cannot be shaken Heb. 11. last verse Use. Of Instruction that in the business of our salvation we turn away our eyes from all creatures and lift them up above in manner aforesaid to the fountain of salvation The sixth Lords day 1 Tim. 3. 16. And without controversy great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of Angelis preached unto the Gentiles believed on in the world received up into glory IN these words is contained an argument whereby the Apostle endeavours to stir up Timothy to procure diligence and care in the Church of God It is drawn from the object if we consider Timothy's Ministry which now ought to be busied about the greatest mysteries and so to be exercised with greatest reverence diligence and care Or from an adjunct if the Church her self be considered that was to be cared for by Timothy whereof mention was made in the preceding verse to wit because a matter of all others the greatest was concredited to this Church to wit the mystery of godliness and so Timothy's greatest diligence and care ought to be bestowed upon the Church In these words then properly is expounded the nature of the Gospell 1. From its Genius or general notion that it is a Mystery 2. From its end that it is a mystery of godliness 3. From the degree of its worth and excellency that it is a great or noble mystery 4. From the most certain and undoubted truth of all these in complexion and communication without controversy And all these are demonstrated by induction of the parts or members that make up this mystery as the whole For seeing in every part there is something altogether singular and wonderfull it follows necessarily that the whole mystery is altogether admirable and to be stood amazed at These parts are they which are contained in these words God manifested in the flesh c. Doct. 1. Our Lord Iesus Christ is true God and true man This is clear from the Text God manifested in the flesh and that he is true God appears from the following reasons Reas. 1. From plain testimonies of this sort whereby the name of God is simply and absolutely given unto Him in the same manner altogether as unto the Father as in this place and so Isa. 9. 6. Ioh. 1. 1. Râ—…m 9. 5. 1 Ioh. 5. 20. Reas. 2. From the divine properties that are given unto him as Eternity Ioh 1. 1. 7 5. Omnipotency Ioh. 3. 21. Phil. 4 14 and the like Reas 3. From the divine works whereof he is made Author as of Creatioâ—… Col. 1. 16. the Sustaining of all things Heb. 〈◊〉 2. and of all sorts of miracles Reas. 4. From the divine authority that every where is given to him in Scriptures as he gives authority to the Wâ—…rd and Sacraments and other divine Ordinances Reas 5. From the divine Worship Honour and adoration that is due unto him Heâ—… 1. 8. and in other places Reas. 6. From that efficacie which by his Ministers through the power of the Holy Ghost he puts forth in the Preaching of this his Doctrine as it is evident in our Text in these words justified in the spirit preached unto the Gentiles and believed on in the world That he is true man from hence is apparent enough that he was made like unto us in all things except in sin Heb. 4. 15. Why our Mediator ought to be true God Reason 1. Is that he might be able to sustain the weight of Gods wrath and performe the other divine duties that belong to the perfecting of our Redemption and Salvation Reas. 2. That the works of his Mediation which on our behalf he was to perform might have divine vertue and worth from his person Why he should be also man Reas. 1. Is that he might be fit to suffer and do all those things which were necessary for the Redemption of men and were below the divine nature alone to do or suffer Reas. 2 Because without effusion of blood or death whereof the divine nature is not capable there could be no remission nor redemption Heb. 9. 22. Reas. 3. That the whole mystery as well of our Redemption as of the deity it self might be some way made familiar to us so as to be seen with our eyes heard with our ears and handled with our hands 1 Iohn 1. 1 2. Use 1. Of Instruction That we may alwayes keep a right and pure belief about the divine and humane nature of Christ both in our hearts and in our mouths or confessions Use 2. Of Comfort to all such as are by true faith ingrafted into Christ because in him they are advanced into a state more than humane and are made partakers of the divine nature 2 Pet. 1. 4. Use 3. Of Exhortation That we may more and more exercise our selves in the religious contemplation and study of this mystery so will that love of God in Christ which shines forth in this dispensation of God confirm our hearts that it will powerfully stir us up unto all care of thankfulness for glorifying the name of God and Christ. Doct. 2. The nature of God and the nature of man were â—…onjoyned in Christ into one person This is gathered from these words was made manifest in the flesh for thereby is signified the conjunction of the divine with the humane nature so that God because not conspicuous in his divine nature was made manifest in his humane This communication in respect of the divine nature is rightly called an Assumption Incarnation Manifestation in the flesh as in this place But in respect of both natures together it is called an union personal because these two natures are together united in the same person In respect of the humane nature it cannot be called an Assumption actively understood that is an assuming but passively onely that is a being assumed nor a Deâ—…fication because the divine person existed from eternity and took unto himself and adjoyned the humane nature not the person in time because the humane nature assumed did never exist apart and by it self and therefore never had in it self the formal reason of a person and therefore also it cannot be said to have assumed the nature or person divine but onely to have been assumed by it Seeing actions are of suppositions or persons and not of the nature But the divine person not the nature properly is said to have assumed the humane nature not the person Therefore the humane nature cannot so properly and rightly be said to be deified as either the divine nature or person is said to be incarnate or made man for that is equivalent to made flesh which the Scripture often useth We read then in this place and its like that God was made manifest or visible in the flesh that is in the nature of man for flesh there by a Synecdoche signifies the whole nature of man as well the soul as the body and to the like sense we read that the
Word was made flesh Iohn 1. 14. But we no where read that flesh was made God or that the flesh or humane nature was made invisible in God although these things may be said but not so properly nor so freely from danger and abuse But here we must not think that for the union of the divine nature with the humane that therefore there was any real change properly produced or made in the divine nature but relative and of reason or notional onely all the reall mutation being in the humane nature onely For whatsoever is mutable is imperfect but the divine nature is no wayes imperfect Therefore though the divine nature in Christ be under another relation or habitude than before the incarnation yet that is for no real change in it self but in the humane nature assumed As the Sun is called illumâ—…nating from his action that he hath on the ayr which was not before let us suppose this and yet the Sun is not thereby changed in it self but the ayr onely is changed In this conjunction when the flesh or humane nature is said to have been assumed is so to be understood that not onely the essence of humane nature is assumed and all that necessarily follow the essence but that also were assumed all the weaknesses qualities and common or universal defects which follow not from nature but from sin that are in themselves siâ—…less and as they are siâ—…les onely and penall and these onely are excepted that have in them the nature of sin or tend of themselves to sin Reas. 1. Because the mediatory actions of Christ ought to be both humane and divine and all his actions are of the person as of the principle which acteth though they be of this or of that nature as of the principle whereby or by vertue of which they are extracted from the person Therefore the divine and humane nature ought joyntly to subsist in one and the same person Reas. 2. This union of the divine and humane nature ought to have been most intimate and of all unions the highest because the perfection of the person assuming from which the union flowed was absolutely the greatest but the inwardest union with him that could be was personal Therefore also that union of men with God that flows from and depends upon this union is of very great perfection though not personal Therefore next unto the unity of the three persons in one divine nature there is no other union of more things more in ward and perfect than is this of two natures in one person in Christ. Reas. 3. The essential worth of the mediatory obedience and passion of Christ which properly agreed to him according to the humane nature ought to have been also in some kinde divine but that divinity of worth is derived from the person or this union as the esteem of all the actions and passions depends upon the person and therefore the humane nature ought to have subsisted and been sustained in the nature or person divine Use 1. Of Instruction for directing and establishing our Faith about the person of Christ that we may neither here imagine confusion of the natures nor multiplication of the Persons in any sort but the union onely of two natures into one and a single person to wit the second person of the Trinity which is the primary principle of Christian Faith Use 2. Of Direction that in seeking union and communion with God wherein our whole happinesse doth consist we wholly adheere to Christ above because there alone we have the certain and manifest foundation of this union between God and men so that in this very respect Christ may no lesse truly be called the way than the truth and the life because as he hath the truest and highest union of man with God so is he the way because of this union whereby we may come to the beatifical union which is our eternal life Doct. 3. This of the divine and humane nature in Christ is a mysterie most divine It is called a mystery 1. As it contains in it self that divine wisdome of highest and rarest price or that treasure of wisdome 1 Cor. 2. 6 7. 2 Cor. 4. v. 7. 2. Because this wisdome is a thing hidden and remote not onely from humane sense but also from our understanding and comprehension 1. Cor. 2. 7. 8 9 10. it is called a depth for this cause so also Eph. 3. 8 9. And it is called hidden or secret 1. because it was not possible for the wit of man or Angels to have so much as thought upon or devised such a means of Redemption and Salvation much lesse to have gone through with it 2. Because it was not revealed to the Church her self for many ages but under a certain vaile and sparingly 3. Because by our selves now in the light of greatest revelation it is not understood but very imperfectly and in the least part of it 1 Cor. 13. 12. in part a little but in comparison of the whole as in a glasse and like a riddle do we know here for the darkening and lessening of our knowledge by sin which is signified by these phrases The Reason why this wisdome is not fuller comprehended is not in the darknesse of Scripture as some blasphemously will have it but partly in the depth of the thing it self and partly in the blindnesse of our minds 2 Cor. 4 4. unto the depth of the thing it self belongs this that in Christs person highest power with lowest weaknes greatest glory with greatest humility highest justice with highest mercy eternity with novelty of being agree together and abide in one subject Use Of Admonition that we suffer not the nature of our Faith to be troubled in any sort with vain speculation of humane reason whereby this mystery is wont to be opposed For though it hath nothing in it contrary to reason yet it contains many things above reason and the capacity of the minde of man otherwayes it would not be a great mystery as here it is called but the vulgar and common verity Use 2. Of Exhortation that we may seek from God the spirit of wisdome and of revelation in the acknowledging of him that the eyes of our minds being enlightned we may perceive so much of this mystery as is needfull for us unto salvation and glorifying of Gods name as it requires Ephes. 1. vers 17. 18. Use 3. Is of special Admonition to the Ministers of the Word chiefly that with all reverence and religious faithfulnesse they behave themselves in their charge because they are called to this to be Stewards of this great mystery 1 Cor. 4. 1. where this reverence and fidelity are pointed out to them Doct. 4. All true godlinesse depends on the beliefe of this mystery so that there is no true and solid or sound godliness without this beliefe neither can this belief be true and solid unlesse it have also true godlinesse joyned with it This is gathered from that title the
diminution in its ralative perfection There were two parts of this resurrection revivification or a quickening again of the humane nature by the renewed union of soul and body and its going out of the grave to make it manifest that it was restored This resurrection was confirmed moreover by Angells by the Scriptures by Christ himself and by the assent and eye-witness or experience of many witnesses in divers apparitions reiterated from time to time during the space of forty dayes Reas. 1. Because it was unbeseeming and impossible that the Son of God and author of life could be long detained by the power of death Acts 2. 24. Reas. 2. That by this means Christ himself might be justified in the spirit or according to the spirit of holiness that is by the power of his God-head justified to be God as well as man in one person justly and fully declared and proved to be God by his raising of himself again from the dead Rom. 1. 4. 1 Tim. 3. 16. and might shew that we were justified by him from our sins for which he died and rose also again to shew that he had overcome for us and delivered us from them Rom. 4. 25. Reas. 3. That being now alive he might powerfully apply to us what before he had purchased by his death Rom. 5 10. Reas 4. That he hereby might be the cause foundation and sign of assurance and earnest to us of our resurrection as well spiritual as bodily Rom. 1 Cor. 15. 12 13 14. Use Is of Information for the direction of our faith that believing in Christ unto justification and salvation we may so lay hold on Christ's death that we still also look upon his resurrection wherein his victory for us was shewn and his power over death and efficacy to work in us appeared and which renders his death full of comfort to us Rom. 5. 34. 1 Pet. 3 2. Doct. 6. Christ's resurrection came to pass by his own proper vertue and power It is clear in the Text I take it up again and I have power of taking it up again For this is the difference between Christ's resurrection and that of others that they rise again by the power of another to wit of Christ as many as are his But Christ by his own power as Lord of life and death and therefore hath the disposing of both as he sees good Neither doth it make any thing against this truth that it is often said that God raised him again from the dead and the Spirit of God For the works of the Trinity from without are undivided common to all the three Persons Reas. 1. Because what is thus attributed to God is therefore also attributed to the Son together with the Father and Holy Spirit and is not taken from him as is clear by our Text. Reas. 2. When Christ is said to be raised by God or the Spirit of God then properly his humane nature is considered as raised by Father Son and Holy Spirit though not alwayes all three expressed but now one now another But when he is said to have raised himself his divine nature and person is spoken of and considered as raising his assumed humane nature together with the Father and the Spirit Reas. 3. Because by the Spirit and glory of God whereby Christ is said to be raised no other vertue or power can be understood than that of the divine nature which was in Christ. Use 1. Of Information to confirm our faith about the person of Christ. For he that by his own power â—…rose from death can not be a bare man onely but must of necessity be acknowledged to have been God also For the raising of a dead body is no less divine a work than the creation of a live body He that raised himself from the dead at the same time while he was dead in one of his natures yet had life and the fountain of life in his other nature to wit the divine at his command whereby he did so great a work as to raise his other nature to life again As Christ therefore by his death proved himself to be true man so also in and by his resurrection he proved himself to be the eternal and natural Son of God and true God especially not by office onelie and that most manifestly Use 2. Of Consolation to all such as are in Christ. For they are in him who hath vertue and power to raise them again from the dead and to give them eternal life Iohn 6. 39 40 Doct. 7. Christ's resurrection was for us or to do us good This is hence gathered because in the Text the common end of laying down his life and taking it up again for all is mentioned For for such as he laid down his life for such also he took it up again Now the resurrection of Christ turnes to our good in another way than his death doth For his death hath the account of satisfying and deserving for us But his resurrection not so but it hath the place and account of a samplar and efficient cause and some way of an efficacious and powerfull applier and perfecter Reas. 1. Because Christ in his resurrection represented some way all the elect of God and by a virtuall containing had them all in himself and brought them all back from death Reas. 2. Because the same Spirit that raised Christ again from the dead by a certain sort of communicating the same resurrection quickened as well the soules as bodyes of the faithfull that they may be made conforme to the likenesse of his resurrection Rom 8. 11. Reas. 3. Because that same Spirit quickens us by the power and vertue of the resurrection of Christ. Reas. 4. Because the whole reparation of our nature will be after the image and pattern of the resurrection of Christ Rom. 6. 5. Use 1. Of Consolation because in the resurrection of Christ as brought to pass for us or for our good we have our victory over Death Devill Sin and Hell and all our Enemies ready purchased and prepared for us It is not therefore left to us to fight that we may overcome but onely in sincerity that we may mind this to lay hold on the victory already acquired by Christ for us and that in the same manner we may strive to keep it prosecute it and more and more put ourselves in perfect possession of it by faith in Christ. Use 2. Of Admonition that by no means we suffer sin to reigne in our mortal bodies but that we may spiritually imitate such as arise from the dead The eighteenth Lords day Mark 16. 19. So then after the Lord had spoken unto them he was received up into heaven and sat on the right hand of God HEre is explicated a singular act of Christ after his resurrection Where mark 1. The motion wherein the act is designed And 2. The thing brought to pass by that motion The motion is but the means The thing done by the motion was
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
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
waters with joy out of the Wells of this salvation ye shall say c. The twelfth Lords day Acts 2. 36. Therefore let all the house of Israel Know assuredly that God hath made that same Iesus whom ye have crucified both Lord and Christ. THis is one of the last parcells of that first Sermon which the Apostle Peter made to the Jews after Christs resurrection It contains the principal conclusion of the whole Sermon as appears by the illative particle Therefore and the necessity of the consequence it self certainly know therefore c. The conclusion it self is that Jesus is the Lord himself and the Messias that was promised The arguments from which it is deduced are testimonies of preceding Prophets and the present effusion of the holy Spirit which could be the effect of none other but of Christ the Lord or the Messias In the conclusion it self two things are explicated the function or charge of Christ and the calling to that charge The function is included in these titles Lord and Christ the calling is declared in this that he is said to have been made Lord and Christ and constituted so by God We have three names here that are attributes of our Saviour Iesus Christ and Lord which also elswhere use commonly to be joyned in Scripture and between them this distinction may be observed Iesus is his proper name Christ is his name of authority and Lord his name of power Iesus points at the end which our Saviour had before him Christ the means and way how to come to that end Lord the perfect execution and attainment of that end Between Christ and Lord there is no reall difference nor yet so great a notional difference as is between Christ and Iesus The Lordship or dominion is as it were an adjunct following that function which is designed by the titles of Christ Messias or Anointed But between Christ Iesus this is the difference that Iesus as before hath been said designes the end and Christ the means and manner of attaining it Iesus denotates Christs action on our behalf properly and Christ his perfection for it and reception of that dignity from the Father Doct. 1. Our Saviour Iesus was ordained and constituted by the Father for the performing of all these things that were necessary for our salvation It is hence gathered that he is said to be made Lord and Christ that is to say that Messias whom all the Prophets from the beginning of the world foretold and preach'd that he was to come for procuring and perfecting the salvation of man and whom all the faithfull with great desire looked for the onely author of their salvation The things that were necessary for our salvation to be brought about are contained in these three functions which are intimated in the name Messias and Christ to wit of Prophet Priest and King Our Saviour was the anointed Prophet Reas. 1. Because by outward Ministry he proclaimed and revealed the whole counsell of God about our salvation Deut. 18. 8 Ioh. 15. 15. 17. 8. Reas. 2. Because inwardly he illuminates the mindes and opens our hearts that we may be taught of God Reas. 3. Because he told us all things to come that are necessary to be known and belong to his Church and Kingdome Our Saviour was also the anointed Priest Reas. 1. Because by offering up of himself he reconciled us to God Reas. 2. Because he yet effectually intercedes at the hands of the Father for us Reas. 3. Because he makes us and our imperfect works acceptable to God by the vertue of his own oblation and intercession Our Saviour is also the anointed King Reas. 1. Because he overcame and gloriously triumphed over all the enemies of our soules and of our salvation Reas. 2 Because as Prince and head of his Church he governes the same protects and conserves her by his efficacious power Reas. 3. Because he shall with the greatest glory perfect the government protection and salvation of his Church deservedly shall at last not onely be called and acknowledged King but King of Kings and Lord of Lords Use 1. Is of Information that by true Faith and distinctly we may see that in Christ which in all our necessities may supply our wants If we would have our ignorance and blindness taken away that we may fly to Christ as our Prophet to be taught of him and to seek wisdome from him who is himself the wisdome of God If we be pressed with the guilt of our sins and be accused by our own consciences that we may fly to the blood and oblation of Christ our Priest which he made of himself for us If we would attain any thing from God that we may use Christ as our Intercessor If lastly our own weakness and strength of our enemies discourage and terrify us that we may look to Christ our King by whose help all the faithfull shall become more than Conquerours Use 2. Is of Consolation that we never give place to despair because God hath provided for us so sufficient and able a Saviour Use 3. Is of Admonition that by no means we separate such things as God hath conjoyned in Christ. And they are separated by such as either seek for knowledge onely but care not to be cleansed from their sins nor to be subjected themselves under the obedience of Christ as King or seek only remission of their sins in the name of Christ but neglect knowledge and other means of this and refuse flatly to bear Christs yoke or to acknowledg his Scepter and Crown Doct. 2. Christ was called to perform all the duties of these offices It ariseth from these words God made this man Lord and Christ. This calling contains in it his election preordination mission or sending and all other things that belongs to preparation inauguration confirmation and consummation of this anointed one now sent By vertue of election and preordination or predestination Christ was Mediator from all eternity By vertue of this purpose revealed he exercised the office of Mediator immediatly after the fall of Adam By vertue of his mission or sending in the fulness of time he was manifested and after he had manifestly and openly exercised these functions upon earth the time appointed for that end he was taken up to the greatest glory and dignity in which with great glory and majesty he yet exercises these functions that become so divine and exalted a Mediator Whence also in the Text where Jesus is said to be made Lord and Christ a singular respect seems to be carried to this exaltation of Christ after and in which he came as to the consummate possession of this his dominion in respect whereof he is called Lord and Christ. Reas. 1. Because none could or ought to usurp or assume to himself this honour but he that was called of God Heb. 5. 4 5 6. Reas. 2. Because the whole nature of Christs mediatory office stood in this that he should do the will of
its end The motion was as it were the way and the thing done by it the end of that way and the rest and perfection that was to be attained by it This motion was Christ's ascending into Heaven The thing brought to pass by it was Christ's sitting down at the right hand of God The motion then is described from the terme to which it was made which was heaven But the terme from which it was is also understood which was the earth The thing done by this motion is also explained by its adjuncts to wit Christ's glory and power and his quiet and setled possession of these all which are metaphorically signified in these words He sate down on the right hand of God For the placing on God's right hand signifies a communication of divine glory and power and sitting on his right hand denotates the quiet and setled possession of this glory and power Doct. 1. Christ ceased to be upon earth by his bodâ—…ly presence after the fortieth day after his resurrection This is clearly enough signified in the Text by these words He was received up into Heaven that is â—…e ceased to be here upon earth The time is here but generally intimated Act. 1. 3. We say by his bodily presence because by his spiritual and divine presence by his Godhead and his Spirit he is present with his own in a gracious manner according to his promise Even unto the end of the world Mat. 28. 20. We call it also his bodily presence rather than his real presence because real presence is more properly opposite to an imaginary or fained presence onely than to a divine and spiritual Reas. 1. Because it because not Christ to abide longer upon earth when now he had left off to be earthly as he was in the state of his humility Which leaving off to be earthly we understand not of the substance of his body but of the manner quality and suit or garb as it were of his body which now from earthly or infirme was turned to be heavenly and glorious Reas. 2. Because his bodily presence had not been for our good but rather to our hurt for as much as the Spirit the Comforter his true Vicegerent here upon earth could not be poured out and given before Christ did ascend into Heaven Iob. 16. 7. Reas. 3. Because Christ had now done the work which he had to do upon earth for glorifying his Father there and therefore was now to return to that he had before the world was made and manifest it by exaltation of his humane nature as much as before he had hidden it by laying it aside as it were during the dayes of his weakness or humility Ioh. 17. 4. Use Is of Refutation against Papists Ubiquitaries and other false Prophets who designing some definite and determinate places upon earth dare say behold here Christ is bodily and behold there Christ is bodily according to that of Mat. 24. 23. Doct. 2. Christ when he left the earth went up into the highest Heavens This is clear enough in the Text compared with other Scriptures where the Heaven of glory and of bliss is called the highest Heaven and the third Heaven which is all one Reas. 1. Because it is most fit that his humane nature which is now made immortal and glorious should be seised and possessed of a place that was convenient for it self and its condition and such was onely the highest or third Heavens the other two being subject to corruption or to a change Reas. 2. As he opened that Heaven for us which was shut upon us for our sins so it was expedient that by his own proper ascension and going thither he should make this plain unto us Reas. 3. He ascended that he might on our behalves also take possession of the Kingdome of Heaven and might raise us to certain hope that thorough him we should come to the same place and condition Reas. 4. He ascended that he might dispatch such other things as yet remained to be done for us Now such were his intercession and mediation at the right hand of his Father for us his giving and sending and shedding abroad of his Spirit to supply his room and to be the comforter of his lastly the universal government of all things for our good and the like Use 1. Of Refutation against such as fain Christ's humane nature so to be in Heaven as that yet it is together and at the same time bodily upon earth For that he might ascend to heaven it is clearly said that he was received up into Heaven and therefore that he might ascend into Heaven he left the earth For if the consequence be good where unto the good Angell dictates He is arisen therefore he is not here to wit in the grave Then no more doubt can be made of this consequence he is ascended into Heanen therefore is not here on earth Use 2. Of Direction in our Faith and worshipping or adoration of Christ to wit that we think not now carnally and in an earthly manner of Christ but worship him in spirit and in truth as placed in highest glory and divine power in the Heavens Use 3. Of Admonition that we may remove our mindes and affections from things earthly and set them upon things heavenly and that are above where Christ our treasure sits at the right hand of the Father that there and with him our conversation may be Mat. 6 21. Col. 3. 1. Phil. 3. 20. Doct. 3. Christ in Heaven hath the possession of all highest glory that a created nature can be capable of This is hence gathered in that he is said to be seated on the right hand of God whereby is signified that unto God himself he hath the next place in dignity and so not onely above all men and their blessed spirits but above the glorious Angells themselves Reas. 1. Because Christ's humane nature of which we here peculiarly speak came next up in dignity to God himself by free grace and personal union and communion with the God-head and therefore it was most meet also that in prâ—…eminence of glory and dignity he should be next unto God himself Reas. 2. Because Christ is the head of all Saints and blessed ones both men and Angells from whom is derived all dignity glory upon all such as are gathered together in one body under him as the Angells also are It was needfull therefore that as he received the Spirit of grace without measure that so also he should be adorned with glory and majesty above all other creatures Reas. 3. Because both the grace and glory of the Church tends to the glory of Christ as the glory of Christ tends to the glory of God 1 Cor. 3. 22 23. Use Is of Consolation to all the faithfull in Christ because not onely the glory of the head redounds to the glory of all its members but we have also a sure promise concerning this that as in this life we are partakers of
Supper their progress and advancement Use Of Direction how we should make constant and perpetual use of our Baptisme to wit if we take occasion often to meditate on it and the graces of God sealed in it on God's part and our return of universal obedience sealed too on our part and of the favour God did us thus solemnly to receive us into Covenant with him and into his Church the true confederates of God or number of them that are saved by Christ and if from this faith and belief thus sealed and continued we more and more study to take care in all things to walk worthy of this condition and to glorify God in Christ as becomes and as he requireth of us Doct. 2. In Baptisme by washing of water our adoption â—…ustification and salvation is sealed to us This is hence collected in that our union in the forme of Baptisme is designed to be with the Father Son and Holy Ghost for sealing our communion in those benefits which flow from this union And we are properly adopted by the Father justified by the Son and sanctified by the Holy Spirit Reas. 1. Because these three are directly necessary for us that we may have true entrance into the Kingdome of God For 1. We must be accepted of as God's children that he may be our Father which is by adoption 2. We must be freed from the guilt of sin by which we are separated from God and this is done by justification 3. We must be cleansed and purged from the remainders and corruptions of sin whereby men are made unfit to injoy God and this is done by sanctification Reas. 2. Because the washing with water in Baptisme designeth and some way respecteth our cleansing as well from the guilt as corruption of sinne whereby we were made strangers to the estate of the Sons of God that thence it may appear that now by grace we are adopted justified and sanctified Neither by any other visible sign could these things so conveniently have been shadowed out as by the washing of water because both of its owne nature it hath a principal fitness to cleanse and amongst all Nations it is eaâ—…ie to be had at hand and then also it had been before sanctified under the Old Testament for such uses Use 1. Of Information how greatly we ought to esteem our Baptisme wherein so great benefits or blessings spiritual were first sealed unto us Use 2. Of Direction that upon occasion of seeing Baptisme administred at any time we both with all devoâ—…t meditation on our own Baptism lift up our mindes unto the lively apprehensions of these blessings of our adoption â—…ustification sanctification namely and withall think upon what is due to God from us for so great benefits and what we engaged in and by our baptisme to perform in all manner of holy thankfull and Christian obedience Doct. 3. Those saving blessings which are signified in Baptism do not properly depend on the washing of water as to their reall efficacies but on the operation of the Father Son and holy Spirit This is hence gathered because by these words of the institution our hearts as it were are commanded to be lifted up that we may look for all the grace and efficacy of this Sacrament out of heaven from Father Son and holy Ghost Reas. 1. Because the Sacramental signs are no causes of grace neither principal nor instrumental by any virtue or efficacy that is either inherent or adherent in themselves that is are no physical causes as the phrase is us'd receiv'd in the Schools about this point but onely moral and in a moral way put forth any vertue they have to wit in as much as they seal onely that which God the Father in the Son and by the Spirit worketh in us Reas. 2. Because our â—…ustification and adoption which consists in the remission of â—…ins and accepting of us into favour are moral effects of their own nature and not physical and therefore cannot by any meanes be otherwayes produced than morally Reas. 3. Because it can no way be conceived how these external elements of the Sacraments should physically work upon the soul to the production of spiritual effects seeing themselves are but corporal and therefore can onely work physically upon thâ—… body Indeed in holy Scriptures such spiritual effects use to be attributed unto such signes as well in the Old as in the New Testament but this is onely in the moral sense aforesaid and by trope or borrowed speech because of the union or relation of likeness that is between signes and things signified by them from which union or relation of likeness grounded partly on the analogy between the things themselves and partly but chiefly on the divine institution there ariseth in common manner of speaking almost such a mutual interchangeable giving or communicating of the attributes or qualities of each of these to the other as is found in Christ between his human divine nature because of the hypostatical or personal union between them Though otherwayes there be no other union here but of likeness and proportion between the signe and things signified or sealed when the signes are rightly used which performance or making present of the graces signified depend wholly on the truth of God's institution and promise and that in a moral way as was said before not properly physical though this Sacramental union was devised by School Divines or mistaken and imagined physical for maintaining their corporal presence of Christ's body in propriety of words or their monster of Transubstantiation And all forsooth because the things that are proper to the signes are sometimes attributed to the things signified and countrarily the properties of the things signified are attributed to the signes The true reasons and manner whereof we have sufficiently explained Use 1. Of Refutation against Papists who in somâ—… sort turn the Sacraments into Idols while not by â—…rope or borrowed speech which is usual as we have declared but in propriety of words they give unto the the signes and external elements such things as are proper unto God Use 2. Of Direction that in the use of the â—…acraments we lift up alwayes our hearts and by faith and devout desires look for and seek from God such divine blessings as are represented by the outward signes Doct. 4. All and onely such are to be baptized as are the Disciples or Schollars of Christ that is that are of his family before and as it were his housholders and thâ—…refore fit to be solemnly declared and enrolled for â—…uch This is hence gathered because the Apostles are here commanded first to gather Disciples or Schollars unto Christ out of all Nations and then to baptize them after they were made such Reas 1. Because the Saraments are appendices of the Word so that they are often understood under it in Scriptures to wit when the Gospell and word of the Kingdome are onely mentioned because they are appendants and connexed to it
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