governing and over ruling their inclinations and actions and that both good and evil Under this head I shall first shew how the Providence of God is exercised upon the good inclinations and actions of men and Secondly How 't is exercised about sin and evil For the First of these observe these Rules 1. God assists and co-operates with men in the doing of all good * Aristotle doth in his Ethicks acknowlâ—dge that for a man to have a Soul virtuously inclin'd is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of God Tuâ—ly in his Second Book De Natura deorum sayes Nemo vir magnus sine aliquo afflatu divino unquam suit And the Learned among Christians say Orsus bonae voluntatis sunt Deo Voluntas tum libera est quando per gratiam est liberata he works in him both to will and to do that which is good Phil. 2.13 'T is from God that men have any heart or will or power to do any thing pleasing in his sight But Gods co-operating with and assisting man in the doing of good is not in any thing more remarkable then in the coversion of a sinner He savingly inlightens the mind he freely bowes and inclines the will he circumcises the heart as we find Deut. 30.6 he gives a new heart as 't is Jer. 24.7 He takes away the heart of stone and gives a heart of flesh he puts a new Spirit with them as 't is Ezek. 11.29 2. As to sin and evil God neither is nor possibly can be the Author or Approver of it Yet his Providence is exercised about it as may appear by these particulars 1. He permits sin Without his permission and sufferance it could not be in the World God is so good that he would never permit sin but that being Omnipotent he knows how to bring good out of it Now he may be said to permit sin in these respects First By way of Negation not giving grace to prevent it which he is not bound to do being a Debtor to no man or by not giving a People softning means or by denying his blessing on the means Deut. 29.4 Moses says of the hardned Israelites Yet the Lord hath not given you an heart to perceive and eyes to see and ears to hear unto this day God is said to harden says Austin when he saftens not and to blind when he enlightns not He doth it not by imparting evil or wickedness but by not imparting grace 2. By way of privation by withdrawing upon provocation the restraining grace before given Time was when Pharaoh had a restraint upon him and while that lasted there were no violent hands laid upon Moses or Aaron by whose ministry all the Plagues were brought upon him But this is no sooner withdrawn from him but his cruelty vents it self and Moses is threatned with death if he came again into his presence 3. By presenting Objects which mans corruption makes a bad use of Thus Psalm 78 from 27 to 31. The Israelities abused their Quails which God so mercifully gave them to the pampering of their lusts and so brought his wrath upon them 4. By delivering them up to Satan to be by him blinded and misled because they refused to be guided by the good Spirit and word of God Thus John 13.2 We read that the Devil put it into Judas his heart to betray his Lord and Master 5. By delivering them up to their own lusts Psal 81.11.12 God sayes my People would not hearken to my voice and Israel would none of mee So I gave them up unto their own hearts lust and they walked in their own counsels 6. By way of punishment One sin is very often the punishment of another Thus Pharaoh when he saw that the Rain and Hail and the Thunders were ceased he sinned yet more and hardned his heart he and his Servants Exod. 9.34 And Austin speaks very pertinently to this purpose Expedit superbo ut incidat in peccatum God often suffers a proud man to fall into a shamefull sin to punish his pride and to bring him to a sober sence of himself 2. God limits sin and sets bounds to it Psalm 76.10 Surely the wrath of men shall praise thee the remainder of wrath thou wilt restrain Thus Gen. 31.42 He with-held Laban from his wicked purpose of hurting Jacob. He that sets bounds to the Sea sets bounds also to the sins of men 3. He makes sin it self serve to his own glory and so over-rules it that he brings good out of it Thus the unnatural usage which Joseph received from his Brethren God ordered to his high advancement and his Family's preservation Thus the Jews malice in persecuting the Disciples and sending them out of Jerusalem by Gods over-ruling tended to the propagating and dispersing of the Gospel Having thus shewed the extent of the Divine Providence to the several Beings in the World it remains now that I speak something of his special Providence which he exercises in a more singular way over his Church and People Which will plainly appear if we consider these particulars 1. Sometimes he hinders and prevents evil intended against them And this he does sometimes by weak means sometimes by strange means and sometimes without means See a remarkable instance of this 2 Chron. 14. from 9. to the 14. An Army of a Thousand Thousand Aethiopians came out against Asa and Verse the 11th he cried unto the Lord saying Lord it is nothing with thee to help whether with many or with few we have no power help us O Lord our God for we trust in thee and in thy name we go against this multitude O Lord thou art our God let not man prevail against thee So the Lord smote the Aethiopians before Asa and before Judah and they were overthrown Thus also 2 Chron 20. When the Children of Moab Ammon and Mount Seir came against Jehâ—shaphat he proclaimed a Fast and cried unto the Lord. Vers 12. O our God we have no might against this great Company that cometh against us neither know we what to do but our eyes are upon thee Then upon Jahaziel came the Spirit of the Lord and he said unto the King and the People Be not afraid by reason of this great Multitude for the Battle is not yours but Gods To morrow go down against them you shall not need to fight in this Battle set your selves stand ye still and see the Salvation of the Lord. For the Lord will be with you And Jehoshaphat said unto the People believe in the Lord so shall ye be established believe his Prophets so shall ye prosper This done the Lord immediately sent a Spirit of division or strife among their enemies whereby those Nations falling out among themselves destroyed one another and sheathed their Swords in one anothers bowels See also to this purpose the whole 124 Psalm 2. Sometimes he moderates and takes off the rage of Enemies and makes them of Enemies to become Friends Thus when Esau
his Disciples Matth. 13.16 17. Blessed are your eyes for they see and your ears for they hear for verily I say unto you that many Prophets and Righteous men have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them It was meet that the glory of a clearer discovery of eternal life should be reserved to Christ himself Now the veil is done away 3. A less forcible influence and efficacy accompanied the old administration than doth the new The spirit of Christ is now poured forth more abundantly since his Ascension and a more mighty operation of the Spirit accompanies the ministry of the Gospel 2 Cor. 3.6 4. A more servile spirit acted in those who were under the old Administration they being drawn generally more by the terrors of the Law than by the promises of Grace 5. In respect of extent they much differ For the old was revealed but to few in comparison viz. to the Jews and their Proselytes whereas the grace of the Gospel is held forth to all Nations 6. The old Covenant was to last but for a time viz. till the time of reformation Heb. 9.10 but the new is to last unto the end of the world and shall never wax old or wear away 7. They differ in respect of their Sacraments Circumcision and the Passeover which were the chief Sacraments under the old Administration were bloody Sacraments for Christs blood was then to be shed But under the new our Sacraments are unbloody for Christs blood is shed 8. They differ as to the manner of their ratification The old was ratified by the blood of the Levitical Sacrifices the new by the blood of the Son of God Having thus spoken of the Covenant of Grace in the general and of the old and new dispensation thereof in particular let us now consider what use we are to make of this Doctrine 1. Let us bless God for making this Covenant with faln Man Let us consider the freeness of it There was nothing in us but our misery to move him to it And he made no such Covenant with the Angels that fell 2. Let us consider the sureness of it God hath confirmed it 1. by his word and promise 2. by his oath 3. by his sea 'T is indeed called sometimes a Covenant and sometimes a Testament A Covenant with reference to God the Father who hath made this gracious Covenant with the children of men and in it hath promised many great priviledges and blessings unto them that perform the conditions therein required He promises in this Covenant 1. That He will be our God Heb. 8.10 And that is a very large and comprehensive promise 2. That He will forgive all our sins And therefore when God shewed mercy to his people of Israel He is said to have remembred his Covenant Exod. 2.24 And the Saints of old did use in their approaches to God to plead this Covenant and to ground their Faith and Hope on it Psal 74.20 Jer. 14.21 3. That He will renew and sanctify our natures and write his Law upon our hearts 4. That He will put his fear into our hearts that we shall not depart from him Jer. 32.40 and so will preserve us by his grace and power from total and final Apostacy 5. That no outward thing that He sees good for us shall be wanting to us 6. That He will give us Eternal glory in the other life And as it is called a Covenant with reference to â—od so 't is called a Testament with reference to Christ who by his blood and death confirmed it and as a Testator bequeathed life and salvation to all penitent Believers He having all power and authâ—rity given him both in Heaven and Earth Mat. 28.18 2. Let us bless God that we were born under the best dispensation of the Covenant of Grace 'T is an unvaluable mercy to be born under the new Covenant or Gospel dispensation This is called a bettter Covenant as being established on better promises Heb. 8.6 viz. more spiritual more clear and more extensive The old was a ministration of the letter 2 Cor. 3.6 7 8. It literally declared what was to be done but comparatively there was little spiritual ability afforded for the performing of the things injoyned I say comparatively the old had but a weak operation in respect of the new Not that the old had no Spiritual efficacy For many under it were eminent in Grace as Abraham Moses Josiah Hezekiah c. but the more plentiful effusion of the Spirit was reserved till Christs Ascension 3. As ever we expect to injoy the priviledges and benefits of the Covenant of Grace let us make conscience to perform the conditions therein required which are these 1. Repentance which is a Grace necessary to prepare us to receive Christ 2. Faith in Christ We cannot become the Children of God but by Faith in Christ Jesus Gal. 3.26 3. Obedience which is a grace necessary to inable us to walk answerably to this holy Covenant Deut. 10.12 13. And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his ways and to love him and to serve the Lord thy God with all thy heart and with all thy soul To keep the Commandments of the Lord and his Statutes which I command thee this day for thy good CHAP. III. Of the Mediator between God and Man SECT I. Of the Titles of the Mediator I believe in Iesus Christ his only Son our Lord. JEsus Christ the only Son of God is the Mediator of the Covenant of Grace Concerning whom we shall inquire 1. What his Titles are by which he is called The Titles given him in the ancient Creed are four Jesus Christ the only Son of God our Lord of all which I shall speak in order 1. Jesus Jesus which signifies a Saviour God by an Angel gave him that name Matth. 1.21 He was designed by God the Father to perform for the Children of Men whatsoever is implied in his name Jesus denotes the work and business for which he came into the World The Angel told the Shepherds Luke 2.11 unto you is born this day in the City of David a Saviour who is Christ the Lord so 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Jesus Christ came into the World to save Sinners and here let us consider how Jesus is a Saviour and why truly and properly so called This will more particularly appear if we consider the great evils he saves us from and the great benefits he hath purchased for us 1. He saves us from the guilt of sin By his exact Obedience to the Law and by his Sufferings and Passion he hath made satisfaction to the Justice of God for our sins He hath trod the Wine-press of his Fathers Wrath for us Rev. 19.15 He hath born our sins in his
Rocks 4. The graves were opened The Centurion and people return to the City much affected Towards the evening the Jews besought Pilate that the legs of the Crucified persons might be broken to hasten their death that so they might be removed which being granted the leggs of the two Thieves were broken but not of Jesus being already dead yet a Soldier with a Spear pierced his side out of which came blood and water Mat. 27. from 31. to 57. Mark 15. from 20. to 42. Luke 23. from 29. to 50. John 19. from 16. to 38. 17. Joseph of Arimathea begs his body of Pilate and he and Nicodemus wrap it in fine linnen with spices and lay it in Josephs new Sepulchre hewn out of a Rock in a Garden They roll a stone to the door of the Sepulchre Mary Magdalen and other Religious women observed where his body was laid and went and prepared Spices and Oyntments purposing more exactly to embalm him when the Sabbath was over The Chief Priest desired Pilate that the Sepulchre may be secured Hereupon a Guard is set upon it and the Stone sealed with the publick Seal Mat. 27. from 57. to the end Mark 15. from 42. to the end Luke 23. from 50. to the end John 19. from 38. to the end SECT V. Of our Saviours Death and Burial WE have now presented you with a short view of our Saviours Life as also with the History of his Death Touching which these things are further to be taken notice of 1. That the promised Messias was to suffer according to the predictions that went before of him Esay 53.4 5. Surely he hath born our Griefs and carried our Sorrows yet we did esteem him stricken smitten of God and afflicted He was wounded for our transgressions he was bruised for our iniquities the chastisement of our Peace was upon him and with his stripes we are healed Mark 9.12 And he answered and told them how it is written of the Son of man that he must suffer many things and be set at naught 1 Pet. 1.11 Searching what manner of time the Spirit of Christ which was in them did signifie when it testistified beforehand the Sufferings of Christ and the Glory that should follow Luke 24.26 Ought not Christ to have suffered these things and to enter into his Glory verse 46. Thus it is written and thus it behoveth Christ to suffer and to rise from the dead the third day Acts 26.22 23. Having obtained help of God I continue unto this day witnessing both to small and great saying none other things then those which the Prophets and Moses did say should come That Christ should suffer and that he should be the first that should rise from the dead and should shew light unto the People and to the Gentiles 2. As his Sufferings in the general were foretold so that he should Suffer Death was also particularly determined God had in his all-wise Council determined that his Son should die for the sins of men The Serpent was to bruise the heel of the Womans Seed and the same seed viz. Christ to bruise his head Gen. 3.15 And Acts 4.27 28. For of a truth against thy holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the People of Israel were gathered together for to do whatsoever thy Council had determined before to be done 3. His suffering Death was typified 1. By the Paschal Lamb slain 2. By the brazen Serpent lifted up John 3.14 3. By the daily Sacrifices which intimated that without the shedding the blood of the Messias there could be no remission of sins Let us now consider in the next place how our Saviour Suffered The ancient Creed sayes He suffered under Pontius Pilate Suffered under Pontius Pilate But who was this Pilate Pilate was a Roman sent by Tiberius the Emperor to be Governor of Judea About sixty years before our Saviours birth the Jews by Pompey the Great were made tributary to the Romans For though during the life of Hircanus the High Priest and the Reign of Herod and his Son Archilaus the Roman State suffered the Jews to be Governed by their own Laws and Governors yet when Archilaus was banished by Augustus they received their Governors from the Roman Emperors being made a part of the province of Syria Pilate therefore was Procurator of Judea at this time and under the President of Syria was furnished with power of Life and Death The Chief Priests and Elders though they condemned our Saviour in their own Council as guilty of death yet could not put him to death the power of Life and Death being at this time out of their hands Therefore they bring him before Pilate and vehemently accuse him before him Pilate saw plainly that it was for envy that they thus accused him Mat. 27.18 For when he had examined him he found no fault in him touching those things whereof they accused him Three times did he challenge the Jews to shew what evil he had done Three times did he profess that he found no cause of death in him His own wife sent to him this Message Have thou nothing to do with that Just Man And when he heard that our Saviour declared himself to be the Son of God He was then more afraid Yet at last through the vehement clamor and importunity of the Jews who told him if he spared him he was not Caesars friend He was prevailed upon even against the light of his own Conscience to condemn him to be Crucified The Historians of those times acquaint us that this Pilate was a very vile Person That he was a man of a high rough and untractable Spirit that he brought the Bucklers stamped with the picture of Caesar into Jerusalem which was an abomination to the Jews and would not for all their intreaties remove them till commanded by Caesar After that he Seized on the Corban or Sacred Treasury and spent it upon an Aquaeduct nor could all their importunate Petitions divert his intentions When the Galileans came up to Jerusalem to worship God at his own Temple he mingled their blood with their Sacrifies as we read Luke 13.1 And being a notorious wretch he was afraid of being accused at Rome for the insolencies and rapines of his Government and therefore to content the people he released Barabbas unto them and delivered Jesus to be Crucified But though herein he acted against all principles of Honesty and Justice yet he was an instrument of fulfilling the determinate Council of God For the promised Messias who was to die for our sins was to be crucified and to suffer upon the cross This was typified by the brasen Serpent was Crucified Numb 21.9 and Joh. 3.14 As Moses lifted up the Serpent in the Wilderness even so must the Son of man be lifted up This also was Prophesied of our Saviour Psal 22.16 They pierced my hands and feet And Zech. 12 10. They shall look on me whom they have
pierced Now our Saviour was actually condemned and delivered up to that kind of death by Pilate who gave sentence it should be as the Jews required and they required he should be Crucified There are three things observable concerning Crucifixion 1. 'T was a painful death The hands and feet which of all parts of the body are most nervous and consequently most sensible were pierced through with nailes which caused a lingring and tormenting death 2. 'T was an ignominious * 'T was servile supplicium Thieves and Robbers were usually by the Romans punished with this kind of death death and therefore among the Romans inflicted upon their Slaves and fugitives 3. A cursed death as 't is written Deut. 21.13 Cursed is every one that hangeth on a tree Having premised these things let us now consider what are the instructions we should learn from this Article that our Saviour was Crucified 1. Christ hath hereby redeemed us from the curse of the Law being made a curse for us Gal. 3.13 that is he hath indured that most shameful death of the Cross which was accounted accursed and inglorious 2. Christ hath blotted out the hand-writing of Ordinances that was against us and taken it out of the way nailing it to his Cross One ancient custome as they tell us of Cancelling Bonds was by striking a nail through the writing Our Saviours Crucifixion hath done this for us 3. Seeing Christ was Crucified for us we should in imitation thereof labour to Crucifie sin in our selves Our old man must be Crucified that the body of sin may be destroyed We must remember that those that are Christs must crucifie the flesh with its affections and lusts Gal. 5.24 4. We should often meditate on the bitter Cup our Saviour drank and on those nails that pierced his hands and feet that so we may be the more ready and willing to suffer for him We should consider how he humbled himself and became obedient unto death even the death of the Cross teaching us thereby to humble our selves and with patience to bear the lowest condition for his sake and to imitate him who for the joy that was set before him endured the Cross and despised the shame We come now to the next word in the Creed viz. He Dyed Our Saviour was not only nailed to the Cross but died thereon He suffered upon the Cross a dissolution and died a true and proper death Dead He died for our sins according to the Scriptures 1 Cor. 15.3 He was cut off from the Land of the Living Isa 53.7 8 10. and made his Soul that is his life an offering for sin He said Father into thy hands I commend my Spirit and having said so he gave up the ghost Luke 23.26 'T is true Christ did voluntarily die for he saith no man taketh away my life from me but I lay it down of my self John 10.18 That is He laid not down his life by a necessary compulsion but by a voluntary election He took upon him a necessity of dying for our benefit But the Jews were the causes of his death and by wicked bands crucified him Acts 2.23 and slew him and hanged him on a tree Acts 5.30 They are truly said to have done it because by their incessant importunity they prevailed with Pilate to do it Our Saviour therefore being truly put to death and suffering a real dissolution let us consider what union was dissolved by his death and what continued In Christ there were two different substantial unions One of the parts of his humane nature each to other in which his humanity consisted and by which he was truly man the other of his natures divine and humane by which it came to pass that he was both God and Man in the same person Now the union of the parts of his humane nature was dissolved on the Cross and a real separation made between his Soul and Body But yet there was no disunion of either of them from his Deity The union of the natures remained still nor was the Soul or Body though separated one from the other separated from the Divinity but still remained united unto it When he cried out My God My God why hast thou forsaken me it intimates no more but that he was bereft of those joys and comforts from the Deity which were necessary to asswage the bitterness of his present Agony Having thus shewed that our Saviour did really die Let us now inquire why it was needful he should die 'T was requisite for these reasons 1. That the new Covenant or Testament might be ratified by his blood Where a Testament is there must needs be the death of the Testator Heb. 9.16 2. That he might perform that part of his Priestly Office which required the shedding of his blood For without shedding of blood there is no remission Heb. 9.22 Therefore Christ our Passeover must be Sacrificed for us 1 Cor. 5.7 3. If he would redeem us he must give himself a ransom for us 1 Pet. 1.18 19. For we being enemies could not be reconciled to God but by the death of his Son Col. 1.21 And by his death he hath destroyed him that had the power of death that is the Devil Heb. 2.15 By his death was our redemption wrought as by the price that was paid as by the atonement which was made as by the full satisfaction that was given that God might be reconciled to us who was before offended with us and Buried Thus we have seen what our Saviour died on the Cross And as he really died by the separation of his Soul from his Body so his body was carried and laid up in a Sepulchre hewn out of the Rock in which never man was before laid This the Evangelists do sufficiently testify Now that the Messias was to be buried was typified by Jonas who was three dayes and three nights in the Whales belly And accordingly the Son of Man was to be three days and three nights in the heart of the earth * He is said to be three dayes and three nights in the Grave the whole time or space of three dayes being put for a part of it by a synecdoche see my Harm Ch. 6. pag. 266. Mat. 12.40 The Psalmist intimates as much Psal 16.9 My flesh shall rest in hope for thou wilt not leave my Soul in Hell (a) My Soul In Hell that is my dead body in the Grave see the next §. nor suffer thine holy one to see corruption Isay 53.9 He was cut off out of the land of the living He made his Grave with the wicked and with the rich in his death Christ being put to death his body was by Joseph of Arimathea begged of Pilate and by him and Nicodemus one of their great Council taken down and wound in fine linnen with spices as the manner of the Jews was to bury and laid in a new Sepulchre in a Garden nigh the place of his execution and a great
dead body In all which places the word rendred here the dead or dead body is Nephesh And Anima is used pro cadavere in Virgils Aeneiad 3. animamque Sepulchro condimus And as the word Nephesh sometimes signifies a dead body and might have been so rendred in Psal 16.8 so the word Sheol there rendred Hell does also sometimes signifie the grave As Psal 55. v. 15 Let death seise upon them and let them go down quick into Hell Psal 141.7 Our bones are scattered at the graves mouth where the word Sheol signifies the grave and not a place or receptacle of Souls under the earth And let this be further considered that these words are to be understood only of Christs Resurrection as appears plainly by the Apostles drift v. 31. and prove not at all the deliverance of his Soul out of Hell but of his body from the Grave And if the words instead of Thou wilt not leave my Soul in Hell had been rendred thus as the Hebrew words as we have shewn will well bear thou wilt not leave my dead body in the Grave nor suffer thine holy one to see Corruption there had been no pretence to alledge this place to prove Christs descent into Hell Having thus examined their Scripture-grounds for this Doctrine I come now to consider the ends assigned by them why our Saviour should thus descend And those are two 1. Some hold that he descended into Hell to deliver the Souls of the Patriarchs detained till then as they suppose in limbo Patrum that is in an out-skirt or outward region * The Papists divide Hell into four Regions 1. The Hell of the Damned or place of everlasting torments 2. Purgatory where they say the Souls of such as were not sufficiently purged from their sins in this life are detained for the thorow purging of them And are there in torment equal for the time to that of the damned 3. Limbus infantium a place where they suppose such children are disposed of as die without Baptism whom they suppose to suffer the loss of Hâ—aven and heavenly happiness but no pain or torment 4. Limbus patrum Where in like manner the Fathers before Christ as they suppose were detained though suffering no pain yet wanting the joys of H aven And they say Christs Soul when it was separated from his Body descended thither to deliver them fâ—om thence and to carry them to Heaven of Hell where they suffered no pain indeed yet wanted the joys of heaven I Answer There is no ground to believe that the Souls of the Patriarchs or other Righteous Persons that died before the coming of Christ were kept in any place below which can be called hell or limbus Patrum Abraham's bosom surely was in the Heavens above far from any region where the Devil and his Angels were Elias was carried up in a Chariot to Heaven and our Saviour sayes Many shall come from the East and West and shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven Matth. 8.11 And surely the Kingdom of Heaven is no region of Hell This also must be remembred that Christs death was efficacicous for the Salvation of Believers before his coming as well as since he being a Lamb slain in the decree of God from the beginning And therefore no necessity to place the Patriarchs in limbo our Saviour having by his Allsufficient merits and intercession provided a better place for them 2. Others say that the end of our Saviours descent into Hell was to triumph over Satan and all the powers below within their own dominions And the places of Scripture they bring to prove it are Col. 2.14 15 He blotted out the hand-writing of Ordinances that was against us which was contrary to us and took it out of the way nailing it to his Cross And having spoiled Principalities and Powers he made a shew of them openly triumphing over them in it And Ephes 4.8 Wherefore he saith when he ascended up on High he led Captivity Captive and gave gifts unto men I Answer From these two places of Scripture no more can be proved than this that Christ triumphed over Principalities and Powers at his death upon the Cross and led Captivity Captive at his ascension into Heaven And if the places be well weighed I believe they will be so far from proving that Christ descended into Hell to triumph there that they will appear more proper to perswade the contrary For why shoud he go to Hell to triumph over them over whom he had triumphed on the Cross And why should he go to Captive that Captivity then which he was to lead Captive when he ascended into Heaven And further in vain shall we pretend that Christ descended into Hell to lead Captivity Captive if we withal maintain that when he descended thither he brought none away that were Captive there And for his triumphing over his enemies in Hell surely the Prophet David intended no such thing when he said Acts 2.26 27. Therefore did my heart rejoyce and my tongue was glad because thou wilt not leave my Soul in Hell He speaks of it as a matter of joy and gladness as a matter of great benefit not to be left there But can it be accounted a benefit or matter of joy to any one not to be left or permitted to stay in that place to which he came purposely that he might triumph over his adversaries whom he had conquered surely no. So that there seems not to be any sufficient ground to assign either of these for the ends of his supposed descent But to come closer to the matter none need trouble themselves to find out ends why our Saviour should descend thither seeing there is no express place in the Scripture where the Holy Ghost sayes that Christ did descend into Hell the place of the damned The four Evangelists that wrote the History of our Saviour make no mention of his going to any such place The Apostle Paul 1 Cor. 15.1 2. mentions Christs Death Burial and Resurrection but not a word of his descent into Hell This was no part of the Gospel which Paul Preached And for the further clearing of this matter let us consider these things 1. His God-head could not descend being every where present as we said before 2. His Body was laid in the Grave 3. His Soul went not to Hell but immediately to Paradise the place of joy and bliss Luke 23.43 This day sayes our Saviour to the penitent Thief shalt thou be with me in Paradise These things being premised I see not that this article of Christs descent can be understood of his Soul either metaphorically or really Others therfore understood it of his body And here also is some difference For some by Christs descending into Hell understand only his burial because in those Creeds where this Article of Christs descent was expressed there is no mention of his Burial but it is wholly omitted Thus the Athanasian Creed who
suffered for our Salvation descended into Hell rose again the third day from the Dead And Ruffinus tells us that though the Oriental and Roman Creeds had not these words in them that Christ descended into Hell yet they had the sense of them in the word Buried By which it appears that the first intention of putting these words into the Creed was to express the burial of our Saviour and the descent of his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locus invisiâ—â—lis sic â—eddidit vâ—tus Iâ—enai interpâ—â—s into an invisible place namely the Grave The Aquileian Creed is the first that we read of that mentioned both his burial and descent into Hell But Ruffinus thinks they intended by both expressions one and the same thing though others by mistake as it seems did from the latter expression conclude that our Saviours Soul did actually and locally descend into Hell But we have shewed before what little ground there is for that opinion But there are some who by Christs descent into Hell will not allow should be meant his burial only for then say they there will be a tautology in the Creed which that in so short a symbol the composers of it would be guilty of is hard to imagine Others therefore to obviate that objection say by his descent into Hell is not to be understood his burial but his continuance under the power of death for some time though it was very short For death had no long dominion over him Rom. 6.9 This I acknowledg to be a true and safe sense But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie a permansion or continuance for some time in the state of the dead does not to me appear However let every pious and judicious person follow his own Judgment herein especially seeing as the learned Vossius tells us The Fathers did not hold this descent of Christ into Hell for an Article of Faith Patres hoc dogma de descensu animae Christi non habuere pro capite sive ut nunc loqui solemus pro articulo fidei Vnde id videas prope in omnibus symbolis omitti ut in ipsius synodi Nicenae symbolo ubi profecto non praeteriissent si dogma hoc agnovissent Quippe eo nihil magis valuisset ad refellendum Arrium siquidem is negabat Christum habuisse animam ac Divinitatem ei pro anima fuisse aiebat Nec hujus meminit confessio fidei synodi Illyricae nec meminere Concilia duo Occumenica Constantinopolitanum Chalcedonense Sic ergo statuimus Orientales per descensum Christi ad inferos primitus intellexisse id quod Occidentales vocarunt Sepulturam Et errore quodam factum esse ut cum prius qui unum dicerent alterum praeterirent ambo postea caeperint conjungi Sane temporibus Ruffini id est circa annum quadringentesimum ipsa ecclesia Romana erat contenta meminisse solius sepulturae Aquileiensis vero Ecclesia habuit quidem utrumque in symbolo suo sed si ex Ruffini mente judicandum unum idemque ambobus significari arbitrabatur Ruffini verba in expositione symboli haec sunt Sciendum est quod in Ecclesiae Romanae symbolo non habetur additum descendit ad inferna sed neque Orientis in Ecclesiis habetur hic sermo Vis tamen verbi eadem videtur esse in eo quod sepultus est Errore etiam illa duo conjungi judicium est doctissimi Schindleri sic in Lexico suo scribentis in voce Sheol Sheol significat Sepulchrum Gen. 44.29 deducetis canos meos i. e. canitiem meam vel me canum ex senectute in Sheol id est in terram quatenus est mortuorum receptaculum 1 Reg. 2. v. 6. 9. Neque sinito canitiem ejus descendere cum pace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi Gehennam non possumus intelligere nec enim hec poena a Judice terreno infligitur sed plane sign atur Sepulchrum statusque mortuorum SECT VII Of our Saviours Resurrection The third day he rose again from the Dead OUr blessed Lord and Saviour as we have shewed was crucified put to death and buried We come now to shew that the third day after his burial He rose again from the Dead And here several particulars will fall under our consideration 1. We shall shew That it was prophesied of the Messias that he should rise from the dead 2. That Jesus our Lord did so rise as was foretold 3. We shall produce the proofs of his Resurrection 4. We shall shew the principal cause of his Resurrection 5. The time 6. The ends for which he arose I begin with the First namely that Christs Resurrection was prophesied of and foretold And this may appear from Acts 2.31 Where the Apostle shews us that David seeing this before spake of the Resurrection of Christ that his Soul was not left in Hell neither did his flesh see corruption Christ himself did foretell it Mat. 17.22.23 The Son of man shall be betrayed into the hands of men and they shall kill him and the third day he shall be raised again And John 2.19 Destroy this Temple viz. of my Body and in three days I will raise it up Christ had so plainly and so often foretold his Resurrection that the Chief Priests and Pharisees could say to Pilate Sir we remember that this Deceiver said while he was yet alive after three days I will rise again And the Apostle Paul professes Acts 26.23 that he said no other things then what Moses and the Prophets did say should come viz. that Christ should suffer and that he should rise from the Dead And as Christs Resurrection was prophesied of so it was typified and prefigured 1. By Isaac Gen. 22. who was bound and laid on the Altar and as good as dead in his Fathers account yet Abraham received him from the dead again in a figure Heb. 11.19 that is in a figure of Christs Resurrection 2. By Jonas Matth. 12.40 as Jonas was three days and three nights in the Whales belly so shall the Son of man be three dayes and three nights in the heart of the earth 2. Jesus Christ our Lord did so rise as was foretold The Lord of Life was buried on that day on which he was Crucified and his body was in the grave some part of that day and all the next day and some part of the day following And very early on the first day of the week he arose The Apostles to whom he shewed himself alive after his passion by many infallible proofs gave witness of his Resurrection Acts 1.3 He being seen of them forty days and speaking of the things pertaining to the Kingdom of God And our Saviour himself after his Resurrection said to his Apostles Luke 24.39 40. Behold my hands and my feet that it is I my self handle me and see for a Spirit hath not flesh and bones as ye see me have
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
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
But does not the annexing of such a condition as this unto forgiveness lessen the grace and bounty of it Answer No in no wise For consider these things 1. The dispensing of pardon and forgiveness upon such a condition as faith in Christ which includes Gospel obedience is one of the most effectual means to introduce sanctity and holiness into the World For what more effectual way can there be to do it than to make it conditionally necessary to justification and salvation 2. Gods immutable holiness and justice is hereby made more illustrious and his solemn hatred and dislike of sin is more manifested For hereby 't is evident that God will save no man in his sins but from his sins Whom he justifies he will sanctify No mans sin is so forgiven that the least allowance is vouchsafed to it None but such as are sanctified can be accepted of him 3. Whatever is by the Gospel conditionally required of us is fully and freely given us Faith and every other grace is the gift of God We perform the condition required of us solely by the power of his grace freely given unto us And all the rewards of the Gospel are but the gracious remunerations of Gods own gifts and graces Free grace and divine bounty is the root that bears all And therefore the holiest men on earth have the greatest cause to be most humble For having received most they ought most to abase themselves 4. 'T is fit that all who shall be saved should be rationally satisfied of the excellency of that life the Gospel calls them unto For the precepts of the Gospel are framed and calculated for our advantage and benefit The commands of Christ are in no wise grievous to any man truly and rationally informed of his own interest The Gospel commands us to be sober righteous and godly and 't is rationally best for us so to be both in order to our own good and the good and benefit of others among whom we live And therefore 't is fit we should make a solemn choice of this life for our selves and seriously resolve as men of truth and fidelity to pursue it There ought to be sincerity of intention and endeavour in us to live this life though we do not arrive at perfection of action We should therefore examine what is the deliberate choice of our wills whether to be Sanctified by the Spirit of Christ as well as to be justified by his merits Christ will not judge of us by a suddain passionate choice but by our rational and advised choice And we must especially take heed of all degrees of insincerity and hypocrisie which of all sins under the Gospel does most dangerously border on a breach of the condition required Believe it those things that keep people usually from the good things of the Gospel are either a direct refusal of Christ or a sloathful carelesness unconcerned neglect of him or a prevailing falseness in the course of Gospel obedience I shall conclude all that I shall say upon this argument with these four particulars 1. Our Lord and Saviour did certainly perform all things that were required to be performed by him as our mediator 2. By reason of the high dignity of his person his obedience and sufferings are of more value and worth than the obedience and sufferings of all mankind would have been 3. These things being performed by him in our nature and wholly upon oâ—r account God accepts them for us though not as done by us and reckons all the benefits and advantages of them to us 4. If we desire to partake of the benefits of Christs active and passive obedience we must sincerly believe in him and take him for our Lord and Saviour and if our Faith be a true justifying Faith it will purify our hearts and reform our lives Having thus explained this Doctrine of the forgiveness of sins let us now consider what improvement we should make of it 1. Let us admire the infinite goodness of God that there is a possibility of pardon for the children of men who are naturally under wrath There is none for the Angels that fell 2. Let us often meditate upon and admire the way of it 1. No pardon to be obtained for man without a Mediator And where could fallen man have found a Mediator that would have undertaken his cause 2. No ordinary Mediator would suffice If all the holy Angels had joyned together it would have not been sufficient Only the eternal Son of God could effect it 3. Let us consider that Christ obtained our peace not by a bare mediation but by paying a price for us and making full satisfaction to the Will and Justice of God by his obedience and sufferings 3. Let us often admire the benefits of it 1. It is not only a great mercy in it self but the foundation of all other mercies 'T is the Queen of mercies that hath a glorious train of other mercies attending it Psal 32.1 Blessed is the man whose sins are forgiven whose iniquities are covered to whom the Lord imputeth not transgression None of the antient Philosophers ever gave such a definition of happiness 2. The sense of this mercy makes all afflictions more easie to be born What can hurt us if God be reconciled to us 3. Pardoning mercy brings healing with it unto the Soul Christ Sanctifies those by his Spirit whose pardon he procures by his Merits 4. It affords great comfort against death which is otherwise terrible of terribles 4. If pardoning mercy be so great a mercy let us often consider how vile and wretched those persons are who slight this mercy But who are they 1. All careless ones who neglect this great salvation and prefer the things of the World before it 2. All wicked and prophane ones who go on daily increasing their guilt not minding to make peace with God 3. All that rest on any thing besides Christs righteousness and intercession for the procuring their pardon with God 5. Let us all examine our selves whether we have obtained this blessedness or no. Many content themselves with weak grounds on which they build their hopes of pardon 1. They are not so bad as others They think they are sinners yet guilty but of few sins in comparison of what others are guilty of I answer Possibly they may not be so bad as others yet they may be in a very bad condition for all that out of which if they do not get they will be everlastingly miserable 2. Others think well of them Be it so But we shall not stand or fall by mans Judgment 3. They live civilly so they may do and yet be unconverted and without true conversion and regeneration no salvation is to be expected 6. Seeing God is ready to forgive let us all endeavor to secure this blessedness to our selves 1. Let us seek it as earnestly as ever we sought any thing in the World 2. those that must shortly be arraigned If a guilty Malefactor knew
that the Assizes drew nigh at which he could not expect but to be condemned surely above all things in the world he would endeavor to get his pardon 3. Let us seek it as those who are not content to be put off with any thing else besides it And to encourage us hereunto let us consider 1. God is ready to pardon He hath sworn that he delights not in the death of a sinner 2. Christ died for this very purpose to redeem us and when he was on the earth he complained that people would not come to him and believe in him that by him they might have life 3. All means of grace afforded to us are intimations that God intends us mercy if we be not wanting to our selves 4. All good motions and stirrings of the Spirit of God in our hearts are significations of his good will towards us 5. And lastly As vile or viler sinners then we are have obtained pardon and why then should not we encourage our selves to seek after pardon while it may be obtained SECT V. Of the Resurrection of the Body The Resurrection of the Body THis is one of the Principles of the Doctrine of Christ Heb. 6.2 'T is set before the Eternal Judgment which will adjudge men to their eternal state because 't is previous to it The Scripture speaks of a two-fold Resurrection 1. A Metaphorical Resurrection viz. that of the Soul out of the state of Sin and Spiritual Death Of this the Apostle speaks Ephes 2.1 Ye that were sometimes dead in Sins and Trespasses and Col. 2.13 You that were dead in your sins hath he quickned Grace Righteousness and Holiness is the Spiritual life of the Soul and where these are wanting there must needs be a spiritual death in sin Rom. 8.6 to be carnally minded is death but the Spirit is life because of Righteousness verse 10. that is the Soul is alive Spiritually when it is partaker of righteousness and grace Our Souls therefore must first rise from their state of death in sin to the new life of grace if we desire to have a part in the glorious Resurrection of the body to eternal life of of which I am to speak afterward and as the Apostle sayes Rom. 6.4 As Christ was raised from the dead so must we be raised from the death of sin that we may walk in newness of life 2. The Scripture speaks of a real Resurrection viz. of our bodies namely of the same body that died which shall be raised again and re-united to the same soul that at death departed from it This resurrection of the body is that which we profess to believe in this Article And to confirm our faith therein let us consider these two things 1. God can do it He can raise our bodies when dead to life again 2. He has declared he will do it 1. God can do it For he is Omnipotent Therefore saith our Saviour to the Sadducees who denied the Resurrection * Acts 26.8 Luke 18 27. Eph. 1 1â—.13 Ye do erre not knowing the Scriptures nor the power of God Mat. 22.29 And the Apostle Acts 26.8 reasons thus Why should it be thought a thing impossible that God should raise the dead He that could make this World out of nothing at first undoubtedly can raise up mans body again which though it have suffered many changes and transmutations yet is not turned into nothing Though the parts of mans body be dissolved yet they perish not The first dust out of which man was made was as far from being flesh as any ashes or dust now can be And God who is Omniscient knows how to distinguish the dust of one mans body from anothers And being Omnipotent can give to every body what belongs to it to make it the same numerical Body again This he can do according to the mighty working That Parable Ezekiel 37. Where by reviving dead bones is shewed that God would certainly restâ—re the pâ—ople of Israel out of captivity that Parable I say supposes the Resurrection of the Dead as a thing well known and certainly believed by that people whereby he is able to subdue all things to himself Phil. 3.21 Abraham thought it possible Heb. 11.18 19. When he really intended to Sacrifice his Son Isaac accounting that God was able to raise him up even from the Dead Job not only thought it possible but firmly believed it and spake of it with assurance Job 19. verse 25. For I know that my Redeemer liveth and that he shall stand at the latter day upon the earth verse 26. And though after my skin worms destroy this body yet in my flesh shall I see God verse 27. Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Martha doubted not of it John 11.24 For speaking of her brother Lazarus then dead She said I know that he shall rise again in the Resurrection at the last day And indeed there are many things in nature that seem to carry a resemblance of it When we go to sleep solemnly commending our selves to Gods pardoning mercy in Christ and to his gracious protection we do as it were lye down in our graves our sleep is a great resemblance of death and our rising in the morning of the Resurrection The Sun sets every night and disappears yet rises joyfully in the morning The Seed that we sow first dies before it be quickned 1 Cor. 15.56 The earth receiveth the bare seed and by corrupting it restoreth it in a better fashion than she took it in The Seed sâ—wn is so far from perishing that it rises up far more beautiful Whereas it was sown dry and hard it springs up fresh and green So why should it seem incredible that our bodies shall rise from corruption with far more excellent qualities than they had before God can raise them that is our first Argument 2. God hath declared that he will do it and that is abundantly sufficient to induce us to believe it Observe these Scriptures for the proof of it Dan. 12.2 And many * That is all shall arise and they will be many not a few For many is not opposed to all here but to few Romans 5.19 By the disobedience of one man many i. e. not a few were made sinners For all were made sinners of them that slept in the dust of the earth shall awake some to everlasting life and some to shame and everlasting contempt John 5.28 29. Marvel not at this for the hour is coming in which all that are in the Graves shall hear his voice and shall come forth they that have done good unto the Resurrection of life and they that have done evil unto the Resurrection of damnation Acts 24.15 And I have hope towards God which they themselves also allow that there shall be a Resurrection of the dead both of the just and unjust Luke 14.14 Thou shalt be recompenced at the
Seal of the new Testament or Covenant which is to be ratified and confirmed by my blood * Heb. 9.15.16 Matth. 26.28 This is my blood of the New Testament which is now to be shed for many for the remission of sins that is this wine in the Cup is a sign or representation of my blood and a seal whereby the new Covenant is confirmed with all the promises of it For without shedding of blood there is no remission * Heb. 9.22 Gods Justice being no other way to be satisfied Now the Sacraments may be said to be Seals in two respects 1. They are absolute seals to the veracity and truth of Gods promises and Covenant 2. Conditional Seals in reference to us They Seal the remission of sins to all that perform the conditions required and to none else As the tree of life did not seal or confirm to Adam that he should have life except upon condition of his perfect obedience To them therefore that perform the conditions required they exhibit confer and passover the blessings promised in the Covenant of Grace 3. To be an objective means to stir up excite and increase Repentance Faith Love Hope Joy Thankfulness in believers by a lively representation of the evil of sin the infinite love of God in Christ the firmness of the Covenant of grace the greatness and sureness of the mercies promised 4. To be a badge and cognizance of the Church before the world and a token that we solemnly profess that we own a crucified Jesus for our Saviour and that 't is Christ and his death that we depend upon and abide by for the remission of all our sins and reconciliation with God 5. To be a means of our renewing our Covenant with God Covenants in the Scripture were wont to be made by eating and drinking together Isaac and Abimelech Jacob and Laban concluded their Covenants with a Feast * Gen. 6.30 and Gen. 31.44 46. Hereby we have an advantage of entring into a stricter engagement to God and renewing the Covenant we made with him in Baptism 6. To be a means of procuring and advancing unity and love among the Saints A feast carries in it the notion of love and good will But this is more a feast of love than any ordinary feast can be because 't is a remembrance of the greatest love that that ever was manifested viz. of that love which the Lord shewed in dying for us 'T is a Feast upon Christs Sacrifice And it should be a means not only of uniting believers more firmly to Christ their Head but of uniting and endearing them more one to another The ancient Christians did notably express this 1. By their Agapae or love-feast Jude verse 14. 2 Pet. 2.13 2. By their kiss of Charity Rom. 16.16 1 Cor. 16.30 3. By their collections for the poor made at these times 1 Cor. 16.1 Having thus spoken of the true and proper ends for which this Sacrament was instituted I come now to consider the mistaken ends for which it was not appointed 1. It was not appointed to turn bread and wine into the true and real body and blood of Christ For if sense be not to be believed concerning its own object and which tells all men that 't is still bread and wine how can we believe that Christ or any of his Apostles were ever in the World seeing they that saw them and conversed with them may on this ground for all that be deceived which were very irrational to imagine And the Apostle expresly calls it bread three times in three verses together and that after the Consecration 1 Cor. 11.26 27 28. For as often as ye eat this bread and drink this Cup ye do shew the Lords death till he come Wherefore whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall be guilty of the body and blood of the Lord. But let a man examine himself and so let him eat of this Bread and drink of that Cup. And he tells us that the use of this Sacrament is not to make the Lards Body corporally present but to shew the Lords death till he come that is to be a visible representation and commemoration of his death till he come to judgment Indeed Christ is really present in this Sacrament but not in the elements but to the Faith of the worthy receiver When they eat of this Bread and drink of this Cup in a due manner exercising a lively Faith in him for the remission of all their sins Christ is then present to their Faith neither is he any otherwise present in this Sacrament 2. This Sacrament was not appointed to Sacrifice Christ really again to the Father to propitiate him for the quick and dead or to ease Souls in Purgatory to deliver them out of it For Christ having died once dieth no more but by once offering up himself hath for ever perfected them that are sanctified * Heb. 10.14 that is he hath made a perfect satisfaction to the justice of God and done all things needful to bring them to eternal life who are sanctified by his grace and brought to believe in him with a lively Faith 3. 'T is not appointed as a means to conveigh grace meerly by the work done or by the outward receiving of it only as charms are supposed to work neither are we to suppose that God will pardon or save any for their meer coming to this Ordinance though they strive not with their hearts to bring them to repentance faith in Christ sincere love to God and men and new obedience 4. 'T is not appointed as a means to wipe off the old score of sin that men may more freely and boldly encourage themselves to sin again as some ignorant people are apt to think but as a blessed means to mortifie sin in us and to engage us unto holiness And thus much concerning the first head I propounded to speak unto viz. The right informing the judgment and that concerning these four particulars 1. The author of this Sacrament 2. The time of its Institution 3. The nature of it 4. The ends for which it was appointed I come now to the second viz. to direct your practice and to shew you how you should receive it in a right manner In order to which you must know 1. There are some duties to be performed before you come to receive this holy Sacrament 2. Some duties in the time of receiving it 3. Some duties after There are two kinds of preparation necessary to a worthy receiver 1. The General which is that we look to it that we be in a state of grace for there are several graces that must be exercised in receiving this Sacrament and they that are not in a state of grace are utterly unfit for the present to approach this holy Table 2. The Particular which consists in a present actual fulness In order to the obtaining of this let me advise thee Reader to the
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
with an impudent face said unto him V. 14. I have Peace-offerings with me this day have I paid my vows V. 15. Therefore came I forth to meet thee diligently to seek thy face and I have found thee Verse 16. I have decked my bed with coverings of Tapestry with carved works with fine linnen of Egypt Verse 17. I have perfumed my bed with Myrrh Aloes and Cinnamon Verse 18. Come let us take our fill of love untill the morning let us solace our selves with love Verse 21. So with her much fair speech she caused him to yield with the flattering of her lisp she forced him Verse 22. He goeth with her strait-way as an Ox goeth to the slaughter as a fool to the correction of the stocks Verse 23. Till a dart strike through his liver as a bird hasteth to the snare and knoweth not that it is for his life Verse 27. Her house is the way to hell going down to the chambers of death Prov. 9.1 A f â—lish woman sitteth at the door of her house to call in passengers Verse 16 â—hoso is simple let him turn in hither and as for him that wanteth understanding she saith unto him V. 17. Stol'n waters are sweet and bread eaten in secret is pleasant Verse 18. But he knoweth not that the dead are there and that her guests are in the depths of hell Prov. 22.14 The mouth of a strange woman is a deep pit he that is abhorred of the Lord shall fall therein Prov. 23.27 A whore is a deep ditch and a strange woman is a narrow pit Verse 28. She lieth in wait as for a prey and increaseth the transgressors among men Prov. 29.3 He that keepeth company with Harlots spendeth his substance Prov. 30.20 Such is the way of an adulterous woman she eateth and wipeth her mouth and saith she hath done no wickedness Eccles 7.26 And I find more bitter than death a woman whose heart is snares and nets and her hands as bands whoso pleaseth God shall escape her but the sinner shall be taken by her Jer. 5.7 How shall I pardon thee for this thy children have forsaken me and sworn by them that are no Gods when I fed them to the full then they committed adultery and assembled themselves by troops in the Harlots houses Verse 8. They were as fed horses in the morning ever one neigheth after his neighbours wife Verse 9. Shall not I visit for these things saith the Lord and shall not my soul be avenged on such a Nation as this Jer. 29.23 Because they committed villany in Israel and have committed adultery with their neighbours wives and have spoken lying words in my name which I have not commanded them even I am a witness against them saith the Lord. Ezek. 16.38 And I will judge thee as women that break wedlock and shed blood are judged and I will give thee blood in fury and jealousie Hos 4.11 Whoredom and wine and new wine take away the heart Mal. 3.5 And I will come near to you to judgment and I will be a swift witness against the sorcerers and against the adulterers and against false swearers and against those that oppress the hireling in his wages and the widow and the fatherless that turn aside the stranger from his right and fear not me saith the Lord of Hosts Mat. 5.27 Ye have heard that it was said by them of old time thou shalt not commit adultery Verse 28. But I say unto you whosoever looketh on a woman to lust after her he hath committed adultery with her already in his heart Mat. 19.17 Jesus said unto him if thou wilt enter into life keep the commandments viz. thou shalt do no murther thou shalt not commit adultery c. Acts 15 20 29. But that we write unto them that they abstain from pollutions of Idols and from fornication and from things strangled and from blood From which if they keep themselves they shall do well Rom. 1.28 And even as they did not like to retain God in their knowlede God gave them over to a reprobate mind and to do those things which are not convenient Verse 29. Being filled with all unrighteousness fornication wickedness covetousness maliciousness c. 1 Cor. 6.9 10. Know ye not that the unrighteous shall not inherit the Kingdom of God be not deceived neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankind Verse 10. Nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the Kingdom of God 1 Cor. 7. v. 2. To avoid fornication let every one have his own wife and every woman her own husband Verse 19. But if they cannot contain let them marry for it is better to marry than to burn 1 Cor. 10.8 Neither let us commit fornication as some of them committed and fell in one day three and twenty thousand Gal. 5.19 Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness V. 10. Idolatry witch-craft hatred variance emulations wrath strife sedition heresies V. 21. Envyings murders drunkenness revellings and such like of the which I tell you now as I have told you in times past that they who do such things shall not inherit the kingdom of God Eph. 5.3 But fornication and all uncleanness or covetousness let it not be once named amongst you as becometh Saints Col. 3.5 Mortify therefore your members which are upon the earth fornication uncleanness inordinate affections evil concupiscence and covetousness which is Idolatry For which things sake the wrath of God cometh on the children of disobedience 1 Thes 4.3 For this is the will of God even your sanctification that ye should abstain from fornication V. 4. That every one of you should know how to possess his vessel in sanctification and honour V. 5. Not in the lust of concupiscence as the Gentiles which know not God Heb. 13.4 Marriage is honourable in all and the bed undefiled but whoremongers and adulterers God will judge 1 Pet. 2.9 The Lord knoweth how to deliver the Godly out of temptations and to reserve the unjust unto the day of judgment to be punished V. 10. But chiefly them that walk after the flesh in the lusts of uncleanness c. V. 14. Having eyes full of adultery c. Judge v. 7. Even as Sodom and Gomorrah and the Cities about them in like manner giving themselves over to fornication and going after strange flesh are set forth for an example suffering the vengeance of eternal fire Rev. 21.8 But the fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death Rev. 22.15 For without are Dogs and Sorcerers and whoremongers and Idolaters and whosoever loveth and maketh a lye 2. This sin wherever it is found and continued in is a sign and mark of a man whom God hateth Prov. 22.14 The