that there is no joy nor gladness in the practice of godliness and so they shun godliness and the care of it as that which is full of sadness and melancholy But the Scriptures teach otherwayes that the godly are called to this that they may alwayes rejoyce Phil. 4. 4. and that they alwayes are as it were feasting with all gladness according to that of Solomon Prov. 15. 15. The proper cause of this errour is ignorance a depraved sense of their sins 〈◊〉 in this like unto an herd of swine who make it their greatest pleasure and delight to wallow in the 〈◊〉 Use 3. Of Consolation for the godly in that 〈◊〉 their outward condition is yet they have 〈◊〉 of more true joy than can be either felt or understood by worldly men Use 4. Of Exhortation that striving with our utmost indeavour we must labour more and more to receive and be sensible of this joy Now the meanâ—… which we ought chiefly to use for attaining and 〈◊〉 thereof are these 1. We must in good 〈◊〉 remove all hinderances of this joy that is that by repentance a real amendment of life we 〈◊〉 cleanse and disburthen our selves of our sins 〈◊〉 We ought to have a true care that we daily make more sure and constant to our selves our union and communion with God by diligent examination and confirmation of our faith and hope 3. That we 〈◊〉 much and often exercised in the religious meditation of Gods Promises which promise all good things to such as have God for their God 4. Iâ—…â—…duceth much to this purpose if in our selves we exercise and excite this joy in and by the daily praise of Gods name that is as well in private as publick thanksgiving coming from the bottom of our heart for all those blessings with which God hath blessed us in Christ Jesus Doct. 5. That this joyâ—… and this comfort brings a certain holy security to the consciences of believers This is gathered from the last verse of the Psalm And this is that security wherein the Apostle â—…oasts and glories Rom. 8. If God be for 〈◊〉 who 〈◊〉 be against us c. For I am perswaded that nothing can separate me c. And David every where in the 〈◊〉 Why do I fear God is my rock c. This security differs much from carnall security wherein men of this world lye and sleep 1. Because true and prais-worthy security is grounded upon true faith and not upon vain imagination 2. Because it is bred in us by the Word and Promises and by the preaching and knowledge of the word of God It doth not proceed from traditions or mens dreams and customes in sin as that doth 3. Because this security relies alwayes upon Gods protection as it is in the Text Thou onely makest me c. it doth not rely on outward means or on our own strength and wisdome 4. Because this security is fed cherished and advanced by diligent use of calling upon Gods name and of all other means that God hath prescribed and appointed us Reas 1. Because Gods protection secureth believers from all evill at least from the sting of it by reason whereof it is onely truly evill for God hath all things both evill and good in his own power Reas 2. Because Gods presence brings all other good things with it for God is so good in himself that in himself virtually and eminently he contains all things that can be called good Reas. 3. Because Gods goodness towards believers is unchangeable so that there can be no danger of the changing of this happiness into misery Use The use of this Doctrine is for consolation to the faithfull to wit that from this ground they 〈◊〉 and ought to depend upon God and lay aside all those anxieties whereby they may be discouraged from adhering to God with joy and gladness The second Lords day Rom. 7. vers 7. What shall we say then Is the Law sin God forbid Yea I had not known sin but by the Law For I had not 〈◊〉 that concupiscence or lust was a sin unless the Law had said Thou shalt not covet THe Apostle that he might stir up the faithfull to a new obedience had proposed to them the difference of their condition that are under the Law and of them that are under Grace to wit that such as are under the law of the flesh and sin bring forth fruits unto death but such as are under the grace of the Spirit bring forth fruits in a new obedience unto life eternall But because of this opposition between the Law and Grace some might gather that there was then a very great agreement between the Law and sin therefore in this seventh verse this objection is preoccupated by the Apostle 1. Then the Objection is proposed What shall we say Is the Law sin 2. It is rejected with a certain kinde of detestation God forbid 3. The case is plainly set down and resolved in these words I had not known sin c. Where the singular effect and use of the Law is declared to wit that by forbidding and reproving is begotten in man a sense and acknowledgement of sin as of that which is contrary to its self and therefore it cannot be the cause of sin The Explication By the Law is understood in common a way and rule of walking Now this way and rule is imposed upon reasonable creatures by divine authority and the greatest obligations that can be And this is the Law to wit of God which the Apostle heer understands especially the moral Law By sin here is not onely understood the transgression of Gods will but also all those things that follow upon such a transgression which in this Chapter is defined by the name of Death and is called sometimes misery Sin is either known confusedly and speculatively onely or more exactly and practically Now the accurate and practicall knowledge of sin is here understood whereby it is efficaciously concluded in our consciences that sin is a detestable thing and by all means to be avoided Doct. 1. Men of their own nature are so blinded that although they be altogether drowned in sin and death yet of themselves they cannot know it This is gathered from these words I had not known sin Reas. 1. Because the very mind and conscience of man which is his eye and light is corrupted after a twofold manner 1. Privitively In that it is deprived of that light whereby it might rightly judge of it self and of such things as belong unto its spiritual life a. Positively In as much as it is possessed with a certain perverse disposition whence it often calls evill good and good evill For as the eye being put quite out feeleth nothing and as the eye infected with humours and depraved by the indispositions of the organe sees all things otherwise than they are presented so is it with the eye of the soul. Reas. 2. Because the whole man is possessed with a certain
manner infinite without end so also the punishment which taketh away its measure from the nature of the transgression will be without end infinite and that as wel in the privation of an infinite good as in the endles duration of this privation or losse Neither ought it to seem strange that for a sin which is committed in a short time an endlesse punishment should be inflicted because equity its â—…elf requires this that every one should be deprived of that good of which by his own fault he hath turned from But every â—…inner hath turn'd himself away from an endless good by a fault he can never come out of by himself and make an end of and therefore it is but reason that he be endlesly deprived of that good And moreover because he hath disturbed that order that God set appointed it is but juâ—…tice if he never be freed from the punishment of this fault untill he have repaired God his honor which an unrepenting sinner can never do unto eternity It ought not therefore to move any that sin which is but momentary should be punished eternally Reas. 1. The committing of it is as it were a spiritual wounding and yet a wounding in what â—…ort time soever done doth often leave behinde it a wound of long duration and often endlesse and eternal death Reas. 2. The committing of sin is as it were a spiritual fall or sliding and yet the fall in short time passed may be such that thereby for a very long time or without end the party may remain in the depth or pit whereinto he fell Reas. 3. The committing of sin is as it were a â—…ying with bands or thongs whose nature is that it may quickly be done and yet for ever keep the party bound as long as the bands themselves remain unloosed or unbroken Reas. 4. T is as it were a bargain in which the sinner for the enjoyment or use of some short pleasure out of a madnesse sells himself into slavery Now from a bargain of buying and selling though passed in a short time the right is conveyed to the buyer for ever and the alienation is eternal or endlesse in its own way Reason 1. It is as it were the putting out of a lamp for a sinner once drowning himself in the â—…ilth of sin puts out as it were the whole light of his mind and a lamp once put out though it be done in a moment yet by vertue of that putting out remains of its self endlesly extinct and put out Use 1. Of Condemnation against such as remain in their carnal security and please themselves in this condition over which perpetually hangs the so horrible wrath and anger of God Use 2. Is of Admonition that with all care above all things else we go about this to shew this wrath of God Matt. 3. 7. where also the way to shun it is shewed to be by repentance verse 8. And yet this is not so to be taken as if this shunning lay in our repentance as it is our action and as if that had some vircue of freeing from the wrath of God for Christ alone is our enfranchizer from the wrath to come 1 Thess. 1. 10. We therefore truly flee from the wrath of God when we flie to this mercy in Christ Jesus by true faith in him and repentance unfained Doct. 3. All such speeches as promise impunity of sin and indempnity from the wrath of God are but vain and seducing This is also cleare in the Text. Now that they are vain hence it appeareth because they are against his decree and his will clearly revealed and therefore can have no solid truth in them And that they are seducing is apparent enough also from the first author of such speeches For the devill when he would seduce our first Parents promised them this impunity in these words Ye shall not dye The Fifth Lords-day Rom. 8. 3. For what the Law could not doe in that it was weak through the flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh THe Apostle in this place expounds why the faithfull may be freed from sin and death by Christ The reason is given as it were from the cause moving God to this giving of Christ. And this moving cause was the needinesse of our want which appears in the defect of power in any other means to produce such an effect as if the Apostle had said because it was needfull for us to be delivered from sin and death and yet this could be effected by no other means therefore God performed it by Christ. The strength and necessity of this consequence depends upon the will of God which tacitly supposeth that God would not have mankinde fall utterly to perish but to be restored again The whole syllogism or reason is this If by no other means faln men could be restored but by Christ then that way was to be taken because God would that some way it should be done but the first is true and therefore also the latter The assumption is proved to wit that man could be restored by no other means by the most likely instance of the law which once had been of great power and of force sufficient to bring man to happinesse For except Christ and the Gospel never any thing was given of God to man that was more perfect and divine than the Law That therefore which the Apostle says here of the law hath the force of such an argument as this If by vertue of the Law man could not be restored than by no other means could he be but by Christ but the first is true and therefore the latter also The Apostle both proves and expounds the Assumption at once from the reason or cause of this defect or weakness of the law to restore man that it is not properly inherent in the law it self but in our flesh or corruption whereby it is that we cannot fulfill the law that so it might save us much lesse by the Law rise up again from Death to life Doct. 1. It is the will of God that miserable men may be delivered from their misery and restored to life eternal This is here presupposed by the Apostle as granted and is used by him as the ground of his reasoning Reas. 1. Is taken partly from Gods mercy partly from his wisdome partly from his power and partly from the stability of his decrees from his mercy God would relieve miserable men therein to shew the glory of his grace and free mercy as it is called Ephes. 1. 6. the riches of his mercy his great love and the supereminent riches or treasures of his grace and bounty Ephes. 4. 7. for unlesse God had helped miserable men that were all drown'd in sin and death he had not accomplished above the half of his goodness and bounty towards mankind For that bounty that was manifested in the creating of us was neither fully
compleated in its last perfection and end because no man by it arrived to eternal happiness neither was it in its self the greatest the highest the fullest goodness of God because an higher fuller and more surpassing sort of goodness appeared in the preservation of the elect Angells and that also is far greater which is now revealed in the Gospell and brings perfect salvation to mankind that is fallen Now this was most sitting that the goodness and mercy of God should as well be perfected towards men as his justice From his wisdome God knew the best way whereby he could conveniently help miserable man and therefore it was meet that his wisdome should be made manifest in its effect And this is it which the Apostle every where teacheth that in this mystery of the Gospell there was a wisdome of God which was kept up and hidden from all the Heathen which therefore by way of excellencie he calls that wisdome of God into which the Angells themselves with desire and wonder are said to look 1 Pet. 1. 12. For such was our misery that not onely we could not rise out of it ourselves by our own power but could not so much as think upon or devise a way or means whereby we might be delivered But this was the proper work of the wisedome of God himself conjoyned with his own mercy From his power also he had the ability of helping and bringing to perfection therein what he would For so our redemption in Scripture is not onely usually adscribed to Gods grace and mercy but also to his power For the highest power and soveraignty was required to dissolve the works of the Devill and the bonds of death and the grave for raising of dead men to life again for guiding and protecting them so as they might be brought to life eternal maugre all opposition of their enemy and most of all for laying that ground-stone of the whole and uniting the second person of the Deity his own Son and the nature of man into one Person From the immutability also of his decree it was in some sort necessary for God to procure their deliverance from death whom from eternity he had chosen and appointed unto life Hence a twofold necessity of the restauration and liberation of mankind is rightly by some determined on our part the necessity of want on Gods part the necessity of his immutability Use Of Exhortation that with all admiration we behold and look into this good will of God and with all thankfulness as well in our thoughts as in our speeches all our life time we publish and praise it Doct. 2. The Law cannot deliver miserable men from their misery It is clear enough in the Text and is grounded moreover on the following reasons Reas 1. Because the Law promiseth no good to miserable sinners but onely to just persons and such as keep it Reason 2. Because in it self it hath no force of taking away sin but onely of punishing it Reas 3. Because by no sinner can it be fulfilled and that because of the weakness of the flesh or the impotency of carnall and fallen mankind as it is in the Text. Reas. 4. Because though it might be fulfilled for time to come yet by-past sins would take away all hope of receiving the reward of Life from the Law Hence is it that the Law is called a killing lâ—…tter and the minister of death and of condemnation Use Of Reâ—…utation against such as put their trust in their own workes and look for salvation from their good intentions and endeavours which is the errour of Papists Remonstrants or Arminians and Anabaptists who cry up alwayes an honest life and good works Doct. 3. No sinner can deliver himself from this misery This is thus gathered because none go above the Law For if the Law cannot for the weakness of our flesh then neither can we our selves for the same weakness of our flesh Reason 1. No debt can duly be blotted out by the debtor till payed Reas. 2. Because though any one never augmented his first debt by sinning yet should he in all this do no more but pay what he owes in so doing and so could not by that means make satisfaction for his former transgression Reas. 3. Because if man could not preserve himself nor did not do it in that integrity wherein he was created it cannot reasonably be thought that now he can recover it again Reas. 4. If he could recover his first integrity he would be as subject and easy to lose it again as our first Father was at first Use Of Direction that we put no confidence in our selves nor in our own strength but denying our selves we depend altogether on Gods grace and mercy in Jesus Christ. Doct. 4. No meer creature in heaven or in earth can deliver miserable men from sin and death It followeth from the Text because no such creature is above the Law Reason 1. Because no external thing that is a meer creature hath in it self that worth that it can be a compensation for sin to Gods justice and truth and so a price of redemption from death Mat. 16. 26. Yea not all the world For that is it that iâ—… hinted 1 Pet. 1. 18. where all corruptible things amongst the best whereof are gold and silver and the like are determined to be below the redeeming of man Reas. 2. Because whatsoever any meer creature whether man or Angell can do ows all that for its self and on its own behalf Reas. 3 Because if we were redeemed by a meer creature for this very cause we should become the servants of that meer creature and that of justice and gratitude as we are the servants of Christ our Redeemer because our Redeemer as is already taught But this would be an unworthy thing and would infer a kind of contradiction to it self For seeing man before his fall was not the servant of any creature but of God alone if by redemption he should become the servant of any creature he should not be redeemed and restored into that perfect liberty from which he fell and so though redeemed as we suppose yet he should not be properly redeemed that is by redemption made free Reas. 4. The evills that are to be removed from us are greater than can be taken away by any meer creature as the wrath of God infinite and eternal the guilt of sin confirmed by the force of an eternal law the command that sin and death hath over us Of these that is true which we have Luke 10. 21 22. Reas. 5. The good things to be imparted and before that to be purchased are of greater worth than that they can be communicated to us from any meer creature as namely a righteousness going beyond the righteousness of the Law and the resurrection as well corporal as spiritual the communication of the divine nature life eternal and a happiness that surmounts that of Adam in his innocency that is a Kingdome that
Lord who gave himself to the death for them Use 3. Is of Admonition that we subject our selves wholly to this Lord and his will and do him all honour in all and every part of our life and conversation The fourteenth Lords day Mat. 1. 20. But while he thought on these things behold the Angell of the Lord appeared to him in a dream saying Joseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the Holy Ghost THese words contain a reason given by the Angell of the Lord why Ioseph should receive his wife Mary And the reason is from removing the cause for which Ioseph might have been induced to put her away Now the cause was that she appeared to be with child by another than her own husband This cause is removed by putting another unblamable cause in its place and this cause is determined by the Angell to be the Holy Ghost The effect then is placed with its causes in this enunciation The effect then is Jesus Christ as to his humane nature The causes are two to wit the Holy Ghost and the Virgin Mary Mary is the efficient cause less principal and supplier also of the material cause but the Holy Ghost is the most principal and first cause which brings the less principal efficient and the material together into acting for the production of this effect Doct. 1. Christ the Son of God took unto himself into the unity of his person the nature of man truly such together with the conditions of humane weakness This is taught in the Text. When it is said In time a man born and begotten of a woman it is but the same expressed in these words of the Creed conceived of the Holy Ghost and born of the Virgin Mary c. He might have assumed the nature of another creature as of Angells he might also have assumed mans nature in its greatest perfection as Adam was made who was never in propriety of speech either conceived or born an infant But it was his pleasure to assume the nature of man truly such and in this manner of sinless imperfections and not of Angells Reas. 1. That he might do mans businesse and work that is make satisfaction for them and save them Reas. 2. He would also take this our nature in its weak and low condition First Because he would come down as farre as could be without sin into the same very place and condition out of which he intended to lift us up higher Secondly That by this means he might some way sanctify all the states and conditions of humane life least any might imagine that any such low estate separateth a man from communion with Christ. Thirdly That he might leave this to us in his own experience as a pledge of his knowledge and like sufferings and affections with us from whence he might look upon our infirmities Use 1. Is of Information for establishing our Faith on this behalf that we give no place to phantastical imaginations of Hereticks who impugne directly or indirectly and fight against the humane nature of Christ which sort of errours are some way countenanced by Papists in their Doctrine of Transubstantiation and by Ubiquitaries in theirs of Consubstantiation in as much as they attribute omnipresence and other the like divine attributes to the humane nature which is no way agreeable unto the same Use 2. Is of Exhortation to extoll and solemnly to praise the grace of our Lord Jesus Christ with all admiration and thanksgiving who not only vouchsafes to become man for us but also in the nature of man disdained not to become an infant to be conceived and born after our manner and to undergo other the like infirmities and humiliations for our sake it is that the Apostle points at Heb. 2. 16 17. Use 3. Is of Consolation that we should make no difference between an infant newly conceived or born and a perfect man or one of age or between any other conditions of the nature and life of man as to our interest in Christ as if any sinless condition of nature could make us less regardable by him 〈◊〉 exclude us from him For Christ descended to the lowest and imperfectest sinless degree and condition of the life of man in that he was 1. conceived and 2. shut up in his mothers womb the ordinary time of other births and 3. born Doct. 2. Christ assumed this humane nature from Mary as from his Mother For though he is said in the Text to be begotten in her yet elswhere he is said to be made after the flesh of the seed of a woman and a woman is said to have conceived him and to have born him as her son hence also he is called the son of Mary the son of David the son of Abraham and the like whereby that phrase is expounded and the truth of it confirmed Reas. 1. He should have been born of a woman as of his mother to the end that that first Evangelicall promise of the seed of the woman that was to tread down the serpent's head might be fulfilled Reas. 2. It was according to right that he was born of Mary that so it might be certain how he descended of the Tribe of Iudah and of the Family of David according to the promises and prophesies that went before of him Use 1. Is of Refutation against Anabaptists and such like who phantastically think that the humanity of Christ onely passed through Mary and was not assumed from her nature Of which imagination the first reason seems to have been that some simple men could not conceive how any could without sin be born of a woman after the fall But the Anabaptists afterwards though they took away this ground of their errour of denying original sin yet they adhered to this conclusion of meer wilfulness without any reason Use 2. Is of Information for directing our Faith about Christs son-ship For he is the Son of God and the son of man both yet so as he is not two sons but in a certain way twice one son in one person The first from eternity the next in time and consequently two wayes a son as both by generation eternal and by generation in time yet but one son of God and of man because but one person who according to his divine nature is the Son of God and according to his humane nature is the son of man So is every man twice a Son in essence first to father and paternal generation and then to mother and maternal generation Doct. 3. Christ was born of Mary remaining still a virgin after he was born This is gathered from the scope of the words the question being about this whether Mary were a virgin or no and the words of the Angell were to assure him that she was Reas. 1. Is that this might be a singular and miraculous signe to the whole house of Israel and this is it that is pointed
suffering was the perfecting of all his obedience Reas. 2. Because Christ by his suffering made satisfaction to divine justice and repayed God as much of his honour in our name as he had suffered in it by our sins Therefore Gods justice is now appeased the grace of God hath had its free course that it may derive all good upon us Reas. 3. Because that Christ now by virtue of his passion and consummate obedience as it were of his own right that he acquired makes intercession with the Father for us that we may be and live with him Ioh. 17. 24. Use 1. Of Consolation to the faithfull against the guilt of their sin and terrors of their conscience that arise from sin For in Christ and his sufferings we have a remedy against these wounds that are otherwayes deadly Use 2. Of Admonition that we would detest all sinnes as things that brought our Saviour to death and would wave brought a thousand deaths upon us unless he had turned them away from us The sixteenth Lords day Joh. 10. 17 18. Therefore the Father loveth me because I lay down my life that I may take it up again None taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it up again This commandment received I from my Father CHrist in these words expounds what he had said before of the duty effect and signe of a good Shepherd to wit that he layes down his life for his sheep This he had applied to himself verse 15. where two things were propounded 1. The Object to which this laying down of the life is referred or which be those sheep of Christ 2. The manner of this laying down the life This is explained in the 16 and these two following verses The death of Christ or laying down of his soul or life is explicated from the efficient cause which is Christ himself I lay down my life 2. From the manner of doing of it that Christ is a cause voluntary and doing it from a counsell and deliberation not of coaction None taketh it from me but I lay it down 3. From the adjunct of this efficiency that he did it not of weakness but from power I have authority to lay it down This is shewn from another effect that followes this to wit from his resuming it again or his resurrection I have authority to take it up again as if he would say he that so layes down his life that with power he takes it up again he layes it not down out of coaction with weakness but voluntarily of his own accord he doth it But I so lay downmy life ergo Which is illustrated here from the impulsive cause the Fathers commandment This commandment I received of my Father 4. From the end and effect to wit the Fathers love and delight or complacency in this Therefore my Father loveth me because c. Doct. 1. Christ so far humbled himself for us that he underwent death it self for us I lay down my life c. Now he underwent a double death for us a spiritual and a corporal death The spiritual is about Christ's descent into Hell This consisted in the separation of God's favour from the soul of Christ for a time not really but as to sense and feeling and that influence from which comfort useth to be felt as also in impressions of divine wrath which with horror did strike all the faculties of the soul so that for the time the soul was at so low an ebbe and concussion of all its happiness as any creature could be that was without sin formally inherent in it self The death of the body is that which consists in the separation of the soul from the body the confirmation and continuance was in the burial of Christ. Now such was the separation of the soul from the body in Christs death that the conjunction and union of both of them with the divine person remained the same that it was before as if one drawing a sword held the scabberd in the one hand and the sword in the other there would be there a separation between the scabberd and the sword but of neither of them from the man that so held them So also in this mystery there is a separation of the soul from the body but neither of them was separated from the divine nature nor person but the person still sustained both in the unity of it self as one person with him The reason is because if there had been any such separation from the di vine person then the second person had ceased to be God-man and so could not for that time have been our Priest or Mediator Also a new incarnation or assumption had been made again in the resurrection of Christ. It is most true therefore which is in the mouthes of many Divines and used proverbially almost That what the Son of God assumed he never laid aside again Reas. 1. Because the perfection and consummation of humiliation is in undergoing death Phil. 2 8. And this also was the first reason why he did not onely undergo death but the most vise contemptible and contumelious death that is the death of the Cross as in that place is more especially set down Reas. 2. Because his charge of redeeming us required this to wit that he should pay that price to divine justice which we did ow and so be subject to the same punishment that we were liable to And this was also the reason why he chose the death of the Cross that he might shew that he did not barely sustain death but that cursed death that was due to us and that in our place or for us Gal. 3. 12. Reas. 3. That by the most convenient way he might procure the death of sin in us by assimiliation and making us conform to himself Rom. 6. from verse 1. to the 8. Use 1. Is of Information for directing of our faith â—…o wit that while we seek remission of our sins and reconciliation and salvation in God we so have our faith in Christ that we may be specially united to him in his sufferings blood-shedding and death Rom. 3. 25. Use 2. Is of Consolation to all those as have such true faith because they are out of all hazard of death or condemnation according to that of the Apostle Rom 8. 34. Use 3. Is of Direction 1. In the study of Sanctification that with Christ we may dy to sin 2. In the study of all obedience love and humility according to the example of Christ in whom all the perfections of these vertues we have marvelously shining to us in a most eminent and excellent way Doct. 2. Christ ordained his own death from certain wise deliberation and power to dispose of it as he pleased I have power to lay down my liâ—…e From which words it appears first that the death of Christ was voluntary For though it was violent also as it came from external
the sufferings and patience of Jesus Christ so also in the life to come we shall be made partakers of his glory Rom. 8. 17. Doct. 4. Christ together with his highest dignity bath also highest power This the Text evidenceth in as much as God's right hand signifieth his power and sitting down on his right hand signifies the highest communion and society with God in this power that can be Reas. 1. Because dignity and power might so have the same degrees For dignity separated from power is no more but a dead title and therefore seeing Christ hath highest dignity and glory it followes also that he is endued with highest power Reas. 2. Because Christ is constituted Lord as well to correct governe as to preserve glorify his Church He must therefore of necessity both have the power of right and the power of strength fitting and competent for these ends For the Lord hath both a power of right and of might to exercise and put in execution all this as well immediately and by himself as mediately and by instruments or servants And this is that power that Christ professeth was given unto him in Heaven and on earth Mat. 28. 18. Now it is given to Christ and agreeth to him most properly as he is Mediator or as man assumed to the unity of one person with God but not so properly as God and therefore it is said to agree to him as he is the son of man Ioh 5. 27. Use Is of Consolation For though this divine power of Christ be terrible to his enemies yet to believers it brings firm hope and affiance and comfort because as Christ himself saith Ioh. â—…0 24. such an one hath everlasting life and shall not come into condemnation but is passed from death unto life And hither also tendeth Rom. 8. 34 35. when there the Apostle proves that nothing can separate from the love of Christ because he sits on the right hand of God Doct. 5. Christ hath the quiet and unmovable possession of this power For in this sense it is that he is said to sit on the right hand of God Reas. 1. Because he hath overcome all his enemies virtually and shall actually in his own appointed time subdue them all fully and bring them under the yoak Reas. 2. Because there is nothing on earth or under the earth can in the least trouble or molest this his possession Reas. 3. Because this state and condition of Christ is not onely immortal and free from all change by vertue of Covenant and divine Promise but also of its own nature being now accomplished according to free Covenant and such will the happiness of the least Saint be Use This also is of Consolation which though it may strike terror and amazement in the hearts of Christ's enemies yet it raiseth and rouseth up the dejected and drooping spirits of all such as put their trust and confidence in him for he sitteth on the right hand of God in power and majesty there making intercession for us The nineteenth Lords day Mat. 25. from verse 31. to 39. Vers. 31 When the Son of man shall come in his glory and all the holy Angells with him then shall he sit upon the throne of his glory 32 And before him shall be gathered all Nations and he shall separate them one from another as a shepherd divideth his sheep from the goats 33 And he shall set the sheep on his right hand but the goats on the left 34 Then shall the King say to them on his right hand Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world 35 For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in 36 Naked and ye clothed me I was sick and ye visited me I was in prison and ye came unto me 37 Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee drink 38 When saw we thee a stranger and took thee in or naked and clothed thee IN this place the acts or procedure of the last day are expounded The parts are two Christ's coming and the end of his coming which is the last â—…udgement In this last judgement 1. The preparation thereto is described 2. The execution of the sentence In the preparation Christ's majesty and glory in which he shall then appear is câ—…iefly here set down 1. From his train and attendance that shall wait upon him consisting chiefly of the glorious Angells 2. From his glorious Throne 3. From the effect of this coming to wit to the gathering of all mankind together and separating of the good from the bad The sentence to be pronounced is twofold 1. Of salvation to the good 2. Of condemnation to the evill The sentence of salvation is declared 1. From its causes 2. From its adjuncts The principal cause is God's good will which is shewn 1. From the effect of that grace or favour that is the cause of our salvation which is the blessing of God 2. From the relatiou that thence ariseth which is that of a Father giving an inheritance and of a Son 's receiving the same 3. From the adjunct of time that this salvation was not then first appointed for them but prepared for them from the beginning of the world The adjunct signs also whereby this salvation is declared are good works which by the Trope or borrowed manner of speaking called Syneâ—…doche of the special put for the general by the learned are designed by the works of mercy and are amplified by that relation which these works have to Christ himself whilest they are exercised towards his members The sentence of condemnation is quite contrary to the former handled by the comparison and proportion of like things The execution of the sentence is briefly set down in the last verse of this Chapter Doct. 1. The universal or general judgement is most certainly to come to pass This judgement is called universal that it may be distinguished from that particular one which in some sort is exercised on the greatest part of men even in this life upon every one in particular when they pass out of this life For this comprehends all men together and therefore is called universal It may be also called universal or understood so because in it upon all mens and angels deeds and matters generally without exception sentence shal pass It is also called the last judgement because after it no new judgement is to be looked for but the execution of that judgement only shall follow upon it Reas. 1. Because before that time the judgement of God towards men is not compleated and fully perfected because in this life through God's forbearance and long patience evill men in joy many good things and good men are oppressed with many evills From this consideration many of the very Heathens themselves collected that
rewards and punishments were more justly and equally to be distributed where it should be ill with evill men and not well at all and should go well with good men and not ill at all Which reason seems also to be confirmed by our Lord himself Luke 26. 15. and the Apostle Paus 1 Cor. 15. 19. Now after this life while the Soul remaines separate from the body the judgement of God is not compleat nor fully accomplished because it is not passed upon the whole man in his full being as he was in this life while he committed the things that were to be judged Therefore another and fuller â—…udgement than that on the souls departed onely followeth to be looked for which is this last judgement and shall be certainly in its own time Reas. 2. It is most convenient agreeable to Gods glory that God in by Christ in a most glorious manner should make manifest before all as well Angels as men as well his mercy as his justice that he might have the publick and solemne glory of both mercy and justice and this is the thing that at that time is topass come in that universal and last judgement Reas 3. This belongs also to the glory of God the joy of the faithfull and just confusion of the unfaithfull that before their faces they may see the promises and threatenings of God almost perfectly and accurately fulfilled not onely particularly on their own persons now in the body as before death but universally upon all others both men and Angells Which shall then onely be when this last and universal judgement shall be held Use 1. Of Information that we take care to have our faith and hope solidly confirmed and strongly rooted about this article least we be any wayes troubled with prophane blasphemies and mockings of Infidells and Heathens who first cast downe and trample upon the profession of this article by their life and manners and then also by words and speeches fight and dispute against it Concerning whom we are admonished by the Apostle St. Peter 2 Pet. 3. 3 4. c. Use 2. Of Admonition that with all fear and trembling we watch over our wayes as those that certainly mind and look for the day of this judgement 1 Pet. 1. 17. 2 Pet. 3. 11 12. Doct. 2. Our Lord Iesus Christ will be Iudge in this judgement Reas 1. Because it belongs to his Kingly office and power whereby he was made Lord and King and had all judgement committed to him Reas. 2. Because Christ is he from whom and by whom the faithfull have salvation adjudâ—…ed unto them even in this life and from whom also unbelievers have death adjudged unto them Now it is the same judgement that in this life both wayes is begun and in the last judgement shall be fully manifested and perfected Reas. 3. Because at that time it is that Christ should fully and actually triumph over all enemies and opposite power and crown all his own servants souldiers and adherents And this is most conveniently and gloriously done in forme of publick and solemne judgement Use Is of Consolation chiefly to the faithfull because they shall have him for their Judge whom they received for their Redeemer Justifier Sanctifier and Intercessor or Advocate from whom therefore they may with all confidence expect all good Doct. 3. Christ's glory at that time shall be incomparable It hence appears from the Text that if the Angells so glorious shall then be his Ministers of State and attendants and his Throne with all the rest of that procedure shall be so glorious it mmst needs be that Christ himself be excellent in glory above all that we can think of Reas. 1. Because the exercise of this judgement belongs to the manifestation of Christ's highest exaltation Reas. 2. Because the very end of his coming was to give glory to such as sought God in him It is fit then that Christ appear in greatest glory Reas. 3. The majesty of the supreme Judge of the world and the terror and confusion of his enemies that they must be put to require that he should come clothed in the greatest glory Use Of Consolation to the faithfull against the crosses and contempts they are liable to in this world together with Christ because as now they are partakers of the cross of Christ so then they shall be partakers of his glory Doct. 4. In this judgement the condition of the godly and ungodly shall be quite unlike and opposite one to another This is taught in the Text by the separation of the sheep from the goats by the right hand and the left by â—…ome ye blessed and go ye cursed Reas. 1. Because there is a great unlikeness and opposition in the lives and wayes of the godly and ungodly while they are in this world Reas. 2. Because there is a great dissimilitude or opposition between the promises that belong to the godly and the threatenings that belong to the ungodly Reas. 3. Because there is great disparity and opposition between the manifestation of greatest mercy and of greatest execution of justice Use Of Admonition that we separate our selves from ungodly men as much and in such manner as we can that is if we cannot separate in places yet in internal affections as well as external conversation we should be as unlike unto them as can be in that wherein they are ungodly Doct. 5. The cause of any blessing to the godly is the mercy of God but the cause of any caâ—…se to the ungodly is their own sault This is clear in the Text when the godly are called blessed of the Father But the ungodly barely are called ye cursed not of the Father nor from the Father nor from God because though it is God that curseth them yet the first cause of this curse is in their sins Reas. 1. Because all good is from God who is the greatest good and chiefly good in himself But all evill of punishment ariseth from evill of fault and this evill of fault is from the creature it self breaking the Law and Order that God hath set to it Reas. 2. Because the blessing of life is the meer free gift of God but the curse of death is the reward or wages of sin Rom. 6. 23. Reas. 3. Preservation from the curse which is by Gods favour is necessary for our blessing but to incur the curse there is nothing more needfull but onely to neglect or contemne that way that leads unto the blessing Use Of Direction that we may alway give God the glory in every good thing that we either have or seek or look for and alwayes blame our selves for any evill that befalls us Doct. 6. The blessing of the godly consists in the communion that they shall have with God in Christ and the curse of the ungodly in the separation of them from such communion This is plaine in the words come ye blessed and go ye cursed Reas. 1. Because this is the end whereunto all
neither as to their worth nor as to their durance nor by any love-worthy quality Reas. 3. Because to this we are called that denying our selves and leaving the world we may seek the Kingdome of God and his righteousnesse and glory Reas. 4. Because while we believe and hope in Christ and have the eyes of our mind set upon him as our Captain and patterne of our salvation we must be changed into his likenesse and image 1 Ioh. 3. 3. 2 Cor. 3. 18. Use 1. Of Direction for discerning of our condition whether we have any such faith and hope or no. Use 2. Of Exhortation to stirre up and rouse our mindes to a more earnest and diligent study and care of all godlinesse The three and twentieth Lords day Rom. 3. 24 25. Verse 24 Beiâ—…g justified freely by his grace through the râ—…demption that is in Iesus Christ. 25 Whom God â—…ath â—…et forth to be a propitiation through faith in his blood to declare his rightâ—…ousnesse for the râ—…mission of sinnes that are past through the 〈◊〉 of God THe Apostle had before proved that all mankind was undeâ—… most grievous guilt of sin aâ—…d therefore had need of justification that they might be saved which justification also he had shâ—…wn that it could not be had from any 〈◊〉 noâ—… from the Law which he had set down as the conclusion of his discourseâ—… in the 20 verse of this Chapter From thenâ—…e he also 〈◊〉 〈◊〉 further 〈◊〉 justification is of necessity to be 〈◊〉 in that way of the Gospell which is proposed in Christ Jesus The whole dispute may be summed up in this Syllogisme Men are either justified by Nature or by Law or by the Gospell But neither by Nature nor by the Law and therefore of necessity by the Gospell The Proposition is presupposed and tacitly understood as manifest in it self The Assumption is provâ—…d in the first part of the Epistle unto the 21. verse of this Chapter The Conclusion is proposed and illustrated in that 21. verse to the end of that Chapter and afterwards The words in our Text set down contain a description of this Gospell-justification And it is described 1. From its principal and highest cause God Whom God appointed 2. From the manner of this cause which consists not in commâ—…tative justice that gives like for like or so much for so much nor yet from distributive justice which looks at the worth of men and deales with them in a proportionable manner but in meer and pure grace or free favour in these words we are iustified freely of his free grace or free favour where a singular emphasis or force of speech is laid on this part of the description by this doubling or repetion freely and of his frâ—…e favour 3. It is is described from its impulsive or meritorious cause which becomes also in some sort the formal cause of our â—…ustification to wit our redemption maâ—…e by Iesus Christ. 4. From its instrumental cause which is faith by faith in his blood 5. From its final cause which is the manifestation of the justice and mercy of God for shewing of his justice c. Doct. 1. It is God that justifieth us He is said to justify us not in that he inâ—…useth righteousness unto us or makes us fit to do things that are just which is the errour of Papists placing justification first in the infusion of the habits of faith hope and charity and next in the good works that comes from those habits with which they mix a certain sort of remission of sinnes But therefore he is said to justify us because by his judicial sentence he absolves us from the guilt of all sin and accepts or accounts of us as fully just and righteous for eternal life by the righteousness of Christ which he giveth us This appears from hence that this justification is used in Scripture to be opposed unto a charging with crimes and unto condemnation Rom. 8. 33. And this is done of God as it were by these degrees 1. In his eternal counsell and decree because from eternity he intended to justify us 2. In our head Christ rising again from the dead we were virtually justified in some sort actually as in Adam sinning all his posterity were virtually condemned to death by the Law and in some sort actually because in some sort actual sinners 3. He justifies us fullier actually and formally in our selves and not onely in our head when by his Spirit and our faith the work of his Spirit he applies Christ unto us to our justification 4. And further yet he justifies us actually and formally to our sense and feeling when by our own reflex knowledge and examination of our estate he gives us to perceive this application of Christ made and so to have peace and â—…oy in him Reas. 1. Because ouâ—… sins from which we ought to be justified are done against the majesty of God 1 Sam 2. 25. And none can forgive an offence done against another or an injury done to another in a proper way of speaking Reas. 2. Because the guiit of sin depends on the obligation of the Law and of divine justice and truth And therefore cannot be taken away but by him that is above the Law and knowes what is agreeable to his own truth and meaning in the first making of it Reas. 3. Because by justification we are received into the favour of God and life eternal and God himself in some sort is given unto us all which can no otherwise be done but by God himself alone Use 1. Of Refutation against Papists who set down manners and means of justification from humane tradition and their owne authority unto â—…retched men as if it were in their power to justiâ—…ie men after what way they please when it is God â—…lone that justifieth and that therefore prescribes â—…he manner and means of justification onely Use 2. Of Consolation as it is set down Rom. 8. 33. Who shall lay any thing to our charge it is God that justifiâ—…th And verse 31. If God be for us who can be against â—…s Doct. 2. This justification is meer pure and infinite grace or favour So in the Text freely his free favour The grace of God in justification appears as it were by these degrees 1. In that God pursues not his right against us and our sins according to that rigour that his Law might have been taken in and his revenging justice might have extended its self to but left place for some reconciliation 2. In that being himself the party offended yet he himself of his own good-will both invented appointed or ordered and revealed both the manner and means of this reconciliation 3. In that he spared not his onely begotten Son for procuring of this reconciliation 4. That without any merits or worth of ours he ingrafts us into his Son and our Lord Jesus Christ and so makes us partakers of that reconciliation which is in him This was altogether necessary that
our justification might be of free favour Reas. 1. Because it was impossible for the laws and the righteousnes thereof to justifie sinners Rom. 8. vers 1 Reas. 2. Because in the justification of a sinner is remission or pardon of â—…in and all pardon is of free â—…avour Reas. 3. Because in justification is a free Donation of righteousness and of life eternal which to sinners cannot be done but with especial grace and favour The satisfaction made by Christ for us withstands not the freenesse of this favour of justification because it was of free favour and grace that Christ himself was given us and by calling appointed to this satisfaction for us and of his own free-grace also accepted of that calling Use 1. Is of Refutation against Papists and many others who will have our justification to depend upon our Works which yet every where by the Apostle are opposed to this free grace in our justification Use 2. Is of Consolation to believers and repenters against all these shakings of minde which they feel or can feel from the unworthinesse of themselves that their own consciences tell them of because our whole justification hangs on the free favour or grace of God and not upon our worth or merits Use 3. Is of Exhortation 1. That we alwayes flee to the Free-grace of God as to the onely garrison of our souls 2. That from admiration of this grace of God we alwayes study to be thankfull to God Doct. 3. The obedience of Iesus Christ imputed unto us or given us and so accounted ours justifies or makes us righteâ—… and is the foundation of all our righteousnesse It is in the Text By the Redemption made by Iesus Christ. 1. For he that is justified by the Redemption 〈◊〉 other as by paying a ransom that price is conceived as it were to be paid for him who is redeemed â—… If Christ be the pacification in our justification when we please God as it is in the Text then we please him for something which Christ hath performed for our good 3. If Faith justifies as it hath relation to Christ and the shedding of his blood then there is something in his blood thus shed or in his obedience unto death by vertue whereof we are justified Now the obedience of Christ in respect of our justification hath 1. the place of a meriting cause which obtains it for us because it was the means that Gods justice required to be performed to him before his grace could justify us 2 It hath the place of the formal cause in as much as it is so accepted and taken for ours being given us by free-gift and so made ours indeed as that we are lookt on by God as truly clothed with it when he pronounces the sentence of our justification whence that phrase of the Apostle is Not having mine own righteousnesse but that which is Christs Phil. 3. 9. Reas. 1. Is because this is most agreeable both to the justice and mercy of God joyntly For if our justification had stood in the bare remission of sin without the imputation of a sufficient righteousness or obedience for satisfaction to justice then onely Gods mercy and favour had had place in this businesse no regard being had of the justice of God that satisfaction might be made Reas. 2. Because if we had been pronounced just without any imputation of a satisfying righteousness or obedience performed then there could have been no just ground of such a sentence to wit that he should be pronounced just which was no way just neither by his own inherent justice or righteousness nor yet by anothers justification freely given him Rea. 3. Because by this means we have in some manner a divine righteousnesse or the righteousnesse of God himself to wit that which Christ who is God performed for us not the essential righteousnes of God as Soliander dream'd as God-man in one person on which therefore we may rely and with the greater confidence appear before God and for it hope for all divine and good things at the hands of God Reas. 4. Because in this manner we the more own our salvation as wrought by Christ. Use 1. Is of Refutation against Papists Anabaptists Remonstrants or Arminians and almost all Sects and Sectarians who all agree in this errour that our justification depends upon our works and is not to be sought by the imputation of Christs righteousnesse to us or accounting his obedience ours Use 2. Is of Exhortation unto due thankfulness towards Christ by whose Redemption or ransoming of us we are justified and set free from sin and death the wages of sin and adjudged unto life and glory above what any meer creatures righteousness could ever have deserved Doct. 4. The obedience of Iesus Christ is powerful for justifying of us by being accepted and laid hold on by our Faith It is in the Text. Through Faith in his Blood Reas 1. The very nature and duty of Faith is to rely on Christ or on the favour and mercy of God in Christ for pardon of sins Reas. 2. Because by Faith we are united unto Christ and ingrafted into him that so we may be partakers of all the blessings that in him are prepared for men Reas. 3. Because Faith receives layes hold on and embraces all the promises of God and the things in them contained offered or proposed amongst which pardon of sins and justification in Christ hath a chief place The Use is of Direction that it may be our onely care in the business of our justification to direct our Faith and confidence towards Christ and to stir up and confirm it more and more that we may thence have firm and aboundant comfort The twenty fourth Lords day James 2. 22. Seeft thou how faith wrought with his works and by works was faith made perfect IN these words is contain'd the conclusion of that disputation which Iames had against such as vant of Faith that is destitute of good-works For the Apostle concludes that such Faith is of no worth unto justification And this conclusion is often repeated as vers 14 17. and 20. 22. and 24. under sundry formes of words but to one and the same sense Now this Conclusion which the Apostle proves is not that good-works are any part or cause of our justification before God as Papists take it nor yet as many of our own think that our works justifie us before men however that contain a truth in it but this is the conclusion that justifying faith is such that it worketh and puts forth its operation by good-works And it is proved 1. from a comparison of likes from vers 15. to the 18. 2. By another comparison of likes to wit of such a fruitlesse faith in men and devils vers 19. 3. from the example and pattern of that faith that was in Abraham vers 21. of all which the conclusion is set down in this 22. vers In which two things are determined 1. That true and
we are both baptized into Christ and have communion with him in his body and blood in his Supper And wâ—…en Christ is exhibited there all the blessings that are prepared for us in Christ are together with him exhibited to us Reas. 3. Because the blessings of life and salvation cannot be separated from one another as for example effectual Vocation Justification Adoption Sanctification Consolation and eternal Glorification When therefore one of these blessings is directly represented indirectly also and by consequence all the rest are signified and sealed Use 1. Of Information 1. That we may learn rightly to distinguish between compleat Sacraments and other Sacramental signes For other signes and ceremonies that do not signify and seal the blessings of the New Covenant as they are such though they are sacred signes yet are they not presently Sacraments to speak properly that is they are not of that nature and rank with Baptisme and the Supper That we have in great esteem Christs most holy Sacraments because in them we go about no less than all that belongs to our eternal happiness Use 2. Of Admonition that we never separate what God hath joyned together in the use of the Sacraments which useth to be done by such as seek onely for remission of sins but not for sanctification and preservation from sin and that because they have not determined with themselves to amend their lives Doct. 4. By the Sacraments these blessings are not onely signed generally but also particularly to all that partake of them with true faith This is hence gathered in that Aâ—…raham particular ly is said to have received the seal of his own righteousnesse in particular Reas. 1. Because the Sacraments are not so proposed to us that they may seal on this condiâ—…ion tâ—…at we have faith but they alwaves presuppose faith alâ—…eady to be in us and so then they are offered to confirm and do singularly confirm it Reas. 2. Because to every one in particular and by name they are exhibited for their confirmation and not in common onely as the Word is preached publickly Reas. 3. Because the manner of administration and the Sacramentall actions that belong unto them as washing in Baptisme taking eating drinking in the Lord's Supper consist in a particular application of the signes and therefore also they signify a particular sealing of the things signified unto particular persons Use 1. Is of Comfort against scruples and doubts wherewith our minds are sometimes troubled Because in the Sacraments duly administred to such as have right God as it were from Heaven stretcheth out his owne hand and holds forth in it his grace and all the spiritual blessings of the Covenant alike unto every one of us thus participating in our own proper and singular persons particularly Use 2. Of Admonition that we neglect not the Sacraments but diligently both prepare and fit our selves for them and then seek after them receive them because to neglect them were to neglect our owne proper and singular consolation in particular Use 3. Of Direction how we may rightly use the Sacraments to wit â—…o as in a singular manner we seek our edification and advancement in this that we see Christ there offering and giving his grace to us by name and in particular and accordingly thus sealing to us in particular our salvation The six and seven and twentieth Lords day Mat. 28. 19. Go ye therefore and teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost HEre is expounded the command of Christ which being now about to ascend into Heaven he left unto his Apostles It contains two principal duties 1. The preaching and publishing of that Doctrine taught by Christ. 2. The administration of the Sacraments by him appointed For in this place by Baptisme according to that usual borrowing of speech called Synecdoche that puts sometimes one sort for the whole kind and sometimes contrarily the other Sacrament of the Supper is understood but here Baptisme is rather named than the other 1. Because it is the first Sacrament and that of initiation and receiving solemnly into the Church on which the other for this cause doth depend 2. Because it chiefly belonged unto the Apostles office by themselves or by others to see this Sacrament rightly administred who were rather sent to plant and gather or build Churches from their first beginnings than to feed govern and further build or advance them after they were first planted And Baptisme belongs particularly to the first ingrafting into Christ and to planâ—…ation and the Supper unto feeding and growth after planting Now Baptisme is expounded in this placeâ—… 1. From its object or parties to be baptized Baptizing them that is such as are already trained up in Christ's Doctrine or â—…ade his 〈◊〉 or â—…lars as the Greek word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them my â—…chollars or Disciples 2. From the â—…orme or manner of doing it to wit in the name of the Father Son and Holy Ghost By which forme or modell are designed 1. The efficient causes by whose authority Baptisme is exercised and made effectual and that is by the name or authority and power of Father Son and Holy Ghost â—… The union of the baptized that they are to have with the Father Sonne and Holy Spirit in the participation of all their graces of justification sanctification adoption c. that from the Father in the Son and by the Spirit are derived unto all the heirs of eternal salvation and in the profession and practice of all the outward Ordinances and meanes that Christ taught them whereby to attain to those inward graâ—…es and to keep and advance them by the same Spirit in the Son and from the Father Doct. 1. Baptisme is the Sacrament of our ingrafting and initiation or first reception into Christ. This is hence gathered in that all that are already taught Christ's Doctrine and made his Schollars professedly are theâ—… presently to be haptized that so they may be registred as it were amongst the domesticks or housholders of Christ. Reas. 1. This appears in that baptisme came in the place of Circumcision and Circumcision was the Sacrament of first admition amongst the people of God Reas. 2. In Baptisme is represented the death of fin and mortifying of the old man a washing and cleansing from sin and bringing of a man from death to life All which do most properly denote our first vocation and therefore also Baptism is called by Scripture it self the Sacrament of regeneration or washing of regeneration Reas. 3. Because by our Baptisme our first solemâ—… reception into Christ's Family and Kingdome is represented and therefore also we are said to be baptised into Christ by this therefore Baptisme is distinguished from the Lord's Supper because however it seal the same blessings as to the main businesse that the other doth yet it doth it not after the same manner but Baptisme denotates their beginning and the