good Work it is not of your selves but of God Every Act every Degree of Holiness is from God III. For whom he prayeth the Apostles I. That were already holy John 13.10 Ye are clean and in the Verse immediately preceding They are not of the World yet now Sanctify them let their Hearts be more heavenly and their Lives more pure every day Observe Those that are sanctified need to be sanctified more and more Rev. 22 1â— He that is righteous let him be righteous still he that is holy let him be holy still 1. Our inward Sanctification must increase because of the weakness of present Grace and the relicts of Corruption 2 Cor. 4.16 Tho our outward Man perish yet the inward Man is renewed day by day It is not a Work to be done at once 1 Thess. 5.23 And the very God of Peace sanctify you wholly and I pray God your whole Spirit Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ. It is perfect in parts at first the New Creature doth not come out maimed but not in degrees there is need of more Sanctification in Spirit in Soul in Body the Kingdom of Heaven increaseth by degrees 2. Our outward Man must be cleansed day by day because of new defilements John 13.10 He that is washed needeth not but to wash his Feet but is clean every whit It is an Allusion to a Man coming from the Bath his Feet contract Soil in the Passage Your Persons are sanctified by the Spirit but when you are never so holy there are new Defilements Vse 1. Be not satisfied with any present degrees of Grace There is an holy Covetousness I count not my self to have attained Phil. 3.14 Christ is so full that we cannot receive all at once 2. It is a strange Conceit in any to think they may be too good When we begin to be unwilling to grow better we begin to wax worse it is a good degree of Grace to know our Defects 3. Therefore let us use Means to persist in Holiness to increase in Holiness especially Prayer which is the Breath which God hath appointed to keep in the Flame II. For the Persons once more They were to preach the Word as a Preparative he prayeth for Sanctification Observe Holiness is a good Preparative to the Ministry and they are inwardly consecrated by the Spirit sanctifying them 1. That they may have experience of the Truth of the Doctrine upon their own Hearts The Apostles were to preach the Truth to others now saith he Sanctify them through thy Truth I believed and therefore have I spoken Psal. 116.10 We speak best when we speak by experience This is the right way of getting Sermons by Heart We are God's Witnesses now we should have sound Experience 1 John 1.1 That which was from the beginning which we have heard which we have seen with our Eyes which we have looked upon and our Hands have handled of the Word of Life That which we have seen and heard declare we unto you Ezekiel was first to eat the Roll Ezek. 3. 1 2 3. not only to see it and to hear it but to eat it Ministers must first eat themselves then feed others We are not to speak by hear-say to deliver God's Message as a meer Narration but out of a deep Impression on the Heart What cometh from the Heart and from Experience is quick and lively 2. For the Honour of God Carnal Ministers bring a Reproach upon the Ordinances 1 Sam. 2.17 The Sin of the young Men was very great before the Lord for Men abhorred the Offering of the Lord. Who will take Meat out of a Leprous Hand 3. To answer the Types of the Law Aaron and his Sons were sanctified for the Levitical Priesthood Exod. 29.4 To be washed with Blood and Oil to be washed in the great Laver sprinkled with Blood anointed with Oil which denotes Remission of Sins Regeneration the Gifts of the Spirit 1 John 5.8 There are three that bear Witness in Earth the Spirit the Water and the Blood Every Office should have a solemn Consecration Vse 1. Ministers should look to their inward Call They that are designed to serve God in a special manner must look after special Purity It breedeth Atheism when we do not live up to our Doctrine People will say they must say something for their Living 2. Let People look to their choice of Ministers There is a great deal of difference between an Eloquent and an Experienced Pastor Secondly We now come to the Means or Manner how Christ's Request is to be accomplished by thy Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred in thy Truth or by thy Truth oâ— through thy Truth as Vers. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an Article that they may be sanctified through the Truth or as in the Margeâ—t truly sanctified but we better render it by the Truth there is an Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in Truth but in the Truth and it is presently added thy Word is Truth So that it noteth not the kind of their Sanctification but the Instrument and Means Now these words by thy Truth may be understood either of God's Faithfulness or his revealed Will both which are called his Truth Of God's Faithfulness as Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as keep them by thy Power so sanctify them by or according to thy Truth and Faithfulness But this Exposition tho plausible yet is not so proper because it is presently added thy Word is Truth By Truth then is meant not his Faithfulness but his revealed Will. Now God hath revealed his Will by the Light of Nature or by the Light of his Word That Will of God which is revealed by the Light of Nature is called Truth so the Gentiles are charged Rom. 1.8 With-holding the Truth in Vnrighteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God Vers. 19. is called Truth How came the Gentiles by the Truth who are strangers to the Covenant of Promise The Apostle answereth much of God was known to them But this Truth that is here spoken of is the Will of God made known in his Word or the Knowledg of things necessary to Salvation concerning God and his Worship first delivered by the Prophets afterwards explained by Christ himself to the Apostles and by them consigned to the Church Now the Truths delivered in the Word may be referred to two Heads Law and Gospel The distinction in Christ's Time was Law and Prophets In this place Christ chiefly intendeth the Gospel the Truth which they were sent to preach to others Christ would have them to have an experience of it themselves And it is notable that in many places of Scripture the Gospel is called Truth not only in opposition to humane Writings but also with respect to the Law and other parts of Scripture because it is the Truth by way of eminency as we call the Plague
with the Spirit of Christ assisting but not reforming as an Angel sometimes appears in an assumed Body But 't is dangerous to rest in this it maketh our sin and Judgement the greater if after a taste we rest in a common work Historical Faith if not growing into a saving sound Faith 't is a kind of mocking of God and an Hypocrites portion As for instance We profess to believe him Omniscient yet fear not to sin in his presence Omnipotent yet cannot depend upon his Alsufficiency to believe a day of Judgement yet make no preparation for our Account Tit. 1.16 Mens sins and Judgements are aggravated according to the sense they have had of Religion and so their latter end may be worse than their beginning 2 Pet. 2.20 And sad it will be for those that from hopefull beginnings fall off from God I will tell you a man may live and die with a temporary Faith and Affections to God and Holiness without making any visible Apostasie and yet have no sound Faith of the right Constitution Yea if you regard what little rooting Grace hath in mens hearts how weak their Pulse beateth this way how strong their Affections are to the World and the things thereof how little they can vanquish the cares and fears of this world and the temptations that arise from voluptuous living 't is to be feared the far greatest part of Christians are but Temporaries 3. Oh then be sure to get this truth of Grace into your Hearts let your Hearts be effectually subdued to God let there be a Principle of Life set up in them Religion respects our Principles as well as our Performances 2 Tim. 1.5 The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned There must be a renewed Heart as the fountain a well informed Conscience as our guide and Faith unfeigned as our great encouragement And so all acts of Charity to God and men are accepted with God as a piece of Obedience done to him If we will not regard the Manner God will not regard the Matter Oh then get this renewed Heart and a lively Faith and an awakened Conscience This is to get Oyl into your Vessels and if once you get this it will never fail but increase exceedingly like the Sareptan's Oyl But how shall we get it I answer 1. You have this Oyl from Christ. The Unction is from the Holy One 2 Joh. 2.20 As the Precious Oyl was first poured on Aaron's Head and then came down to the Skirts of his Garment so Christ is first possessed of the Spirit and then we have it by our Union with him Joh. 1 16. Of his fulness we receive Grace for Grace We must go to the Fountain every day to seek new supplies Christ was anointed with the Oyl of gladness above his fellows Zech 4. Christ is represented by the Bowl and the two Olive Trees that alwayes poured forth Golden Oyl Christ as Mediator is the Store-house of the Church who is intrusted with all Gifts and Graces for our benefit Oh bring your empty Vessels to this golden Olive-tree The Widdow only brought Casks the Oyl failed not till the Vessels failed 2. If you would have it from Christ you must use the Means of Grace the Word Prayer Sacraments Meditation We need continual supplies must use continual Prayers seek the Grace of the Spirit to keep in our Lamps Luk. 11.13 So the Word God droppeth in something to the Soul that waiteth on him Mark 4.24 Take heed how you hear for with what measure ye mete it shall be measured to you again If we be earnest and diligent in waiting upon God God will abound to us in blessing his Word to us So for Meditation Mat. 13.19 The High-way Ground did not bring the Word to their minds again doth not revolve it mindeth it not heedeth it not So for the Lords Supper 't is a means to root us in the Love of God when we so often renew our Oath of Allegiance to him to excite our Faith in Christ. All these are a price put into our hands to get Oyl in our Lamps and prepare for his Coming 3. Keep your Vessels clean The Spirit dwelleth not but in a clean Heart Doves build not their Habitations on Dung-hills He cometh as an efficient Cause as a Spirit assisting before he comes as a Spirit inhabiting and purifieth our Hearts by Faith 4. After you have gotten this Oyl cherish it that it may not decay Of its own nature it would do so witness that stock of Original Righteousness which Adam had Gods Promise by which it is secured supposeth our endeavours to waste it Luk. 8.18 Whosoever hath to him shall be given but whosoever hath not from him shall be taken even that which he seemeth to have 5. Do not only cherish and keep it from decay but see that you encrease it 2 Pet. 1.5 Add to your faith vertue and to vertue knowledge 1 Thes. 3.10 Perfect what is lacking 1 Thes. 4.1 That as you have received of us how you ought to walk and please God so you should abound therein A little Faith will be as no Faith not honourable to God nor comfortable to you nor useful to others All our doubts perplexities uncertainties come from the smallness of our Graces 'T will not make an Evidence therefore give diligence No endeavour labour pursuit after God but hath its recompense not an earnest thought an earnest Prayer or time spent What shall I say They whose Hearts are upon the wayes thereof go on from strength to strength You are almost at home nearer than when you first believed Then you thought all your pains too much now all too little Let me apply all to the Sacrament 1. There we come to meet the Bridegroom in a way of Grace The Marriage Covenant between God Incarnate and his espoused Ones is here celebrated and solemnized The Sacrament is a Transfiguration of the last Marriage Supper to ascertain us what entertainment we shall have at the Day of Judgment when the Bride the Lamb's Wife shall be made ready and cloathed with fine Linnen Rev. 19.23 and then be received in to the Nuptial Feast Blessed are they that are called to the Marriage Supper of the Lamb. All is now prepared in this Duty 2. In some respect there should be a Serious Preparation for the one as for the other as we would prepare to dye or prepare to meet Christ the Judge Christ did not wash his Disciples feet when he took them with him to Tabor to his Transfiguration but when he took them with him at his last Supper Joh. 13.7 Surely to rush upon the presence of the Bridegroom with a perfunctory careless common frame of spirit is a dangerous thing When a People come hand over head prepare themselves slightly pray slightly before they come and live carelesly and negligently they slight the Bridegroom and wrong themselves strengthen themselves in sin rather than
Father in Heaven the Son on the Cross the Spirit in our Hearts We are given to Christ but Christ is given to us by the Spirit our Interest is wrought and applied by the Holy-Ghost It is the Spirit of the Father the Spirit of the Lord Jesus Christ who is his Executor he is to see Christ's Will accomplished he is Christ's Vicar in his Kingly and Prophetical Office 2. Vse Let us consecrate and give up our selves to Christ. Walk as his 1 Cor. 3.23 Ye are Christ's and Christ is God's Look for all from him by dependance on him be whatever you are to him to his Glory You are given up to him you are not at your own dispose neither Tongue nor Heart nor Estate is thine God gave it and if thou are a Christian thou hast given up thy self to him SERMON IX JOHN XVII 6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word Secondly THEY are committed to him by way of Charge In opening this I shall enquire 1. Who are the Persons that are thus given to Christ I answer The Elect and no other They are given to him out of the World a selected Company as in the Text Those whom thou hast given me such as shall surely and infallibly be brought to Grace and conducted to Glory John 6.37 All that the Father giveth me shall come to me And Vers. 39 40. This is the Father's Will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day And this is the Will of him that sent me that every one which seeth the Son and believeth on him may have Everlasting Life and I will raise him up at the last Day And can the Father's Will be disappointed I wonder what can Men object against so plain a Scripture and when they are come they cannot miscarry This is the Will of him that sent me that of all that he hath given me I should lose nothing not a Leg not a piece of an Ear Christ hath received a special Charge But you will say It is said John 17.12 Those which thou hast given me I have kept and none of them is lost but the Son of Perdition So it seemeth some may be lost which are given to Christ. I Answer 1. The word given is there used Indefinitely for those given to Christ by way of Reward as well as those given to him by way of Charge Hypocrites because of their External Vocation are said to be given to Christ by way of Ministry and Service but not by way of special Charge That is notable which Christ saith John 13.18 I speak not of you all I know whom I have chosen but that the Scripture may be fulfilled He that eateth with me hath lift up his Heel against me Where he sheweth plainly that one of them was not of the Number of the Elect and should not receive the Privileges of his especial Charge Though he was chosen to the Calling of an Apostle yet not to Eternal Life Christ knoweth the number of the Heirs of Salvation and who only are given him by way of Ministry and Service of the Church 2. I may Answer by interpreting the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are not acceptive but adversative none of them is lost but the Son of Perdition is lost the words are not rendred except the Son of Perdition but but the Son of Perdition it is not nisi but sed There is no exception made of Judas as if he had been given to Christ and afterward had fallen away It is not nemo nisi Filius Perditionis but when he had mentioned their keeping he would adversatively put the losing of Judas This Phrase or manner of Speech is often used in Scripture So Rev. 21.27 And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lamb's Book of Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the words are not exceptive for then it would follow that some which work Abomination should enter into the Kingdom of Heaven but adversative these shall not enter but others shall enter So Mat. 12.4 It was not lawful for him to eat neither for those which were with him but only for the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not exceptive as if the Priests were of David's Company 2. What was this Charge It will be opened by considering What the Father proposed concerning the Elect and what the Son undertook 1. What the Father proposed The words of Heaven are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unutterable words which it is not lawful for a Man to utter 2 Cor. 12.4 Those secret ways of Discourse and Communication between the Father and the Son are to be adored with reverence and deep silence were it not that the Spirit of God hath put them into such Forms as are sutable to those Transactions and Intercourses which are between Man and Man It is usual in Scripture to put the Passages between God and Christ into Speeches Psal. 40.6 7 8. Sacrifice and Offering thou didst not desire mine Ears hast thou opened Burnt-Offering and Sin-Offering hast thou not required Then said I Lo I come In the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal. 110.1 The Lord said unto my Lord Sit thou at my right Hand until I make thine Enemies thy Footstool The Father came to Christ and did as it were say to him Son I am loth that all Mankind should be lost and left under Condemnation there are some whom I have chosen to be Vessels and Receptacles of my Mercy and Goodness and because I am resolved that my Justice shall be no loser you must take a Body and die for them and afterward you must see that they be converted to Grace justified sanctified guided to Glory and that not one of them should miscarry for I will take an account of you at the last Day It is easy to prove all these things out of Scripture That there are a certain definite Number See 2 Tim. 2.19 The Foundation of the Lord standeth sure having this Seal The Lord knoweth those that are his There is no Lottery nor Uncertainty in the Divine Decrees the Number is stated sealed none can add to it or detract any one Person that Christ received a Command to lay down his Life for John 10.18 This Commandment have I received of my Father for them only I lay down my Life viz. for my Sheep That Christ is to see them converted to Grace John 6.37 All that the Father giveth me shall come to me
Bargain that Christ made for his Father was only an Interest in Souls 2. By way of Charge This again is only proper and peculiar to the Elect they were given to Christ by way of Charge to be redeemed justified sanctified glorified given not by way of Alienation but Oppignoration laid at pledg in his Hands so that none of them can miscarry I shall name some places to prove this way of giving John 6.37 38 39. All that the Father giveth me shall come to me c. Where you see they shall surely and infallibly be brought to Grace and as infalliby be conducted to Glory and when they come they cannot miscarry This is the Father's Will that hath sent me that of all that he hath given me I should lose nothing Christ hath received a Charge he is to look to all God's Flock not to lose a Leg or a piece of an Ear. So John 10.28 29. I give unto them Eternal Life and they shall never perish neither shall any Man pluck them out of my Hands My Father which gave them me is greater than all and no Man shall pluck them out of my Father's Hands Where see Christ's Power and Faithfulness is engaged by the Father's Gift for the Preservation of the Saints So that we see what it is to be given to Christ to become his Reward his Charge III. A third Question yet remaineth Why is it mentioned here The Phrase as I said is often used in many Verses of this Chapter but the Repetition is not needless it is not an empty Tautology but repeated for the more ample Consolation and Instruction of the Apostles that in the midst of their Troubles they might look upon themselves as given to Christ and so the more interested in a sure Preservation for God is bound to make good his Grant and Christ his Trust. Christ pleadeth his own Faithfulness Vers. 12. While I was with them in the World I kept them in thy Name those which thou gavest me I have kept He made good his Trust and therefore now pleadeth with the Father that he would make good his Grant I am no more in the World do thou keep them and he useth the same Argument those which thou hast given me that swayed with him to keep them and he knew the Father would take care of them for the same Reason Well now having laid this Foundation let me Observe That this is a Ground of solid Consolation and Establishment to the Elect that they are by the Grant of God the Father given and committed to God the Son as his Purchase and Charge The Point is genuine for this giving is by way of Gift and Charge and this giving is proper to the Elect as we have proved and it is here urged as a ground of Establishment and Consolation Christ expresseth the Elect by such a Character Those which thou hast given me not only to specify the Persons but to declare the ground of Audience keep them because they are those which thou hast given me Therefore in following of it I shall use this method I. I shall more largely explain the Manner of God's Grant and Donation to Christ. II. I shall shew you how it is a Ground of Establishment and Consolation III. I shall enforce all by Application 1. To open the Nature of the Grant let us again resume the Distinction of giving by way of Reward and Charge These two answer to one another as Work and Wages Christ taketh upon himself a Charge of Souls and all his Reward is that he may have an Interest in them Let us begin with the Charge the Work first and then the Wages 1. They are given to him by way of Charge What his Charge was will be opened by considering What the Father proposed concerning the Elect and how the Son undertook it 1. What the Father proposed The words of Heaven are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12.4 Words which it is not lawful for a Man to utter Those secret ways of Discourse and Communication between the Father and the Son are to be adored with Reverence and deep Silence were it not that the Spirit of God hath put them into such Forms as are suitable to the Transactions and Intercourse which pass between Man and Man It is usual in Scripture to put the Passages which concern God and Christ into Speeches Psal. 40.6 7 8. Sacrifice and Offering thou didst not desire mine Ears hast thou opened Burnt-Offering and Sin-Offering hast thou not required Then I said Lo I come in the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart Psal. 2.8 Ask of me and I will give thee the Heathen for thine Inheritance and the uttermost parts of the Earth for thy Possession Psal. 110.1 The Lord said unto my Lord Sit thou at my right Hand until I make thine Enemies thy Footstool The Father came to Christ and did as it were say to him Son I am loth that all Mankind should be lost and left under Condemnation there are some whom I have chosen to be Vessels and Receptacles of my Mercy and Goodness and because I am resolved that my Justice should be no loser you must take a Body and die for them and afterwards you must see that they be converted to Grace justified sanctified guided to Glory and that not one of them doth miscarry for I will take an account from you of them It were easy to prove all these things out of Scripture to wit That there are a certain definite Number whom God chuseth to be Vessels of Mercy 2 Tim. 2.19 The Foundation of the Lord standeth sure having this Seal The Lord knoweth those that are his There is no Lottery nor Uncertainty in the Divine Decrees the Number is stated and sealed none can add to it nor detract or take away any one Person And that Christ received a Command to lay down his Life for them and for them only John 10.15 I lay down my Life for my Sheep And Vers. 18. This Commandment have I received of my Father The Description is a Limitation it is for his Sheep God would have none of Christ's Blood to run waste That he is to do this that the Honour of Justice may be salved and so Mercy have the freer course Rom. 3.25 26. Whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the remission of Sins that are past through the forbearance of God To declare I say his Righteousness that he may be just and the Justifier of him which believeth in Jesus The Son was not only to use Intreaty but to make Satisfaction not that God by any Necessity of Nature required it the exercise of Justice is free and falleth under no Laws but it was most convenient to preserve a due sense and apprehension of the Godhead That Christ was to see them converted it was the
precious Ointment upon the Head that ran down upon the Beard even Aaron 's Beard that went down to the Skirts of his Garment So our Head is anointed with the Oil of Gladness for our sakes Christ received the Spirit without measure in our Nature as Holiness Pity and the Treasures of Wisdom and Knowledg Look as when an Ambassador is sent forth there is not only a designation of his Person but he is furnished for his Emploiment and Work So is Jesus Christ sent forth that is his Person not only designed and chosen in Grace and yet in Wisdom but also furnished with all manner of Endowments in our Nature Grace and Strength for his Work as our Head 3. This Sending implies Authority and noteth a Commission sealed to him so that he was an Authorized Mediator or an Ambassador with Letters Patents from Heaven This is the principal thing intended in this Sending the Call and Authority Christ had to do his Office Heb. 5.4 5. No Man taketh this honour to himself but he that was called of God as was Aaron So also Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son this day have I begotten thee He was designed in the Council of the Trinity And as every Ambassador hath Letters of Credence under the Hand and Seal of him from whom he is sent that he may be acknowledged as his Deputy to act for him So Christ is sent as God's Deputy into the World to act and deal for him and the Apostles they are thus sent from Christ to act and deal for Christ. Here the Comparison chiefly holds As thou hast sent me into the World that is given me Authority to execute the Office of a Mediator So have I sent them I have given them Authority to preach in my Name and to deliver the Gospel to others This sending of Christ it maketh all that Christ doth in the Father's Name to be valid which is much for the comfort of our Faith Christ is not a Mediator by the right or meerly by the desire of the Creature or by his own Interposition but he is sent and authorized you may plead it with God he hath sent him to save Sinners You know Moses when he interposed on his own accord Exod. 32.32 Forgive their Sin and if not blot me I pray thee out of thy Book which thou hast written Tho it was an high Act of Zeal in Moses yet God refused it Vers. 33. And the Lord said to Moses Whosoever hath sinned against me him will make I blot out of my Book So if Christ had been set up as Mediator by the Right and Desire of the Creature only he might have been refused but he was authorised by God he did not glorify himself by invasion of the Mediatory Office but had a Patent from the Council of the Trinity indited by the Father accepted by himself sealed by the Holy Ghost evidenced to the World by his Personal Endowments and by his Miracles Thus you see what this Sending is it implies the Designation of the Father the Qualification of his Person for the Work and his Authority to execute it in his Name III. To what purpose was he sent into the World I Answer To perform the whole Duty of the Mediator but principally to redeem and instruct the World those two Offices of Prophet and Priest Christ performed upon Earth The Apostle toucheth upon them Heb. 3.1 Consider the Apostle and High Priest of our Profession Jesus Christ. Mark the Apostle mentioneth but two Offices but they were the highest in both the Churches the High Priest was the highest Officer in the Jewish Church therefore he saith he was the High Priest of our Profession And an Apostle was the highest Officer in the Christian Church therefore he saith he was the Apostle of our Profession And he mentions but these two because these were the two Offices Christ chiefly performed upon Earth he came to preach the Gospel which we profess so he is the Apostle of our Profession and he came to ratify it with his Blood so he is the High Priest of our Profession In short he came to deal with God and with Men To deal with God and so is an High Priest to pacify God to offer such a Sacrifice as might satisfy God and he came to deal with Men and so be is an Apostle to open the everlasting Gospel to bring it out of the Bosom of God to our Hearts His Kingly Office was but little exercised upon Earth We have a glimpse of his Kingly Office or rather of his Divine Nature in turning the Mony-Changers out of the Temple but it was little exercised upon Earth Why because this was the time of Christ's Humiliation Now the Kingly Office suits more with the Exaltation of Christ when he comes the second time then he comes to exercise his Kingly Office to reign and scatter his Enemies and shew his Kingly Power but now he came to teach and to suffer That is the Reason why his Kingly Office is made the Consequent of his Resurrection Acts 5.31 Him hath God exalted with his right Hand to be a Prince and a Saviour for to give Repentance to Israel and Forgiveness of Sins Was not Christ King of the Church and King before his Resurrection I Answer As God so he was a King from all Eternity and in the days of his Flesh he was our Mediator therefore certainly King Priest and Prophet but in the World he did not come to possess his Kingdom but only to preach it and divulge it Therefore he saith to Pilate John 18.36 My Kingdom is not of this World if my Kingdom were of this World then would my Servants fight that I should not be delivered to the Jews but now is my Kingdom not from hence Christ came to bear witness that he was King but did not come to possess his Kingdom and act as a King As soon as ever he was consecrated to be a Mediator he was King Priest and Prophet of the Church Look as David was King before God as soon as he was Anointed long before he possessed the Throne and was crowned at Hebron 1 Sam. 16.13 for he was King when he wandred up and down and was hunted like a Flea or like a Partridg upon the Mountains So Christ in the time of his Humiliation was a King but did not exercise his Kingdom Chiefly then he was sent into the World the first time to redeem and instruct the World To redeem the World 1 John 4.10 God loved us and sent his Son to be the Propitiation for our Sins This was Christ's first Errand to make Satisfaction for Sins afterwards he will come to destroy his Enemies at his second coming And to instruct the World that is of special consideration in this place As thou hast sent me into the World so have I sent them into the World Christ sent Disciples as a Prophet and in
himself that he offered as a Recompence to angry Justice Otherwise we might say Here is the Person sanctifying but where is the Sacrifice As Isaac said to his Father Gen. 22.7 Behold the Fire and the Wood but where is the Lamb for the Burnt Offering It is good to see in what Nature Christ was the Priest and in what Nature the Sacrifice in his Divine Nature the Priest for he offered himself through the Eternal Spirit to God Heb. 9.14 In his Humane Nature principally he was the Sacrifice for it is said Heb. 10.10 We are sanctified through the Offering of the Body of Jesus Christ once for all The Godhead could not be offered for who can offer himself or any other thing to himself And besides the thing sacrificed must be slain for it is Bloodshed which was given to God upon his Altar In this respect it is said by Christ John 6.51 The Bread which I will give is my Flesh which I will give for the Life of the World And when he had instituted the Eucharist in memory of this great Sacrifice he mentioneth his Body broken and given and his Blood shed Yet because the Priest and the Sacrifice is one the value of this Sacrifice ariseth from the Divine Nature It is the Blood of God Acts 20.28 that is of the Person who was God Fourthly The Persons interested for their sakes 1. Negatively not for himself he needed it not he had no Sin to expiate nor Happiness to purchase anew The Scripture never speaks of Christ's doing any thing for his own sake but still of his Love to us His Incarnation was for us Isa. 9.6 To us a Child is born to us a Son is given His Obedience was for us Gal. 4.4 5. But when the fulness of Time was come God sent forth his Son made of a Woman made under the Law to redeem them that were under the Law that we might receive the adoption of Sons His Death was for us Dan. 9.26 The Messias shall be cut off but not for himself Our Lord died not for himself but for his People Isa. 53.4 5. Surely he hath born our Griefs and carried our Sorrows He was wounded for our Transgressions he was bruised for our Iniquities the Chastisement of our Peace was upon him and by his Stripes we are healed He was made nothing for himself but all things for us Christ's Merit for himself is an unworthy Doctrine Bellarmine saith Christus praeter eâ— bona quae suis laboribus peperit meruit etiam sibi corporis gloriam nominis exaltationem But if Christ were to merit for himself his Obedience was not voluntary but due and what could he merit which was not from his Conception due to him It is true Christ solaced his Humane Soul with the conâ—ideration of consequent Glory Heb. 12.2 For the Glory which was set before him he endured the Cross and despised the Shame and is set down at the right Hand of the Throne of God But we cannot thence infer a Merit A Prince disguised in a Foreign Country may solace himself with the Honour and Happiness he shall enjoy at home Phil. 2.9 Wherefore God hath also highly exalted him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore noteth a Consequent in order of Time Christ was first to suffer and then to enter into Glory Luke 24.26 If you say Christ as Man was bound to be subject as a reasonable Creature to God his Maker as the Son of Abraham he was comprehended in the Covenant made with that People I Answer 1. If his Humane Nature was bound to be subject yet not his Person Actiones sunt suppositorum The Humane Nature was taken into his Person and the Divine Nature could do more to free the Humane Nature than the Humane Nature to oblige the Person to Obedience Christ pleadeth his freedom as God's Son Mat. 17.26 If of Strangers then are the Children free 2. The Humane Nature as a Creature was to be subject to God and guided by him as being an Inferior but whether to a Law of God is justly doubted for the Law is given to meer Men for their weakness for the instruction of Good and restraint of Bad and therefore his being subject to the Law was voluntary and not necessary if it were necessary there could be no merit in it Luke 17.10 So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable Servants we have done that which was our Duty to do Again 3. Christ voluntarily brought himself into this condition meerly for our sakes as a Man that removeth his Dwelling into another Country for his Friends sake while he is in that Country he is bound by the Laws of it but meerly for his Friends sake Or as a Surety free before when he cometh into Bonds he must discharge the Debt but all is for his Friend's sake So Christ was made under the Law Gal. 4.4 He that makes himself a Servant to free his Friend is bound to Service yet his making himself a Servant is meritorious In short if Christ had done ought for himself he had been his own Redeemer Mediator and Saviour Christ came into the World sanctified his Nature lived and died for our sakes it is for our benefit and behoof to effect our Salvation His Humane Nature needed nothing but what might accrue to him by the Dignity of his Person 2. Positively for their sakes The Apostles are chiefly concerned in the Context who were sent into the World upon a peculiar Message and Errand but all the Elect are intended partly because it is presently added Vers. 20. Neither pray I for these alone but for all that shall believe in me through their Word partly because it is a common Benefit and what doth not concern the Apostles as Apostles but is common to them with others must be extended to all for their sakes he doth wholly consecrate himself and set himself apart for his Peoples Benefit that he might be theirs it was for their Weal not for his own that he might be their Mediator and Sacrifice Christ was wholly set apart for our use as Mediator he had no other Work and Employment but to procure our Salvation How doth this engage us to make use of Christ for otherwise his Undertaking is in vain if we do not improve him for those Ends and Purposes for which he doth set apart himself even as the Sun would shine in vain if we did shut up our selves in a dark place and did not enjoy the Light and Comfort of it and the Brazen Serpent would in vain be lifted up upon the Pearch and Pole if none that were stâ—â—â—g would look upon it Oh let not Christ be a Christ in vain 2 Cor. 6.1 We then as workers together with him beseech you that you receive not the Grace of God in vain If he wholly gave up himself to be a Fountain of Grace Holiness Comfort and Glory in our Nature and did fit
delighteth in us It is his Image makes us amiable and therefore we should make it our great desire and care to be as Holy as may be 3. Much of our Everlasting Blessedness lieth in it Ephes. 5.27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be Holy and without Blemish 4. It is a great part of our Salvation by Christ. Mat. 1.21 Thou shalt call his Name Jesus for he shall save his People from their Sins Acts 3.26 Vnto you first God having raised up his Son Jesus sent him to bless you in turning away every one of you from his Iniquities 5. It is a means to the rest Communion with God and Christ here 1 John 1.6 7. If we say that we have fellowship with him and walk in darkness we lie and do not the Truth But if we walk in the Light as he is in the Light we have fellowship one with another And everlasting Fruition of God hereafter Acts 26.18 That they may receive forgiveness of Sins and an inheritance among them which are sanctified by Faith that is in me Heb. 12.14 Without Holiness no Man shall see God 7. It sheweth us who are partakers of the Benefits and Fruits of Christ's Death Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of one â—â—erefore he is not ashamed to call them Brethren Heb. 10.14 For by one Offering he hath perfected for ever them that are sanctified perfected but by degrees The Elect themselves whilst they are unconverted and remain in their Sins have not the actual Benefit of Christ's Redemption our dying Lord had an actual Intention in due time to sanctify and accordingly doth regenerate justify sanctify all those who shall have benefit by his Death But who are the Sanctified It is to be considered Positively and Relatively Positively It is to be renewed to God's Image Titus 3.5 He saved us by the washing of Regeneration and renewing of the Holy Ghost 2 Pet. 1.4 That by these we might be made partakers of the Divine Nature This is the great Work of the Sanctifying Spirit to make us like God and to work in us those Graces whereby we may be qualified and enclined to live to him Relatively to be sanctified is to be separated from a common to an holy Relation and Use. This is seen in three things Inclination Dedication and Use. 1. Inclination towards God This is the immediate Fruit of Grace called Conversion or turning to God the New Nature tendeth and bendeth to him 2. Dedication 2 Cor. 8.5 They first gave their own selves to the Lord and unto us by the Will of God Rom. 6.13 Yield your selves unto God as those that are alive from the Dead and your Members as Instruments of Righteousness unto God This is in entring into Covenant with God 3. Use is nothing but the exercise of this Disposition and Inclination called Living to God or performance of this Dedication 1 Cor. 6.19 20. What know ye not that your Body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own But ye are bought with a price therefore glorify God in your Bodies and Souls which are the Lords Zech. 14.20 In that day shall there be upon the Bells of the Horses HOLINESS TO THE LORD By the latter there is a difference between us and others 1 John 5.19 And we know that we are of God and the whole World lieth in Wickedness And between us and our selves 1 Cor. 6.11 Such were some of you but ye are washed but ye are justified but ye are sanctified in the Name of our Lord Jesus and by the Spirit of our God This must be more explicite every day Vse 2. Direction in the Lord's Supper Here we come to remember Christ's Sacrifice and to interest our selves in the Fruits of it 1. To remember Christ's Sacrifice As the Elements are set apart for an Holy Use so was Christ sanctified All Sacraments represent Christ dead Baptism We are baptized into his Death Rom. 6.3 In the Lord's Supper We shew forth his Death till he come 1 Cor. 11.26 his Body was broken his Blood shed Christ would institute a Representation of his Humiliation rather than of his Glory to represent his Love to us it was for our sakes rather than his own Honour to represent what concerned us 2. To interest our selves in the Fruits of it Look after the Fruits of it 1. Bewailing your Unholiness both in Heart and Life that you were so long trained up in the Knowledg of Christ's Truth and did so little love God and live to him that God hath opened a Fountain for Sin and for Uncleanness and you are no more cleansed to this very day and have gotten so little of the sanctifying Spirit as if you were Strangers in Israel 2. Hunger and thirst for this Grace his renewing as well as reconciling Grace Mat. 5.6 Blessed are those that hunger and thirst after Righteousness for they shall be filled Desire it earnestly 3. Lift up your Hearts with Confidence and Hope when the Sacrifice of Christ is represented to you because God hath accepted this Sacrifice and is well-pleased with it Isa. 53.4 5. Surely he hath born our Griefs and carried our Sorrows yet we did esteem him stricken smitten of God and afflicted For he was wounded for our Transgressions he was bruised for our Iniquities the Chastisement of our Peace was upon him and with his Stripes are we healed We have no Reason to despair of the Cure that Holy Spirit who sanctified our Head who had no Sin by preventing Sin in his Conception and anointed him to his Office is able to inlighten convert sanctify us also 4. Praise him for so much Grace as you have received that he hath inclined your Hearts to his Blessed Self 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ which according to his abundant Mercy hath begotten us again unto a lively Hope by the Resurrection of Jesus Christ from the dead at least that he made you serious 5 Dedicate your selves to God to walk before him in all new Obedience Rom. 12.1 I beseech you therefore Brethren by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable to God which is your reasonable Service SERMON XXXIV JOHN XVII 20 Neither pray I for these alone but for them also which shall believe on me through their Word HERE Christ inlargeth the Object of his Prayers which is propounded First Negatively Secondly Positively First Negatively by which the Restraint is taken off Which sheweth 1. Christ's Love He had a care of us before we were yet in being and able to apply these Comforts to our selves We were provided for before we were born there is a stock of Prayers laid up in Heaven Christ as God foresaw that the Gospel would prevail notwithstanding the World's hatred
pardon of God with promises of greater diligence for the future 3. to implore the special aid and assistance of Gods Spirit for the better performance of what we promise 4. we are to obtain it by the means of Christs Sacrifice and Intercession Who by one offering hath perfected for ever them that are sanctified Heb. 9.14 there needeth no other Sacrifice If we thus humbly apply our selves to God and desire again to bind our Bond the Duty will be comfortable to us Secondly Our second general work is to revive afresh the hopes of eternal Life and to get our taste and relishes of that blessed Estate renewed and confirmed upon our hearts that we may be fortified against the troubles of the World and inconveniencies of our Pilgrimage that we may not only be encouraged to do well but to suffer evil with patience That this Duty is a Pledge of Heaven appeareth by Christs words Mat. 26.29 I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Fathers kingdom It is an Antepast of that blessed and eternal Feast When we shall sit down with Abraham Isaac and Jacob in the kingdom of heaven Mat. 8.11 And the end of both Sacraments is to prepare us for sufferings Mat. 20.22 23. Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They say unto him We are able And he saith unto them Ye shall drink indeed of my cup and be baptized with the baptism that I am baptized with These terms shew that the Sacraments imply a preparation for sufferings for there seemeth to be a plain allusion to both Sacraments drinking of his Cup and being baptized with his Baptism Now counterballasting our Troubles with our Hopes begets the true Spirit of Christian Courage and Fortitude Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us 2 Cor. 4.17 For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Therefore here is your work mind it and God will bless you SERMON XXIV ROM VI. 23 For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. THESE words are the Conclusion confirming all that the Apostle had said before in this Argument and more especially explaining those two Clauses That the end of sin is death and the end of holiness is eternal life it is so but with this difference the one as Wages deserved the other as a meer free Gift Death follows sin by Justice but eternal Life follows Holiness by free favour Both branches deserve to be considered by us conjunctly and apart 1. Conjunctly and there we shall see wherein they agree and wherein they disagree 1. Wherein they agree 1. They agree in respect of their Duration and Continuance the Death and the Life are both endless Mat. 25.46 These shall go away into everlasting punishment but the righteous into life eternal 2. As they are the final issue of â—ens several ways the one as well as the other is the fruit of mens foregoing course here upon Earth Sin is punished by Death and Holiness rewarded by eternal Life Gal. 6.8 For he that soweth to the flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting 3. They agree in this that both are equally certain for they depend upon Gods unalterable Truth he will punish the disobedient as surely as he doth reward the godly We must not fancy a God all mercy and sweetness he is a God of Salvation but he will wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses Psal. 68.21 The same Truth and Veracity of God that confirmeth his Promises doth also infer the certainty of his Threatnings Psal. 11.6 7. Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest this shall be the portion of their cup. For the righteous God loveth righteousness his countenance doth behold the upright God is a perfect Judge and will take order in due time with the wicked who break his Laws and will not make use of his Mercy their destruction shall be terrible irresistible and remediless but his upright Servants shall certainly reap the fruits of his Love and their own Obedience 2. Wherein they disagree The Text telleth you the one is Wages and the other a Gift God doth not punish men beyond their deserts that is Justice but he doth reward men above their deserts that is Grace therefore he varieth the word concerning sin it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wages which alludeth either to the hire due to the Labourer or the Pay due to the Souldier both are a just debt the Labourer is worthy of his hire when his work is ended he receives his wages and Souldiers at the end of their service get their Pay But of the other he faith it is the gift of God Sin deserveth Hell and therefore Death is called Wages but if eternal Life might in any fort be deserved or merited the Apostle would not have changed his word as he expresly doth he doth not say Eternal Life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wages nay he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reward which sometimes expresseth the Recompence of the Faithful as Heb. 11.26 Having respect to the recompence of reward but because reward doth not always signifie a reward of free bounty he doth not use that word neither yea neither doth he use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a Gift because one kindness doth deserve another but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift the Vulgar renders it Gratia Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace signifieth the free favour of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impression or effect of it upon us this is a word inconsistent with all conceit of merit But what is the reason of this difference that the one should be Wages the other a gracious Gift First Our evil works are our own wholly evil therefore merit death as work doth wages but the good we do is neither ours nor is it perfect and is done by them that have a demerit upon them that have deserved the contrary by reason of sin and might look for punishment rather than reward Secondly There is this difference between sin and obedience that the hainousness of sin is always aggravated and heightened by the proportion of its object as to strike an Officer is more than to strike a private person a Judge more than an ordinary Officer a King most of all Thence it comes to pass that a sin committed against God deserveth an infinite punishment because the Majesty of God is despised but on
the nations of the earth be blessed That is in Christ But how blessed That is expounded Acts 3.25 26. Ye are children of the prophets and of the covenant which God made with our fathers saying to Abraham And in thy seed shall all the kindreds of the earth be blessed Vnto you first God having raised up his Son Jesus Christ hath sent him to bless you in turning away every one of you from his iniquities Observe there what is the Mediator's Blessing To turn away his people from sin Man fal'n was both unholy and guilty liable to the wrath of God and dead in trespasses and sins and Christ came to free us from both We cannot be sufficiently thankful for our freedom from wrath but we must first mind our freedom from sin So when Christ is promised to the Jews Rom. 11.26 There shall come out of Sion the deliverer and shall turn away ungodliness from Jacob There is his principal work So from the end why he actually came and was exhibited to the World Acts 5.31 Him hath God exalted to give repentance and remission of sins Repentance is nothing but a serious purpose of returning to God and to that obedience we owe to God 1 John 3.5 And we know he was manifested to take away our sins and in him is no sin To conform us to the Law of God by his own blessed pattern and example Again Titus 2.14 who hath redeemed us from all iniquity And this was the intent of his Death Eph. 5.26 It were endless to bring all that might be said upon this Argument 2. I prove it by Reasons taken from the Scripture It must needs be so 1. Because the Plaister else would not be as broad as the Sore nor our reparation by Christ be correspondent to our loss by Adam We lost not only the Favour of God but the Image of God and therefore till the Image of God be restored in us we do not return to our first estate nor are we fully recovered The evil Nature propagated from him is the cause of the misery and disorder of Mankind Guilt is but the Consequent of sin Now is he a good Physitian that only taketh away the Pain and leaveth the great Disease uncured Certainly we cannot recover God's favour till we recover his Image A sinful Creature till he be changed cannot be acceptable to God neither live in communion with him for the present nor enjoy him hereafter We cannot enjoy communion with him now 1 John 1.5 6 7. If we say that we have fellowship with him and walk in darkness we lie and do not the truth But if we walk in the light as he is in the light we have fellowship one with another Will the Lord take us into his bosome while we are in our sins The New Nature giveth us some knowledg of the Nature of God Can a New Creature delight in the wicked 2 Pet. 2.8 Lot's righteous soul was vexed from day to day You cannot imagine so without a reproach to the Divine Nature nor can we be admitted into his blessed presence hereafter Heb. 12.14 Without holiness no man shall see the Lord. The ungodly and the unsanctified are banished out of his presence Christ came not to make a change in God to make him less holy or represent him as less hating of sin Otherwise 2. Christ s undertaking would not answer the trouble of a true penitent nor remove our sorest burthen A sensible and compunctionate sinner is troubled not only with the guilt of sin but the power of sin There is the root and bottom of his trouble His language is Hosea 14.2 Take away all iniquity and receive us graciously Pharoah could say Take away this Plague but an awakened penitent broken-hearted sinner will say Take away this naughty heart Therefore the Promises are suited to this double distress 1 John 1.9 If we confess our sins he is faithful and just to forgive us our sins Micah 7.18 19. Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage He will return again and have compassion upon us he will subdue our iniquities and thou wilt cast all our sins into the depths of the sea They do not only desire pardon and release from punishment but Grace to break the power of sin as a man that hath his Leg broken desireth not only ease of the pain but to have it well set again Therefore to them that are pricked at heart there is offered the promise of the Spirit Acts 2.37 38. A Malefactor condemned to die and sick of a mortal disease needeth and desireth not only the pardon of the Judg but the cure of the Physitian 3. To make way for the work of the Spirit For the Divine Persons work into each others hands as the Election of the Father maketh way for the Redemption of Christ so the Redemption of Christ maketh way for the Sanctification of the Spirit All the Divine Persons are glorified in the reduction of a sinner and they take their turn The application of the merit of Christ and the grace of the Spirit are inseparable Titus 3.5 and 1 Cor. 6.11 These individual Companions Sanctification and Justification must not be dis-joyned under the Law the Ablutions and Oblations still went together the Leaven and the Altar the Washings and the Sacrifiâ—es 4. Christ's undertaking was not only for the benefit of man but for the glory of God to redeem us to God Rev. 5.9 and therefore in the work of Redemption our Happiness is not only to be considered but God's Honour and Interest Impunity and taking away the guilt of sin doth more directly respect our good but sanctifying and fitting us for obedience and subjection to God doth more immediately respect his glory and honour That he may be glorified again in mankind who are fall'n from him it was for that man was made at first and for that are we restored and made again I proceed to the Second Consideration propounded 2. That our Natures being renewed and healed we are to walk in newness of life according to the directions of the Law of God for Principles are given for Operation and Habits for Acts and a new heart for newness of life and therefore Regeneration first maketh us good that afterwards we may do good But that which I am to prove is That this righteousness is to be carried on according to the Law for God having made a Law is very tender of it I shall prove it by Four Reasons 1. Christ came not to dissolve our obligation to God but to promote it rather Certainly not to dissolve it to free us from obedience to the Law for that is impossible that a Creature should be sui juris or without Law for that were to make it supreme and independent and so to establish our Rebellion rather than to suppress it No he came upon no such design to leave us to our own will to live
the Holy Ghost himself is the principal cause of all who doth create this faith love and hope and still preserve it and order and actuate it The Soul worketh powerfully and sweetly by an earnest motion and inclination towards God SERMON XXXV ROM VIII 26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered WE now come more distinctly to shew what the Holy Ghost doth in Prayer 1. He directeth and ordereth our requests so as they may suit with our great end which is the injoyment of God For of our selves we should Pray only after a natural and humane affection which sets up its self instead of God and self considered as a Body rather than a Soul and so asketh Bodily things rather than Spiritual and the conveniencies of the Natural Life rather than the injoyment of the world to come Let a man alone and he will sooner ask baits and snares and temptations than graces and helps A Scorpion instead of Fish and a Stone rather than Bread we take counsel of our lusts and interests when we are left to our own private spirit and so would make God to serve with our sins and imploy him as a Minister of our carnal desires as 't is said of them in the Wilderness Psal. 78.18 They tempted God in their hearts by asking meat for their lusts Our natural will and carnal affections will make us Pray our selves into a snare In the Text 't is said We know not what to pray for as we ought And in the 27. v. He maketh intercession for the saints according to the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God not only with respect to his will but his Glory and our eternal good so that human and earnal affection shall neither prescribe the matter nor fix the end To Pray in an Holy manner is the product of the Spirit and the fruit of his operation in us Faith and Love and Hope are more at work in a serious Prayer than human and carnal affection which referreth all its desires and inclinations to the Bodily Life 2. He quickneth and enliveneth our desires in prayer There is an holy vehemency and fervour required in Prayer opposite to that careless formality and deadness which otherwise is found in us These are the groanings which cannot be uttered spoken of in the Text. Groaning noteth the strength and ardency of desire when there is a warmth and a life and a vigour in Prayer Oh how flat and dead are our hearts oftentimes when we want these quickening motions A flow of words may come from our natural temper but these lively motions and strong desires from the Spirit of God T is notable that the Prayer which is produced in us by the spirit is represented by the notion of a cry twice 't is said teaching us to cry Abba Father not with respect to the loudness of the voice but the earnestness of affection Crying for help is the most vehement way of asking used only by persons in great necessity and danger a prayer without life is as incense without fire which sendeth forth no perfume or sweet savour The firing of the Sacrifices was a token of Gods acceptance so when warmth of heart cometh from Heaven God testiâ—ieth of his gifts 3. He incourageth and emboldneth us to come to God as a Father This is one main thing twice mentioned in Scripture Rom. 8.15 We have received the spirit of adoption whereby we cry Abba Father and Gal. 4.6 Because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba Father A great part of the life and comfort of Prayer consisteth in coming to God as a reconciled Father Now this is seen in two things 1. Child-like confidence 2. Child-like reverence 1. Child-like confidence or a familiar owning of God in Prayer when we come to him as little Children to their Father for help in their dangers and necessities Christ hath taught us to say our Father and in every Prayer we must be able to say so in one fashion or an other not with our lips but with our hearts by option and choice if not by direct affirmation Luke 11.13 If ye then being evil know how to give good gifts to your children how much more shall your heavenly father give the holy spirit to them that ask it We forget the duty of Children but God doth not forget the mercies of a Father Let it be the voice of our trust and hope rather than of our lips 2. With child-like reverence in an humble and awful way God that hath the title of a Father will have the honour and respect of a Father Matt. 1.6 If this should breed lear and reverence in us at other times it should much more when we immediately converse with him 1 Pet. 1.17 If ye call on the father who without respect of persons judgeth every man God will be sanctified in all that draw nigh unto him Heb. 10. so Phil. 3.11 Serve the Lord with fear and rejoyce with trâ—ubling Our familiarity with God must not mar our reverence nor confidence and delight in him our humility and serious dealing with God in Prayer is wrought in us by the spirit in whose light we see both God and our selves his Majesty and our vileness his purity and our sinfulness his greatness and our nothingness 2 The necessity of this help and assistance 1. The order and oeconomy of the divine persons sheweth it In the mystery of redemption God is represented as our reconciled God and Father to whom we come Christ as the Mediator through whom we have liberty and access to God as our own God And the Spirit as our guide Sanctifier and Comforter by whom we come to him God is represented as the great Prince and Universal King into whose presence-chamber poor petitioners are admitted Christ openeth the door by the merit of his Sacrifice and keepeth it open by his constant intercession that wrath may be no hindrance on Gods part nor guilt on ours for otherwise God is a consuming fire Heb. 12.29 and sin divides and separates between God and us Isa. 59.2 Then the spirit doth create preserve and quicken and actuate these graces in the exercise of which this access is managed and carryed on Otherwise such is our impotency and aversness that we should not make use of this offered benefit Eph. 2.18 For through him we both have an access by one spirit unto the father The injoyment of the Fatherly love of God is the highest happiness in which the Soul doth rest content Christ is the way by which we come to the Father and the Spirit our guide which causeth us to enter in this way and goeth along with us in it We cannot look right to the blessed Father but we must look to him through the Blessed Son and we cannot look
None other please God Page 70 Spirit of Renovation what Page 162 Precedes Adoption Page 169 Reprieve forfeited by us Page 3 Religion what Page 36 Of carnal men what Page 107 Every man will have some Page 107 What its end Page 109 Reaping as we sow Page 95 Resignation of our selves to God nature knows not Page 65 Resisting is in part conquering Page 370 Resist not the spirit a Sanctifier Page 150 'T is dangerous Page 150 Rewards and punishments necessary Page 21 143 Lawful to look to them Page 142 143 Radication of Grace Page 82 Reason enslaved in flesh-pleasers Page 117 Rejoycing sensually very unsuitable to our state Page 204 Repentance what Page 34 36 Necessary to begin our interest in New-Covenant Page 36 Reverence and filial fear Page 165 Rigors external and Popish not acceptable Page 121 Restraining Grace Page 122 Resurrection whence Page 92 Effected by the Spirit of holiness now dwelling in Believers Page 93 Is work of the whole blessed Trinity Page 94 Of the spirit and Christ Page 95 Blessed Resurrection to holy ones Page 95 Onely of man Page 201 Resurrection of Christ influenceth our Iustification Page 346 How Page 347 Rights and Prerogatives of children of God Page 206 Right we have is limited of trust and accountable Page 101 196 Lest by the fall yet witked men have a civil Right Page 196 Rule of Believers obedience Page 73 S SAcrament of Lords Supper what Page 32 Spirit of Adoption suits it well Page 167 Hope suits it Page 235 Safety is to keep our selves from our selves Page 49 Is in our Iustification Page 237 Sacrifices for sin and their effects Page 31 Sanctification imperfect matter of wailing Page 1 Is obedience to the better principle in a subject is denial of following the worst principle Page 1 6 How wrought and increased Page 6 Effect intended by the death of Christ Page 34 35 Accompanieth Iustification Page 35 Comfort grows with it Page 150 Satans hand in our afflictions to draw us from God Page 365 Satans design against God and man in his tempting us and how defeated Page 29 He burrieth some into sin Page 40 Is executioner Page 97 Rules where spirit of God doth not dwell Page 98 Satisfaction to God Iudge Page 342 Seal of the spirit what and why given Page 42 96 Sanction of a Law what Page 12 Scripture witness is the spirits witness Page 172 Self-love blindeth us Page 253 Senses must be kept under the government of Reason Page 116 Shame of Believers turned into Glory Page 185 Sincerity for a time in particular things Page 260 Yet man hypocrite Page 286 Sin indwelling breeds fear of condemnation Page 1 Every new sin makes our claim doubtful Page 8 205 Ever hurts us Page 103 Lives tho dying in believers Page 119 124 125 All kinds of Sin in Believers Page 126 127 Each Sin hath several ways of acting Page 127 128 Is Mortal if not mortified Page 128 What Sin consistent with life Page 234 Sin condemned what Page 31 It s double power destroyed Page 32 Sin is a disesteem of God Page 144 108 Seen aright onely by the light of the spirit Page 133 Think of it as 't is greatest evil Page 144 All that came in by Sin shall be destroy'd Page 201 Is enemy to all creatures Page 213 State of man fourfold Page 205 Soul propends to its old friend and mate the body Page 97 Slaves are they who cannot peruse true happiness Page 204 Slavish fear what Page 63 153 Service what Page 154 When prevails Page 158 Far from Conversion Page 160 Sons of God Page 150 How we are Page ib. Subsistences three in the Divine Nature Page 64 Subjection to God inseperable to the creature Page 102 108 Spirit what Page 6 In every Christian Page 74 80 82 Prevalent Page 77 82 And how known Page 7 Its object Page 7 Given by Christ Page 9 17 What Page 14 Somewhat of the Spirit given to Heathens Page 17 18 More to Iews Page ib. Most to us in hearing the Gospel Page 18 All Believers have it but not in equal degrees Page 19 Evidence of having it Page 20 Spirit of Bondage and Adoption Page 25 Acteth grace in Believers Page 40 Things of the Spirit Page 47 To be minded more Page 52 53 To be chosen and valued pursued and sought in Gods way Page 54 Above other things and with Prayer Page 53 Spiritual mindedness what Page 59 Spirit Of Adoption what Page 61 Spirit Not to be resisted but obeyed universally constantly Page 78 79 What to have the Spirit Page 81 Without it we can do nothing Page 83 Is such evidence of true Christians Page 83 84 Its qualities Page 84 Effects Page 85 Never given in anger Page 85 Procure the Spirits presence Page 85 Get more of it and how Page 86 What it is Page 93 Is an eternal principle of happiness Page 90 How he dwells in Christians Page 93 94 Cause of our Resurrection Page 95 96 98 139 Mindeth us of our duty Page 100 Co-operates in Mortification Page 152 153 And how Page 132 133 135 136 Guides the godly Page 146 Sweetly and effectually Page 151 Supports Page 245 T TAste of things shews what men are Page 56 118 Temptations suited by Satan to hearts Page 116 Matter of groaning Page 217 Terrors of conscience restrain from sin Page 122 Foretaste of Hell Page 184 Thoughts discover what we are Page 43 45 56 Are of three kinds Page 55 Good of God to be cherished Page 159 Deep and ponderous about eternal things Page 185 Are known seen by God Page 257 Threats sure Page 111 Verified in Christs death Page 112 Lawfully used now against sinners Page 112 Of use to Adam innocent Page 112 Temporal things bewitch such as compare them not with eternal Page 182 How these should be compared Page 182 183 Trinity engaged distinctly in the work of our Salvation Page 14 Glorified in it Page 35 Unfolded Page 94 Temple of holy Spirit eternally shall glorified Bodies and Souls be Page 184 Tenderness of Spirit least we omit good or commit ill Fruit of love and spirit of Adoption Page 165 Tender hearts of Gods children most sensible of afflictions and sorrows Page 218 More burdened by sin Page 218 Testimony of Scripture is Testimony of the Spirit Page 172 Discovers what is done in us by grace Page ib. 173 With conscience which proceeds with reason Page ib. And both concur to the same Testimony Page 173 What to be done to get it Page 174 Titles tho greatest yet less than this Title Children of God Page 169 Torments for the bad after this life Page 22 Tryals in highest degrees to be respected by us Page 359 These discover our graces and what Page 360 361 Tribulations what Page 351 All conquered by our fervent love of Christ Page 370 And its appendages foreseen and felt to differ Page 371 Troubles of Christians many and great Page 372 And why Page 353 Truths tho small must be
must be heartily bewailed to God While a ship is leaking water we must use the pump and the room that is continually gathering soil must be daily swept the stomach that is still breeding ill humours must have new physick We still make work for pardoning mercy and therefore for repentance and faith 2. From the several things which we ask in asking a pardon 1. For the grant that God would accept of the satisfaction of Christ for our sins and of us for his sake Christ was to ask and sue out the fruits of his mediation Psal. 2.8 And we are humbly to sue out our right For notwithstanding the condescensions of his grace God dealeth with us as a Sovereign and doth require submission on our part Jer. 3.13 Only acknowledge thine iniquities that thou hast transgressed against the Lord thy God The debt is humbly to be acknowledged by the Creature though God hath found out a means to pardon it 2. We beg the continuance of a pardon as in daily bread though we have it by us we beg the continuance and use of it so in sanctification we beg the continuance of sanctification as well as the increase because of the relicks of corruption God may for our exercise make us feel the smart of old sins as an old bruise though it be healed yet ever and anon we feel it upon change of weather accusations of Conscience may return for sins already pardoned Job 13.26 Thou writest bitter things againt me and makest me possess the sins of my youth Sins of youth may trouble a man that is reconciled to God and hath obtained pardon of them Gods Children may have their guilt raked out of its grave and the appearance of it may be as frightful as a Ghost or one risen from the dead the wounds of an healed Conscience may bleed afresh Therefore we need beg as David Psa. 25.6 7. Remember thy mercies which have been of old remember not the sins of my youth nor my transgressions When we are unthankful unwatchful or negligent God may permit it for our humiliation 3. The sense and manifestation Few believers have assurance of their own sincerity God may blot sins out of his book when he doth not blot them but of our Consciences God blotteth them out of the book of his remembrance assoon as we repent and believe but he bloteth them out of our Consciences when the worm of Conscience is killed by the application of the blood of Christ through the Spirit Heb. 10.22 Sprinkled from an evil Conscience David beggeth the sense when Nathan had told him of the grant Psa. 51.12 Restore unto me the joy of thy Salvation Forgive it in our sense and feeling 4. The increase of our sense For it is not given out in such a degree as to shut out all fear and doubt 1 John 4.18 There is no fear in love but perfect love casteth out fear because fear hath Torment he that feareth is not made perfect in love 5. The effects of pardon or freedom from those evils which are the fruits of sin We would have God to pardon us as we pardon others fully and intirely forgive and forget that he would not execute upon us the temporal punishment farther than is necessary for our good Compare 2 Kings 23.26 with Ezek. 33.12 13 14. Either he will not chastise us or if he doth he will sanctify our afflictions when God remits the eternal punishment yet he inflicteth temporal evil not to compleat our justification but to further our sanctification If we knew only the sweetness of sin and not the bitterness we would not be so shy of it Jer. 2.19 Know therefore and see that it is an evil and bitter thing that thou hast forsaken the Lord thy God and that my fear is not in thee faith the Lord God of Hosts Chastened of the Lord that we may not be condemned 1 Cor. 11 32. 6. A renewed pardon for every renewed sin which we commit 1 John 2.1 My little Children these things write I unto you that ye sin not And if any man sin we have an Advocate with the Father Jesus Christ the Righteous And 1 John 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Assoon as we repent and believe there is a general pardon the state of the person is changed he is made a child of God 1 John 12. To as many as received him to them gave he power to become the Sons of God even to as many as believe in his name John 13.10 He that is washed needeth not to wash save his feet Because by going up and down in the World we contract new defilement He is translated from a state of wrath to a state of grace all sins past are remitted God doth not pardon some and leave others Though Gods pardon be not antedated Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his Righteousness for the remission of sins that are past And such an one hath free leave to sue out pardon for future sins and so have a greater hold-fast upon God they have a present certain effectual remedy at hand for their pardon that is the merit of Christs blood the Covenant of grace in which they have an interest Christs Intercession and the Spirit to excite them to Faith and Repentance Well then let us fly to Christ for daily pardon as under the Law there were daily sacrifices to be offered up Numbers 28.3 God came to Adam in the cool of the day Gen. 3.8 Reconciliation with man is to be sought speedily Eph. 4.26 Let not the Sun go down on your wrath The unclean person was to wash his clothes before the Evening Our hearts should be humbled within us to think that God is displeased 7. We pray for our pardon and acceptance with Christ at the last day of general Judgment Luke 21.36 Watch and pray that ye may be accounted worthy to stand before the Son of man Some effect of sin remaineth till then as death on the Body So that whil'st any penal evil introduced by sin remaineth we pray that God will not repent of his mercy VSE 2. It sheweth how much we should prize pardon as a special fruit of the Love of God and Christ Rev 1.5 To him that loved us and washed us from our sins in his blood 1 John 4.9 10. In this was manifested the love of God towards us because that God sent his only begotten Son into the World that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins If we be serious we will do so Those that have felt any thing of the burden of sin will entertain the offer of pardon with great thankfulness It is a priviledge welcome to distressed Consciences What man in chains would not be glad
quick and the dead to him gave all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins And Acts 17.3 He Commandeth all men to repent because he hath appointed a day wherein he will judge the World in righteousness by that man whom he hath ordained And Acts 3.19 20 21. Repent therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. And he shall send Jesus Christ which before was preached unto you whom the Heavens must receive until the times of restitution of all things Why doth the Scripture suggest this Meditation Partly because our pardon is not compleat till that day now we have it under his hand in the Word under his seal by the Spirit then from his Mouth And Partly because of the strictness of that day Now to consider that our case must be reviewed that by our works and words we must be justified or condemned Matth. 12.36 37. Surely we should make our peace and be more watchful and serious for the future And partly considering who is Judge 't is a strong Motive to press us to receive his Person embrace his Doctrine and to put our selves under the Conduct of his Spirit and depending upon the merit of his Sacrifice to use the Appointed Means in order to our full recovery and return to God The Third working Consideration is Conscience which anticipateth the Judgment and taketh God's part within us rebuking us for sin A secret Spy that is in our bosoms which handleth us as we handle it Rom. 2.14 15. Before the Action Conscience sheweth us what is to be done in the Act it correcteth after alloweth or disalloweth As a man acts so he is a Party as he censureth the Action so a Judge After the Act the force of Conscience is most usually seen more than before the Fact or in the Fact because before or in the Action the Judgment of Reason is not so clear and strong the Affections raising Mists and Clouds to darken the Mind and trouble iâ— and draw it on their side by their pleasing violence but after the Action the violence of these things ceaseth and is by little and it â—e allayed Guilt flusheth in the face of Conscience Judas Mat 27.4 said I have siâ—ned in bâ—traying Innocent blood Reason hath the greater force doth more affect thâ— mind with grief and fear When a man hath sinned against his Conscience when the act is over and the affection satisfied and giveth place to reason that was before conâ—temned when it recovereth the Throne it striketh through the heart of man with a sharp reproof for obeying appetite before its self bringeth in rerrour and contest unto the mind and the soul â—its uneasie Now then because of this Conscience of sin let us sue out our pardon and discharge Conscience may be choaked and smothered but the flame will break forth again it is not quietly settled but by Reconciliation with Jesus Christ they shun it all that they can but cannot get rid of it John 3.20 For if our hearts condemn us c. There is an hidden fear in the heart of man not always felt but soon awakened usually it speaketh out mens condition to them when their hearts are unfound with God Job 27.6 My heart shall not reproach me all my days The heart hath a reproaching condemning power against a man when he goeth wrong None of us but feel these heart-smitings and checks therefore we should consider of them Now these should be noted partly because to smother and stifle checks of Conscience produceth hardness of heart if not downright Atheism And partly because Conscience if it speaketh not it writeth and where 't is not a Witness 't is a Register And partly because 't is God's Deputy 1 John 3.20 21. And partly because Heaven and Hell is often begun in Conscience Heaven in our Peace and Joy which is unspeakable and glorious 1 Pet. 1.8 and 2 Cor. 1.12 This is our rejoycing the Testimony of our Conscience Sometimes Hell in our grief and fears as appeareth in Judas Matth. 27.4 5. I have sinned in betraying Innocent Blood and he went forth and hanged himself A good Conscience is sweet company as a bad is a great wound and burden Well then be settled upon sound terms if you will not have your Consciences upbraid you Thus to the sleepy sinner 2. To the broken hearted I shall speak of God's readiness to pardon and to forgive 'T is his Name Neh. 9.17 But thou art a God ready to pardon 'T is his Glory Exod. 33.18 compared with Exod. 34.7 'T is his Delight Micah 7.18 The case of any sinner is not desperate a Pardon may be had Isa. 55.7 8. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon For my thoughts are not as your thoughts nor my ways as your ways saith the Lord. A sensible sinner his condition is hopeful Matth. 9.13 with 28. Christ came not to call the righteous but sinners to repentance And Come unto me all you that are weary and heavy laden and I will give you rest To a repenting sinner it is conditionally certain 1 John 1.9 If we confess and forsake our sins he is just and faithful to forgive us our sins To those who seriously address themselves to this work God sometimes vouchsafeth notable Experiences Psal. 32.5 To those who have verified the sincerity of their Faith and Repentance 't is actually certain evident and comfortable Prov. 28.13 He that confesseth and forsaketh his sins shall have mercy If they fulfil their Covenant Consent confess sin so as to hate it and leave it 't is certain to them in Foro Caeli and in Foro Conscientiae and the more they come to God by Christ and acquaint themselves with him it groweth more firm Job 22.1 For I know that my Redeemer liveth And Rom. 5.1 Being justified by Faith we have peace with God Then their Reconciliation is secured to them by renewed Evidences and Assurances habitual and familiar converse with him as one friend doth with another maketh it grow up into an holy security and peace For the good and advantage of waiting upon God is better discerned when men have persevered in it than when they first begun 3. The excellency of the priviledge let me speak to the actually pardoned to admire the priviledge and get their hearts more affected with it 1. In the general This way of reconciling us by Christ that our trespasses may not be imputed to us was the product of Gods Eternal Wisdom and Goodness As when there was a search for wisdom the depth saith 't is not in me the sea saith it is not with me Job 28.14 So when there is an enquiry for a satisfactory way of reconciling the Creatures to God so
with his Death II. That the Sacraments are a solemn means of this Communion Here are three things 1. That Union with Christ is the ground of our Communion with him 2. This Union and Communion is signified and sealed by the Sacraments 3. That both the Sacraments do chiefly refer to Christs Death 1. That Union with Christ is the ground of Communion with him This is evident every where for it is said 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption We are first ingrafted into Christ and then partake of his influence and he conveyeth to us all manner of Grace and is the cause both of our Justification and Sanctification and final Deliverance So 1 Joh. 5.12 He that hath the Son hath life and he that hath not the Son hath not life Christ is the first gift first God giveth Christ to us and with him all things Rom. 8.32 Christ himself is the first saving gift and therefore before we can have spiritual life we must have Christ himself who is offered to us in the Promises of the Gospel principally and immediately to be received by us and with him all his benefits as the Members receive sense and life and motion from the Head and the Branches sap from the Root We have not what he hath purchased unless we have him first as we are not possessors of Adams guilt till we are united to his person by carnal generation so not of the grace of the Redeemer till united to him by effectual calling In short Christ hath purchased and the Father hath given all things into Christs own hands the gifts and graces of the Spirit are not intrusted with our selves but him we have so foully miscarried already that God will no more trust his Honour in our hands we have nothing but what we have in and from the Son The Spirit dwelleth in Christ and there it can never be lost he dwelleth in Christ by way of radication in us by way of influence and operation We have many disputes about the inhabitation of the Spirit the Spirit is not given to any Believer immediately but to Christ and to us derivatively from Christ. Therefore the Spirit i◠called the Spirit of Christ Rom. 8.9 and the Spirit of his Son Gal. 4.6 and 't is Christ liveth in us Gal. 2.20 and as head of the Church he filleth all in all Eph. 1.22 23. From this great Cistern the Waters of Life come to us and not immediately from the Godhead and it is our Head which doth communicate and send to all his Members from Himself that Spirit which must operate in them as they have need this Grace our Mediator distributeth to all his Members 2. That this Union and Communion is signified and sealed by the Sacraments and so they are special means to preserve and uphold the Communion between Christ and us Baptism is spoken of in the Text and that is called a being baptized into Christ nnd is elsewhere said to be a putting on Christ and here v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being planted together in the likeness of his death and 1 Cor. 12.13 By one Spirit we are all baptized into one body and are all made to drink into one Spirit The Union is begun by the Spirit but sealed in Baptism then carried on by the same Spirit and further sealed in the Lords Supper Our first implantation is represented by Baptism which is a Solemnization of the New Covenant whereby the Party is solemnly entred a visible Member of Christ and his Church It is carried on by the same spirit the Lords Supper is a Seal of that Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.16 The cup of blessing which we bless is it not the communion of the blood of Christ the bread which we bless is it not the communion of the body of Christ There is not only a solemn Commemoration of the Death and Passion of our Lord Jesus Christ but a Participation of his Benefits it is the Communion of his Body and Blood There is a difference between an Historical Representation of Christs Death and a spiritual Communion of his Blood and Body Now the Lords Supper is an holy Rite instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in remembrance of him and also to convey to us the benefits of Christs Death Well then you see this Union and Communion is signified and sealed by the Sacraments Baptism is our first implantation and the Lords Supper concerneth our growth and nourishment the external and visible incorporation is by Baptism or Profession of the Christian Faith which all visible Christians have Joh. 15.2 Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit The real and saving Union belongeth to the Regenerate who really believe in Christ in their hearts Christ dwelleth Eph. 3.17 That Christ may dwell in your hearts by faith and love is requisite 1 Joh. 4.16 God is love and he that dwelleth in love dwelleth in God and God in him and new obedience 1 Joh. 3.24 He that keepeth his commandments dwelleth in him and he in him and hereby know we that he abideth in us by the Spirit which he hath given us This is the summ then Christ maketh his first entrance into us by his Spirit who regenerateth us this is figured in Baptism continueth his Presence by Faith Love and New Obedience which are exercised and quickened by the Lords Supper 3. The Sacraments do chiefly relate to our Communion with Christs Death as appeareth 1. By the interpretation of both in Scripture Baptism is explained in the Text the chief thing represented is his Death and by what is said 1 Cor. 1.13 Is Christ divided was Paul crucified for you or were ye baptized in the name of Paul Whence I gather that for any to have been crucified made a Curse and a Sacrifice to God for us would draw an obligation upon us to be baptized into his Name And that one peculiar reason of our being baptized into the Name of Christ was his having been so crucified for us The Lords Supper is explained 1 Cor. 11.26 As often as ye eat this bread and drink this cup ye do shew the Lords death till he come The use of the Lords Supper is a solemn Commemoration and Annunciation of the Lords Death We annunciate and shew it forth with respect to our selves that we may anew believe and exercise our Faith with respect to others that we may solemnly profess this Faith in the crucified Saviour with a kind of glorying and rejoycing with respect to God that we may plead the Merits of the Sacrifice of his own Son with affiance expecting the benefits thereof which are Pardon and the sanctifying Spirit Thus you see Christ hath instituted two Sacraments which represent him dead not one to represent him glorified This signification
may be confirmed by the Types of the old Law the Sin-offering was not to be eaten by the people at all and the Sacrifice of Thanksgiving was not to be eaten the third day after it was offered Lev. 7.16 17 18. the eating of the Peace-offerings wherein they rejoyced before the Lord and gave him thanks was a solemn Feast like the Lords Supper now they might eat it the same day in which it was offered with acceptation but not on the third day then it was unlawful the eating it the same day taught them to hasten and not delay but with speed while it is called to day to be made partakers of Christ to eat his flesh in Faith and to be thankful for his Grace the longest time was the second day the third it could not be eaten not only upon a natural reason that the flesh might be eaten while it was pure and sweet for by the third day it might easily putrefie in those hot Countries but upon a mystical reason to foreshadow the time of Christs Resurrection whose rising from the dead was on the third day and the third day I shall be perfected Luk. 13.32 So our Feast on the flesh and blood of Christ representeth his Death rather than his Resurrection Well then Christ hath appointed two Sacraments which represent him dead but none that represent him glorified for Sacraments were instituted in favour of Man and for the benefit of man more directly and immediately than for the Honour of Christ exalted Therefore in these Ordinances he representeth himself rather as he procured the glory of others than as possessed of his own Glory and would have us consider rather his Death past than his present Glory His Death is wholly for us but his Glory for himself and us too For understanding this we must distinguish between what is primarily represented in the Sacraments and what is secondarily and consequentially It is true the consideration of his Humiliation excludeth not that of his Exaltation but leadeth us to it primarily and properly Christs Death is represented in the Sacraments and consequentially his Resurrection and Exaltation as those other Acts receive their value from his Death as to our comfort and benefit as his Resurrection and Intercession we remember his Death as the meritorious cause of our Justification and Sanctification but his Resurrection as the publick Evidence of the value of his Merit according to that of the Apostle Rom. 4.25 He dyed for our offences and rose again for our justification Therefore primarily and directly we are baptized into his death and in the Lords Supper we shew forth his death by which he satisfied Divine Justice for us but secondarily and consequentially we remember his Resurrection which sheweth that his Satisfaction is perfect and God who is the Judge and Avenger of sin could require no more of Christ for the Atonement of the World While the punishment remaineth in the guilty person or his Surety the debt is not fully paid but the taking our Surety from Prison and Judgment sheweth that provoked Justice is contented So in Baptism the immersion or plunging in Water signified his Death and the coming out of the Water his Resurrection and in the Lords Supper we annunciate his Death but because we keep up this Ordinance till he come we imply his Resurrection and Life of Glory therefore we do but consequentially remember it So it is for Christs Intercession it is but a Representation of the Merit of his Sacrifice and receiveth its value from his Death Heb. 9.12 By his own blood he entred into the holy place having obtained eternal redemption for us Our High Priest now appearing before God and representing the value of his Sacrifice for all penitent Believers the foundation was in his Death As this is true of the cause so it is true of the benefits procured by that Cause the great benefit which we have by Christ is Salvation which consists in the destruction of sin and a fruition of those things which by Gods appointment are consequent upon the destruction of sin namely Eternal Life and Happiness Now as these things are consequent upon the destruction of sin so Baptism and the Lords Supper signifieth and sealeth them but consequentially its primary use is to signifie the destruction and abolition of sin by the Death of Christ as for instance We are baptized for the remission of sins Act. 2.38 and Acts 22.16 Arise and be baptized and wash away thy sins and in the Lords Supper Mat. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins So that you see these benefits are more expresly signified in Baptism and the Lords Supper the Resurrection of the Body and Eternal Life more remotely and consequentially The Death of Christ first purchased for us Justification and Sanctification therefore they are first represented directly and primarily Baptism and the Lords Supper represent these especially so now you see why the Apostle saith Ye are baptized into his death 2. By the Rites used in both these Ordinances Baptism signifieth the Death and Burial of Christ for immersion under the water is a kind of Figure of Death and Burial as our Apostle explaineth it v. 4. Therefore we are buried with him by Baptism into death and the trine Immersion the threefold Dipping used by the Ancients is expounded by them not only with reference to the Trinity Father Son and Holy Ghost in whose Names they were baptized Mat. 28.19 but the three several days wherein Christ lay buried in the grave as Athanasius expoundeth it and many others interpret it as a similitude of Christs death for three days So for the Lords Supper Luke 22.19 20. He took bread and brake it and gave it to them saying This is my body which is given for you this do in remembrance of me Likewise also the cup after supper saying This cup is the New â—estament in my blood which is shed for you His Body is represented as dead and broken and so proper food for our Souls his Blood as poured out and shed for us Well then here we remember Christ as dying on the Cross rather than as glorified in Heven 3. By reason it must needs be so 1. With respect to the state of Man with whom the new Covenant is made it is made with Man fallen and a Sinner therefore Baptism and the Lords Supper imply our Communion with Christ as a Redeemer and Saviour who cometh to save us from our sins Mat. 1.21 and nothing can save us from our sins but a crucified Saviour Therefore these Ordinances imply a Communion with his Death Heb. 9.15 For this cause he is the Mediator of the New Testament that by the means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance So here the intervention of his Death was the way and means to expiate