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
decayed things in which respect many things of greater excellency than others are called new in comparison to the other And this new man is said both to be repaired and to be put on because as these inward dispositions in the spirit of our minde are acquired they are the renewing of the man and the innerman verse 23. and the same is said to be put on as a garment as both outwardly and inwardly it hath full hold of us and wrappes us wholly up in it self so that it containes not oney imputed righteousnesse but together also that of inherence which consists in the actions of a new obedience Reas. 1. This new man must be put on because it is according to God or the image of God as it is in the Text. For it is our duty in our whole life to live unto God and to aspire to be like to the image of God according to which we were created and whereunto we are now again called Reas. 2. Because in this new man or in this image of God our spiritual perfection consisteth and so are almost the chief parts of our glorification Reas. 3. Because as by this image we please God who delighteth in his owne image so by the same alone we are made fit and apt to glorifie God as we ought Reas. 4. Because we cannot be freed from the corruption and perversenesse of the old man but by vertue of this new man as darkness is not removed out of this or that place but by letting in of light Use That with all care and by all means sanctified of God for this end we may more and more labour to put on this new man Now he is put on 1. By virue of that effectual desire purpose we have to please God in our first repentance 2. By vertue of Christ's resurection applied to us by faith 3. By vertue of the Holy Spirit given us in the word of Christ and in his Sacraments Doct. 5. The old man brings us errours and coruptions and the new man brings forth righteousnesse and true holinesse verses 22 23. The old man corrupts 1. The understanding with all secret errours 2. The other faculties by all sorts of lusts and concupiscences 3. The life and conversation by all sort of misleadings from the right way In all these there is corruption properly so called because there is want of such a life and perfection as should not be wanting and a perturbation of that order that belongs to the state of perfection Now that the new man produceth the workes of righteousnesse and holinesse appears by these reasons Reas. 1. Because he observes the rule of righteousnesse which is the Law of God Reas. 2. Because he belongs to our spiritual perfection wherein we resemble the divine nature according to our proportion which is our holinesse Reas. 3. Because he brings alwayes forth kindly fruits or like unto himself seeking both his owne conservation and improvement from the common conspiration of all our inclinations Use Of Exhortation that with the same care and zeal we may labour for the mortification of the old man and vivification of the new wherewith we desire to shun corruption and death and to attaine unto an holy and blessed perfection The thirty fourth Lords day Exod. 20. 1 2 3. Ver. 1 And God spake all these words saying 2 I am the LORD thy God which brought thee out out of the Land of Egypt out of the house of bondage 3 Thou shalt have no other gods before me IN these words are contained the preface of the Moral Law and the first precept thereof In the preface is contained the definition division and confirmation of the Law The difinition is pointed at by circumstances which are as it were the specificative or differencing notions of it whereby this Law is distinguished from all others Whereof the 1. is that God himself spoke it or immediately by himself pronounced the words of this Law 2. That then he spoke it that is after such a singular preparation of the people as never was used in the giving of any other Law The division of it is contained in these words that God is said to have spoken all the words of it that is of both the Tables or all the tâ—…n words where respect to the whole and to its parts is plainly pointed at The confirmation or perswasion used to confirm it is verse 2. where a most strong argument is brought to induce to obedience suitable to this Law and it is twofold 1. In general from the Covenant I am thy God 2. From a special benefit bestowed upon them by vertue of that Covenant The first precept it self is verse 3. whereby is injoyned us that we have Iehovah for our God or Iehovah alone So that in it two points are together injoyned us 1. That we acknowledge Jehovah to be the true God and none else 2. That with all religious honour and worship we worship him and that with all our heart c. For that is to have Jehovah for our God and not to be understood speculatively onely but practically effectively and really Doct 1. This Law of God contained in the decalogue or ten words that is brief sentences is the most perfect rule for directing of the life of man This is gathered from the definition which we said before was pointed out in two circumstances because it hath not onely God for its author but is also given with singular majesty in the perfectest manner as after extraordinary preparation That we may understand all perfection that can be desired in any Law is to be found in this Reas. 1. Because it prescribes all the duties of man whether they look at God himself directly as in the first Table or our neighbour as in the second Reas. 2. Because in all those duties it not onely requires the workes themselves but also the most perfect way of working them to wit that they come from the whole heart and from the bottome of the heart that is from the intire strength of the whole man and with perfect purity and sincerity and that they be directed to the glory of God Reas. 3. Because it containes in it self a delineation or draught of that perfection whereunto man in his first or innocent nature was created according to the image of God And therefore also it is called the Law of Nature because that rule of life which was written in the heart of man according to its primitive and pure nature is in this Law explained Reas. 4 Because it belongs not onely to one Nation as the Judicial Law did nor unto some certain time onely as the Ceremonial Law did but it is the Common-Law of all Nations Times and Persons Use 1. Of Information that we esteem this Law of God as we ought that is that we think no otherwayes of it than as of the will of God omnipotent and as of that will of his which most intimately belongs to us as the onely
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
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
mystery of godlinesse because godliness both riseth up to this Faith and floweth down from it This most practical doctrine is the generall use of all the rest that went before Reas. 1. Because in this mystery appears Gods greatest goodnesse grace mercy and love which if they be rightly taken up cannot but stir up our mindes unto care and zeale of honouring loving and adhearing to God and pleasing him in all things wherein he hath shown us that true godlinesse consists Reas. 2. In this mystery is contained both the merits and efficacy or power by vertue whereof men are regenerated that they may live acceptably to God and Christ that is godlily Reas. 3. Because in Christ we have the perfectest pattern of all godlinesse and with all the perfectest doctrine which is called the doctrine of godlinesse or according to godlinesse Use The use of Reproof against such as professe the faith of this great mystery but in the mean time most foully prophane it and make it to be blasphemed through their impiety The seventh Lords day Acts 16. vers 31. And they said believe on the Lord Iesus Christ and thou shalt be saved and thine house IN this Text is contain'd Paul and Silas their answer to the question proposed by the Jailor concerning the way how to be saved wherein these two things are proposed 1. An act absolutely necessary for attaining of salvation to wit that of Faith believe say they and this act is declared by its proper object our Lord Iesus Christ. 2. The effect that is certainly to follow upon this act is set down and that is the salvation of him that believeth Doct. 1. All are not saved by Christ but such onely as are united or grafted into Christ by Faith It is gathered from this Text in that one carefull how to be saved is sent to Christ to believe in him and so to have union with him by this belief that he may be saved Reas. 1. Because although there be sufficiency enough in Christ and in abundance to save all and any man yet this sufficiency is not reduced to efficiency or into act unlesse a due application be 〈◊〉 as neither meat nourisheth nor physick cureth nor cloth covereth nor silver maketh rich unlesse they be rightly applyed tothe party to be nourished cured clothed and made rich so it is in this businesse Reas. â—… As the first Adam neither received nor lost his righteousnesse and life but for such as were some way that is vertually in him and afterwards actually descended from him or were in union of the same blood with him so also the second Adam Christ restores not righteousnesse and life but unto such as are in him to wit ingrafted by Faith and adhear unto him by the union of one and the same spirit Hence it is that effectuall vocation whereby this application of Christ or this conjunction with him is brought to passe doth in order go before not onely our glorification and salvation but also justification and all sound consolation that we have concerning salvation Use Of Admonition that we may chiefly care for and go about this that we may both be and remain in Christ and live in him because without this union with him we cannot come to be saved The signe or mark whereby we know that is ordinarily or according to the order of means appointed that this or that man is in Christ is this if drawing vertue from Christ as a branch drawing spirituall â—…ap from the stock he hath care to bring forth fruits to him and in him Iohn 15. verse 〈◊〉 4. Doct. 2. Faith is the tye whereby we are first united to Christ and ingrafted into him This Doctrine is couched in the Text in the word believe for there are three tyes of Union whereof there is need in our conjunction with God and Christ the Spirit Faith and Love The Spirit is that tye whereby Christ layeth hold upon us and tyeth us to himself Faith is that tye whereby we lay hold upon Christ and apply him to our selves and is alway the effect of the spirit in some measure Love is the band of perfection whereby we wholly give over our selves to Christ and consecrate our selves to his will and is the effect of both the former Amongst these Faith is the first bond by which we lay hold on Christ. For though it follow the operation of the Spirit as its effect in that respect it is called the gift of God and the gift of the Spirit of God yet it goes before both Love and Hope that are saving Reas. 1. Because the proper nature of Faith is to be a spiritual hand whereby we lay hold on and receive that good that is needfull to us for salvation Iohn 1. 12. where to believe is meant to receive that the true office and nature of Faith may be seâ—… forth Reas. 2. Because a Faith receiving Christ doth also receive life in Christ and Faith is the principle of our spiritual life according to that of the Apostle The just shall live by Faith 3. Because Christ is not proposed unto us to salvation but in the promise of the Gospel and the proper and immediate end and fruit of this proposal is to make Faith or to gain belief and so the first receiving as well of the promise as of the thing where about the promise is is by Faith Use Of Direction and that such as upon another occasion the Apostle hath Eph. 6. 16. to wit that above all things we be carefull to acquire keep and increase true Faith Doct. 3. The adequate object of Faith as it justifies is Iesus Christ as offered in the Gospell for righteousness and life or the mercie of God in and through Iesus Christ thus offered It is evident in the Text. The explication is that although with our understanding we ought to assent to all things that are contain'd in the word of God and especially to those that are contained in the promises of the Gospel yet the power of justifying us doth proceed from no other object but from Christ alone And so Faith though it look at other objects also yet it justifies not nor absolves from guilt of sin and death but as it looks at Christ alone as offered us to that end Reason 1. Because Christ alone is our Righteousness and Redemption but our justification consists in the application of this Righteousnesse and Redemption Therefore Faith in that respect justifies as it lookes at Christ and applieth him Reas. 2. Because if all other things revealed in Scriptures and to be believed by us belonged to our justification as objects of justifying faith then not onely the belief of the creation would justify us but also the belief of mans falling into sin and of being dead therein And so Faith about sin and death should as well justifie us as Faith in Christ. Reas. 3. Unless Christ be looked upon by Faith Faith hath nothing in it why it should more justifie
rest that belong to the real practice of religion Use 2. Of Direction that we lean not to our own or to other mens wisdome and providence but to apply our selves alwayes to lay hold on the providence of God that we may rely on it in all things Doct. 2. The providence of God includes in it self not onely the intention but also the attainment of its end For all things are no less certainly for him than they are either by him or from him Reas. 1. Because divine providence is most perfect and therefore alwayes attains what it intends properly For that is the imperfection of mans providence that it often attains not its end but is hindered by some other causes Reas. 2. Because if God attained not his purposed end then would he suffer some change in his blessedness and happiness of condition because it is a more blessed thing to have all ones desires and purposes fulfilled than to fall beside some of them Reas. 3. Because thence also would follow diminution of Gods eternal knowledge For no wise man proposes that to himself to be attained which from the beginning he knows that he shall never attain Use 1. Is of Refutation against such that turn divine providence into a humane providence Use 2. Of Consolation to all believers to whom God hath promised that he will provide and see for them so as all things at last shall turn to their good and eternal happiness Doct. 2. This providence of God extends it self to all things This is clear in the Text. Reas. 1. It is as much extended to all in the world as a good and wise master of a family hath a care as much as in him lieth of all things that are done in his house Reas. 2. It is extended to every thing that was created of God For in the same manner providence follows upon creation as the Apostle teacheth that provision doth upon procreation and seeing to children and others in the family 1 Tim. 5. 8. For God in some sort is called the Father of all things that he created Reas. 3. He hath a care of all noble and great things because the direction of such makes evidently for his glory Reas. 4. He cares also for the least and vilest things as the haires of our head and the like Mat. 10. 29. Because his wisdome being infinite these cannot escape it As from the greatness of them his being is not helped so from the littleness of them he is not hindered to care for them Oftentimes also from least things very great things depend and from vile or base things a noble change followeth either for the better or for the worse Reas 5 This providence is extended not onely to things that of necessity are or must be but to contingents also or things voluntary because contingents they are mutable and subject to many casualties coming from the course of many causes do most of all require the government of a superior power that they may be rightly ordered left all should run into confusion And voluntary things are of a most noble operation and of a higher nature than any natural things are and therefore most of all do depend upon Gods care for them and over them And these things are so cared for of God that their nature is not thereby overthrown but established and governed For it is rightly said of divine providence that though it attains to its end with strength yet even in doing so it disposeth all things sweetly that is according to the nature of all and each that he himself put into them in the Creation and yet conserves and governs by his providence For there is nothing in Gods providence that brings a necessity upon any thing properly so called but onely a certainty which no wayes withstand the nature of contingency and liberty Reas. 6. This providence is extended not onely to things good but also to evill nor yet onely to evills of punishment but also to evils of sin because though evill was not created of God and in this respect is not properly and in it self the subject of divine providence yet because it comes from the creature of God and of its owne nature disorders the work of God and is contrary to the order that God appointed and therefore ought of necessity to be ordered and limited of God otherwise the most noble work of God if he had no care to the contrary would run into great disorder and because there is in sins the greatest confusion and disorder therefore it is moâ—…t of all required here that God exercise the power of his providence in regard of whom onely evill hath some kinde of good in it to wit as far as it is ordered by him and turned to good Use 1. Is of Exhortation that we may alwayes have our affiance firm and immovable and fixed on God because If God be for us who can be against us seeing all things are directed and governed of God Use 2. Is of Admonition that we depend upon no creature but upon God alone because all things are governed of God And then that we learn to reverence and fear God in all things seeing his providence that is to be reverenced and feared hath a hand in all things The eleventh Lords day Act. 4. 12. Neither is there salvation in any other For there is no other name under heaven given amongst men whereby we must be saved IN these words is contained the reason of the answer that Peter gave to the multitude being come together to the question they made about the good work done to the impotent man verse 9. The question was How he was healed and delivered from his sickness The answer was that he was made whole by the name of Jesus Christ that is by that divine authority and power whereof Jesus Christ was the author The reason of this answer and deed is taken from the nature and power of Jesus Christ which is shown declared in this verse from its effect to wit that it brings salvation as well spiritual as corporal to men And this effect is so affirmed of this cause that is of Christ that it is denied of all others So that there are two assertions contained in these words whereof the first is that Jesus Christ offereth salvation to men The second that no other can bring salvation The reason of both assertions is given because the name that is the power and authority of saving signified by the name Iesus is given to him and to none else For by name in this place as it is referred to Christ Christ himself is understood as signified by that name of Jesus or Saviour as by the name of God God himself is oft thus understood in Scripture but withall the power and authority of Christ to save is made known in more illustrious persons titles and solemn stiles whereby is declared their quality and what they import For the signification of the name Iesus is here
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
see their felicity to wit that they are coheirs with Christ in the heirship of life and eternal glory Rom. 8. 7. Use 2. Is of Admonition to all that they hear the voice of Christ with all submission according to that command sent down from heaven This is my Son in whom I am well pleased hear him Doct. 2. Christ is the Son of God in a farre more perfect and a divine way than any creature is This is from the particle The or That Son The reason is because Christ is the Son of God by nature not by adoption or creation Christ is called the natural Son of God not because in his first or proper nature he is the Son of God for so the good Angells may be called the natural Sons of God if they be compared with men who now after the fall are not thus the natural Sons of God but onely in their second nature and generation that is their regeneration and adoption but Christ is the natural Son of God because the Father begot him not of free choice or decree of wisdome and will going before but of natural necessity as light engenders light Moreover Christ hath the same most single and singular nature with the Father wherof there can be no resemblance found on earth in any creature but that which is unperfect Therefore Christ is also called the onely Son of God and the onely begotten For though as to the general denomination he hath many whom he vouchsafes to call brothers yet as to the special manner and foundation of this filiation of his he hath no brothers at all or like unto himself nor can he have any Use 1. Is of Direction of our Faith and thoughts â—…bout Christ. For though we use the same words of Christ and of our selves in relation to God for the â—…overty and want of peculiar and more proper expressions because God is called the father of Christ and our Father and we together with Christ are called the sonnes of God yet we ought alwayes to conceive all divine perfection in these titles and words that are attributed to Christ and in the same as attributed unto us a far inferiour dignity yet which is sufficient enough to our consolation Use 2. Is of Information how we ought to seek all that belong to our adoption and happiness onely in Christ and by him For because Christ is that son of God in whom is the principality and all the excellency of divine filiation or sonship therefore in him and by him we alwayes ought to seek all our participation of this dignity that we can have or may crave Doct. 3. Christ is the supream Lord in the Church of God Though this be not expressed in our Text yet because it is in order conjoyned with the antecedent words in the Apostles Creed commonly so called it will be conveniently in this place joyned to the preceding matter It is thus gathered from our Text Peter in the words set down had regard to the Messias whom all the Prophets had preached that he would be a King a Lord and a most glorious vindicator or restorer of his people And hither also the particle the or that looks in part For such a Messias the Jews at that time did look for as appears from Ioh. â—… 10. Thou art that son of God thou art the King of Israel as also in the words of the High-priest Mat. 26. 63 And Christ in his answer following explaines the matter how that his dominion is contained in these words Reas. 1. Because Christ is one and the self same God with the Father and God is the Lord of all that he made as well in the order of grace as of nature so also Christ is Lord of them all by right of creation for by him all things were made and by right of sustentation because he sustains all that he made with his mighty hand Heb. 1. 3. Reas. 2. Christ he is Mediator is Lord of the Church by right of Redemption For he that redeemed the whole bought the whole man to himself therefore he hath him in whole in part in his power and that by a debt of justice whereunto also accrues another debt of thankfulness Whence it comes to pass that a redeemed one wholly yeilds and gives up himself to his Redeemer Reas. 3. As Christ is considered as the party to whom we subject our selves and oblige our truth and fidelity to him by a most holy Sacrament oath or vow sealed soleâ—…ly with an outward badge or confession so he is our Lord by right of contract or bargain of Covenant of our religious assurance or truth giving of our promise And for these two last reasons more peculiarly and specially he is every where in the New Testament called our Lord even when he is together named with the Father and with the Holy Spirit viz. because he alone is thus our Lord in our nature he is onely our Lord who thus onely redeemed us Lastly we in special manner chuse him to be our Lord in our calling to Faith by our answer of a good conscience as Peter calls it whence it is also that we are called Christians or subjects of Christ and his Kingdome and call upon his name as his name is called upon us and professed that he is our Lord. Use 1. Is of Instruction to establish our Faith concerning the Godhead of Christ because none either can or may be called our Lord absolutely or God of the Church except God alone For First God onely is the Lord of mans life and of such things as belong to the goods of nature For Magistrates and Commonwealths are onely by Gods institution keepers of the lives of their subjects under them in order to the publick good of all and every Citizen or Subject is but a tutor and keeper of his own life and no absolute Lord or maker of it Secondly God onely may use or apply to his use the whole man according to his own free arbitrement Thirdly The things that belong to the goods of grace are of a more noble rank than those of nature If therefore God alone be Lord of this natural life than much more must it be granted that he is onely Lord of grace and spiritual life Fourthly He that dischargeth the part of Lord of the Church of God ought of necessiity to be omniscient omnipotent and omnipresent because to him belongs to have the care over the Church and all its members dispersed over all the earth and under the whole compass of heaven and to direct them in all their wayes and defend them against all sorts of evills and lastly to heap upon them all sort of good to their happiness Seeing then this is the soleâ—…e title of Christ that he is Lord in the Church of God it followes necessarily that he is also essentially and by nature God and not by office onely Use 2. Is of Consolation to all the faithfull that they have him for their
at in Isa 1. 14. Reas. 2. That the prophesies going before of this thing might be fulfilled Reas. 3. That Gods omnipotency in this so divine a mystery and principal a work of God might be evidently shewn Now it was not difficult to the power of God that a son should be born of a virgin For seeing all second causes act by their vertue which they received from God it is not to be doubted but that God can produce all these effects without this oâ—… that cause co-operating which otherwayes use to exist by them Yet not onely the power of God appeared in that work but also his wisdome to which it was most agreeable that so singular a substance of humane nature should in as singular a manner be brought to pass that differed from all others For in three manners all men were made before 1. Without the concurrence of either man or woman as in the creation of Adom 2. Without the concurrence of woman as in the production of Eve 3. By the concurrence of man and woman as in all ordinary generation afterwards And this onely is the proper and peculiar one of Christ by and of a woman without concurrence of a man Reas. 4. That it might easily appear how the contagion of sin might be removed from the humane nature of Christ. Use Is of Confirmation for strengthening of our Faith about the person of Christ to wit that he was both the Messias of old promised and the promised seed of the woman in that peculiar manner as that promise seems to have intended to wit the son of man that is of a woman descending of Adam and other men in ordinary way but made mother of a son not vulgarly or after the common manner but miraculously and without the company of a man begotten and born so that from his first conception all things were in him supernatural about which our mindes being busied ought alwayes to be lifted up to supernatural contemplations laying aside carnal and worldly thoughts Doct. 4. The Holy Ghost was the principal efficient cause of this generation It is from these words in the Text is of the holy Ghost the particle of denotes not any material cause but the efficient so that of the Holy Ghost signifies as much as if it had been said by the power of the Holy Ghost and his operation Now this is attributed to the Holy Spirit for these reasons Reas. 1. Because it was a miracle and all miracles by appropriation are attributed to the Holy Spirit Reas. 2. Because the principal work here was of Sanctification forasmuch as the lump of the humane nature which was to be assumed by Christ was in a singular manner sanctified and cleansed from all spot of sin and all Sanctification peculiarly attributed to the Holy Spirit Reas 3. Because the Holy Spirit was without measure to rest on to dwell in Christ. It 〈◊〉 but reason therefore that the Holy Spirit should prepare and make such a dwelling for himself as he also prepares his dwelling in the sons of God by adoption Quest. It may be thâ—…n questioned whether Christ may be called the Son of the Holy Ghost Ans It cannot be said 1. Because it would bring some confusion of relations and proprieties personal in God and in the persons 2. Because the Holy Spirit neither produced a new person when he made Christ to be begotten or generated neither produced the nature which he produced after his own nature or of the same essence with his own Use 1. Is of Direction in our Faith and in all our thoughts that we have of Christ that we admit of all that is in him to be spiritual holy and full of mystery nor that we ever doubt of any part of this mystery because all this as it is above common order so is it above the reach of common nature Yet we may always receive and conceive this that none of all these things are above the divine power of the Holy Spirit nor any thing impertinent or unfitting in that thing which is wholly mannaged by the Holy Ghost Use 2. Is of Direction in our practice as to the certainty of our salvation which depends upon this if we be sure that we are conformable to Christ in his nativity life death and resurrection And from thence is the beginning of this conformity to be taken if we be spiritually regenerated by the Holy Spirit as Christ was borne of Mary through the efficiencie and operation of the holy Ghost And this is the self same thing which the Apostle Peter admonisheth us to that we study to make our vocation and election sure The fifteenth Lords day 1 Pet. 3. 18. For Christ also hath once suffered for sinners the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the Spirit AN argument is brought in these words whereby all Christians may be perswaded that undeserved afflictions are patiently to be born The argument is taken from the greater to the less in which also is contained the force and nature of a simily or example and also of some dissimilitude For such Logical assertions are oft joyned together in the same thing as they make to the same purpose The argumeat is this If Christ that was just hath suffered for sinnes and for unjust men then much more ought we to suffer afflictions imposed upon us but the first is true and therefore the latter also Christ considered in himself is the greater and his sufferings are the greater and so the argument is from the greater But considered as our head and Saviour he hath the place and nature of a simily or example to be imitated by us in tolerating afflictions so it is an argument from a like or from an example Lastly considered as just suffering for the sinnes of others that are uniust he is altogether unlike unto us and so also some force and emphaticalness of this argument is from the unlikeness They are ordered in this enunciation in which as the assumption of the Syllogism the cause is contained with the effect to wit Christ with his suffering For though suffering of its own nature be an adjunct of the sufferer yet as it 's voluntarily admitted and undertaken it is an effect Yet these arguments are so ordered that they have mixed with them the affection or property of the argument so called from diversit For Christ and his passions of their own nature are dissentaneous When therefore it is said Christ suffered it is as if he had said Though Christ were the Son of God yet was he not frâ—…e from 〈◊〉 That this may be the better understood it is to be known that suffering in this place and in such others is attributed to Christ by the 〈◊〉 of Synecdoche of the more general for the special and that it signifies the special suffering of a grievous evill Then are these two very dissentaneous between themselves that Christ should
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
to be far from his House Reas. 2. Because no other but the Lord of the Church had power to ordain any such thing or make it effectual for its ends Reas. 3. Because thus it became Christ to shew himself faithfull in the House of God as Moses was Heb 3. He appointed this order for the building of his Church or keeping her in repair or strengthening of her Reas. 1. Because he would deal with men in a man-like and moral manner as was suitable to their nature And this servantship or Ministry is a moral meanes of building up and confirming the faithfull Reas. 2. Because believers imperfections and diverse tentations require such means whereby they may be established and ordained in the faith Reas. 3. Because he would so put forth his powerfull working by such earthen vessels and weak meanes for the greater praise end illustration of his grace Use Of Information that we understand how to esteem the Ministry of the Gospell to wit as a most holy and saving Ordinance of Christ ought to be esteemed Doct. 2. To this Ministry is adjoyned a ministerial or servant-like power in things that belong to the Kingdome of Heaven This is collected from giving of the keyes For although by a key is sometimes designed supreme or Lordlike power and command as Rev. 1. 18. yet sometimes also a Ministerial power onely as Isa. 22. 22. And that it is so understood here is clear in that Christ alone is King of his Church and commander endowed with supreme power And by this he is distinguished from the Apostles themselves Mat. 18. 19 20. as also by this that the Apostles every where profess themselves the Ministers of Christ. Reas. 1. Because every order rank or degree instituted of God hath some suitable power adjoyned to it As therefore a commanding or an imperial power is adjoyned unto Empire or the State so a ministerial power is adjoyned unto Ministers Reas. 2. Because the building and keeping in repair and strengthening and advancing the Church in which the end of this Ministry consists cannot be procured by men but by such a power Reas. 3. Because the Kingdome of Heaven is of that nature that it can be subâ—…ect to no imperial or commanding power of sinfull man but to him onely that is infallible and imperable God and man Christ Jesus and to a Ministerial or servant-like power of sinfull men only Use 1. Of Refutation against Papists who give an imperial and commanding power to Peter and to the Popes of Rome which also they would fain pick out of this place But the power here spoken of is equally given or joyned to all the Ministers of the Word and not to Peter alone as they would have it For 1. Peter here represented the persons of all the Apostles and of all Ministers of the Word their successors and in some kinde of the whole Church For as Christ thus proposed the question to them all and had the answer given by Peter by the approbation and consent of them all as that to which they adhered and allowed as well as he and therefore might be said to have been made in the name of all he being the senior and so often the speaker for all so also in this promise instead of them all Christ directs his speech to Peter 2. This same power is solemnly given unto all the Apostles and to their successors Ioh. 20. 23. 3. Unto every true Church this power is in some kind extended Use 2. Of Direction as well of Ministers that they attempt nothing but from the command of Christ as his Ministers as of others that they so look at Ministers as they keep not still their eye upon their persons and look no further but that they lift up their eyes to Christ whose Ministers they are and love and honour them for his sake and the imployment he hath laid upon them wherein and as far as they carry themselves sutably to both Doct. 3. This power is properly exercised in binding and loosing or in shutting and opening that is in retaining or remitting of sins Reas. 1. Because the whole consolation and edification of the Church chiefly consists in the remission of sins given and granted unto believers which is also set out and illustrated by retaining of sins or denial of remission which is denounced to unbelievers in the Church Reas 2. Because all other duties that belong unto the Ministry depend on these and may conveniently be reduced into them either as meanes effects adjuncts and the like Reas. 3. Because in these the excellency and worth of the Ministry of the Gospell do singularly appear because that chief work of forgiving sins which properly and absolutely agreeth onely to God is in some sort communicated to the Ministers of Christ or made common to them with God to wit because the denunciation testification declaration and certification of forgiveness of sins belongs unto the Ministers of Christ by their office and that in two wayes to wit either in the preaching of the Word or in the exercise of Discipline Use 1. Of Information about the excellency and worth of the Ministry of the Gospell that it may not be disgraced by Ministers themselves nor condemned or spoken against by others Use 2. Of Comfort to believers because the whole Ministry of the Gospell labours for this that believers may be ascertained of the forgiveness of their sins The thirty third Lords day Ephes. 4. 20 21 22. Verse 20 But ye have not so learned Christ 21 If so be that ye have heard him and have been taught by him as the truth is in Iesus 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts THe Apostle is here taken up in that most weighty exhoration whereby he began at the entry of this Chapter to stirre up Christians to that conversation which agreeth unto their calling unto Christianity And this exhortation he began verse 17. to illustrate from a comparison of unlike things And the parties that are compared are Christians and other people The quality wherein they are compared is their manner and way of living The unlikeness in this quality is either in the principles and causes of living or in their effects As to their principles Heathens are said to have all their faculties corrupted and as to the faith all their actions and motions are deformed On the contrary all the faculties of a Christian are renewed and the motions of them holy and honest The reddition or second part of this comparison which belongs to Christians is contained in these five verses wherein the unlike condition of Christians and unbelievers is explained 1. From its external cause which is the Doctrine and Discipline of the Gospell verses 20 21. 2. From the internal causes which is conversion and sanctification This again consists of two parts 1. The mortification and laying off of the old man 2. It s vivification and putting on of
the new man that is renovation of the whole man each part is illustrated by its description which are from their effects The effects of the old man are corruptions and errours verse 22. Of the new man righteousness and holiness v. 23 24. Doct. 1. There is a great unlikenesse of condition and life between men regenerated and unregenerated This is gathered from the scope of the Text and these words the old man and the new man as if a man were not the same man after regeneration that he was before Hither belong all these comparisons which through most of the Proverbs of Solomon are made between the godly and ungodly It is pointed at also every where in the New Testament and also in the Old by the difference between light and darknesse and between a quick man and a dead and between one that being defiled with all sort of uncleannesse like the Sow that wallowes in the mire and one that is washed and cleansed Reas. 1. Because they have a diverse nature believers being made partakers of the divine nature 2 Pet. 1. 4. and unbelievers are scarcely to be said to have a mans nature in a moral consideration Hither belongs it that the Apostle every where teacheth that believers are led and governed by the Spirit of God to walk thereafter and that unbelievers are led by their own flesh Reas. 2. Because as the internal principle of operations is quite unlike so also the outward rule of all their conversation is quite contrary the regenerate ordering his whole life after the will of God revealed in his Word the unregenerate after his owne suggestions and corrupt imaginations or worldly opinions Reas. 3. Because the end to which they tend is unlike and contrary the regenerate breathing after God and Heaven as he is called to the hope of eternal life the unregenerate seeking himself and this present world Hither belongs it that the unregenerate are said to be of this world but the regenerate Citizens of Heaven it self Phil. 3. 20. and often elswhere Use 1. Of Reproof of such as will be thought and think themselves perhaps true believers and regenerate when yet in their whole conversation scarce any thing can be marked which is not common to them and unregenerate persons Use 2. Of Comfort for the godly that lead a life worthy of Christian profession but are sometimes from infirmity troubled because most with whom they live or have to do become strange to them and make it plain that they are offended some way with the strictnesse of their conversation which offence ariseth properly from this unlikenesse of conversation whereby the corrupt walking of others according to the fashions of the world are tacitly reproved Ephes. 5. Now this unlikenesse ought to be our greatest comfort as it is a sign of our regeration Use 3. Of Exhortation that by change of our life and conversation we may more and more study to shew unto others and confirme unto our selves this grace of our regeneration whereunto we are called in Christ. Doct. 2. Thâ—… cause of this unlikenesse of regenerate from unregenâ—…rate is the Doctrine of the Gospell It is in the Text clear enough Reas. 1. Because the Doctrine of the Gospell teacheth us to deny all ungodlinesse and worldlinesse and to live holily 〈◊〉 2. 12. Reas. 2. Because the mighty and powerfull operation of the Holy Spirit is present with the preaching of the Gospell for producing this change in man for which cause it is called the Ministry of the Spirit and the Law of the Spirit of life and the Arme of God Reas. 3. Because the proper power of faith is to cleanse the hearts of those that it is in Actâ—… 5. 9. and to make us from our hearts to harken to the Doctrine unto which we were delivered Râ—…m 6. 17. Use Of Admonition that we beware least by hearing in vain the preaching of the Gospell without this fruit of conversion and change of life we perniciously deceive our selves Doct. 3. One part of this conversion made by the Gospell is mortification of all our corrupt dispositions and customes It is gathered from verse 22. where by the old man all the corrupt dispositions are understood because they possessing all the parts and faculties of the man from our birth and that with dominion and power over us to keep us still under them do therefore carry the name of the old man iustly and that for these reasons 1. Because they thus possessed us from the beginning of our conception 2. Because they ought by Christians to be esteemed as things old and useless and to be put off and laid away And that Reas. 1. Because the end of Christ's death and the Gospell it self is to dissolve the workes of the Devill â—…oh 3. 8. And these inordinate dispositions and customes are amongst the first and chief works of the Devill Reas. 2 Because by these we were separated from God and the Gospell calls us and drawes us to God again and therefore to lay these aside Reas. 3. Because life and obedience cannot have place in such as these lusts and customes have power in and the Gospell calls us to a spiritual life and a new obedience Use 1. Of Râ—…proof of such as would have themselves thought regenerate when yet they are the servants of such carnal lusts Use 2. Of Exhortation that we manfully set our selves not onely to repress such lusts but quite also to root them out Now the old man is mortified 1. By that firme and constant purpose of changing our life which is effectually begun in our first repentance and dayly ought to be renewed and extended to all new emergencies 2. By the vertue of Christ's death applied to us by faith whence our old man is said to be crucified with Christ and it may be rightly added with the same nailes that Christ was crucified with For Christ was fastned unto the Cross partly because of the guilt of our sins partly out of the love of the Father to us that we might be saved partly out of Christ's owne love to us whereby he was willing to lay down his life for us And by the earnest meditation of these things the power of sin is most diminished in us 3. By the power of the Holy Spirit to whom we oughâ—… to give up our selves in the use of all the meanes ordained of God whereby he useth to put forth his powerfull working Doct. 4. The other part of this conversion is vivification or renewing of the inward man By the inward new or renewed man are understood the new dispositions that are agreeable unto the will of God They are called the man as these other dispositions were because they should be diffused over the whole man as they were And they are called the new man partly in respect to order because they follow the other partly in respect of their excellency because they are so much better than the other as new things are to old out-worn and
men and as it were a spiritual or City oâ—… Commonwealth wherein every one is bound to procure the common good and advance it as much as he can Reas 3 Because God in such duties is glorified and according to the power and occasion given us there ariseth to us a calling and a divine allowance whereby we are in special manner to perform this duty Use. Of Exhortation to all sorts of duties whereby the life of our Neighbour may be cherished as â—… To a care of peace and love 2. To patience 3. To courtesie 4. To pitty mercy and bounty 5. To spiritual almes of Instruction Exhortation Admonition Consolation as occasion shall require Hither also are such sinnes to be referred as we commit against our owne lives as drunkennesse surfet the evills of whoredomes and uncleanness and the like and contrarily those duties whereby we ought to procure and further our owne comfort both of life and health as also of body and soul The forty first Lords day Exod. 20. 14. Thou shalt not commit Adultery IN this seventh Commandment are handled such duties as belong to the begetting propagating of humane life For these have place next after such as belong to preservation of life which were ranked in the sixth Commandment which takes care for continuing the life of this and that party in particular but this seventh Commandement of all men in general By name then one special impurity and dishonesty is onely forbidden but by the usual Synecdoche or comprehensive sort of speech all others of that kinde are understood whether disordered actions like unto this or whether such as tend either of their owne nature or of the intention of the doer to the furtherance of such impure acts Doct. 1. We ought out of conscience towards God to keep our selves from all impurity and unchastity Reas. 1. Because sins of this kind bring disorder into such things as belong to the propagation of mans life and so tend some way to the corrupting of mankind Reas. 2. Because from such sins a sort of most inward uncleannesse followeth in the person or body of man whence it is that the Apostle 1 Cor. 6. 18. distinguisheth this sin from all others in that others are without the body this in and against the body it self though there be some other sins that seem to be in and against the body as drunkennesse surfet c. yet they neither so inwardly arise from the body nor so directly affect it and primarily as these lustfull dishonesties Reas. 3. Because from this kind of uncleannesse followeth that dishonouring of our owne bodies the contrary whereof is naturally due to them and to our persons as appears â—… Thes. 4. 4. Reas. 4. Because these impurities in a special manner withstand inward holiness as appears both from that place of the Thessalonians where holinesse is conjoyned with the honour of the body in opposition to this uncleannesse and from that to the Corinthians where our bodies by these faults are said of temples of the Holy Ghost and of members of Christ to become the members of an Harlot Use Of Admonition that with the greater care and conscience we shunne all such uncleannesses which ought so much the more to be called to mind by us as the depravednesse of mans nature useth most to appear in these kind of sins because they are most common most prevalenr and keep strongest dominion in him possessing the whole man in whom they are and that most deeply and with a kind of violence and force Hence it is that in Scripture they are called a burning because they burne up all in their way and by little and little consume the whole man as fire doth the thing that it burnes more especially we ought to keep our selves 1. From that lust which is properly called carnal that we be not subject to or obey the affections and dispositions of it 2. From all outward conversation whereby such lust is cherished and furthered in our selves or in others as are 1. Such thoughts as with pleasure and delight are taken up and used about unchast matters 2. Wanton apparel and behaviour or which savour of wantonnesse or cherish it 3. Filthy and unclean communication either in common discourses or songs 4. Unclean company and wanton representations as are commonly in Stage-playes and interludes pictures and rooms hung with such c. 5. All occasions and provocations to lust as idlenesse drunkennesse surfetting and the like 6. Most of all the acts themselves of unchastnesse in whordome adultery fornication and the like Doct. 2. By vertue of this command we are bound to study all cleannesse of soule and body that belongs unto procreation This is commanded in the same words that the contrary faults are forbidden by according to the constant use of speech in the decalogue Reas. 1. Because this cleannese is a part of our inward sanctification Reas 2. Because from this part of our sanctification a special sort of honour ariseth 1 Thes. 4. 4. While our bodies are not made drudges for the fulfilling the base and vile affections of the flesh but are applied unto nobler uses Reas 3. Because this purity is needfull that we may be fit to worship God as we should For carnal impurity where it prevailes and gets the dominion it not onely presses downe and burthens the minde so that it cannot raise up it self unto spiritual thoughts and affections but also it infecteth with contagion and pollutes those very thoughts and endeavours whereby we seek after and breath for spiritual life Use Of Admonition that we indulge not nor allow the inclinations of our corrupt natures in these things nor suffer our selves to be carried away with the evill manners and examples of the vulgar sort who in this kind are more beasts often than Christians but let us alwayes be thinking how we may keep our selves clean as well from these lusts of the flesh as from other sins This cleannesse is maintained by modesty and temperance Modesty is herein kept if neither by words nor by gestures nor by any other such way we uncover as it were without reverence what nature tells us should be covered and hid and be ashamed of the uncovering Temperance or sobriety consists in the keeping a moderation or measure in the pleasures of the flesh or body especially in meat and drink The cleannesse or chastity as to the diversity of manner is divided into chastity of single life and chastity of mariage For mariage is appointed now since the fall by God to be a meanes of keeping this cleannesse or chastity in things that belongs to the generation of mankinde We ought therefore to have a care 1. That we so marry as that it be in such cleannesse that is with such a person in such a manner for such an end that from a good conscience it may be said that the contract or bargaine was made in the Lord and in his fear 2. That it be used and exercised
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