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
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
man that by no means it can be conceived how God at any time can be the cause of any sin because seeing sin is a defect it can have no other cause but a deficient one and God seeing he is perfection it self can no ways nor ever be deficient Use Of Direction that in all our speeches and thoughts we may keep Gods glory untouched and unspotted and confesse that all the good we have comes alwayes from him but that all the evill that either we doe or suffer ariseth not from him but from our selves Doct. 2. Through Adams first disobedience sin passed upon all his Posterity Nor did this happen onely by way of imitation as the Pelagians teach but also by way of propagation or natural descent This is proved by this Argument If this had onely come to pass by imitation then the Apostle might as properly have said that Adam with all his Posterity sinned in the Angels who first fell from God as to have said that all men sinned in Adam because they as much follow the example of the Angels as of Adam For it is expressely said vers 14. That death and so also sin reigned over them that sinned not after the similitude of Adam that is by the imitation of Adam therefore vers 19. men are said to be made sinners by Adams disobedience it self The manner of this propagation is taken up and understood 1. To stand in imputation because that first transgression was held as the transgression of the whole nature of mankinde For as in the receiving of the benefits and endowments that belonged to all mankinde Adam bore the place and person of all men so also it was but right and reason that he should maintain their place either in their conservation by obedience or losse by disobedience untill they were capable of standing to or falling from their primitive condition in their own persons Herein he was as it were the Surety of all mankinde so that what he did in this businesse was to be held valid by all as done in their names 2. The second degree of this Propagation stands in the derivation or traduction of that corruption which by our first transgression seised upon the person of Adam himself This corruption is usually called the languishing of nature the seed or tinder of sin the law of our members the law of the flesh lust and sin that dwels in us but most usually originall sin because it cleaves unto us even from our first original and is some way natural unto us to wit as in our nature corrupted also it is the original of all other sins for all actuall sins flow from this as from their fountain This corruption first and principally consists in the privation of original righteousness the absence whereof so far as it is penall is inflicted by God but as it is a privation having the nature of a fault to wit the losse of that rectitude or right constitution which we should have kept and preserved entire it depends upon that relation that all men have to Adam and to his first sin Now that such corruption naturally is found in all men is not onely proved from Scriptures but seems also to be confirmed by experience it self Reas. 1. For in all men there appears a manifest perversion of our wils and inward appetite as much as spirituall and truly good things are of no good relish to all animall and naturall men but the contrary evils which of their own nature have no good rellish seem to them most sweet Now as the perversion of the sensitive appetite doth denotate bodily sicknesse so the perversion of the inmost most spiritual appetite doth point forth unto us sicknesse that is inward and in the spirit The same also may be observed of the perversion of the judgement and understanding from whence come so many and shamefull errours whereby good is esteemed evill and evill good Reas. 2. It is manifest that there is in all men a certain rebellion of the inferiour and animall faculties and appetites against the superiour and most spiritual faculties of the soul which shews the ficknesse of the upper part as not having strength enough to govern the lower and again a disorder and confusion of the inferiour faculties whereby they will not be subject to their Superiour For as as every infirmity debility and perturbation in the body so also in the soul hath its cause of sicknesse disease or certain corruption from the depravation of other parts Reas. 3. There may be observed in all a certain natural crouching of our selves to things that are below us and a certain aversion and turning away from those that are above us and for which we were made so that there are few amongst men that live not more like beasts stooping naturally to their belly-food and bowing towards the ground than according to the nature of man whose body was erected to look up to heaven and seek after God Now as a crouching in the constitution and fashioning of the body is a sign of a bodily sicknesse so also this soul crouching of the spirit doth manifestly declare some foul sickness of the spirit Reas. 4. There appears manifestly in all men a certain insensibleness from nature it self in discerning of things truly good and truly evill howbeit there is a far greater sweetness in true spiritual good things than in corporall and a far greater bitterness and sowreness in spiritual than in carnall evils Now this insensibleness and spiritual blockishnes is a manifest defect and vice cleaving to us from our very original even as the want of any outward sense is a great defect and fault of the body Reas. 5. Experience teatheth with how great difficulty and slowness men are stirred up to things that are truly good therefore as it is the definition of a good habit that makes a man ready and quick unto good works so must it be an evill and corrupt habit whereby the contrary comes to passe because slowly and with difficulty men set themselves to any good endeavours Reas. 6. It is well enough known to all that man hath not the power to do so much good as he knows should be done and as he desires to doe Wherefore when one hath not the power to move the members of his body it is a manifest disease that hinders its motion so where one hath not the power to move himself spiritually it is a manifest spiritual disease as when there is difficulty of corporal motion and one moves his body with great pains it discovers a great weaknesse of his body even as this other doth a weaknesse of the spirit Use 1. For Humiliation by reason of this misery 2. Of Exhortation that we rest not till we perceive that by the grace of God we are freed from this misery 3. For Direction that in our Prayers before God and in all parts of our care for amendment of our life we may chiefly go about this that not onely in
suffering was the perfecting of all his obedience Reas. 2. Because Christ by his suffering made satisfaction to divine justice and repayed God as much of his honour in our name as he had suffered in it by our sins Therefore Gods justice is now appeased the grace of God hath had its free course that it may derive all good upon us Reas. 3. Because that Christ now by virtue of his passion and consummate obedience as it were of his own right that he acquired makes intercession with the Father for us that we may be and live with him Ioh. 17. 24. Use 1. Of Consolation to the faithfull against the guilt of their sin and terrors of their conscience that arise from sin For in Christ and his sufferings we have a remedy against these wounds that are otherwayes deadly Use 2. Of Admonition that we would detest all sinnes as things that brought our Saviour to death and would wave brought a thousand deaths upon us unless he had turned them away from us The sixteenth Lords day Joh. 10. 17 18. Therefore the Father loveth me because I lay down my life that I may take it up again None taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it up again This commandment received I from my Father CHrist in these words expounds what he had said before of the duty effect and signe of a good Shepherd to wit that he layes down his life for his sheep This he had applied to himself verse 15. where two things were propounded 1. The Object to which this laying down of the life is referred or which be those sheep of Christ 2. The manner of this laying down the life This is explained in the 16 and these two following verses The death of Christ or laying down of his soul or life is explicated from the efficient cause which is Christ himself I lay down my life 2. From the manner of doing of it that Christ is a cause voluntary and doing it from a counsell and deliberation not of coaction None taketh it from me but I lay it down 3. From the adjunct of this efficiency that he did it not of weakness but from power I have authority to lay it down This is shewn from another effect that followes this to wit from his resuming it again or his resurrection I have authority to take it up again as if he would say he that so layes down his life that with power he takes it up again he layes it not down out of coaction with weakness but voluntarily of his own accord he doth it But I so lay downmy life ergo Which is illustrated here from the impulsive cause the Fathers commandment This commandment I received of my Father 4. From the end and effect to wit the Fathers love and delight or complacency in this Therefore my Father loveth me because c. Doct. 1. Christ so far humbled himself for us that he underwent death it self for us I lay down my life c. Now he underwent a double death for us a spiritual and a corporal death The spiritual is about Christ's descent into Hell This consisted in the separation of God's favour from the soul of Christ for a time not really but as to sense and feeling and that influence from which comfort useth to be felt as also in impressions of divine wrath which with horror did strike all the faculties of the soul so that for the time the soul was at so low an ebbe and concussion of all its happiness as any creature could be that was without sin formally inherent in it self The death of the body is that which consists in the separation of the soul from the body the confirmation and continuance was in the burial of Christ. Now such was the separation of the soul from the body in Christs death that the conjunction and union of both of them with the divine person remained the same that it was before as if one drawing a sword held the scabberd in the one hand and the sword in the other there would be there a separation between the scabberd and the sword but of neither of them from the man that so held them So also in this mystery there is a separation of the soul from the body but neither of them was separated from the divine nature nor person but the person still sustained both in the unity of it self as one person with him The reason is because if there had been any such separation from the di vine person then the second person had ceased to be God-man and so could not for that time have been our Priest or Mediator Also a new incarnation or assumption had been made again in the resurrection of Christ. It is most true therefore which is in the mouthes of many Divines and used proverbially almost That what the Son of God assumed he never laid aside again Reas. 1. Because the perfection and consummation of humiliation is in undergoing death Phil. 2 8. And this also was the first reason why he did not onely undergo death but the most vise contemptible and contumelious death that is the death of the Cross as in that place is more especially set down Reas. 2. Because his charge of redeeming us required this to wit that he should pay that price to divine justice which we did ow and so be subject to the same punishment that we were liable to And this was also the reason why he chose the death of the Cross that he might shew that he did not barely sustain death but that cursed death that was due to us and that in our place or for us Gal. 3. 12. Reas. 3. That by the most convenient way he might procure the death of sin in us by assimiliation and making us conform to himself Rom. 6. from verse 1. to the 8. Use 1. Is of Information for directing of our faith â—…o wit that while we seek remission of our sins and reconciliation and salvation in God we so have our faith in Christ that we may be specially united to him in his sufferings blood-shedding and death Rom. 3. 25. Use 2. Is of Consolation to all those as have such true faith because they are out of all hazard of death or condemnation according to that of the Apostle Rom 8. 34. Use 3. Is of Direction 1. In the study of Sanctification that with Christ we may dy to sin 2. In the study of all obedience love and humility according to the example of Christ in whom all the perfections of these vertues we have marvelously shining to us in a most eminent and excellent way Doct. 2. Christ ordained his own death from certain wise deliberation and power to dispose of it as he pleased I have power to lay down my liâ—…e From which words it appears first that the death of Christ was voluntary For though it was violent also as it came from external
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
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
the Father Heb. 10. 7 9. Reas. 3. Because in Christ an example is set down of that procedure which God observes in us to be brought into life and glory by him For our life and glory have their first foundation in Gods electing of us and begins at his effectual calling of us Use 1. Is of Information for the establishing of our Faith because we may certainly know that God made Christ every way fit for accomplishing our salvation Use 2. Is of Consolation against all terrours and tumults whereby either our salvation or the Church of Christ is impugned because we ought certainly to know that Christ is made Lord hath all power of restraining his enemies at his own pleasure If therefore nothing at present appear from which we may be confirmed against such tentations yet we ought to live by this Faith according to that The just shall live by Faith Doct. 3. All that by true Faith rely upon Christ are made partakers according to their measure of the dignity of Christ. This is hence collected that the Apostle so earnestly exhorts to this faith especially if we compare this conclusion with the occasion of the question as it is explicated verses 17 1â—… For they are some way partakers of the fruition and dignity Prophetical as they have the Spirit of Christ as ver 17 18 is apparent by which Spirit they are taught all things 1 Ioh. 2. 27 So that in some sort they may discern all things 1 Cor. â—… 15. Secondly they are made partakers also of the function and Priestly dignity as it is granted to them to offer unto God Sacrifices and Oblations while they offer themselves to God Rom 12. 1. And while all that they can have they dedicated consecrated to God lastly while they continually cause to ascend unto the presence of God the sacrifice of praise and thanksgigiving Thirdly they are made partakers of the Kingly dignity 1 Pet. 2. 9. Apoc. 1. 6. As they have through the grace of God got the dominion over themselves nor are servants any more of this world but rather masters of it and as lastly they are heirs of heavenly glory and receive the right and first fruits of it in this life Reas. 1. Because so great is the spiritual and mystical union that beleevers have with their head that they must of necessity some way or other participate of his dignity as the members of the body partake of the dignity of the head and as the Wife participates of the dignity of her Husband Reas. 2. Because all things that Christ doth as Mediator he doth them for us and to our good in our name and in a manner in our person that is representing and standing in our stead Reas. 3. Bceause so great is the love of Christ towards his own that he would have that is his as far as can be to be communicated to others Use 1. Is of Information that we may umderstand the force reason of this name whereby we are called Christians Now believers were rather call'd Christians than Iesuâ—…s because as hath been said Iesus properly denotats Christ's action of â—…aving us but Christ the receiving of that offiâ—…e so that we are not made saviours of our selves so much as fitted receivers of this salvation from him For what he doth as our Iesus this he doth not communicate to us but only the fruit of it but what he received as our Christ therefore he received it that to us he might some way communicate it and make us fit to receive it of him Such therefore alone are truly Christians that have spiritual and effectual communion with Christ or with God in Christ. Use 2. Is of Admoni ion that we make not the divine name of Christian to be dishonoured and blasphemed by the filthiness of our life and manners The thirteenth Lords day Mat. 16. 16. Thou art Christ the Son of the living God THis is Peter's answer to the question propounded by Christ to the Apostles The question was about their judgement and faith as to the person of our Saviour In the answer there is contained the confession of the Disciples concerning Christ and together with this a description of Christ. In this description the person of our Saviour is described 1. From his office Thou art Christ. 2. From his essence which is pointed out to us by his essential relation to that principle from whence he came forth This principle is God who is illustrated by his attribute of life the living God The relation of our Saviour to God is that of a Son to a Father the Son of the living God And he is also illustrated by a tacite comparison of that unlikeness that is between this Son and others that use to get the same name also And this comparison is illustrated to us in the particle prefixt to Sonne the Sonne or that Sonne Doct. 1. Iesus Christ is the coeternal or natural Son of God He is called the Son of God because he proceeds from the Father not by way of creation but by way of generation And generation is here used by similitude or proportion that this emanation of the Son from the Father hath with that production which a child hath from its parent in the comparison of which similitude or analogy as in all others that are attributed to God the perfections onely of the denomination are to be understood to agree and all the imperfections and defects are to be removed in our thoughts Hence that which is proper to corporal generation that he who begets doth it with some transmutation and that the thing begotten is something out of the begetter these are not to be imagined in this divine mystery nor that which is found in the spiritual generation in or by a creature to wit that the thing begotten is of another essence from that of the begetter as in the production of the wâ—…rd of the mind in humane understanding But the perfection that is in the generation of a body to wit that the begotten be in essence and nature like unto the begetter is here to be con oyned with that perfection that is found in spiritual generation of creatures to wit that the begotten be in the begetter by the most inward and inseparable way of being so and so we come â—…ighest to apprehend that which can be conceived or apprehended of this divine generation of the Son by the Father For Christ proceeding from God the Father hath the same common nature and essence with him and is his substantial image Heb. 1. 3. Yet he remains still in the Father and the Father in him without total separation of either from other as God understanding himself is in God understood by himself and God understood by himself is in God understanding himself Use 1. Is of Consolation towards all believers because while they have communion with Christ who is the Son and heir of all the goods of the Father they may thence
agents and was against Christs internal natural inclinations and in some sort natural also as it was wrought by external causes naturally producing such an effect Yet it was voluntary not onely as to the willing disposition and choice of it whereby Christ set himself to suffer it but also as he suspended his own power of hindering it and averting death and so gave way and power to the enemies inflicting it in which respect also his death may be called miraculous or wonderful because he himself who was dying ordered his owne death and willingly admitted the same So that by doing he suffered and by suffering he acted and had his owne action in it all without which he could not have suffered by any creature whatsoever Reas. 1. Because it became him to dy so that was God For since the humane nature subsisted in the f◅me person with the divine nothing could befall the humane nature either in doing or suffering but as the divine willed and ordained it Reas. 2. Because otherwise Christ in his death had not been together both Priest Sacrifice and Altar For though it be the part of a Sacrifice to be passive and to be offered up to the Father yet it is the part of the Priest by being active about it and ordering the whole to offer up the Sacrifice Use 1. Is of Information for arming our faith against tentations and scandals which use to arise hence in that Christ in whom we believe as our God was subject to death For Christ died not of weakness and coaction but by certain resolution and of his own proper will and power so that the divine nature and power of Christ appeared not onely in his resurrection but if the thing be rightly considered had as great a hand and was as evident in his death also Use 2. Is of Direction for our preparation to undergo death in whatsoever way God would have it come to pass For from these two things that were in Christ that he both willingly underwent death and then also ordered it himself the first of these lies upon us all out of duty that we be ready at such time and such manner to dy as God is pleased we should The other though it cannot be performed by us because we have not the power of laying down our lives and ordering our deaths yet by faith and holy desire to our comfort we ought to seek this of God and look for it that in Christ who ordered his own death for us he would order our death unto our salvation and unto his own glory Doct. 3. Christ underwent this death by his Fathers command It is in the Text This command I received of my Father And this command was neither any of the law of nature nor of the moral ceremonial or judicial but it was a peculiar condition of the mediatory office that was laid upon Christ by the Father and of his own free consent It was therefore a command to the Messias alone as he was our Mediator Reas. 1. Because as by disobedience of the first Adam sin and death entered into the world so by the obedience of the second Adam righteousnesse and salvation shoud be brought us and as the disobedience of Adam was the breach of the command given to him so also the obedience of Christ was to be in the keeping of that command that was given him with his office of mediatorship or whereby the office it self was also imposed upon him Reas. 2. Because in Christ we were to have such an example of obedience as was most perfect in keeping the commandments of God Use 1. Of Resutation against the superstition presumption of popish Monks who have devised a kind of perfection in obedience of councells beside and beyond that which stands in keeping of the commandments of God when yet Christ himself that hath given us the whole pourtraict and pattern of perfect obedience confesses that he went no further than to obey that which the Father cōmanded him Use 2. Of Admonition that we may set our selves to follow Christ in this point that we may even unto death it self cleave fast unto the commandements of God Doct. 4. God the Father loveth Christ for this obedience This is in the Text Therefore the Father loveth me that is is delighted with this obedience and so delighted that he commends it to be looked upon by every Christian and all such as are Christ's Reas. 1. Because by Christ's death God was most glorified by Christ Ioh. 12. 18. and 17. 4. Reas. 2. Because by that death of Christ the counsell of God was fulfilled whereby he had from eternity appointed in himself to communicate his grace and glorious good will unto men Ephes. 1. 5 6 7 9. Use 1. Of Resutation against such as use to conclude from such phrases whereby God is said to love men for this and not for that that such mens works were the first causes of Gods love For Christ was the Son of God beloved of him from all eternity and yet the Father is said to have loved him also for his obedience Use 2. Of Consolation to all such as are in Christ by Faith For as the Father loveth Christ so will he also love them that are in Christ. Use 3. Of Exhortation that with all chearfulness we stir up our selves to obey God because God loveth such as obey him The seventeenth Lords day Joh. 10. 17 18. 17 I lay down my life that I may take it up again 18. None taketh it from me but I lay it down of my self I have authority to lay it down and I have authority or power to take it up again This commandment received I of my Father SEeing the Text is the same that it was before the same analysis that was there may here also serve and be made use of Doct. 5. Christ rose again from the dead For this is it that is understood in the Text by taking up his life again For this taking up again is a reunion of things that were separated before And in this reunion of the soul and body there was a change or motion from an inferior condition to a superior of that which was before in a better also or superior to this from which the change is now And therefore it is properly called a reassumption or taking again and not barely a resurrection The forme then from which this change was made was from his state of humiliation and the forme to which was the state of exaltation and glory the subject of this transmutation or motion was Christs humane nature which had fallen unto the lowest and abjectest condition of his humiliation Christ's own body arose again from true death and from the grave And his soul also is said to have risen again as it was now restored and reunited unto the body and so delivered from the state and dominion of death or as delivered from the privation of its act in the body wherein there was some
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
in us Rom. 8. 11. Use 1. Of Admonition that we suffer not sin to reigne in our natural bodies that we offer not our members weapons of unrighteousnesse to sin but weapons of righteousnesse to God Rom. 6. 12 13. Use 2. Of Exhortation that we glorify God in our body as it followes in the Text verse 20. For we ought to have that care of our body in order to things spiritual that is due to the Temple of God as in the Text and to an offering to be offered up in the Temple of God Rom. 12. 1. Doct. 4. The indwelling of this Spirit is a flat enemy to the 〈◊〉 of sin in us This is the consequence of the argument in the Text to wit that the Temple of God cannot be prostituted to whoredome and other such sinnes without Sacriledge Reas. 1. Because there should be an agreement between the Temple and him whose temple it is or to whom it is dedicated as it is 2 Cor. 6. 16. what agreement hath the Temple of God with Idolls For by a like reason we may say What agreement hath the temple of God with reigning sin Reas. 2. Because therefore the Holy Spirit dwels in believers that he might impart holiness to them and as his nature and name so also his indwelling and operation is an enemy to all ungodliness Reas. 3. Because if the Kingdome of sin should prevail in the Temple and dwelling of the Holy Spirit this would turn to the disgrace and dishoâ—… of the Holy Spirit himself And this is indeed the thing that is done when some prophane men blaspheme and mock at the name of God of the Holy Ghost because of the unworthy carriage of those that make profession to be led by this Holy Spirit Use 1. Of Reproof against such as turn the Temple of the Holy Ghost into 〈◊〉 Den of Thieves or into a Cage of unclean birds Use 2. Of Admonition that we give no place to sin either in our soules or bodies but as farre as is possible that we imitate Christ who as it is written Mat. 25. did cast out of the Temple of God even buyers and sellers and the tables of money changers and Iohn 2 15. with a wlâ—…ip drave out of the Temple sheep and beeves Doct. 5. All the faithfull ought to have both faith and experience about this indwelling of the Holy Spirit in them This is intimated in these words Do ye not know brethren that is ye ought not to be ignorant of this but to believe this and 〈◊〉 know it from your own proper experience or feâ—…ling Reas. 1. Because this is amongst the greatest benefits that belong to our salvation Reas. 2. Because from this benefit depends the knowledge of all the rest that God hath freely given to us 1 Cor. 2. 12. So that the same may here â—…e said that is said of Christ 2 Cor. 13. 5. Know ye not that Christ is in you c. So here Know ye not what the Holy Ghost is in you c. Use 1. Of Direction that we try our selves in this point and never rest as if it were well with us untill unto our comfort we can perceive that the Holy Spirit dwelleth in us Use 2. Of Exhortation that we study to have this knowledge lively and powerfully according to the intent of the Apostle here who intimates to us that this knowledge if it be such as it should be cannot consist with whoredome or any such like impurity of life The one and twentieth Lords day Eph. 5. 25 26 27. Vers. 25 Husbands love your wives even as Christ also loved the Church and gave himself for it 26 That he might sanctify and cleanse it with the washing of water by the Word 27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing But that it should be holy and without blemish IT is the Apostle's purpose in this place to stir up men to the duty of love to their wives And he illustrates this duty and perswades it from the example of Christ's love to his Church and in the example the love of Christ towards his Church is declared from its effects whereof the first is that he laid down his life for her The second is the end and effect of the former to wit that by vertue of his death he sanctified and purified the Church unto himself The third is the effect and end of both the former that he namely makes her glorious The fourth is the conjunction and union that the Church hath with Christ to wit that she is his body and of his flesh and bones verse 30. The manner of which union and its nature is shewn to consist in a mystery and not in any carnal or bodily way but in a most spiritual and hidden way Doct. 1. The Church is the whole company and community of the elect This is hence gathered because she is here described and designed by Christ's spiritual love to her as ought the love of an husband to be to his wife Now this love includes alwayes in it self a differenceing of her beloved separating of her from all other and so it is nothing else but an election or choice made of her before others This is to be understood of a company chosen unto eternall life Now this company is considered of two manner of wayes First as election lies in the absolute and internal counsell of God Secondly as it is described and manifested by its effect of calling and the blessing that followes on it They that are chosen the first way they are members of the Church onely virtually and potentially to be such in time but such a power as is determinate and certainly to be brought forth into act in due time by the decrees of God Therefore the elect not yet called are not yet actually and in themselves formal members of the Church The second way as the act of vocation and effect of election is there it makes men actual and formal members of the Church Now that first effect of election internal which is proper to the elect is effectual calling which 〈◊〉 a kinde of external election as it were made in time Therefore the Church hath her name rather from this calling than from justification sanctification or glorification unto which this accrues moreover that by this meanes the company or community of actual believers is fitly designed seeing that none are ordinarily called effectually but such as by actual faith answer that call Use Is of Direction how we may obtaine to our selves the certainty of our election to wit if we can be certain of our effectual calling that is be sure by inward feeling and experience of our true faith and unfaigned repentance of their operations on and in our hearts and by the effects that thence follow Doct. 2. This Church is the body of Christ. Reas. 1. It is called his body by way of proportion or similitude not unto a body
the soule cannot come to its perfect and compleat glory by its reunion with the body because it would be as it were maimed as to such faculties the operations whereof it exerciseth by the body and so in some sort it should remain as it were blind deaf dumb c. Reas. 3. Because the equity of divine dispensation requireth this that those bodies which had their own share in the labours and workes that belong unto this life should also have their share in such rewards as belong unto the end of this life Use Is to establish our faith about this truth which is one of the principal articles of the Christian faith Doct. 2. The same bodies that we had as to their essences and natures shall arise again though not the same as to their dispositions and qualities This is hence gather'd that in the Text our bodies are not onely said that they shall be transfigured by which phrase we are to understand that the substance of our bodies shall remain the same and that the outward figure or fashion or manner of its disposition and complexion shall onely be changed But also that they are said that they shall be transfigured after the manner of Christs body For Christ had the same flesh and bones which he had before and this he made manifest unto his Disciples Reas 1. Because neither reward nor punishment would have any place in the body after its resurrection unless the very same bodies were restored to men whereof they made use here upon earth before either for doing evill or doing good Reas. 2. Because otherwayes after the resurrection the party should not remain the same man determinately this man that man or that he was before Reas. 3. Because it is as easie to God to glorifie the same bodily substance that he had before as any other Use Of Resutation against such Hereticks who having almost blended their own dogmatical fictions and phancies with the true Doctrine would also have our bodies after the resurrection not to be the same but new ones even as to their substance Doct. 3. Perfection glory and eternal happinesse shall be given to believers after that in the resurrection they shall be clothed with their bodies again It is in the Text. This glory is partly in the soul and partly in the body but in both there shall be a removal of all imperfection and a communication of all perfection which shall be thought fit for every one to receive In the soul shall be the fruition of God whereby all desire of desirable things shall be in a certain eminent way satisfied There shall be also an abundantly heaped perfection of all gifts and virtues as is in the blessed Angells This glory shall also so stream forth unto the bodies that they shall be like unto heavenly bodies which is the point chiefly expounded in the Text Our body shall be made conformable c. Reas. 1. Because it is God's purpose singularly to glorify himself in that supernaturall blessednesse that is to be given unto us Reas. 2. Because Christ already glorified is not onely the efficient cause but the pattern of our glory We shall not therefore have onely such a likenesse to Christ as is between any effect and its cause according to that maxime as the cause is such is the effect But also that proportion which is between the pattern and its pourtraict Reas. 3. In order of dignity by the bountiful appointment of God believers shall next after Christ have their place together with the blessed Angells Use Of Direction that we may often set before our eyes in our meditation the greatnesse of this glory unto which we are called that so we may both stirre up thankfulnesse in our selves to God and a certaine holy contempt and neglect of all things in this world Doct. 4. This resurrection of our bodies from the dead and the glorification of them shall be by the most powerfull operation of Christ. From these words According to that mighty power of working he should transforme c. And this agrees to Christ as he is one and the self same God with the Father Reas. 1. Because it is the work of that supereminent greatnesse of power that is proper unto God 〈◊〉 1. 19. Reas. 2. Because that most wonderfull quickening of our bodies should come from the living and alive-making God who is the fountain and source of all life Therefore in the same manner it is not attributed onely to the Father but also to the Son and Holy Spirit Rom. 8. 11. This agreeth also to Christ as he is Mediator but still as united unto God essentially also as he submits himself together with the humane nature in one person to be mediator Ioh. 5. 26. and 6. 40. Reas. 1. Because it belongs to the Mediatory office of Christ not onely that by his merit he should procure life eternal to us but also by his powerfull working actually bring the same to pass Reas. 2. Because Christ as Mediator is the head of his Church from whom is derived and communicated to us the Spirit of life whereby as well our soules as our bodies are quickened our soules especially in this life and our bodies in the day of the resurrection Reas. 3. Because Christ as Mediator and as the Son of man but as united pesonally in the Godhead in the Son of God shall judge the world Ioh. 5. 27. Now this belongs to the power of the Judge that he can bring before himself and make the parties to be judged to appear Use Of Direction that by all meanes we do this as in our prayers so in our meditations and other our spiritual exercises to wit that we may behold this supereminent power and greatnesse of Christ's might as the Apostle wisheth to the Ephesians and to us as one of the greatest gifts of God Ephes. 1. 17 18 19 20. For by this meanes 1. Our faith and confidence in Christ is established 2. We will be forearmed against all terrours of this world and of Hell it self 3. With all cherefulnesse we shall recommend our soules to Christ in well-doing because he is able to performe all that he hath promised all that we seek of him and above all that can come into our thoughts Doct. 5. We should so look for this glory to come in this present life as that we lead in some sort an heavenly life â—…ven here upon earth This is it which is said in the beginning of the Text We behave our selves as Burgesses or Citizens of Heaven Reas. 1. Because where our treasure or chief good is there will our hearts be also and where the â—…cart is there will the whole man be if therefore we have our treasure and chief good in Heaven our heart will be in Heaven also and our conversation will be heavenly Reas. 2. Because all these worldly things whereabout men are busied and most are drowned in can never come in competition with the blisse of Heaven
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
is handled the testimony of one given on the behalf of another for getting of belief or trust of them This then is also amongst the things that belong to our neighbours For it either tends to his good or to his hurt as the belief that is given to this testimony may either do him good or do him harm God in this Commandment therefore shews us that we ought not onely not to hurt our neighbour in his honour or life or chastity or goods but also that no effectual occasion of harm should be given him either by words or by a witnessing though he should not thereby be immediately hurt but either by the comming between of his own or some other bodies credit or endavour The general sin that is here forbidden is called a false witnessing that is whensoever by our credit authority or testimony we confirm that as truth which we know to be false which is the very nature and definition of a lye Doct. 1. Every lye with whatsoever pretence it may be excused as it is a witnessing of falshood it is a sin Reas. 1 Because it contains an inâ—…ury to our neighbour who from the very law of nature hath this right that he may challenge of us that we say nothing to him as true as that is not true no more than we would thrust upon him a piece of false coin for true or currant gold or silver which yet is but a counterfeit Reas. 2. Because there is a base and dishonest disorder in the false witnesse that lyes while his tongue and speech disagree quite from his minde and it is as if the Interpreter of some Princes should speak things quite contrary to those that he got in commission from his Prince to declare Reas. 3. Because the inconveniences that are brought forth and furthered in the world by lyes are very grievous and heavy because by them all trust in which lyes the very knot and foundation of humane society is troubled in every kinde and there is no evill that in any other sort is done to any but both may and useth also to be brought about by lies so as by lies sin is committed against the honour the life the chastity and the outward goods of men as also against his religion so that all the foregoing Commandments by breaking of this Commandment by lies may also be some way broken Reas. 4 Because by a lie the nature of the Devill himself is in a special manner followed and as it were put on like a garment Ioh 8. 44. You are of your Father the Devill and the lusts oâ—… your Father you will do He was a Murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a ly he speaketh his own for he is a lier and the Father of it The Use is of Admonition that out of conscience towards God we keep our selves from all lying whether it be that of a pernicious lye or an officious lye or a merry lye Whether it be spoken of our selves as in our vaunting and dissimulations or of others as in calumnies slanders backbitings flatteries soothings c But these lyes are chiefly to be shunn'd as use to be committed in publick judgments and matter of great weight and importance 1 Because with how much more advisedness a man lyes by so much his sin is the greater 2. Because by how much the greater the danger is that another is brought into by the lye by so much the sin is the heavier 3 By how much the greater obligations come together binding us to speak truth by so much the sinne is multiplied And that we may abstain from lying we must abstain from such things as make way for lying as are rash suspicions and too great easiness to believe and receive false reports and a talkative and twatling nature which by many useth so to be exercised as without that consideration whereby they should alwayes put a difference between truth and falseshood and the like Doct. 2. We ought to love truth and according as occasion serves further and advance it This is gathered from the words of the Commandment because veracity whereby we both love truth and according to occasion witnesse the same is that virtue here commanded and is contrary to that sin that is here condemned in bearing false-witnesse So that speculative truth is not properly here treated of neither that which is true generally but onely morall truth that is such as belongs to mens manners and consciences and that is such a truth of our words as that they agree with our minde and our minde also with the thing it self as far as we are bound to know or professe that we know And this veracity is to be followed and highly to be prised for these reasons Reas. 1. Because it is not the least part of that Image of God that we ought to shew because in a speciall manner God is and is called the God of truth Psal. 31. 6. and his word the word of truth and truth it self so that truth hath a peculiar agreement with the nature and perfection of God Whence also it is that God though in other commands hath sometimes used a kinde of exception and as it were dispensed with it for a time as in the matter of Theft with the Israelites for he made that to be no theft by a speciall explication of that command which otherwise had been theft and of some marriages both before and under the Law which by extraordinary approving of them he made lawfull yet in this command about speaking truth he never granted any explication or dispensation because from the very nature of the thing it self it hath more of Gods Image in it and of divine and immutable justice yea which is more God hath absolutely forbidden us that we lye not although for his cause much lesse for our own or for any mortal mans Reas. 2. Because this veracity is a speciall perfection of man while it excludes these deviations and crookednesses of mens minds whereby they are perverted unto a custome of lying and subjected unto the base affections either of fear or fraud or the like Hence also from the very light of nature it is a singular honour to any if they be lovers of truth and stick fast to it and are constant both in defending and furthering of the same Reas. 3. This is also the foundation of all civill society and conversation so that it being taken away men would become rather Wolves and Foxes to one another than men Reas. 4 By the exercise hereof and the love of it our mindes are the better disposed for embracing that truth which leads to our salvation The Use is of Direction that in our conversation with men we follow after this truth for though it be not required either that we know all that is true nor yet that at all times we speak all that we know to be true yet against the truth at