient The qualifications requisite are these 1. Knowledge The fundamental principles and grounds of Christianity and the nature signification end and use of this Sacrament must be known by every one that would be a worthy receiver Ignorant persons therefore are totally unfit for the present and must first be instructed before they be admitted to this holy Ordinance But by the knowledge required we do not mean the profound knowledge of a Scholar who knows how to dispute upon any of these points and knows all the distinctions about them but the savoury knowledge of a Christian which hath these properties 1. 'T is not a meer speculative floating or swimming in the brain but a knowledge that affects the heart and works upon the affections 'T is such a knowledge of God as causes the heart to fear him such a knowledge of sin as works in the heart a hatred and loathing of it 2. 'T is an humbling knowledge Knowledge not sanctified puffeth up 1 Cor. 8.1 But the more any Soul is savingly inlightned the more it sees and is sensible of its own folly and corruption and great depravedness 3. 'T is a knowledge that is operative for the drawing the Soul to Christ and for the mending of the heart and reforming of the life Never let any man tell me that he has knowledge enough he knows as much as the Minister can teach him he knows the way to Heaven and Salvation as well as any body can shew him when I see him going on in paths leading down to Hell Shall any man perswade me that he has a sufficient skill in Physick and yet when he is dangerously sick he is neither sensible of it nor applies any fit remedy for himself Certainly that knowledge of the things of God is not right which does not affect the heart nor reform the life 2. Repentance They that are truly penitent have wrought in them by the Spirit of God 1. A Conviction of the evil and danger of their sins 2. True contrition and godly sorrow for them 3. A hatred and loathing of them 4. They are brought humbly to confess them with sorrow and shame unto God And 5. To turn from them unto God by sincere amendment of their lives 3. Faith in Christ This is a main qualification requisite to a worthy Communicant The main acts of Faith are these two 1. A serious owning and acknowledging Christ for the only Saviour of the World 2. A sincere giving up of the soul to him to be pardoned in his blood and sanctified by his Spirit and a solemn trusting and depending on him for all the benefits purchased by his death and passion And such a faith as this is operative for the purifying of the heart and reforming the life 4. Love Of this grace there are several acts required 1. We ought to excite a great love in our Souls to God our Creator and constant benefactor who sent his Son to redeem us 2. We ought to excite and stir up in our souls a great love to Christ Jesus who humbled himself to the death for us In contemplation of which transcendent love of Christ the Apostle cries out If any man love not the Lord Jesus let him be Anathema Maranatha 1 Cor. 16.22 Q. But you will say how may we know whether there be in us a sincere love to Christ or no 1. Have we been deeply wounded with a sence of our sins and have we betaken our selves to him as our only Physician to be cured and have we found him curing our accusing condemning consciences Hath our love to Christ any such foundation as this 2. Do we own Christ and love him as considered in all his Offices Do we love Christ not only as a Priest that has made atonement for us but as a Prophet and a King Do we love the guidance of his holy Spirit and the guidance of his word Do we love his Soveraignty as well as his Saviour-ship 3. Do we love him for his deep humiliation and bitter sufferings which he so readily underwent for us and for the great redemption and salvation he hath wrought for us 4. Are we willing to obey Christ If you love me sayes our Saviour keep my commandments 5. Is the interest of Christ dear to us Are we concerned in his honour and dishonour Are we suitably affected when his interest prospers or is trampled upon when it goes well or ill with his Church 6. Do we love him for those eminent graces which were so conspicuous in his life 7. Are we willing to be serviceable to him and to suffer for him when he calls us to it 8. Do we love him for his constant intercession for us at Gods right hand Let us try our love to Christ by these marks 3. We ought to have in our hearts a true love and charity to all Christians We should excite in our Souls a true love to all those that are real members of Christ We should love their persons graces and fellowship These we should love with a complacential love But besides these we should love our very enemies with a love of benevolence wishing well unfeignedly to them and praying for them The proper offices and effects of this Charity are 1. Forgiving injuries 2. Doing good against evil 3. Speaking
lovely and amiable even in thine humiliation in this World but O how glorious art thou now triumphing in heaven O how beneficial are thy merits how desirable are thy graces O let that fulness of grace that is poured forth without measure on thee flow down to us thy poor members O my Soul imagine now thou sawest thy sweetest Saviour nailed on the Cross his body torn with the nails and his side pierced with a Spear Canst thou chuse but love him who endured so much to redeem thee from eternal misery The Apostle Paul ravished with the love of Christ cryes out If any man love not the Lord Jesus let him be anathema maranatha The penitent woman in the Gospel to whom much was forgiven loved much Luke 7.47 And shall it not be so with thee Now consider O my Soul Christ sayes if ye love me keep my commandments If thou love him love him in sincerity and delight to please him Love his person highly value his merits love his ordinances love his graces love his commands O my Soul canst thou upon all these considerations say with Peter Lord thou knowest all things thou knowest that I love thee 5. Excite in thy self love to all Christians to all the members of Christ Pray earnestly that the Lord would protect them and defend them that he would be pleased to perfect holiness more and more in their hearts and unite them more and more one to another in his truth and in the bond of love and make them more exemplary in a holy conversation and supply them with all needful outward mercies and conduct them safe to his heavenly Kingdom 6. Excite love in thy Soul to thy very enemies say to thy self O my Soul thou must forgive if thou expectest to be forgiven Thy dear Saviour requires this of thee Matth. 6.14 If ye forgive men their trespasses your heavenly Father will also forgive you Verse 15. But if ye forgive not men their trespasses neither will your Father forgive your trespasses If thou expectest to be forgiven so many thousand Talents thou must not take thy brother by the throat for an hundred pence Matth. 18.28 Thou must labour to be merciful as thine heavenly Father is merciful Readiness to forgive injuries and wrongs is a great sign of a gracious state but malice and revenge is a black mark and character Therefore O my Soul pray for thy very enemies this day Lord convince them of their sins give them hearts to repent of them turn their hearts from them draw them to thy Son that by him they may have pardon and life give them such a frame of spirit that thou maist bless them O that I may meet their souls in Heaven where we shall always love and agree together and never fall out more 7. Awake and excite in thy self spiritual joy and thankfulness Say with holy David bless the Lord O my Soul and forget not all his benefits Hath Christ redeemed thee from the curse of the Law being made a curse for thee Hath he redeemed thee and that not with silver and gold but with his own precious blood Hath he made thy peace with God through the blood of his Cross Hath he vanquished death and Satan for thee Through his blood shalt thou have an entrance into heaven and eternal glory Oh transcendent mercy Oh how great is this Salvation which Christ hath purchased for us On the heighth and depth and length and breadth of the love of God in Christ Jesus Be astonished Oh my Soul at this love and never be forgetful of it call upon the holy Angels to joyn with thee this day in blessing God for these great and glorious benefits and never be unmindful of so transcendent mercies And thus much of the graces we must especially labour to excite and exercise in the time of Receiving There are some other directions also that it will be needful thou shouldst observe at this time 1. Employ thine outward senses so as to stir up in thine heart Spiritual graces For the work of the Communicant lyes not so much between the body and the elements as the Soul and Christ 2. When thou seest the bread broken think of these four things 1. The great pain and anguish our Lord endured when his Body was broken on the Cross Canst thou see Christs body broken for thee and thy heart not break with deep contrition for thy sins 2. Consider the great love of our Lord in submitting to such grievous pains and such disgrace for our sake Think thou hearest him say behold my friends how my flesh is torn and wounded for your sakes Was there ever grief was there ever love like mine 3. Consider the vile and odious nature of sin which brought our Lord to such miseries and required such blood to expiate it 4. Consider what the redemption of every Soul that shall be saved did cost It cost more than all the men and Angels in the World could ever have paid for it 3. When thou takest the bread into thine hands and eatest of it then say Lord thou art the bread of life thou art the only redeemer of lost Souls I freely take thee for my Lord and Saviour I freely consent to the Covenant I was entred into in my Baptism Lord save me and sanctify me O interpose thy merits this day for my pardon and strengthen me by thy grace that I may be faithful to thee to the end and so may at last receive a crown of life Lord behold the Sacrifice of thy Son For the sake of his obedience and sufferings be pleased to be reconciled to me to pardon all my transgressions and by thy grace so to sanctify mine heart that no sin may have dominion over me Fill me with joy and peace in believing If I have found favour in thine eyes give me more and more of the graces of thy holy Spirit and cause me to grow in grace daily and make me fruitful in good works 4. When thou takest the cup into thy hand think again of the wonderful love of Christ that he should purchase us to himself with his own blood Oh the infinite value O the infinite worth of this blood This was the blood that only could make expiation and give God ful satisfaction for our offences One drop of this blood is worth a World This is the blood of the everlasting Covenant Heb. 13.20 that is whereby our Saviour ratified and confirmed the covenant which God made with fallen man which covenant shall never be altered O blessed Saviour wash my Soul in this thy precious blood from the guilt of all my sins and cleanse me from all mine iniquities and be to me all that which thou didst intend to be to those who shall be saved by thee By such prayers soliloquies and holy meditations thou should'st labour to Sanctifie thy heart when thou art about receiving this holy Sacrament 5. Joyn with all the rest of the Communicants in a hearty praysing God for
Nahor the God of their Father judge betwixt us And Jacob sware by the fear of his father Isaac 2. Vnder the Law See instances hereof in the people of Israel Joshua 9.19 But all the Princes said unto all the Congregation we have sworn unto them by the Lord God of Israel c. In David Psal 119. verse 106. I have sworn and I will perform it that I will keep thy righteous judgments 1 Sam. 24.21 22. Swear now unto me by the Lord that thou wilt not cut off my Seed after me and that thou wilt not destroy my name out of my Fathers house And David sware unto Saul and Saul went home c. 1 Kings 1. ver 13 28 29. 30. Go and get thee in unto David and say unto him didst not thou my Lord O King swear unto thine handmaid saying assuredly Solomon thy Son shall reign after me and he shall sit upon my throne c. In Elijah 1 Kings 17. verse 1 And Elijah the Tishbite said unto Ahab as the Lord God of Israel liveth before whom I stand there shall not be rain c. In Micaiah 1 Kings 22.14 And Micaiah said as the Lord liveth what the Lord said unto me that will I speak 3. Under the Gospel See instances hereof in the Apostle Paul 2 Cor. 1.18 But as God is true our word towards you was not yea and nay verse 23. I call God for a record upon my Soul c. 2 Cor. 12.19 We speak before God in Christ c. Gal. 1.20 Now these things which I write unto you behold before God I lye not In the Angel Rev. 10.5.6 And the Angel which I saw stand upon the Sea and upon the earth lifted up his hand to Heaven and sware by him that liveth for ever and ever c. 4. That which is the most effectual way to end controversies between man and man in doubtful cases and is of so great use and benefit to humane society is not to be laid aside But such is an Oath Ergò The minor the Apostle confirmeth Heb. 6.16 For men verily swear by the greater and an Oath for confirmation is to them an end of all strife * 'T is true there is great d fference in the Oaths of men As is the person that sweareâ—h so is the Oath more or less credible The better and the more conscientious the man the more credible is his Oath There is no other way to end some controversies but by an appeal to God as a Judge and Avenger In the Old Testament in any doubtful case which could not otherwise be determined they were to accept the Oath of the Lord Exodus 22. verse 11 12. Seeing therefore by a lawful Oath God is glorified being appealed unto as the Supreme Judg of Heaven and Earth the Patron of truth and avenger of falshood seeing his Omniscience omnipresence truth justice and power is thereby acknowledged seeing it is the ordinance of God and a part of his worship by himself commanded and lastly seeing it is the most effectual way to end Controversies between man and man they that would have appealing to God in serious matters laid aside are injurious both to the honour of God and the good of man 3. I come now to answer the objections usually framed from Matth. 5.33 c. and James 5.12 against the lawfulness of any swearing at all The words of those two Texts are these Matth. 5. verse 33. Again ye have heard that it hath been said by them of old time thou shalt not forswear thy self but shalt perform unto the Lord thine Oaths verse 34. but I say unto you swear not all neither by Heaven for it is Gods throne verse 35. nor by the Earth for it is his footstool neither by Jerusalem for it is the City of the great King verse 36. neither shalt thou swear by thy head because thou canst not make one hair white or black verse 37. but let your communication be yea yea nay nay for whatsoever is more than these cometh of evil James 5.12 But above all things my brethren swear not neither by Heaven neither by the earth neither by any other oath but let your yea be yea and your nay nay lest ye fall into condemnation Now for the clearer understanding of these two Scriptures these two things must be premised 1. We must take notice of that rule which is to be observed in the sound interpretation of any Text that is difficult viz. that no one Scripture ought to have any other sense put upon it than what will fairly agree with other Scriptures and firmly stand with the Analogy of faith 2. We must have a special regard to the condition and manners of the Jews at this time when these precepts were given The Nation of the Jews as it seems were now commonly guilty of these three things 1. Of frequent familiar and customary swearing in their ordinary communication which they made light of provided they did not swear falsly or forswear themselves 2. They used much to swear by the creatures 3. They made a great difference of Oaths made by the creatures esteeming some of them to be binding and others not Now the words of our Saviour and the Apostle James must be supposed to be directed against these enormities Which things being premised I come to consider the words themselves Matth. 5. verse 33. Ye have heard that it hath been said by them of old time thou shalt not forswear thy self but shalt perform unto the Lord thine Oaths Our Saviour having before shewed the corrupt glosses and interpretations which the Pharisees made on the sixth and seventh Commandments he comes here to shew how they did the like on the third also The Pharisees it seems taught that if men did not forswear themselves they did fulfill the third Commandment though they did swear familiarly by God in their ordinary communicatication and sometimes by the Creatures Both these our Saviour condemns verse 34. But I say unto you swear not at all that is in your ordinary communication as is plain from verse 37. no not by God which upon solemn occasions is lawful as we have shewed before much less by the Creatures which is alwayes unlawful So that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Non juretis omninò scil temerè lâ—vâ—â—er Praeceptum enim de juramento sic intelligebant Pharisaei quod perjurium duntaxat in eo prohibeatur interim temeraria juramenta in vita communi permitte bant _____ Glassius _____ Particula omninò cum restrictione est accipienda nimirum de juramento temerario quomodo Exod. 20.10 dicitur nulla opera Sabbaro facienda esse i. e. profana Freid lib. 3. pag. 12. not at all must be understood with some limitation and restriction As when God forbids doing any work on the Sabbath day it is to be understood only of the servile works of our callings and not of works of necessity or mercy So the prohibition of Christ
imaginable and to this end God usually designs it As he sayes by the Prophet Hosea 5.15 I will go and return to my place till they acknowledge their offence and seek my face In their affliction they will seek me early Josephs Brethren are a great instance of this who when they were put into prison and brought into distress then their consciences began to tell them how they had used their Brother Joseph Gen. 24.21 Verily we are guilty concerning our Brother in that we saw the anguish of his soul when he besought us and we would not hear therefore is this distress come upon us 2. By sanctified afflictions he calls for the exercise of their Faith Patience Humility Self-denial and will crown and reward the exercise of these graces which he himself hath planted in them 3. Hereby he crucifies their hearts to the world As Nurses lay worm-wood or some bitter thing upon their nipples when they intend to wean their Children so God imbitters the world oftentimes to his own Children to wean them from it We read how Antigonus seeing a Soldier of his venture upon any danger and observing withal that he was very sickly took care to have him recovered to good health which done the man would not expose himself as before he had used to do alledging that now his life was of more value to him and not to be hazarded as when it was only a burden Thus we see how prosperity makes men love the World whilst afflictions wean them from it 4. Hereby he quickens their devotion and excites the spirit of prayer in them whereas before possibly they were too cold and formal in their prayers now they pray earnestly How did Daniel pray in the Lions den How did Jonah pray in the Whales belly How did the three Worthies pray in the fiery furnace People under afflictions pray at another rate than those do who are at ease and in prosperity 5. Hereby he conforms them unto his Son who was a man of sorrows and acquainted with griefs And the Apostle tells us Rom. 8.17 If we suffer with him we shall also be glorified with him 9. Take heed of all eager and inordinate desires There is scarce any thing in this world more dangerous to a man than such vehement desires Omnis inordinatus appetitus sibi ipsi poena est Commonly God crosses eager desires and there is not a more ready way to miss any thing we have a mind unto or to have it cursed to us than over eagerly to desire it Strong affections breed strong afflictions Alas we are very unmeet choosers for our selves We see not what that person or that place or that thing we so eagerly desire may prove Many have been ready with Rachel to say give me children or else I die when those children they have so earnestly desired have afterwards broken their hearts with grief and vexation at their ill-carriage Whenever therefore we find any eager desires or longings in our selves after any wordly thing we should be afraid of them and check them as foreboding ill to us And further we should consider how much our eager desires after worldly things do shame and aggravate the weakness of our spiritual desires We can eagerly long for this or that worldly accommodation can hardly sleep for thinking of it but for heaven or heavenly things how cold how indifferent are we 10. Seeing true Christian contentment is a lesson taught only in Christs School let us all be willing to be his Scholars and put our selves into his School Paul learnt this lesson here I know how to be abased and I know how to abound I am instructed both to be full and to be hungry both to abound and to suffer need I can do all these things through Christ strengthning of me Phil. 4.12 13. Philosophers have many precepts and directions about contentment but alass they are all short of teaching this lesson effectually Lipsius that had written a book de Stoica Philosophia and had gathered together many of their precepts of Patience when he came to dye a friend of his told him of that book and advised him to remember what he had there written yes sayes he but Domine da mihi patientiam Christianam Lord give me Christian Patience for that is it which I now need But if this lesson be only taught in Christs School you will ask me how does Christ teach it I answer he teaches it three wayes by his word by his example and by his Spirit 1. He teaches it by the Precepts of his word whereby he enjoyns and commands it Luke 21.19 In your Patencei possess your souls 1 Tim. 6.11 Follow after righteousness Faith Love Patience Meekness Jam. 1.4 Let Patience have its perfect work that you may be intire wanting nothing 2 Pet. 1.6 Add to Faith Temperance to Temperance Patience to Patience Godliness Because thou hast kept the word of my Patience saith the Angel to the Church of Philadelphia that is my word which I commanded thee to be Patient I will also keep thee from the hour of temptation 2. Christ teaches it by the Promises of his word He hath made many gracious promises in his word which are a great means to support his people and to frame their hearts to contentation in every condition In Heb. 13.5 He hath made a promise of provision for them Be content with such things as you have For he hath said I will never leave thee nor forsake thee Psal 34.10 The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing In Psal 91.11 He hath made a promise of protection unto them He shall give his Angels charge over thee to keep thee in all thy wayes Heb. 1.14 Are not they all ministring Spirits sent forth to minister for them that shall be heirs of Salvation In Jam. 1.5 He hath made a promise of counsel to those that are in perplexity and under trouble If any man lacketh wisdom that is to dirâ—ct him how to govern himself under any afflicted condition Let him ask it of God who giveth liberally and upbraideth not 2 Cor. 7.6 He hath made a promise of comfort to those that are undeâ— great fears and apprehensions of dangers There the Apostle tells us that He is a God who comforteth those that are cast down In Esai 41.10 He hath made a Promise to strengthen his People under great pressures Fear thou not for I am with thee Be not dismai'd for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousness In Rom. 8.28 He hath made a promise to order all things for their good We know sayes the Apostle that all things work together for good to them that fear God 3. Christ teaches it by his own example Learn of me saith our Saviour Mat. 11.29 For I am meek and lowly in heart and ye shall find rest to your
necessaries * Avaro deest tam quod habet quam quod non habet Haec est manifesta pâ—renesis ut locuples moriatis egen t is vivere fato neither decent apparel nor convenient food When they pinch their own bellies and the bellies of those they are to provide for Like the man described by Solomon Eccles 6.1 2. There is an evil which I have seen under the Sun and it is common among men A man to whom God hath given riches and wealth yet he hath not power to eat thereof but a stranger eateth it This is vanity and an evil disease And so likewise Eccles 4.8 There is one alone and there is not a second Yea he hath neither Child nor Brother yet there is no end of all his labour nor is his eye satisfied with riches Such men as one expresses it are like the Asse that carries Gold for others but it self feeds on thistles And so much of the Particulars wherein Covetousness expresses it self 3. I come now to consider the causes of Covetousness And they are such as these 1. False notions and apprehensions about riches and too high an esteem of the things of the World They think the happiness of man consists in having plenty and abundance And upon this conceit wealth so steals away their hearts that they make it their God They will tell you what Solomon sayes that money answereth all things Eccles 10.19 that is it will buy any thing that can be bought here and therefore they that have money in their purse have the world at their will But I shall tell them also what the Apostle sayes Godliness is profitable for all things which Money I am sure is not having the promises of this life and that which is to come 1 Tim. 4.8 Godliness makes men rich without riches rich in Faith and Holiness rich in this that God is reconciled to them in his Son and they have his favour shining upon them here and have a good title to Heaven hereafter I know the World is ready to say of a man that hath gotten wealth O such a man is made whereas except God give him grace with his riches he may thereby be marred He may be made indeed in one sense that is made more proud more imperious more irreligious more idle more luxurious than he was before but that is far from being any felicity to himself or any benefit to others The World has very little judgment in the true nature of good and evil That is truly good for a man which makes him better towards God and that is evil for him which makes him worse Indeed riches when honestly got are Gods blessings and so ought to be esteemed by us and we ought to be very thankful to God for them But by reason of the corruption of mans heart they are often to many men snares yea very dangerous snares Riches without grace usually hurt the Possessor I have seen riches reserved to the hurt of the owners thereof sayes Solomon Eccles 5.13 And not only to their hurt but to the hurt of many others round about them Many men had never been so great sinners nor had they dishonoured God nor hurt and corrupted others at so high a rate if they had not been so great and rich in this World Our Saviour therefore Mark 10.23 sayes How hardly shall they that have riches enter into the Kingdom of God that is that have riches but not grace to make a right use and improvement of them There are indeed great temptations in Poverty But I think we may truly say that if the temptations of Poverty have slain their thousands the temptations of riches have slain their ten thousands I know Solomon sayes no man can know love or hatred by these outward things Eccles 9.1 that is we cannot know Gods love or hatred to us by the meer outward dispensations either of riches or poverty prosperity or adversity but we may by the inward impressions that are made upon our hearts by those dispensations He to whom God giveth riches and withal an humble thankful charitable beneficent frame of heart to him they are given in mercy But he who hath riches and by them is made more proud insolent vain wanton intemperate oppressive injurious than he was before I think hath no great cause to imagine his riches are given him in mercy 2. Another cause of Covetousness is mans diffidence and distrust of Gods fatherly care and providence over them Ignorance of God and distrust of God usually go together They that know thy name will trust in thee saith the Psalmist Psal 9.10 For thou hast not forsaken them that seek thee They that know thy name that is thy nature and attributes they that know how infinitely wise gracious merciful faithful thou art will put their trust in thee but they that are ignorant of thee will not trust in thee but in their own wisdom and providence Men usually take it very ill when they see they are not trusted How much more may the great God of Heaven take it ill from us when he sees we dare not trust him It is an engagement upon the Almighty to speak with reverence to trust in him to depend on him and to cast our cares on him But it must needs be a great provocation to him to distrust him Therefore our Saviour in Mark 6. from 25. to the end charges his Disciples three several times to take no thought for their life what they should eat or drink or for their body what they should put on for about these things the Gentiles that knew not God nor acknowledged Providence inordinately carked and cared But those that professed themselves his Disciples should seek in the first place the Kingdom of God and his righteousness and for other things they should not be over anxious but believe that God in the use of lawfull and fair means would bestow them upon them as far forth as he saw to be good for them 3. Another cause of Covetousness is this men live by sense more than by Faith The Apostle tells us Heb. 11.2 that Faith is the evidence of things not seen that is it doth convincingly shew and demonstrate the reality of things not seen And 2 Cor. 4.18 He shews the different temper of the true Christian from the man of the World The true Christian chiefly minds the things unseen The men of the World mind chiefly the things seen The one minds things temporal the other things eternal Some persons have three eyes as one observes the eye of sense the eye of reason and the eye of faith Worldly men have the two former the eye of sense and reason but they want the eye of Faith They see what it is to have a good estate a good house a good stock to have pleasant accommodations for this life But for Heaven and the other life they never spake with any body that came from thence and they do not much give