mystery of godlinesse because godliness both riseth up to this Faith and floweth down from it This most practical doctrine is the generall use of all the rest that went before Reas. 1. Because in this mystery appears Gods greatest goodnesse grace mercy and love which if they be rightly taken up cannot but stir up our mindes unto care and zeale of honouring loving and adhearing to God and pleasing him in all things wherein he hath shown us that true godlinesse consists Reas. 2. In this mystery is contained both the merits and efficacy or power by vertue whereof men are regenerated that they may live acceptably to God and Christ that is godlily Reas. 3. Because in Christ we have the perfectest pattern of all godlinesse and with all the perfectest doctrine which is called the doctrine of godlinesse or according to godlinesse Use The use of Reproof against such as professe the faith of this great mystery but in the mean time most foully prophane it and make it to be blasphemed through their impiety The seventh Lords day Acts 16. vers 31. And they said believe on the Lord Iesus Christ and thou shalt be saved and thine house IN this Text is contain'd Paul and Silas their answer to the question proposed by the Jailor concerning the way how to be saved wherein these two things are proposed 1. An act absolutely necessary for attaining of salvation to wit that of Faith believe say they and this act is declared by its proper object our Lord Iesus Christ. 2. The effect that is certainly to follow upon this act is set down and that is the salvation of him that believeth Doct. 1. All are not saved by Christ but such onely as are united or grafted into Christ by Faith It is gathered from this Text in that one carefull how to be saved is sent to Christ to believe in him and so to have union with him by this belief that he may be saved Reas. 1. Because although there be sufficiency enough in Christ and in abundance to save all and any man yet this sufficiency is not reduced to efficiency or into act unlesse a due application be 〈◊〉 as neither meat nourisheth nor physick cureth nor cloth covereth nor silver maketh rich unlesse they be rightly applyed tothe party to be nourished cured clothed and made rich so it is in this businesse Reas. â—… As the first Adam neither received nor lost his righteousnesse and life but for such as were some way that is vertually in him and afterwards actually descended from him or were in union of the same blood with him so also the second Adam Christ restores not righteousnesse and life but unto such as are in him to wit ingrafted by Faith and adhear unto him by the union of one and the same spirit Hence it is that effectuall vocation whereby this application of Christ or this conjunction with him is brought to passe doth in order go before not onely our glorification and salvation but also justification and all sound consolation that we have concerning salvation Use Of Admonition that we may chiefly care for and go about this that we may both be and remain in Christ and live in him because without this union with him we cannot come to be saved The signe or mark whereby we know that is ordinarily or according to the order of means appointed that this or that man is in Christ is this if drawing vertue from Christ as a branch drawing spirituall â—…ap from the stock he hath care to bring forth fruits to him and in him Iohn 15. verse 〈◊〉 4. Doct. 2. Faith is the tye whereby we are first united to Christ and ingrafted into him This Doctrine is couched in the Text in the word believe for there are three tyes of Union whereof there is need in our conjunction with God and Christ the Spirit Faith and Love The Spirit is that tye whereby Christ layeth hold upon us and tyeth us to himself Faith is that tye whereby we lay hold upon Christ and apply him to our selves and is alway the effect of the spirit in some measure Love is the band of perfection whereby we wholly give over our selves to Christ and consecrate our selves to his will and is the effect of both the former Amongst these Faith is the first bond by which we lay hold on Christ. For though it follow the operation of the Spirit as its effect in that respect it is called the gift of God and the gift of the Spirit of God yet it goes before both Love and Hope that are saving Reas. 1. Because the proper nature of Faith is to be a spiritual hand whereby we lay hold on and receive that good that is needfull to us for salvation Iohn 1. 12. where to believe is meant to receive that the true office and nature of Faith may be seâ—… forth Reas. 2. Because a Faith receiving Christ doth also receive life in Christ and Faith is the principle of our spiritual life according to that of the Apostle The just shall live by Faith 3. Because Christ is not proposed unto us to salvation but in the promise of the Gospel and the proper and immediate end and fruit of this proposal is to make Faith or to gain belief and so the first receiving as well of the promise as of the thing where about the promise is is by Faith Use Of Direction and that such as upon another occasion the Apostle hath Eph. 6. 16. to wit that above all things we be carefull to acquire keep and increase true Faith Doct. 3. The adequate object of Faith as it justifies is Iesus Christ as offered in the Gospell for righteousness and life or the mercie of God in and through Iesus Christ thus offered It is evident in the Text. The explication is that although with our understanding we ought to assent to all things that are contain'd in the word of God and especially to those that are contained in the promises of the Gospel yet the power of justifying us doth proceed from no other object but from Christ alone And so Faith though it look at other objects also yet it justifies not nor absolves from guilt of sin and death but as it looks at Christ alone as offered us to that end Reason 1. Because Christ alone is our Righteousness and Redemption but our justification consists in the application of this Righteousnesse and Redemption Therefore Faith in that respect justifies as it lookes at Christ and applieth him Reas. 2. Because if all other things revealed in Scriptures and to be believed by us belonged to our justification as objects of justifying faith then not onely the belief of the creation would justify us but also the belief of mans falling into sin and of being dead therein And so Faith about sin and death should as well justifie us as Faith in Christ. Reas. 3. Unless Christ be looked upon by Faith Faith hath nothing in it why it should more justifie us than any other vertue or grace and
gift of God as charity temperance and the like Use 1. Is of Refutation against such as attribute justification to Faith as it is an act and part of our obedience as a condition required of God For thus the strength and life of justifying Faith is destroyed and Christ is robbed of his glory and the consciences of Christians of their solid comfort and tranquility of minde Use 2. Is of Direction that we may alwayes set the the eye of our faith directly upon Christ or on the grace and mercy of God in him that so we may from him draw Righteousness and Salvation Doct. 4. Iustifying saving faith consists not properly in any knowledge but in certain solid or sound affiance or trust Justifying Faith is an act and fruit of the experience of Faith and not the first affiance and trust that justifies Our Doctrine is hence gathered in that the object of Faith in this place is no intellectual or logical truth as such but some good as the object of the practical mind of preelection viz. the means of salvation which is a single or incomplex terme as Logicians call it in these words on the Lord Iesus Christ where not any thing of or about Christ but Christ himself is the object Next because Faith is said to be busied about this object as about a prop or stay so that the heart of a man otherwise destitute of all help and about to run into despair casts it self upon Christ as a stay that by him it may be sustained and upheld which is intimated by this phrase believe in our Lord Iesus Christ. By affiance we understand not any assent or act of the understanding about logical truth or affirmation or negation nor yet properly the confident expectation of the will which is assigned to our hope and confidence therein contained or from thence arising but that act of the will or heart which properly is called eâ—…ection or choyse whereby we rely upon Christ repose and rest on him and adhere to him as a fit and sufficient Mediator by whom we may be saved By this affiance we are said every where in the Old Testament to be united or joyned to God as Isa. 48. 2. 50. 10. And by this affiance properly we come unto Christ Ioh. 6. and are said to receive Christ Ioh. 1. 12. which things cannot be affirmed of any complex knowledge or assent of the understanding whether general or special It is true that such a knowledge on the behalf of such as belong to Christ is a necessary antecedent and the cause of this faith and affiance that justifies and so in that respect it hath the title of this faith as well in Scriptures as in commn discourse But yet when Faith is considered precisely as it justifies and saves then it is understood either as an act or as a disposition of the will or heart which followes the foresaid knowledge and for the begetting whereof that knowledge doth serve From this affiance if it be lively and vigorous and joyned with fitting knowledge there followes a certain perswasion of remission of our sins and therefore true Faith useth often to be described by this perswasion especially when the controversy is with Papists who oppose this perswasion as a vain presumption Yet this perswasion is not properly justifying faith but an act of hope and experience rather a fruit in him who already is justified It is also such an act that for some time may be wanting where yet true justifying faith is though insirm as experience in the godly teacheth and therefore it ought not to be proposed in the essence and definition of justifying Faith least so the weak consciences of some believers should thence be heavily troubled as if they had not tru faith when they feel themselves to have no such certain perswasion of the remission of their sins It will appear then to any rightly weighing all things that justifying Faith as such is properly the affiance of the hear not any complex knowledge or judgement of the understanding Reason 1. Because nothing in the whole Gospell is promised to any that hath yet no affiance or trust in Christ before this affiance therefore nothing can be known that hath the vertue to justify until it be trusted on and therefore no knowledge going before this faith of affiance can justify Reas. 2. We cannot conceive any knowledge before this affiance which is not found sometimes in such as are not justified As for example such as have a spirit of illumination and light but not of regeneration and therefore fall away afterwards from that glory which inseparably followes justification sinning against the Holy Ghost Reas. 3 Because in every part of Religion and so in Faith also these two things are distinguished to wit to know and to do To know what is to be believed and what all ought to believe and to give assent to truthes that are to be believed is not yet to do that which believing imports and is the proper obedience of Faith it self which is the root of all other obedience and therefore joyntly to be understood under this as both comes from Faith Rom. 1. 5. And in very truth such is the formal reason of obedience in true Faith that under this name and nature it ought to be referred unto the will properly because it is the part of the will and not of the understanding to obey Reas. 4 Because by this act of the will we have an inward union with God in Christ even as amongst men there is a greater conjunction by a constant inclination and affection of the will than by the judgement of the intellect Reas. 5. Because the act of faith is such that by it we cast our selves wholly upon Christ or upon the mercy of God in Christ. But the act of the understanding properly and immediately doth not transfer the whole man but the act of the will which alone therefore properly is called the act of the whole man Nor can it be heer answered that Faith is an aggregate thing consisting partly of knowledge and partly of affiance because unto such aggregate things single and distinct operations can not be attributed as are attributed unto Faith For example the health of the whole body hath no distinct operation but is conceived as a single thing extends it self alike to soundness of all and of every part and as holiness as it is in this or that virtue hath no distinct and single operation Moreover no more reason can be given why knowledge affiance should make up one aggregate thing than knowledge and hope or knowledge and love or than knowledge and justice or temperance Besides all this however knowledge be aggregated with true Faith yet because a great part of this knowledge which goes before affiance is found also in the Devills themselves neither yet can any knowledge be shewn that goes before affiance which is not
found in some unregenerate persons no reason admits that this knowledge should be an essential part of Faith and of the spiritual life because it is found in them that have no part of spiritual life Use. Is of Exhortation against Papists and others who know nor acknowledge no other faith but knowledge and a certain material assent which yet may may consist with greatest diffidence and most wretched desperation Use 2. Is of Direction that we may enquire of the knowledge of the truth which is necessary for us unto Faith and to Salvation and that we be wary that we rest not on any bare knowledge but then think we have true Faith onely when according to the knowledge of the truth we rely upon Christ with our whole heart for salvation to be obtayned by him alone Use 3. Is of Consolation to those who with all their heart strive to rest upon Christ and yet cannot for a time or presently and certainly perswade themselves That God is reconciled unto thâ—…m for such have true Faith though weak For this certainty of perswasion is the effect of a more strong and perfect Faith whereunto also in their own time such believers shall be brought A Question is here propounded By what means is such a Faith begotten and promoted in our hearts Answer This Faith is properly begotten in us by the Holy Ghost through the Ministry and Preaching of the Gospell because Faith is above nature while we believe these things that surmount all reason and are lifted up above our selves by Faith as the Apostle saith that Abraham hoped above hope that is beyond humane natural and ordinary hope so also they that truly believe believe beyond belief or above belief It is begotten in us by the Gospell because in the promises of the Gospell Christ is offered and exhibited to us and the efficacy or power of the Holy Ghost accompanieth the preaching of the holy Gospell Now from these things it followeth that such have not true Faith who either believe nothing above what is natural or in a supernaturall way or else have not their Faith from the Gospell and word of God Doct. 5. Such as truly believe in Christ may and ought to be sure of their salvation This is gathered from the connexion between the antecedent and consequent in the Text believe and thou shalt be saved For as particular men while they remain in their particular sins may be assured that for that time they are subject to the curse of God so may some believers be particularly assured that they are partakers of eternal blessing and salvation For as that other assurance of the curse comes from the Law towards impenitent sinners or breakers of it so this other assurance of the blessing comes to repenting and believing sinners through the promises of the Gospell The whole order therefore of this consolation whereby we may be certain of salvation is as followeth in such a Syllogism wherein both will and understanding have their parts whereof the proposition stands in the assent of the understanding and makes up a dogmatical Faith The assumption is not principally in the compounding understanding but in the single apprehension and will so as to make it true and of force to infer the certainty in the conclusion which the heart doth by this act of affiance that being the property of justifying Faith and thus existing in the heart The conclusion is also principally ultimately in the single apprehension and will or in the heart by the grace of hope and both it and the experimental reflexion joyn'd with it which is in the understanding and the other also by this reflexion are the effects of the experimental knowledge and reflexion of our understanding in the assumption upon the true existence of the single term in the heart or will which bears the whole burthen of the assurance Use Is of great Consolation to believers whereof they are Sacrilegiously robbed by Papists and all such who impugne this certainty of salvation The eighth Lords day Mat. 28. 19. Go ye therefore and teach all Nations baptising them in the name of the Father and of the Son and of the Holy Ghost IN this verse is contained that principal command which Christ left to his Apostles and Ministers and it consists of two parts whereof in the first the preaching of the Word and in the other the administration of the Sacraments is commanded The chief scope of both parts is shewed in the last words to wit That men may be taught and confirmed in the true faith and obedience of the Father Son and Holy Ghost From this place was the Creed taken and framed which is called the Apostles Creed but as to the foundation of it in these words not first taught by the Apostles but to the Apostles by Christ himself at that very time when he spake those words 2. By the Apostles at the command of Christ to all Christians for a rule of Faith and a badge whereby Christians should be discovered as well froâ—… Heathens as from Jews and other Sects Nor was there any other or longer Creed than this contained in the words of our Lord in the times of the Apostles and of the Church that next followed their times But afterwards diverse Heresies laid a necessity upon the Church of adding diverse articles to this Creed not that they should be new additions to the old Faith but needfull explications of the same Hence it is that all things that are now contained in the Creed are referred unto these three heads which are set down in these words viz. either unto the Father or the Sonne or the Holy Ghost Doct. 1. Though God be one in essence onely yet is he three in persons the Fatheâ—… the Son and the Holy Spirit Reas. 1. Because in this place Faith is presupposed and prerequired for baptising one of age whereby he believeth in the Father Son and Holy Ghost and this same Faith is as it were sealed by Baptism as with a seal and the open profession of this Faith is solemnised by this Badge or Confession and Creed that our Lord himself taught and gave in command And these things were not done for once or in a temporary way but by an unchangeable Institution and perpetual Covenant they were delivered to the Church to be observed through all ages as necessary foundations of salvation The consequence of this argument hath certainty and confirmation from thence in that divine Faith and spiritual neither oughtâ—… nor is any where used in Scripture to be directed to any creature but to God alone Reas. 2. Because one and the self-same authority and power is attributed to the Father the Son and the Holy Ghost For when the Word is preached and Baptism administred not onely in the name of the Father but likewise also of the Son and of the Holy Ghost It is manifestly shewed that by the authority and power of this most holy Trinity Baptisme with other the like
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
suffer a great evill Now that he is said to have suffered for sinnes and for the unjust the particle for designes the cause of his suffering and that is threefold a meritory or material a formal cause and a final The meritory cause because Christ suffered for the things which the sinnes of unjust men had deserved The formal cause because for our sinnes Christ was induced as the form as of divine imputation as of that which by God was imputed so of the suretiship undertaken by Christ or that form which by Christ was undertaken or accepted to be accounted his when he underwent these sufferings Lastly also the final cause because for this end set before him or for this very purpose Christ suffered that he might take away the sins of unjust men and make unjust men to become just and so might bring them to salvation Doct. 1. Christ the Lord suffered all these evills of punishment which were due to us for our sins This is not so to be understood as if in kind and particularly he had undergone all the evills but in value onely and generally in the summe or upcast of all and in that which was equivalent and equipollent to all and so he is said to have suffered all the evills of punishment Reas. 1. Because he suffered generally all sorts of evill to wit as well spiritual in the agony and horror of his mind as corporal in his body and the extreme as well positive as privative both in a kind of loss and in kind of sorrow or feeling Reas 2. Because he suffered from all from whom any evill could be inflicted He suffered from men as well Jews as Gentiles as well his own domesticks as forrainers he suffered from the powers of darkness and Hell which were the murtherers from the beginning and the authors of all these evills which Christ suffered from them and their instruments lastly he suffered from God himself whose cup full of wrath he drunk out Reas. 3. Because he suffered in every part of himself every way that he could suffer For he suffered in his soul horrors and unspeakable sorrowes he suffered in his body hunger thirst nakednesse wounds spitting stripes and buffetings and whatsoever witty malice and cruelty could devise Use 1. Of Direction that continually in meditating on the passion of Christ we may look upon the singular and incomprehensible goodnesse grace love mercy justice and wisdome of God by which he sent his eternal Son to suffer such things for us and for our salvation and together also the abundant grace of our Lord Jesus Christ who was willing to it and did suffer so many and so grievous things for us Use 2. Of Exhortation that from the consideration of this suffering of our Lord and Saviour we strive to stir up our selves powerfully that we may daily have more faith and hope about grace and our salvation to be perfected by Christ and that our hearts may be kindled with greater heat of love towards God and Christ and with greater zeal of the glory of his name lastly that with more courage constancy and patience we bear all the troubles of this life for Christ's sake who suffer'd all things for us Doct. 2. Christ suffer'd all these things neither out of any necessity of nature neither by constraint neither by casualty and chance but of his own â—…ree choice of wisdome and will This is gathered from the Text in that it is put amongst Christ's praises as an example of obedience that he thus suffered But there is no place for praise nor obedience in such things as one suffers out of necessity or chance without the free consent of the will Reas. 1. Because this was the will of the Father whereunto he would conform his will in all things so far forth as he laid this charge upon him Reas. 2. Because this was the very thing for which Christ came into the world according to the form of covenant made between the Father and the Son Isa 53 10. Reas. 3. Because in this consisted the most perfect obediences which is the way to the most perfect glory Phil 2. 9. Object Every evill of punishment is against the will of the sufferer but what Christ suffered for us were very great evills of punishment They were therefore suffered against his will Ans. That evills of punishment are said alwayes to be against the will of the sufferer First Because they are against his natural inclination For therefore punishment is onely evill because it tends to the destroying of nature and so is against inclination of nature whereby every thing seeks the conservation of it self Secondly The evill of punishment is against the will of the sufferer conditionally to wit if by no other means the sufferer can attain to his wished end but it is not alwayes against his will absolutely The first had place in Christ because these passions were against the inclinations of nature since otherwise they had brought him no pain and they were also against his conditional will as appears by these words Father if it be possible let this cup pasâ—… from me But they were not against his deliberate determinate and absolute will The reason is because he suffered all out of obedience to the Father and of love to us and our salvation Use â—… Of Instruction how we may from this ground arme our mindes against those tentations that use to come by occasion of Christ's sufferings For in this respect Christ was a stumbling stone unto the Jewes and foolishness unto the Grecians But if we will well weigh with our selves that Christ suffered all these things not out of coaction or any necessity or any external violence but from the obedience of love towards mankind and that he might give us a most perfect pattern of obedience in his own person We shall be so far from finding any stumbling block or foolishness in these sufferings that on the contrary nothing could be found that was or is more suitable to the Saviour of the world Use 2. Of Exhortation that calling seriously to mind this grace of our Lord Jesus Christ out of thankfulness and mutual love to him we may be ready with all willingness and chearfulness of mind to undergo all sufferings and afflictions for his sake Doct. 3. Christ's sufferings were an expiatory Sacrifice for our sins This is it which is said in the Text That he suffered for sins for the unjust that is he had the virtue to take away the punishment from us the guilt also and the spot and to acquire to us the favour of God and righteousness and life eternal It is the same that useth to be signified by satisfaction by merit by redemption by restitution or restauration made by Christ. Reas. 1. Because this was the covenant between the Father and the Son that if he would undergo that obedience for us then we should be freed from our disobedience and death and should live thorough him Isa. 53. 10. For this
it ceases for that time 4. Although in such a case such fruits of faith appears not as are required to our comfortâ—… yet it is hardly ever so overwhelmed but that it hath some operation at least in that fight which then the Spirit hath against the flesh Use 1. Of Reproof against such mens most vain presumption as bragge of a sort of faith of their own that is separated from all care of good works Use 2. Of Exhortation that with such considerations we stirre up our minds to greater zeal and chearfulness in every good work The five and twentieth Lords day Rom. 4. 11. And be received the sign of circumcision a seal of the righteousnes of the faith which he had yet being uncircumcisâ—…d That he might be thâ—… father of all them that believe though they be not circumcised that righteousnesse might be imputed unto them also THe Apostle in this place treats of the justificatification of Abraham which he so ascribes to him that in him he sets down a pattern of justification to life as well in respect of uncircumcised Gentiles as of Jewes themselves For this end the Apostle observes and proposeth to be observed that faith was reputed to Abraham unto righteousnesse while he was yet uncircumcised or in the fore-skin Against which Doctrine because it might be objected that then circumcision was of no use to him The Apostle answers by a probation in this verse and denies the consequence and gives a reason of this his denial thence because there was another end and use of that Sacrament For he was not therefore circumcised that by circumcision he might be justified but that by circumcision as by a seal and sign he might have his righteousness that was before imputed to him the better confirmed We have then in these words a description of a Sacrament of the Covenant of grace 1. From its general notion that it is a signe 2. From its differencing notion in which it is described by the use and end of this sign The end is designed 1. From its manner of signifying being not onely called a signe but a seal 2. From the object or thing signified which is the righteousness of faith the receiving thereof Doct. 1. The proper end and use of a Sacrament is that it may confirm our faith This is hence collected because Circumcision is here called a seal of faith or of the righteousnesse of faith For a seal when it is set to Deeds hath this proper use that it ratifies and confirmes them that is declares them solemnly to be sealed Reas. 1. Because since Sacraments are fitly and conveniently referred to faith and to grace they ought of necessity to tend either to the first begetting of grace or to the confirmation of it And the first is performed by the Holy Spirit in our first calling by the preaching of the Gospell and the Sacraments are not instruments of our first call therefore they tend not to the first breeding of faith in us but to the confirming and strengthening of it more and more in us after it is first begotten in us Reas. 2. Because often faith is begotten though Sacraments be wanting if they be not despised But in any ordinary way it is never so confirmed and strengthened as it is when Sacraments are joyned with the Word Reas. 3. Because Sacraments properly belong not but to such as have faith already and so can have no other use but to confirm such parties faith and to advance by it all other graces in them Use Of Direction what we ought to look to properly in the use of Sacraments to wit that by such holy Ordinances of God we may be more and more built up in our most holy faith Doct. 2. The Sacraments do no other way confirm our faith or advance our salvation then by way of signe and seal This is hence collected in that the Apostle gives unto them this onely way of operating in this place Which that we may better understand it is to be taken notice of that a sign is either natural or by institution or appointment and that Sacraments are signes by appointment Now in signes by appointment the author appointing is alwayes to be looked to and the end of his appointing For seeing any appointment is as a mean it hath an essential relation and dependance as well to the efficient by which it is directed as to the end whereunto it is directed The author and appointer of a Sacrament is God alone because no creature can appoint one seeing none can perform that which in a Sacrament is signed and sealed nor â—…ind God to perform it for them The end of a Sacrament in general is to help our infirmity and a Sacrament helps it in a three fold manner Reas. 1. In respect of our understanding whereunto they are notifying or knowledge-begetting signes or as it were clear mirrours wherein by the intermediate Ministry of our external senses we may behold the mysteries of God Reas. 2. In respect of our memory whereunto they are admonishing signes and as it were made perpetual remembrances or memorandums by their orderly reiteration and renovation Reas. 3. In respect of our will faith and affiance whereunto they are sealing signes or most certain seals and pledges Use 1. Of Refutation against Papists who will have the Sacraments to work righteousnesse and grace in us as physicall instruments by the work done Use 2. Of Direction in the use of them that our chief care may be by these means to lay hold on and more and more to apply to our selves all these spiritual things which by the Sacraments are signed and sealed unto us Doct. 3. The things which in the Sacraments are signified and sealed unto us are in one word all the blessings of the New Covenant This is gathered from hence in that the righteousness of faith is said to be sealed by the Sacrament of Circumcision Now that righteousnesse by the trope Synecdoche signifies all the blessings of the New Covenant as appeares from verse 9. where the imputation of this righteousnesse is called the declaration of blessednesse Now the same that is signified in one Sacrament is also signified in another as to the substance of the matter though the manner be diverse and so some benefits are more expresly signified in one Sacrament than in another Reas. 1. Because a Sacrament is after the fall a seal of the New Covenant not as to this or that part of it but of the whole For no Covenant or Charter though sometimes it may have many seals uses to be confirmed as to one part of it by one seal and to another part of it by another seal but by all and every seal the whole is confirmed Reas. 2. Because Christ from whom every blessing floweth is exhibited to us in every Sacrament For as the Sacraments in the Old Testament looked at Christ as shadowes do at their bodies so also and that much more clearly in the New Testament
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
And hence it is also that if the Sacraments be separated from the Word they are of no value Where therefore the Word is not received the Sacraments cannot be received Reas. 2. Because the Sacraments are both priviledges and markes or badges of the Church and therefore they belong not but to such as are members of the Church Reas. 3 Because a Sacrament cannot be a sealing signe but unto such as have some grant to be sealed But who so are no wayes paâ—…takers of Christ theâ—…e have no grant or promise made to them that can or ought to be sealed unto them A Question here ariseth about Infants Whether they are to be baptized or not seeing they cannot be taught or instructed about faith I Answer That the Children or Infants of believers ought to be Baptized because while they are yet Infants as to the external priviledges of the Covenant with God they are accounted both persons and parties of or belonging to their parents and therefore they are of the family of Christ or of the number of his Disciples For if the Covenant made with Abraham be the same for substance by which we are saved and belongeth as much to us and to our children as it did to Abraham and his posterity then not only we but our children also ought to be partakers of the seal of this Covenant But the first is true as appeareth by Rom. 4. and other places and therefore the latter also is true Furthermore it makes to this purpose that the grace of this Covenant after Christ's coming is no way more straitened or made narrow than it was before his coming but in many sorts made wider larger anâ—… more extended What is objected about faith whicâ—… is required of such as are to be baptized it 〈◊〉 no more the Baptisme of Infants than of old it 〈◊〉 the Circumcision of them which required faith 〈◊〉 well as baptisme because it was by its institution 〈◊〉 seal of the righteousness of faith Rom. 4. 11 As therâ—…fore in Circumcision distinct knowledge 〈◊〉 faith and profession of it were not necessary for 〈◊〉 fants but the state of faith and of its professioâ—… whereâ—…n by meanes of their parents professioâ—… they were born did suffice so it is also in 〈◊〉 Use 1. Of Confutation against Anabaptists Use 2. Of Comfort in respect of this great favour done us by God even from our Infancy whereby he deems not to receive our selves but also our children The eight and nine twentieth Lords dayes 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 break is it not the comunion of the body of Christ THe Apostle in the beginning of the eighth Chapter exhorted Christians that they would abstain from the unclean feasts of the Gentiles In these words of the Text after a digression whereby he had prevented some objections he brings an argument from comparison of likes whereby he proves that communication or partaking with Gentiles in their Idolatrous feasts cannot be exercised without communion with the Idols themselves The comparing argument proposed for illustrating and proving of this is the Lord's Supper wherein we have communion with Christ. The argument then comes to this If in partaking of the Lord's Supper we have communion with Christ then also in partaking of the feasts of Idols we have communion with the Idols But the first is true and therefore the latter likewise The Assumption is set down and explained in our Text and it is explained by the parts of the Lord's Supper or feast which are bread and wine The use of these is shewn 1. From the things which they serve to signify as things like unto themselves and subjects or objects which they signify 2. From the manner of signifying that they do not barely signify or represent onely but also ratify and seal a communion in or partaking of the things signified 3. From the reason or cause whence this relation and connexion between the signes and things signified doth arise which is the blessing of the signes or by using of them according as Christ did appoint Doct. 1. The Lord's Supper is a Sacrament of the New Testament whereby our nourishment and growth in Christ is sealed unto us This is hence gathered in that bread and wine were the external signes appointed by Christ in this Sacrament which are the chief meanes of bodily nourishment as not onely experience but also the Holy Ghost teacheth us Psal 10 Now not bread alone not yet wine alone is used but both together partly that so the mystery of our spiritual nourishment might be better explained by such a distribution of the whole into its parts partly that the sufficiency of our nourishment might be thereby declared to wit that we need to seek nothing for it one of Christ. Reas. 1. Because as we have the principle of grace and spiritual life in Christ so also we ought to look for all progress and advancement in Christ by faith And as the first is signified in Baptisme so this last is most fitly declared in the Lord's Supper And this is it properly wherein the Supper differs from Baptisme Reas. 2. Because for our often infirmities and falls it was needfull to us that we had some Sacrament for the frequent renewing of our confirmation as indeed our faith stands in need of such renovation and corroboration But Baptism is not to be renewed because it is enough once to be born again as it was once to be born Most conveniently therefore the Supper was instituted often by us to celebrated that in faith and all grace we might glow more and more and be confirmed and strengthened therein Reas. 3. Because we receive from God all the increases of grace so is it fit that by publick profession we acknowledge this to the glory of his name and stirring up of our thankfulnesse to him unto which use the holy Supper doth most fitly serve us Reas. 4. Because that communion which is between the members of the Church as belonging to the same family and as they eat all of the same spiritual food at the same table of their owne and the same Master and Lord cannot be fiâ—…lier declared than by such a sacred and solemn spiritual feast or banquet Use 1. Of Comfort that we may be refreshed because that in this manner both by Word and Sacrament or seal we have this confirmed unto us that all that is necessary to our nourishment growth and advancement in grace for attaining of spiritual perfection is prepared for us in Christ and is to be by him derived unto us Use 2. Of Exhortation that we may diligently bestow all care and industry that we may really and in operation attain this nourishment growth and advancement in grace which in this Sacrament rightly used is exhibited unto us Doct. 2. This nourishment which in Christ we receive it by the working of fath This is hence gathered
in that we are said in the Text to have communion with the flesh and blood of Christ which yet are not bodily present with us but are onely spiritually partaken of by faith as is apparent by other places Reas. 1. Because by faith it is that we have union with Christ. Reas. 2. Because by faith in Christ we draw as it were and suck unto us all grace and spiritual life Reas. 3. Because as the principle of our spiritual life is faith so from the further intention and extention of this faith depends our nourishment and growth in the same life For all spiritual endowments riches are not only vigorous grow cold according as our faith is vigorous and grows cold Use 1. Of Refutation against such as will have Christ to be given us in the Sacrament by the outward work only bodily and by the mouth to be received whether we have faith or not Use 2. Of Direction that in the use of the Lord's Supper we take great care to stirre up our faith because unto nourishment and growth is not only required the habit and disposition of faith but also the actual exercise of it in so much that all even believers and faithfull are not worthy receivers of this Supper unless they rouse up the faith that they have and exercise it according as the exigent of that time and business doth require Doct. 3. For this spiritual nourishment in the Supper it is not required that the bread and wine be substantially changed into the body and blood of Christ nor that Christ be bodily present in with and under the bread and wine but onely that they be changed 〈◊〉 to relation and application or use and that Christ be spiritually present onely to such as partake in faith This is hence gathered in that bread and wine are said to remain here in the Supper and our communion with Christ is in a sort said to be such as Idolaters have with their Idols which stands in relation onely Therefore Transubstantiation of Papists and Consubstantiation of Lutherans fight Reas. 1. With the nature of Sacraments in general whose nature consist in a relative union or likeness as hath been explained not in a bodily succession of the one in the others place or a substantial change of the one into the other nor yet in a bodily conjunction or presence of the one with in and under the other Reas. 2. With the analogy of this to the other Sacrament of Baptisme wherein neither Transubstantiation nor Consustantiation useth to be made nor is dream'd of to be made Reas. 3. With all the Sacramental phrases or manners of speaking used through all the Scriptures Reas. 4. With the humane nature of Christ which with its essentiall properties safely can neither be every where nor yet in so innumerable places at once as the Supper of the Lord useth to be given at one time Reas. 5. With the state and condition of the glorified body of Christ which suffers not that the flesh and blood of Christ should be divided or sundred broken devoured and chawed by the teeth concocted and digested by the stomack c. handled in other such manner Reas. 6. With the revealed will of God by which it is certain that Christ remains bodily in the Heavens and shall do so untill he come again to judge the 〈◊〉 and the dead Use â—… Of 〈◊〉 against the errors and mad 〈◊〉 of such as defend such monstrous Doctrines without any shame as they were at first hatched and received without any ground Use 2. Of Direction that in the use of this Supper we 〈◊〉 of no gross and carnall thoughts into our minds as if the spiritual eating of and feeding upon 〈◊〉 dayly in the Word preached were not the 〈◊〉 altogether as to the substance with this in the 〈◊〉 For they differ onely in this that the 〈◊〉 eating differs onely in the manner or external adjunct of sealing or obsignative exhibition or ratification from the others that are meerly spiritual and without this outward obsignation in the Word preached though it hath often the inward and substantial obsignation by the Spirit for which onely the other was instituted Doct. 4. The onely 〈◊〉 of this operative presence of Christ in the Sacrament is that blessing whereby we bless 〈◊〉 or set apart to such an holy use the bread and wine according to Christ's appointment who cannot but be 〈◊〉 with him own Ordinance by his Spirit and operation 〈◊〉 〈◊〉 his promise when it is used as he appointed This is taught in the Text The cup of blessing which we bless c. This blessing containes in it self 1. The Institution recited and explained in celebration of the upper as the ground of the whole action and of the benefit and blessing that is to follow on it 2. A thanks giving for Christ and for this his appointment unto the Father through him and by the Spirit that in this Ordinance we are more and more made partakers of Christ and his benefits 3. A petition wherereby the grace of God is sought for directing and keeping us in the right use of it and making this Ordinance powerfull unto all the ends for which it was appointad by him And this is properly the consecrating of the signes or outward elements Reas. 1. Because by this blessing bodily things are separated from a common use and are set apart to an holy and so are consecrated and sanctified Reas. 2. Because by these acts both the will of God by his institution and our will or consent in this business sanctified by our prayers come both together and to one for procuring spiritual power and operation in the formes or use of these signes Reas. 3. Because Christ himself did this and commanded that we should do the same that we doing so may look for the spiritual blessing from him Use 1. Of Resutation against those kind of inchantments or sorceries that the Papists have put in place of this blessing or consecration Use 2. Of Direction that in the celebration of this Supper we may alwayes have Christs institution before our eyes with thanksgiving and seeking of grace or favour that we may approve our selves in the right use of it because from these comes all the blessing and power of the Sacrament The thirtieth Lords day 1 Cor. 11. 28 29. Verse 28. But let a man examine himself and so let him eat of that bread and drink of that cup. 29 For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lord's body THe Apostle in this part of his Epistle corrects many abuses which had got some strength in the Church of Corinth amongst which was the prophanation of the Lord's Supper and of the correction of it this is the conclusion wherein he expounds the duty of believers in receiving the Lords Supper This duty may be referred to two heads whereof the 1. Is concerning the action it self whereby the faithfull
to be far from his House Reas. 2. Because no other but the Lord of the Church had power to ordain any such thing or make it effectual for its ends Reas. 3. Because thus it became Christ to shew himself faithfull in the House of God as Moses was Heb 3. He appointed this order for the building of his Church or keeping her in repair or strengthening of her Reas. 1. Because he would deal with men in a man-like and moral manner as was suitable to their nature And this servantship or Ministry is a moral meanes of building up and confirming the faithfull Reas. 2. Because believers imperfections and diverse tentations require such means whereby they may be established and ordained in the faith Reas. 3. Because he would so put forth his powerfull working by such earthen vessels and weak meanes for the greater praise end illustration of his grace Use Of Information that we understand how to esteem the Ministry of the Gospell to wit as a most holy and saving Ordinance of Christ ought to be esteemed Doct. 2. To this Ministry is adjoyned a ministerial or servant-like power in things that belong to the Kingdome of Heaven This is collected from giving of the keyes For although by a key is sometimes designed supreme or Lordlike power and command as Rev. 1. 18. yet sometimes also a Ministerial power onely as Isa. 22. 22. And that it is so understood here is clear in that Christ alone is King of his Church and commander endowed with supreme power And by this he is distinguished from the Apostles themselves Mat. 18. 19 20. as also by this that the Apostles every where profess themselves the Ministers of Christ. Reas. 1. Because every order rank or degree instituted of God hath some suitable power adjoyned to it As therefore a commanding or an imperial power is adjoyned unto Empire or the State so a ministerial power is adjoyned unto Ministers Reas. 2. Because the building and keeping in repair and strengthening and advancing the Church in which the end of this Ministry consists cannot be procured by men but by such a power Reas. 3. Because the Kingdome of Heaven is of that nature that it can be subâ—…ect to no imperial or commanding power of sinfull man but to him onely that is infallible and imperable God and man Christ Jesus and to a Ministerial or servant-like power of sinfull men only Use 1. Of Refutation against Papists who give an imperial and commanding power to Peter and to the Popes of Rome which also they would fain pick out of this place But the power here spoken of is equally given or joyned to all the Ministers of the Word and not to Peter alone as they would have it For 1. Peter here represented the persons of all the Apostles and of all Ministers of the Word their successors and in some kinde of the whole Church For as Christ thus proposed the question to them all and had the answer given by Peter by the approbation and consent of them all as that to which they adhered and allowed as well as he and therefore might be said to have been made in the name of all he being the senior and so often the speaker for all so also in this promise instead of them all Christ directs his speech to Peter 2. This same power is solemnly given unto all the Apostles and to their successors Ioh. 20. 23. 3. Unto every true Church this power is in some kind extended Use 2. Of Direction as well of Ministers that they attempt nothing but from the command of Christ as his Ministers as of others that they so look at Ministers as they keep not still their eye upon their persons and look no further but that they lift up their eyes to Christ whose Ministers they are and love and honour them for his sake and the imployment he hath laid upon them wherein and as far as they carry themselves sutably to both Doct. 3. This power is properly exercised in binding and loosing or in shutting and opening that is in retaining or remitting of sins Reas. 1. Because the whole consolation and edification of the Church chiefly consists in the remission of sins given and granted unto believers which is also set out and illustrated by retaining of sins or denial of remission which is denounced to unbelievers in the Church Reas 2. Because all other duties that belong unto the Ministry depend on these and may conveniently be reduced into them either as meanes effects adjuncts and the like Reas. 3. Because in these the excellency and worth of the Ministry of the Gospell do singularly appear because that chief work of forgiving sins which properly and absolutely agreeth onely to God is in some sort communicated to the Ministers of Christ or made common to them with God to wit because the denunciation testification declaration and certification of forgiveness of sins belongs unto the Ministers of Christ by their office and that in two wayes to wit either in the preaching of the Word or in the exercise of Discipline Use 1. Of Information about the excellency and worth of the Ministry of the Gospell that it may not be disgraced by Ministers themselves nor condemned or spoken against by others Use 2. Of Comfort to believers because the whole Ministry of the Gospell labours for this that believers may be ascertained of the forgiveness of their sins The thirty third Lords day Ephes. 4. 20 21 22. Verse 20 But ye have not so learned Christ 21 If so be that ye have heard him and have been taught by him as the truth is in Iesus 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts THe Apostle is here taken up in that most weighty exhoration whereby he began at the entry of this Chapter to stirre up Christians to that conversation which agreeth unto their calling unto Christianity And this exhortation he began verse 17. to illustrate from a comparison of unlike things And the parties that are compared are Christians and other people The quality wherein they are compared is their manner and way of living The unlikeness in this quality is either in the principles and causes of living or in their effects As to their principles Heathens are said to have all their faculties corrupted and as to the faith all their actions and motions are deformed On the contrary all the faculties of a Christian are renewed and the motions of them holy and honest The reddition or second part of this comparison which belongs to Christians is contained in these five verses wherein the unlike condition of Christians and unbelievers is explained 1. From its external cause which is the Doctrine and Discipline of the Gospell verses 20 21. 2. From the internal causes which is conversion and sanctification This again consists of two parts 1. The mortification and laying off of the old man 2. It s vivification and putting on of