irrecoverably lost and are delivered into chains of darkness reserved for the judgment of the great day Man received Laws both moral and positive by which he was bound to perform perfect and perpetual obedience or else to suffer death yet man being tempted by the Devil fell and by one man sin entered into the world and by sin death and death passed over all men in that all men have sinned This was the just judgment of God who cursed the Serpent and the Devil punished man and woman yet promised them a Saviour the seed of the woman who should break the Serpents head and take away his kingdom and power over mankind This was the judgment of the supream Lord whereby many of the Angels continuing obedientin the day of their great trial were confirmed in an estate of holiness and bliss the apostate wretches were condemned to eternal death and so fell as never to rise again yet man had hope of recovery because God by his infinite mercy was willing to prevent his eternal ruine I believe that God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life This Son who is our Redeemer is that word whereby all things in Heaven and Earth even the Principalities Powers Thrones and Dominions of Heaven were created who is the brightness of his Fathers Glory and the express Image of his Person This word issued out of Eternity and in fulness of time was made flesh dwelt amongst men who saw his glory as the glory of the onely begotten Son of God full of Grace Truth So that he is truly God and truly Man in whom conceived by the Holy Ghost and born of the Virgin Mary we have One Person Two Natures eternally distinct and inseparably united He was conceived at Nazareth bornat Bethlehem saved in Egypt from bloody Herod and brought up in the place of his conception and his very birth was matter of joy and melody to the Angels of Heaven This Jesus of Nazareth was the Christ promised of old the seed of the Woman of Abraham of David according to the flesh and was anointed with the Holy Ghost above his fellows and was made King Priest and Prophet above all other Kings Priests and Prophets that he might govern us by his Power direct and teach us by his Wisdom and sanctifie us for ever by his own Sacrifice first offered for sinful men and then pleaded in Heaven 〈…〉 s all penitent Believers I believe that Jesus Christ the Word made flesh did humble himself very low took upon him the form of a servant and became obedient unto death the death of the Cross and both in life and death did manifest his Divine excellency and glorifie his heavenly Father In the day of his humiliation he did hunger thirst fast pray weep and took upon him the infirmities of man yet without sin and was mortal His conversation was holy and spotless and was so ordered that both in life and death he was a Mirrour of all heavenly Virtues His Doctrine whereby he revealed the Mysteries of Heavens Kingdom was pure and full of profoundest Wisdom and of sovereign power to save mens souls and his words such as never man spake and were confirm'd by signs and wonders and glorious miracles by which he declared himself to be the Son of the living God He by himself his Apostles and other assistants whom he had chosen and qualified for this work began to gather Disciples and lay the foundation of his everlasting Kingdom yet notwithstanding these so many Divine excellencies he suffers many indignities from his unworthy and ungrateful Brethren whom he loved above all other People in the world though he was a Son yet he learned obedience by the things he suffered For many did not believe in him many were offended with him The ambitious covetous corrupt hypocritical High-Priests Rulers Scribes Pharisees Sadduces being discovered unto the people and by him reproved for their sins and deserted by many of the people did envy him hate him persecute him revile him blaspheme him and designed his death which they often and many ways attempted and in the end prevailed In the last night of his mortal life on earth after the eating of the Passover the institution of the Sacrament of his blessed body and blood his consolatory speech unto his Disciples his heavenly prayer he enters into the fatal place and garden where his greatest sufferings began Then upon his serious consideration and lively apprehension of the bitter Cup he was to drink and the fearful passion and tempattion now at hand he falls into a grievous and extreme Agony wherein with earnest prayers tears and loud cries he desires his heavenly Father to spare him and to let the Cup pass from him yet so that he wholly resigns himself unto his will He desires his Disciples especially three of them to watch with him and to pray for an hour yet they fail him he falls upon the ground deprecates the Cup three several times sweats drops as it were of bloud and at length an Angel was sent from heaven to comfort the Lords of Angels so deeply was he humbled so greatly was he afflicted so much was he difcomforted while he prepares himself to encounter the powers of Hell and expiate the sin of man This woful fit was no sooner passed over but he is betrayed into the hands of sinners apprehended bound brought before the Council accused condemned as a plasphemer worthy of death and so the judg of Men and Angels was judged he is hoodwink't buffeted blasphemed spit upon and most fearfully aboused and being formerly betrayed by s and now with cursing swearing and forswearing denyed by S. Peter and forsaken of all his Disciples As for this he is brought before Pilate falsly charged with heinous crimes yet justified as having done nothing worthy of death The Judge is afraid to condem him willing to release him scourgeth him and at the importuniy of his bloudy enemies he at length condems him to the cruel cursed ignominious death of the Cross and delivers him to the Souldiers who deride him abuse him torment him and lead him to the place of execution There he is stripped crucified endures open shame cruel pains revilings bitter taunts from the High-Priests the People the Malefactors crucified with him and the Souldiers yet he reviles not again nor threatens but in respect of wrong received he is silent and dumb as the sheep before the shearer prays for his enemies provides for his disconsolate Mother comforts such as do bewail him and foretells their future misery In the height of his passion he cries out such was the extremity My God my God why hast thou forsaken me commends his Spirit into his Fathers hands and so dies This suffering and death was such as never any before it never any after it like unto it So much was signified at that time when the Heavens were darkned
the Earth did quake the Rocks did rend the Graves were opened the Veil of the Temple was rent in the midst from the top to the bottom to signifie that the great High-Priest having offered himself by the eternal Spirit without spot was entring with his own Blood into the Holy Place of Heaven to obtain eternal Redemption and the expiation of mans sin for ever The very frame of Heaven and Earth seem'd to be shaken in the time of this great suffering men were astonished women wept many beat their breasts the Centurion who had the charge of this execution was convinced that the party executed was the Son of God Our blessed Saviour suffered this death with unparallell'd patience meekness he laid down his life willingly in obedience to his heavenly Father and out of love and a longing desire of sinful mans salvation No man could take it from him till the hour was come and he was willing to part with it because he as a Priest and general head and representative of mankind offered his life unto his heavenly Father as supreme Judge as a ransom for sinful man therefore his death was the greatest Sacrifice and the highest piece of service and obedience that ever was performed and was so highly accepted of God that it made him propitious satisfied his Justice merited his favour to sinful man made his sin pardonable and his salvation possible upon fairest terms whil'st he was by his own blood entring the sacrary of heaven his side is pierced and out of the same issue water and blood His body is taken from the Cross decently interred in a new Sepulchre where never any man was laid before his soul abides for a time separate and under the power of death and his humiliation did continue till the Resurrection and by his burial he hallows the grave to all believers By this Humiliation thus finished the foundation of our eternal salvation is laid and a way prepared and opened for a passage into heavens Kingdom I believe that Jesus Christ who was thus humbled who suffered cruel pains and was delivered to death for our transgressions was raised for our justification and so to communicate the mercies merited by his death converts us and procures the actuall remission of all the sins of such as repent and believe in him and by his life saves such as he had reconciled by his death He that did rise was the very same who died upon the Cross and the same body and soul which were separated by Death were united again by Resurrection as man he was raised as God he raised himself he rose never to die again but to live for evermore The time was the third day according to the predictions and prefigurations of old and the decree of God's eternal wisdom God did not suffer his Holy One to see corruption The manner of this Resurrection was glorious God then shook the Earth sent from Heaven an Angel appearing in great glory who terrified the Guard rouls away the stone which closed up the Sepulchre and made way for Christs Disciples to come freely and see that he was not there The Graves were opened divers of the Saints raised and appear'd in the holy City Death was conquered and divers of his Captives rescued out of his hands This his Resurrection was made manifest by testimony of Angels and of divers others who saw him spake with him and were assured of it he appears unto many and that many times and especially to the eleven Apostles who saw him heard him did eat and drink with him touched him with their hands To these he unfolds the Mysteries of his Kingdom gives them commission to go into all Nations and commands them to stay at Jerusalem till they received the Holy Ghost according to the promise of his Father God by thus raising him did manifest that he had accepted his Sufferings and Death as a full propitiation of the sins of men and by saying Thou art my Son this day have I begotten thee made him universal King and Priest fully consecrated for ever He rose as head and representative of mankind especially of his Church and became not only the pattern but the first fruits and cause of our Resurrection so that as in Adam dying all died so in Him rising we shall all be made alive first to newness of life then to eternal glory The same Spirit that raised Christ from the dead shall raise us from the death of sin unto newness of life and raise our bodies to immortality forty days he stays on Earth to comfort his Disciples strengthen their Faith make evident his Resurrection and give orders for the administration of his future Kingdom then he ascends from Mount Olivet in a Cloud up into the Heaven of Heavens Men and Angels being witnesses according to a former Vision that one like the Son of man came with the Clouds of Heaven and came unto the ancient of days and that the Angels brought him peace before him He ascended that he might fulfill all things send down the Holy Ghost enjoy full joy in his Fathers presence and pleasures at his right hand for ever make intercession for his Saints prepare eternal blessed mansions for them raise up their thoughts and affections to that heavenly estate he had merited and prepared for them that where he is our hearts might be also and that he might receive a place at his Fathers right hand so it was prophesied of old that when the Son of man was brought before the ancient of days there was given him Dominion and Glory and a Kingdom that all People and Nations and Languages should serve him his Dominion is an everlasting Dominion which shall not pass away and his Kingdom that which shall not be destroy'd For his Father said unto him Sit at my right hand till I make thy foes thy footstool and gave him a name above all names and set him far above all Principalities and Powers and Might and Dominion and every name that is named not only in this world but in that which is to come He was solemnly invested with a supreme universal power above all men and Angels established in his Kingdom confirmed by Oath in his everlasting Priesthood sent down the holy Ghost the Gospel the rod of his power went out of Zion he reigned in the midst of his enemies and many thousands did willingly submit unto him and his people for number were like drops of dew which fall from the womb of the morning When all things are fulfilled all enemies subdued the number of his Saints finished he will come from Heaven to determine of the final estate of men and Angels and judg both quick and dead And then he will deliver up his Kingdom to the Father that God may be all in all I believe that the Holy Ghost which is One God with the Father and the Son and is the Spirit of the Father and the Son by whom all things in Heaven and
pardonable the belief in this blood-shed and accepted obtains actual remission For God was so just that he would not pardon any sin without effusion of this blood and yet so merciful that for an inconsideration of the same believed on by guilty man on Earth and pleaded by Christ in heaven he will fully and for ever pardon sin and justifie the guilty 3. The Testament is the Covenant which is so called because in some respect it 's like a Testament which is confirmed and made effectual by the death of the Testatour so the Covenant being grounded upon the death of Christ whereby he became mediatour of the same is confirmed by the blood and death of Christ and is made eternally effectual It 's called the New Testament or Covenant to distinguish it from the Old which was also confirmed with blood Exod. 24. And is a Covenant not of works and strict justice but of faith and Gods mercy and it s said to be the New Covenant in this blood because confirmed by this blood and to be the New Covenant in this blood and the blood of the New Covenant are the same For both signifie the Confirmation of it by Christs Blood 4. We have the Cup that is the Wine contained in the Cup which signifies the Blood of Christ shed for the Remission of sins and puts us in mind of Christs Death and Blood shed and it s given and taken to confirm the Covenant renewed between God and the Communicant 5. The Communicants are commanded to drink of this Cup in remembrance of Christs Blood shed for the remission of sin And by this command they are bound to drink and also to drink it in remembrance of Christ that so by faith they may receive Christ into their hearts for their spiritual life and comfort In this part we have as before in the former the Redemption the Covenant the fealing of the Covenant The Redemption was signified before by the bread broken and given and here by the Wine in the Cup poured out for both signifie but one and the same death and sacrifice of Redemption The Covenant as formerly hath a promise of remission of sins and a precept commanding to take and drink of the Cup in remembrance of his death And this remembrance presupposing knowledge and faith with sense of our sins is practical and effectual to stir up to love and thankfulness in an high degree For how can we remember and seriously consider the greatest love of our Saviour unto us his enemies his cruel sufferings for us and the incomparable blessings merited thereby and not be made sensible of our sins relie upon his sufferings love our enemies and be for ever thankful to our God! 3. The sealing of the Covenant in this part is like unto the former And here it 's to be observed that the Covenant is sealed and confirmed in this Sacrament two several times that God may more fully assure man that as by his Minister he gives both Bread and wine so certainly he will give Christ and all his benefits and continue constant in his Covenant and as certainly as he receives bread and eats it wine and drinks it in remembrance of Christ so certainly he shall receive remission of sins and eternal life by Christ. And by the Celebration of this Sacrament doth more deeply engage himself to God for to continue faithful in his Covenant unto the end Sect 9. Before I conclude this Doctrine of the Eucharist I will add some observations upon the same For 1. As Christ in Baptism contracted all Purifications Cleansings and Lustrations in the Law so in this he abridged all the Ilastical and Eucharistical sacrifices with their Meat-offerings Drink-offerings and sacrificial Feasts 2. The Author institutor and first efficient cause of this Sacrament is Christ the Son of God our Saviour 3. The subject and principal matter thereof is the death of Christ and the benefits procured thereby 4. The form is the use of the Elements with the words according to the first institution 5. The end is the continued remembrance of the sacrifice of Christ upon which depends our eternal salvation 6. This is one of the Laws of Christ which we are bound to observe till his coming to judgment as appears by these words Do this in remembrance of me 7. The dispensation of it belongs to the Minister of the Gospel for he that must baptize must administer the Eucharist and he that dispenseth the one must dispense the other Sacrament 8. The reason why this Sacrament is administred in two several Elements is more fully and distinctly to represent the death of Christ to signifie the plenty of food God hath prepared for our souls and the more strongly to confirm the Covenant 9. It 's to be celebrated not only once but often and is to be continued in the Church unto the worlds end 10. In it we have many points of Christian Doctrine concerning mans sin Gods love the Redemption the Covenant and therein of Gods promises mans duty as Repentance and Faith the benefits wereceive thereby and the Confirmation of the Covenant 11. In it we have many parts of Gods worship imployed as confession of sin profession of faith prayer charity thanksgiving and the whole Celebration of it is a piece of Divine Service 12. By receiving of this Sacrament we profess our Christianity our continuance in the Christian faith and in the Communion with the holy Catholick Church and the Renunciation of all other Religions 13. By the Doctrine of this Sacrament and the tenor of Christs commission we understand something of Church Discipline For as no man before he by the profession of his faith and promise of obedience manifest himself to be a Disciple can be baptized so no man except he appear to be baptized continue in the Christian faith keep Christs Commandments may be admitted to this Table neither may one grosly ignorant before he be instructed or guilty of scandal before he signifie his repentance and be absolved be received as a guest of this heavenly Feast They also who do neglect it when they are invited and have opportunity are unworthy Therefore besides the power which God gives unto the Minister it is fit that in every Church there should be some order established and some trusted with power to judge what persons are fit and worthy and who are not 14. No man can have benefit by this Sacrament but such as are truly penitent and believing of whom God can only judge and the Minister doing his duty according to his best judgment and the appearance of such as desire to communicate must refer all such as he admits to the judgment of God who alone knows the hearts of men And here it s to be noted that such as are habitually penitent and believing may so come unto the Sacrament as that they may offend God because not actually prepared at such a time Sect. 10. The last work to be done for to close up
world Amen CHAP. I. Of Christ's Universal Power Section 1 THese are the words of our blessed Saviour which he spake unto his Apostles and Disciples when after his Resurrection he was ready to ascend into Heaven for they pre-suppose Man's Sin Christ's Suffering and his Resurrection Man by sin had made himself miserable and liable to temporal and eternal death yet God was willing to deliver him Sin and Satan cast him down yet God in his abundant mercy was pleased to raise him up again The way which his eternal Wisdom had contrived to effect this great deliverance was strange wonderful his only begotten Son even that word which was God and by which he made the world must be made flesh and assume the nature of man and in that nature must take upon him the form of a servant be obedient unto death the death of the Cross rise again and be advanced to the highest pitch of glory so that the means of mans salvation are the humiliation and exaltation of the Son of God By his humiliation and sacrifice of himself he expiates mans sin satisfies Divine Justice and merits all mercies and blessings necessary for the full and eternal happiness of man By his exaltation he makes his sufferings effectual and communicates the benefits he had merited for we read That he was delivered for our offences and was raised again for our justification Rom. 4. 25. To be delivered for our offences was his humiliation unto death for our sins to render them pardonable To be raised again for our justification was his exaltation for the obtaining of actual remission his humiliation begins his exaltation consummates our salvation For being advanced to the right hand of his Father he sends down the Holy Ghost reveals the Gospel causeth it to be preached to all Nations and by his Word and Spirit converts man and plants the heavenly vertue of Faith in his heart and upon Conversion and Faith makes intercession in Heaven and procures his actual pardon reconciliation with his God and in the end the enjoyment of eternal glory so that without his humiliation man is not savable and without his exaltation he is not actually saved And thus we must understand that of the same Apostle For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled shall we be saved by his life Rom. 5. 10. where we must observe That the death of Christ is his humiliation his life is his exaltation 2. That reconciliation is ascribed to his death salvation to his life For the Death and Blood of Christ was the propitiation for our sins and the foundation of our reconciliation the life and exaltation of Christ by his Word and Spirit converting us and making intercession for us is the cause of actual salvation Sect. 2. As in the two former Chapters we may read of Christs suffering death and humiliation whereby he mirited incomparable mercies and blessings so in this we read of his resurrection and the manner how he will apply and communicate his blessings and that is by a commission and power received and a commission and power given for the subject of the words are a two-fold commission The first granted by God to Christ The second by Christ to his Apostles These agree in some things differ in others 1. They agree as commissions giving great power 2. As expressing an unspeakable love unto and a tender care of sinful man 3 As issuing from the supream and universal Lord. 4. As tending to the same end mans eternal salvation yet they differ in these things 1. The former commission is granted by God immediately to Christ the latter is granted from God by Christ unto the Apostles 2. The former is the cause of the latter the latter an effect of the former 3. By the former Christ receives an universal power in heaven and earth and by the latter the Apostles receive only a limited power on earth Sect. 3. I will not say much of the first commission expressed in these words Ver. 18. All power in heaven and earth is given unto me Wherein he signifies that he had large power and it was given him where we must consider 1. Power given 2. The party to whom it was given 3. The donor or the Donation of it from the Donour In the power we may observe 1. The nature and quality of it 2. The measure of it 1. For the nature and quality of it it is spiritual and divine for Christ said My kingdom is not of this world John 18. 36. That is it s no secular power like that of the Princes of the world it s far more excellent and above it in respect of the subjects the laws the judgments the end thereof The subjects besides Angels are men considered in a spiritual notion and as capable of an eternal estate The Laws also are spiritual and bind not only Angels but the immortal souls and consciences of men Such are the judgments which determine and accord not only temporal but eternal punishments and rewards The end in respect of all loyal and obedient subjects is eternal peace and felicity for God gave Christ power over all flesh that he should give eternal life to as many as he had given him John 17. 2. 2. The measure of this power is extensive and intensive Extensive in respect of the territory which is very large even the whole world whereof there be two parts heaven and earth so that it extends to all places and all things and so is universal yet the principal subjects are Angels in heaven and men on earth both intellectual and immortal creatures Intensive for its all power one may have some power or all power on earth and none in heaven or some or all power in heaven and none on earth but this is all power in heaven all power on earth all power on both so that Christ is over all persons in all causes supream Governour without any created superiour without any competitour without any partner it s all in the highest degree invested and inherent in one This is concernig the power 2. The person invested with it is Christ For all power saith he is given to me it was not given to any Angel or Angels nor to any Monarch or Monarchs of the world but to Jesus of Nazareth a man nearer to God then any of the Princes of the earth or any Principalities and Powers of heaven one more beloved of God and who had done a greater service than any other for he had humbled himself at his Fathers command so low as to be a servant and a servant obedient unto the death of the Cross therefore he and none other was thus highly exalted and received a name above every name 3. The Donour was God the Father As none but Christ was capable none was worthy of this transcendent power according to that universal acknowledgment of Saints and Angels Rev. 5 10. The Lamb slain
successours yet these things though not here expressed are certain 1. They must go to all Nations for none are excepted or excluded 2. They must begin at Jerusalem and first tender salvation to the Jew 3. They must begin in this place immediately upon the receiving of the Holy Ghost and the gift of Languages 4. They must go to other Nations as providence did direct them and the Spirit did reveal unto them 5. They might go severally and have their several assignations yet so that sometimes two or more might go together or meet at the same place 6. They might do and did many things by assistants 7. The principal work of the Apostles was to plant and lay the foundation of the Christian Church and Religion 8. Seeing the work could not be finished before the Worlds end therefore much must be left to their successours 9. Christ did not so limit himself to the eleven Apostles then present as that he could not commission others and invest them with Apostolical power for afterward St. Mathias was substituted in the place of Judas and St. Paul made a thirteenth Apostle 10. This universal power in respect of all Nations was not so limited to the Apostles or any extraordinary Ministers that the ordinary might not do Christ service in the universal Church or any Nation whether God should call him according to the opportunity and ability which God should give him But to be brief and hasten to the principal part of the commission I will in this proposition briefly observe four things 1. The preventing grace of God 2. His enlarging mercy 3. The benefits which redound unto us thereupon 4. Our duty to be performed in respect of this grace mercy and those benefits Sect. 3. 1. The preventing grace of God appears in this that the Nations did not pray to God to send them nor seek to the Apostles to come unto them nor did they come unto the Apostles but the Apostles were commanded to go to them and did go and came to all Nations They must not take their ease and make Jerusalem the place of their residence in one College Consistory or palace there They must not stand upon terms of Honour and send out their Edicts to cite and summon the Nations to come unto them and appear before them It s true that hitherto the Jew had taken State upon him and because of Gods Election of that City and the Temple the Gentiles must assemble there appear before God in that holy place If thus he refuse to do he must stand at a distance and continue without Christ without honour without God in the World If the Gentile will not come over to the Jew the Jew will not must not go over unto him But the time of this dispensation was expired and God will take another course and in his infinite mercy he will prevent the Gentiles of all Nations The Apostles must part asunder take several ways and with great labour peril charge visit the Nations of the World and seek their souls in every climate And God by them did bring the Gospel Christ and Salvation to their doors and offer Heaven and Eternity of bliss unto most unworthy wretches who never sought or thought of any such thing Then began to be fulfilled that which was spoken by the Prophet long before Esay 65. 1. I am sought of them that asked not for me I am found of them that sought me not I said Behold me behold me unto a Nation not called by my Name The distance between God and sinful man is very great and would for ever so continue if God should deal with him in strict justice nay if he should not shew him great mercy For man would never think of God as he ought never desire him never come unto him if God should not prevent him call him and come unto him first For man will never seek his God if God do not seek him first For mans salvation must begin in Gods free love and preventing grace whereby he seeks him finds him and finds him dead in sins and trespasses and ready for to perish This is Gods preventing grace 2. His enlarging mercy appears in that the Apostles must go not only to the Jew but to the Gentile and not only to the Gentiles of some few Nations but of all and seek to gather them into one body and close them up into one fold For formerly his special mercy was confined to a single Nation the people of the Jews the posterity of Abraham by Jacob but now it must be extended to all Nations and to all sorts of all Nations No Nation in particular by name is excepted excluded or to be omitted and passed by God for a long time inclosed the Jew and by a partition wall severed him from all Nations in matter of Religion His Oracles his Covenant the promise of Christ the sanctifying Spirit and all the means of conversion were the priviledges of this people But now Gods mercies will not be thus straitned and contained in such narrow bounds The partition wall must be broken down and his saving grace will overflow these petty Banks and like the Ocean compass the whole Earth 3. But for what end must this mercy thus enlarge and why must they go unto all Nations of the Gentiles They might have gone to denounce most fearful judgements For what could Idolatrous Apostates who had forsaken their God who made them and every moment preserved them expect but some fearful punishments to be executed upon them Yet such was Gods mercy towards them that they were not sent to denounce judgement but to proclaim an act of Eternal Indemnity and Pardon of all their many grievous sins and promise and that upon fairest terms Eternal life Therefore the benefit of this preventing grace and enlarging mercy which did redound to all people of all Nations was very great They sate in darkness and the shadow of death under the power of Satan ignorant blind corrupted hardned without any means of conversion or hope of salvation But by the Apostles God sends unto them light life peace joy comfort Heaven gates are opened Eternal Life offered and Christ is very willing and desirous to save us and give us eternal bliss O that men would consider how great a mercy it is for God to come so near unto us and put us in a capacity of salvation 1. This benefit would appear to be the greater if we would remember how unworthy we are 2. The sad condition of others to whom God never vouchsafed the light of the Gospel without this preventing grace Salvation is impossible to all without this enlarging mercy impossible to many especially to us who live at so great a distance in a corner of the World But it hath been so enlarged that it reached us God hath found us Christ is come unto us and the heavenly light of saving truth doth clearly shine upon us So that if we perish we are deeply guilty and
World loving sinful man 2. His only begotten Son given to redeem us 3. The Holy Ghost regenerating us and working Faith in us that by faith we may escape eternal death and attain eternal life For this is the true and genuine sense of these words we read of many forms of faith and confession some called Apostolical related by many of the Ancients and of the Nicene Ephesine Constantinopolitan Roman Athanasian and others yet this is before them all above them all the ground of them all immediately divine delivered by Christ himself recorded in holy Scipture and therefore no unwritten Tradition In this respect Tertullian might well say that the Apostles had the rule of Faith from Christ and Christ from God For from whom he received his power from him he received this Doctrine which he commands his Apostles to teach and all Nations to believe Sect. 3. This is the ground of the ancient and Apostolical Creed delivered by the Apostles to the Churches which they planted as by several of the first Primitive Writers we are informed For they for matter and method agree with this and in both are conformable unto it The matter of them all is God the Father and the Son and the Holy Ghost and the method is to begin with the Father go on with the Son and end with the Holy Ghost though not in express terms yet by consequence By which it appears they took their rise from these words 1. They begin with God the Father and under this part bring in that first great work of Creation 2. They proceed to the Son the eternal word of the Father who was made flesh and redeemed mankind created righteous and holy and faln in Adam 3. They speak of the Holy Ghost who as Tertullian expresseth it is Sanctificator fidei by whom Christ was conceived the Prophets inspired the Church comforted Divers of them conclude with the final judgment wherein Christ shall render to all such as being sanctified by the spirit do believe eternal rewards to the devil and wicked men eternal punishments where we must observe 1. That creation extends to all things for God created heaven and earth and all things therein 2. Redemption reacheth only man for Christ redeemed not the Angels nor any other creature but sinful mankind 3. Sanctification is confined to the Church and the Elect people of God So that the Spirit sanctifies not all men but the Church Christ reedeems man but not all creatures God the Father createth all things and all persons The first part of the Creed concerning one God is against all Atheists and Heathen Idolaters The second concerning the Son Jesus Christ is against all Mahumetans and Unbelieving Jews The third concerning the Holy Ghost is against all Pelagians enimies of grace and counterfeit Christians And here it is to be noted that the mystery of God the Father and the Son and the Holy Ghost was never so clearly and distinctly made manifest as it was when the Father out of Love gave his only begotten Son and sent him into the World and when the Son and eternal word was made flesh and redeemed man and when the holy Ghost descended in the likeness of a Dove and rested upon our Saviour Jesus Christ and came upon the Apostles and sanctified believers Sect. 4. After it hath been manifested that in this Doctrine concerning God the Father and the Son and the Holy Ghost 1. We have Christs own Creed and 2. That this was the ground of the ancient Apostolical Creeds and Confessions it remains 3. that I say something of that which is commonly called the Apostles Creed which we find in Ruffinus with an Exposition and which is used in the Catechisms and Liturgies of the Roman and reformed Churches In this we may observe 1. That for the principal matter and method its grounded upon our Saviours Creed and exactly agrees with the ancient and primitive Confessions For therein we have three principal parts the 1. Concerning God the Father and the work of Creation of the world the 2. concerning God the Son and the work of Redemption of man the 3. concerning God the Holy Ghost and sanctification of the Church and the Elect people of God This appears by that brief contraction of it in our publick Catechism which is a prime peice in this particular of antiquity and gives great light how to understand the confession and implies that it was grounded upon our Saviours Creed 2. To understand this Creed the better we must observe 1. The object 2. The act of man about this object 1. The object is God the Father Son and Holy Ghost considered 1. In himself 2. In his works which are 1. Creation 2. Providence Providence where of there are two parts 1. Preservation 2. Ordination 1. General of all 2. Special of man especially as faln Of this special providence there be two principal branches Redemption Application Concerning the Redeemer two things are to be observable 1. Who he is 2. What 's his work 1. He is Jesus Christ who for person is the only Son of God for Natures God and man and as man he was conceived by the Holy Ghost and born of the Virgin Mary for Offices he is King Priest and Prophet 2. His work is that which we call Redemption whereof two parts His Humiliation His Exaltation His humiliation in that he taking upon him the form of a servant suffered under Pontious Pilate was Crucified dead and buryed descended into Hell His Exaltation in his Resurrection His Exaltation in his Ascension His Exaltation in his Session at the right hand of God His Exaltation in his Comming to Judgement The application of this Redemption hath three things considerable 1. The principal cause which is the holy Ghost by the word working Faith in us 2. The subject to which this application is made which is the holy Catholick Church the Communion of Saints which is the number of believers 3. The effects of this Redemption applyed Which are 1. Forgiveness of sins 2. Resurrection of the body 3. Life everlasting And here it s to be noted 1. That by the humiliation of Christ and especially the death and sacrifice of himself upom the Cross these effects and blessings were merited and in consideration of the same were promised 2. That God as loving us Redeeming us by Christ and applying this Redemption by his Spirit is the fountain and cause of salvation and eternal happiness 3. That God the Father Son and Holy Ghost as considered in himself and in his works of Creation Redemption and Sanctification is the principal object of the acts of this saving faith 2. As these things are the object of our Faith and the Credenda so the act is to believe To believe is 1. To be certainly perswaded of the truth of these things as revealed by God and certainly known to be so For the ground of a divine infallible faith must be a divine Testimony known certainly to be divine 2.
means of Conversion of the Word Sacraments Sabbaths Ministery of Information and Instruction Promises Threatnings Conmands Reproofs Exhortation good Examples Afflictions and many other things used by God in the vocation the power of the spirit accompanying these means and working upon the heart of the sight and sence of sin of godly sorrow fear hope prayers tears hearkning unto the word receiving it into the heart longing after Christ some beginning of comfort faith and conversion To this place also reduce the Scriptures which speak of the contrary as God passing by a people and denying them the means of conversion of such as to whom the means is vouchsafed yet they refuse to receive them despise them blaspheme rebel persecute Gods messengers and seek the abolition of Gods Laws and Kingdom Of such as seem to receive these means yet do not use them or if they use them yet not diligently and aright but are like to the high way the stony or the thorny ground Such places as speak of impenitency hardness of heart unbelief neglecting the day of Visitation unfruitfulness under the means of Salvation Hypocrisie Apostacy all neglect or resistence of any motives unto repentance deferring the time of conversion after conviction and falling off from any resolutions to repent or any degree of grace To that of Justification which presupposeth not only Gods mercy and Christs merit but also the sinners Repentance Conversion and sincere faith may be reduced all Scriptures which speak of Christs Intercession Remission Regeneration Reconciliation Adoption Manifestation of Gods special love hope of glory a right unto eternal life peace of conscience joy in the Holy Ghost freedom from condemnation removal of judgements the earnest and first fruits of the spirit abiding in us the guardance of Angels near communion with God Gods special care of the justified the turning of every thing to their good mortification of sin sanctification continued good works heavenly affections divine vertues patience and perseverance in Hearts Afflictions Persecutions Martyrdom Conflicts with sin Satan the world fastings falls recoveries increase of heavenly vertues longing desires to be with Christ watching praying providing for removal hence and the last account comfortable death conveyance into Abraham's bosom the secure expectation of the Resurrection freedom from all sin misery temptation and troubles of this life To this Head must be referred all such Scriptures as speak of the contrary as of Gods desertion after disobedience to his heavenly call withdrawing the light of the Gospel taking away his blessed spirit leaving the parties thus deserted to the power of Satan delivering them up to a reprobate mind security in sin despair terrours of conscience loss of all the former mercies and graces or rather a dinial of them exemplary judgments as forerunners of eternal destruction abiding under Gods eternal displeasure a cursed death and a reservation of the parts thus dead unto final condemnation and that sad condition till that time To the last of Glorification refer such places as speak of the universal Resurrection of the power and spirit of God raising us the manner of this Resurrection the nature and excellent qualities of the body raised as being immortal uncorruptible glorious spiritual and like the body of Christ our final Justification and glorious reward of ejoyment of the blessed presence of God and Jesus Christ our full and final Sanctification by the spirit our Society with Saints and Angels our spiritual glorious pleasant Paradice our full joys eternal pleasure unspeakable content freedom from all sin temptation sorrow songs of praise and the certainty and security of the continuance and perpetuity of full bliss Here also must come in those parts of Gods word which speak of the contrary as of the resurrection of such as are designed to eternal death upon their final impenitency of the immortality of their bodies that they may eternally suffer in body and soul their appearance before the dreadful Judge their condemnation their ejection out of Gods blessed presence into utter darkness and unquenchable fire their society with the Devil and his Angels their everlasting and intollerable sorrows and pains and the certainty of the continuance thereof without any hope of ease intermission deliverance Sect. 7. After that I have first declared the substance of the Scripture abridged in the Creed and secondly given some directions how to reduce the principal particular places of the word of God unto the heads of the Creed I now proceed to reduce the former particulars into the form of a Confession in this manner I believe in God the Father and the Son and the Holy Ghost who is only One Infinite Incomprehensible Eternal infinitely and eternally Wise Just Holy Powerful Glorious and every way Perfect and perfectly knows and loves himself from everlasting and is blessed in himself unto all eternity I believe that this One Glorious God did by his wisdom contrive and by his will decree to do many things out of himself and when he thought good he issued out with his Almighty Power to effect those things which he had before contrived and first he created Heaven and Earth and all things therein and the most glorious place which he made was the Heaven of heavens and the most excellent creatures were Men and Angels intellectual immortal free capable of Laws and of an eternal estate Man for his body was created of the dust of the earth and by the breath of God became a living soul and he was sanctified by the holy Spirit endued with heavenly gifts and virtues whereby he was righteous and holy and like unto his God and capable of eternal bliss tho his present estate was not immutable he might stand he might fall When this great work was finished by his Word Spirit without any pre-existent stuff any assistant any tool or instrument he continued by his Almighty power to support and preserve all things which do subsist by that word whereby they were created at the first By creation he manifested his eternal power and God-head became the absolute surpreme and universal Lord of all things and so continues by his preservation I believe that as he preserves all things created so he orders all things preserved in such a manner as that a Sparrow falls not to the ground without his will And as he created all things in an excellent order and gave them their inclinations power moving and tending to some end so he by his wonderful Wisdom directs every thing unto its several end and all things to the supream which is the manifestation of his glory In this ordination the government of his most noble creatures Men and Angels which he orders by certain Laws and Judgements unto an eternal estate as most excellent and wonderful to both he gave certain laws which they were able to observe and upon the observation they might certainly expect a confirmation in that blessed estate for which they were created many of the Angels sinned and were
Sacraments of the New Testament look at Christ as already come having shed his blood and finished the work of Redemption and require â—aith in him under that notion and in that respect As it differs from the former by this that it 's a Sacrament of the New Testament so in this particular it agrees with the Eucharist so that from hence we may describe a Sacrament of the New Testament to be a Rite instituted by Christ to confirm the Covenant of Grace in the blood of Christ already shed wherein we may observe 1. The blood of Christ shed 2. A Covenant confirmed in and by this blood of Christ and Sacrifice already offered 3. A confirmation of this Covenant made between God and particular persons by these holy Rites Sect. 3. Baptism as it is 1. a Sacrament 2. a Sacrament of the New Testament so 3. it is the initiating Sacrament of the New Testament For there are but two Sacraments of the Gospel instituted by Christ and this is the first in order and first to be administred it presupposeth the party to be baptized as an Alien and not yet solemnly admitted into the Church and Kingdom of God though he may be prepared for this admission and incorporation In respect of this initiation it differs from the Eucharist which cannot lawfully be administred to any but such as are members of the Church and incorporated already For as under the Law no stranger might be admitted to the Passover so under the Gospel no unbaptized person may come unto the Lords Table This is the reason why this Rite is called the Laver of Regeneration the Sacrament of our New Birth and of our ingrafting into Christ And as we are but once born so we are but once baptized for this Sacrament once rightly administred is not to be reiterated whereas the Eucharist being a Sacrament of our spiritual nourishment and growth is often to be celebrated Sect. 4. Thus you have heard that Baptism is an initiating Sacrament of the New Testament it remains that I inform you of the particular Rite of Initiation which is by washing with water In the Name of the Father and the Son and the Holy Ghost For this is the instruction and command of our Saviour in this Commission in these words Baptizing them in the Name of the Father c. where we have three things to be considered 1. Water the Element 2. Washing with water the Action 3. Washing in the Name of the Father and the Son and the Holy Ghost the words 1. Water in it self is a natural substance and a liquid Element granted unto mankind as a special blessing and to be used according to several virtues thereof for several ends one end is washing and cleansing bodies and other things that are â—ullied or defiled and this according to the purging and cleansing virtue thereof This Water according to this natural virtue was singled out by a Divine Institution and determination for an higher end and that is to signifie and confirm a spiritual cleansing And though some make this in Baptism to be a sign of Christ's blood which hath a power to cleanse and purge the conscience from dead works to serve the living God yet in this Sacrament it rather signifies the Holy Ghost which sanctifies and regenerates the Church Therefore our Saviour saith 3. 5. Verily verily except a man be born of the Spirit and Water he cannot enter into the Kingdom of God In this respect Baptism is said to be the Laver of Regeneration by the renewing of the Holy Ghost which God shed on us abundantly Tit. 3. 5 6. In both which places the Spirit is assimilated to Water as washing cleansing renewing yet here it 's to be noted that the Spirit doth not renew and cleanse us but by virtue of Christ's blood which merited the renovation and purification of the soul. For if Christ's blood had not been shed the Spirit had never been given to sanctifie us Sect. 5. The action is Washing expressed in this word Baptize which word as you heard before signifies to wash and that often washing is the use and application of this Elemement for to cleanse which may be done many ways as by plunging the thing to be washed into the water wholly or by dipping or by pouring water upon it and sometimes by sprinkling for many things under the Law were cleansed by sprinkling of water or blood This action for this end implies the party to be baptized as polluted with sin and so unfit to have communion with God and to be admitted into his heavenly Kingdom Therefore he must be renewed purified and regenerated and that by the Holy Ghost ingrafting him into Christ and planting him into the similitude of Christs death and Resurrection thence we have two parts of this Regeneration 1. Remission 2. Sanctification in sanctification a death unto sin and a life unto righteousness In some kind of washing the death and Resurrection of Christ and also a death unto sin and a life unto righteousness were more clearly represented yet there is hardly any kind of washing but doth in some measure resemble these things But we must not in this Sacrament stand upon the more perfect or imperfect representation of the spiritual part thereof The principal thing visible sensible is washing cleansing the principal thing signified is the sanctification and purging of the soul and conscience Sect. 6. The words are In the name of the Father c. Where we must observe 1. That to be baptized in the name into the name unto the name of the Father of the Son of the Holy Ghost are the same 2. That as the name of Christ and Christ are often the same so the name of God the Father Son and Holy Ghost is God the Father Son and Holy Ghost 3. That though Father Son and Holy Ghost are three and some ways distinct yet they are but one and the same God 4. That the Baptism in this name presupposeth the party to be baptized to have professed his faith in and his obedience unto the name of God the Father and the Son and Holy Ghost that his sins may be forgiven and that he may attain eternal life according to the promise of the Covenant on Gods part so that the Covenant is actually made between God and the party to be baptized These things premised the meaning is that in the name and person of God the Father and the Son and the Holy Ghost baptize thee in this water and by this solemn rite admit thee to be one of Gods people a subject of his blessed Kingdom of grace to enjoy all the priviledges thereof and assure thee of the performance of the promises of the Covenant according to the profession and promise thou hast made and by this same rite solemnly bind thee to make good the profession and perform the vows which thou hast made unto God the Father who hath made thee and God the Son
must be universal we must do whatsoever our Lord hath commanded us for though there may be an inequality of things commanded yet there is the same reason why we should obey one as well as another the least as well as the greatest and that is the will and command of our Saviour In this respect it 's said that he that offends in one offends in all because of the contempt of the will of the Lawgiver we must not pick and chuse to do what we please obey some and disobey other commands we must not expect from Christ any liberty indulgence toleration dispensation to transgress any of the least of Gods Laws 3. It must be constant and continued to the end for there are no days nor hours of intermission we must always be doing and we must not rest till we have finished our work that will not be till this mortal life is ended we must serve our God day and night whilst we have any being And as God did not rest till he finished his work of Creation so we must not expect our Sabbath till we have finished the work of our Salvation our obedience must be one line drawn out and continued from the first moment of our conversion to the last day of our dissolution 4. As we must be constant so we must be diligent zealous active watchful God loves not lazie servants and the work is great and difficult and we meet with many enemies much opposition and must wrestle with many difficulties which are the greater because of the Devil and the World without and the Relicks of corruption within us Therefore our Christian life is a race and a continual warfare therefore we must not only put on the complete armour of God but we must strive and fight and put forth all our power and never think of rest till we have obtained a final and ful victory And though we cannot reach yet we must aim at the perfection of Angels according to that prayer Thy will be done on Earth as it is done in Heaven that is by those immortal blessed spirits who never sinned but do his Commandments hearkning to the voice of his word 5. Yet we must know that of our selves we are frail weak and without Christ we can do nothing and can do all things through Christ who strengthneth us Christ must give us his Spirit and strengthen us within and by this Spirit support us and assist us without Therefore must continually pray that according to his promise he would put his Laws in our inward parts and write them in our hearts and to do this more and more according to his promise we must not presume upon our strength but always humbly depend upon him who worketh both the will and deed of his good pleasure If he but a little desert us and withdraw his hand how suddenly may David and St. Peter fall and sin grievously 6. Yet though we may transgress and sometimes fall grievously yet we must not despair nor be secure but presently renew our repentance return unto God muster up all our power and fight and work and strive again and this with the greater force and power And this is our comfort we are not under the Law of Works which requireth perfect perpetual obedience or else threatneth certain and unavoidable death and destruction but under Grace which ministreth power and when we fall upon our repentance promiseth pardon life ane Christ will plead our Cause procure our Peace From all this it doth appear that baptized Christians must not be Soliâ—idians much less Antomonians and Lawless we must be loyal and obedient and not live like base earthly worldlings but like Citizens of Heaven for upon this condition we are admitted Subjects of an heavenly Kingdom Thus we understand that our duty is to submit to Christ our Law-giver know his Laws remember them observe them all out of Faith Love Fear with all our hearts carefully constantly depending always upon our Saviour and renewing our repentance daily For this obedience must be universal perpetual sincere free and we must obey not only in doing good but suffering evil if we be put unto it Sect. 3. By this time we know what our duty is now follows the reasons why we should perform it And lest any man should be discourag'd with the difficulty of the work or think it impossible I must first prove that it may be done It was a famous question of old Whether it be possible by Grace to observe and fulfil all the Commandmentâ— of God And it hath been determined in the affirmative that by Grace it is possible for what cannot Grace do Paul saith I can do all things A Christian hath a kind of Omnipotency in things necessary to Salvation and may truly say That these things which are impossible with men are possible with God and if God be for us who can be against us It 's true that to deny our selves to subdue our native and deeply-rooted corruptions and our sins confirm'd by custom to bear the heavy burthen of the Cross and suffer reproaches and bitter afflictions and persecutions for Christ's sake to forsake all and hate Father Mother dearest relations and life it self to offer an Isaac to rejoyce in the midst of fiery trials are very difficult things and far above the power of nature and so indeed they are Yet there is a divine power in Faith whereby all this may be done and hath been through the assistance of Christ And therefore let none of us despair but let us be assured that whil'st Christ sits at the right hand of God and his holy Spirit abideth in the Church we shall be enabled to remove Mountains subdue Sin and conquer Satan the great enemy of our Salvation Christ did never intend to bind us to impossibilities what we cannot do of our selves he will enable us to do neither did he ever require that we should observe whatsoever he hath commanded us by our own strength but as he hath merited Grace and Power for us by his Death so he will give it us by his Resurrection and then such things as are grievous to flesh and blood shall be sweet and delightsom to sanctified souls This being possible let us consider the reasons 1. We not only by God's command but also by our promise so solemnly confirmed by Baptism are bound to observe these commandments A loyal Subject will obey his Sovereigns command and will remember his Oath of Allegiance and Fidelity and an honest man will be as good as his word and promise made unto man and shall not we obey our Saviour's Laws written and confirmed with his own blood shall we promise and promise unto him and not perform shall we not only be disobedient but perfidious too and violate ouâ— sacred bonds This will make our sins most heinous and our punishment most grievous O therefore let us remember our Baptism and solemn Vows and prove faithful unto God and
will desire endeavour and intend the observation of all these commandments from the heart and soul that in obedience to Jesus Christ who loved us and gave himself for us it will repent and grieve for disobedience and speedily return sincerely to God Redeemer seek for pardon in the name of Christ and pray for the Spirit of sanctification to renew us more and more Sect. 8. In the next place after these natural and supernatural morals follow the ceremonials of the New Testament which are Baptism and the Lords Supper Of Baptism I have spoken at large it remains therefore that I further add something concerning the Eucharist which is a Sacrament of the New Testament as Baptism is and follows it because as that is a Sacrament of our initiation and regeneration so this is of our continuance in Christ and the Church and of our spiritual nourishment and increase In this as in Baptism we may observe 1. The Elements or Signs 2. The Actions 3. The Words In Baptism the sensible Sign and Element was single and only one which was Water but in this Sacrament we have two 1. Bread 2. Wine Both these presupposing life in them who use them are great blessings of God given to continue and preserve the same and were singled out and determined by Christ to be used in this Sacrament to signifie the spiritual food and repast of our souls and by these two in his heavenly discourse concerning the meat that perisheth not but endureth to everlasting life did represent unto his hearers the food of life which came down from Heaven whereby sinful men live for ever Bread did signifie his Flesh and Body which he gave and offered for the life of the world and Wine did signifie his Blood And as Bread must be eaten and Wine must be drank that we may live thereby so by a divine Faith we must eat his Flesh and drink his Blood that we may live for ever In this respect this Sacrament agrees with the Eucharistical Offerings and Sacrificial Feasts wherein the Sacrifice was first slain and offered to God and then part of it given to men to eat and drink before God in his Sanctuary Christs Body was the Sacrifice and was crucified slain and offered upon the Cross and in this Sacrament given and received for our spiritual food The Bread and Wine signifie his Body the breaking of the Bread pouring out the Wine signifie his Death and Sacrifice the eating of this Bread and the drinking of this Wine the participation of those spiritual and heavenly Blessings which he merited by his Sacrifice Death and Passion 2. The Actions are according to some Consecration Distribution Participation Yet may be reduced to two the 1. Of Administration the 2. Of Participation The Administration which in this Commission is proper to the Minister of the Gospel is performed in Consecrating or blessing Breaking and pouring out Distribution The Participation is Taking Eating Drinking 1. The Consecration is by word and prayer thanksgiving and petition 2. The breaking of the Bread pouring out of the Wine do serve not only for the better distribution but also to signifie the Death and Sacrifice of Christ offering himself for our sins 3. The distribution it self puts us in mind of God's giving us the benefit of his passion unto our eternal Salvation for as in death he was given for us so in this Sacrament he is given unto us 4. The taking eating drinking signifies our receiving by Faith first of Christ himself then of all his benefits 5. The words are such as our Saviour used at the first Institution and Administration of this Sacrament in the distribution of the Bread and the Cup. 1. The words used in giving the Bread are Take eat this is my body given broken for you do this in remembrance of me In them we may observe 1. The body of Christ. 2. The offering of this body 3. The giving of it unto Communicants 1. The body of Christ was the Sacrifice or thing to be sacrificed 2. The giving and breaking this for us signifies the offering of this Sacrifice unto God for to expiate the sins of man 3. The commanding of man to take c. signifies God's promise and readiness for to give Christ sacrificed with all his benefits commanding and by command binding man to take This is the mystical hidden matter of this part of the Sacrament In the outward sensible matter is 1. Bread to signifie the body of Christ. 2. This Bread broken to signifie the offering of this body 3. The taking and eating of this Bread to signifie the receiving of Christ sacrificed into our hearts by Faith 4. The manner and end of this receiving which is expressed in the words Do this in remembrance of me In these words we have 1. The Death and Passion of Christ. 2. The Covenant 3. The sealing and confirmation of the Covenant 1. The Death of Christ and the Redemption by this death is expressed in these words My body given broken for you 2. The Covenant which consists of a Promise a Precept The promise is implyed in the words Take eat this is my body the precept expressed in these words Do this in remembrance of me To take and eat is an action of the body to take and eat in remembrance of Christ is an action of the soul The promise offers remission of sin the precept requires Faith and remembrance of Christ's Death the principal object of this Faith 3. The Covenant is sealed and confirmed on Gods part of giving thâ— bread upon condition of remembrance of Christs death or mans part by taking and eating in remembrance of Christ so that the bread blessed broken given taken eaten in remembrance of Christ is a signe and a feal 2. The words used in giving the Cup are This cup is the New Testament in my blood this do as often as ye drink it in remembrance of me Thus Luke and Paul Drink ye all of it for this is my blood of the New Testament which is shed for the remission of the sins of many Thus Matthew where we have many things observable and amongst others these 1. The blood of Christ shed 2. The remission of sins 3. The New Testament 4. The Cup. 5. The drinking of it in remembrance of Christ. 1. The Blood of Christ shed and the Body of Christ broken and given are nothing else but the Death of Christ which he suffered upon the Cross for the expiation of our sins whereby Gods justice was satisfied his wrath appeased sin made justly pardonable and man savable This unspotted blood of Christ the great High Priest was of infinite value the great ransome whereby heaven gates were opened and eternal life merited 2. The end of this blood shed and this cruel cursed and ignominous death was the actual remission of the sins of many even of all such as should believe in him The shedding of this purest blood accepted of God made sin
our wants defects and imperfections be many and our corruptions what by nature what by custom be great yet they are some ways from our selves And we make our selves guilty by consent so that our hearts are the chiefest subject and also either the sole or principal or accessary causes of our sins This consent appears by our continuance in them or return unto them and that especially when we contrary to the light of nature the law of God and other means and motives of repentance walk according to the imaginations and lusts of our hearts Therefore we must say Our trespasses that we may charge our selves and justifie God 3. The Forgiveness of Sins the freeing of the party sinning from the sad and woful consequents of sin and especially from the guilt and so from the punishment in this respect its called remission or absolution loosing because pardon takes away the obligation unto penalty This act of forgivness presupposeth first that sin is pardonable and that without any violation or breach of justice yet according to the rules of Gods proceeding with sinful man this cannot be without satisfaction made unto divine justice Therefore God to signifie that he was just and hated sin yet willing to shew mercy to the sinner required the bloody sacrifice of his dearest Son to be offered without spot unto his eternal Majesty before he would grant that any sin of man should be pardonable and this blood must be pleaded by Christ in heaven before he would actually pardon any Neither would this blood-shed pleaded be accepted for any but such as were penitent and believing and did rely upon this satisfaction and intercession And this freedom from guilt doth not leave the party pardoned under the dominion of sin which is the greatest penalty but is alwaies joyned with sanctification of the divine Spirit without which remission is to little purpose because the root of sin remains and will be a cause of new sin which will make man punishable again when man is thus pardoned and purified the greatest cause of shame of fear of grief is taken away Gods wrath averted the sinner reconciled adopted and in a state of salvation of peace and joy in hope of everlasting life There is no sin but is pardonable in respect of Christ death Gods mercy and the general promise yet upon impenitency and unbelief no sin not the least shall actually be pardoned There are some sins so hainous and so directly contrary to the blood of Christ and the holy Spirit and no benefit can be expected from the blood nor any hope of repentance to be wrought by that Spirit which was never promised to renew such persons These are sins to death for which we must not pray By forgiveness we are freed from the eternal punishment by way of prevention from present punishment lying upon us by way of removal 4. The party which can forgive and to whom we sue for pardon is God yet as atoned and propitiated by the blood of Christ. This is proper unto him for as he is the supreme Law-giver so he is the supreme Judge whose peremptory sentence is irrevocable from him lies no appeal who only knows the hearts of men seeking pardon who alone can free not only from temporal but eternal punishments and can execute his sentence to the full which none else can do He may make use of men to declare his sentence and apply his promises to such as by them being prepared may seem capable of pardon yet their sentence and absolution on earth is so far good and valid as he shall ratifie and make it effectual in heaven This absolution by some is said to be only declarative by others to be judicial yet if it be passed by vertue of their commission and according to the rules of that commission from Christ it s judicially declarative Therefore if man believe Christ plead the Church absolve and God justifie who can condemn who can lay any thing to our charge 5. The parties who being capable of remission upon their prayers shall obtain mercy are such as being conscious and sensible of their sins are grieved because they have offended God hate sin loath themselves are willing to amend their lives confess themselves guilty offer the sacrifice of an humble and contrite spirit rely upon the Death and Intercession of Christ the promise and mercy of God and are as willing to be merciful to their offending Brethren returning unto them as they desire God to be merciful unto them These and only these are they who shall be washed in the Blood of Christ and justified before the throne of God and being justified shall have peace with God and joy in the hope of glory In these words therefore we in all humility and godly sorrow confessing our sins and daily renewing our repentance do earnestly pray that God for Christs sake would forgive our many and grievous sins turn away his wrath receive us into favour look upon us as his children give us joy and comfort seal unto us a pardon by giving us his blessed Spirit of consolation and sanctification that so we being delivered from the terrours of conscience the accusations of the devil the danger of hell and fear of eternal death may magnifie his mercy and glorifie his name for evermore 6. We pray Lead us not into temptation but deliver us from evil This petition is against sin and respects it as to come and us as in danger to contract new guilt for as before so after our-penitent and believing Prayers made in this name of Christ we have obtained remission of sin past we may be tempted and overcom and so sin again therefore we pray to be delivered from temptation And here we must consider 1. What temptation is 2. What it is to be led into temptation 3. What we pray for in these words 4. What it is to be delivered from evil 1. To tempt in this place is taken in an ill sense and to tempt is to sollicite and perswade man to sin and disobey the just and good and holy Laws of God and seeing man is endued with understanding and free-will the way is to delude his understanding and pervert his will by representing that which is evil as good and that which is good as evil and by taking away the fear of punishment and promising some happiness to follow that so the understandding may assent to that which is false and the will consent to that which is evil Those suggestions are always false and contrary to the holy Scriptures and the thing perswaded unto is against the Laws of God which always should be the rule of our thoughts words and deeds So likewise the swasives and motives are contrary to the promises and the comminations of the word And if we be ignorant of the Scriptures depraved in our hearts or rash and inconsiderate the tempter will have great advantage against us The great tempter the devil that old subtle serpent who
the cause of our own eternal misery 4. If the benefit be so great and so redounds to us that we have a great part and share in it then our obligation to thankfulness is very great If we knew our own unworthiness and our woful condition the greatness of the benefit would more clearly appear and stir us up to thankfulness Therefore le ts consider these things more seriously and acknowledge the benefit with all humble thankfulness use the means of grace vouchsafed unto us and receive Christ upon those gracious terms he is offered unto us Shall God come so near to us and shall not we come near to him Shall he seek us first and we not seek him this were a grievous sin and the highest degree of ingratitude I must needs tell you that to receive a message of eternal peace from heaven and not acknowledge so great a mercy to enjoy the means of conversion and not use them to have Christ offered and resist him are the greatest sins deserve the greatest punishments make salvation impossible and damnation unavoidable Chap. 4. Of teaching all Nations and of teaching in general and the Matter to be taught and of Christian confession Sect. 1. The Second Proposition is this 1. Christ commanded the Apostles to teach all Nations AS they must go to all Nations so they must teach them except they go they cannot teach therefore this going as was formerly observed is subordinate to this work of teaching without which the former is in vain And as they were bound to the former so they were to this latter much more and the persons to whom they must go the same they must teach But for the better understanding of this Proposition we must enquire 1. What this teaching is 2. What 's the matter to be taught 1. Teaching is a communicating our knowledge to others and this done by certain outward signs and expressions which God hath appointed for that end For he hath given us the gift of speech and writing to signifie our mind unto others To teach in St. Mathew and St. Mark is to Preach which seems to be somewhat more But both imply that they were endued with certain and sufficient knowledge of such things as they must make known unto the Nations of the World and as their knowledge was certain so Christ had promised the Spirit for to guide them infallibly in their teaching and preaching whether by word or writing And there was a special reason why Christ should thus direct them for their doctrine must be the rule of Faith and practise unto the whole Church not only for a time but till time shall be no more But to teach in this place seems to be teaching with success so as to cause the persons taught to learn that is to receive their Doctrine understand it approve it be convinced of the truth of it and be converted by it so far as to be made Christians Therefore some have thought fit to turn the place thus Go and Disciple all Nations and the Persian translator so understands it For he makes this work to be a reducing of the whole World to the Religion and Faith of Jesus Christ. It s true that their Doctrine had not this success with all persons to whom it was sent For some opposed and blasphemed it some heard it and neglected it to some it was foolishness to others very offensive and a scandal but by vertue of the spirit it was to many the power of God unto Salvation This is teaching which must be not only private but publick they must Preach Preachers anciently were called amongst the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messengers from Heaven and also publick Officers imployed by their Soveraigns to signifie their Will and Pleasure unto their sujects Their work was to go into all parts of their Dominions and solemnly with a loud voice and sometimes with sound of Trumpet to publish their Edicts and let their subjects know their Princes mind But it its very likely the Evangelists took the expression out of the Old Testament and therein did allude to the Proclaiming of the year of Jubilee as may appear from the Prophet Esay 61. 1 2. where the word is used In respect of this act the Apostles might be truly denominated Messengers Cryers Publick Officers yet sent from Heaven and not from Earth From God and not from Men. They were eminent Officers of Christs kingdom Their works was to Proclaim and publish his Laws promise peace perswade men to Repentance and Faith and so make them Subjects unto their blessed Saviour and Redeemer This teaching both for the matter and mannor was extraordinary wonderful and plainly Divine was accompanied with the blessed spirit and wrought wonderfully upon the hearts of men and had rare effects and proved the mighty power of God unto Salvation This will be more evident from the 2. Thing which is the matter commanded to be taught which according to St. Mark is in one word the Gospel Mark 16. 15 16. Go ye unto all the World and preach the Gospel unto every creature He that believeth and is baptized shall be saved but he that believeth not shall be damned The matter therefore in general is the Gospel in particular the Doctrine of Christ Faith Baptism and Salvation of Unbelief and Damnation According to Luke Luke 16. 46 47. its concerning Christs suffering Resurrection Repentance Faith Remission of sins In this Evangelist its the Doctrine of God the Father who made heaven and earth and so loved sinful man that he gave his only begotten Son for his salvation concerning Jesus Christ who was incarnate suffered died rose again for our Resurrection concerning the Holy Ghost by the word converting us making us capable of remission and sanctifying us to Eternal Life Sect. 2. Thus we understand what teaching and preaching is 2. What the Doctrine to be taught Now I will take the liberty to enlarge and manifest 1. That this is our Saviours Creed 2. That its the ground of the Ancient and Apostolical Creed 3. That that which is called the Apostles Creed is agreeable unto this of our Saviour 4. That it is the abridgement of the Scriptures 1. This is our Saviours Creed delivered in these words unto his Apostles as the substance of the Doctrine which they must teach and a form of Faith to be professed by all such as by Baptism are to be solemnly admitted into the number of his Disciples Not that he had not often and more at large taught the same as we may read in his Sermons and conferences related by the Evangelists I will instance in one passage of his discourse with Nicodâ—mus The words are these 3. 16. God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life This Text begins with God and ends with everlasting life as many confessions do And therein we may observe 1. God the Father who created the