found in some unregenerate persons no reason admits that this knowledge should be an essential part of Faith and of the spiritual life because it is found in them that have no part of spiritual life Use. Is of Exhortation against Papists and others who know nor acknowledge no other faith but knowledge and a certain material assent which yet may may consist with greatest diffidence and most wretched desperation Use 2. Is of Direction that we may enquire of the knowledge of the truth which is necessary for us unto Faith and to Salvation and that we be wary that we rest not on any bare knowledge but then think we have true Faith onely when according to the knowledge of the truth we rely upon Christ with our whole heart for salvation to be obtayned by him alone Use 3. Is of Consolation to those who with all their heart strive to rest upon Christ and yet cannot for a time or presently and certainly perswade themselves That God is reconciled unto thâ—…m for such have true Faith though weak For this certainty of perswasion is the effect of a more strong and perfect Faith whereunto also in their own time such believers shall be brought A Question is here propounded By what means is such a Faith begotten and promoted in our hearts Answer This Faith is properly begotten in us by the Holy Ghost through the Ministry and Preaching of the Gospell because Faith is above nature while we believe these things that surmount all reason and are lifted up above our selves by Faith as the Apostle saith that Abraham hoped above hope that is beyond humane natural and ordinary hope so also they that truly believe believe beyond belief or above belief It is begotten in us by the Gospell because in the promises of the Gospell Christ is offered and exhibited to us and the efficacy or power of the Holy Ghost accompanieth the preaching of the holy Gospell Now from these things it followeth that such have not true Faith who either believe nothing above what is natural or in a supernaturall way or else have not their Faith from the Gospell and word of God Doct. 5. Such as truly believe in Christ may and ought to be sure of their salvation This is gathered from the connexion between the antecedent and consequent in the Text believe and thou shalt be saved For as particular men while they remain in their particular sins may be assured that for that time they are subject to the curse of God so may some believers be particularly assured that they are partakers of eternal blessing and salvation For as that other assurance of the curse comes from the Law towards impenitent sinners or breakers of it so this other assurance of the blessing comes to repenting and believing sinners through the promises of the Gospell The whole order therefore of this consolation whereby we may be certain of salvation is as followeth in such a Syllogism wherein both will and understanding have their parts whereof the proposition stands in the assent of the understanding and makes up a dogmatical Faith The assumption is not principally in the compounding understanding but in the single apprehension and will so as to make it true and of force to infer the certainty in the conclusion which the heart doth by this act of affiance that being the property of justifying Faith and thus existing in the heart The conclusion is also principally ultimately in the single apprehension and will or in the heart by the grace of hope and both it and the experimental reflexion joyn'd with it which is in the understanding and the other also by this reflexion are the effects of the experimental knowledge and reflexion of our understanding in the assumption upon the true existence of the single term in the heart or will which bears the whole burthen of the assurance Use Is of great Consolation to believers whereof they are Sacrilegiously robbed by Papists and all such who impugne this certainty of salvation The eighth Lords day Mat. 28. 19. Go ye therefore and teach all Nations baptising them in the name of the Father and of the Son and of the Holy Ghost IN this verse is contained that principal command which Christ left to his Apostles and Ministers and it consists of two parts whereof in the first the preaching of the Word and in the other the administration of the Sacraments is commanded The chief scope of both parts is shewed in the last words to wit That men may be taught and confirmed in the true faith and obedience of the Father Son and Holy Ghost From this place was the Creed taken and framed which is called the Apostles Creed but as to the foundation of it in these words not first taught by the Apostles but to the Apostles by Christ himself at that very time when he spake those words 2. By the Apostles at the command of Christ to all Christians for a rule of Faith and a badge whereby Christians should be discovered as well froâ—… Heathens as from Jews and other Sects Nor was there any other or longer Creed than this contained in the words of our Lord in the times of the Apostles and of the Church that next followed their times But afterwards diverse Heresies laid a necessity upon the Church of adding diverse articles to this Creed not that they should be new additions to the old Faith but needfull explications of the same Hence it is that all things that are now contained in the Creed are referred unto these three heads which are set down in these words viz. either unto the Father or the Sonne or the Holy Ghost Doct. 1. Though God be one in essence onely yet is he three in persons the Fatheâ—… the Son and the Holy Spirit Reas. 1. Because in this place Faith is presupposed and prerequired for baptising one of age whereby he believeth in the Father Son and Holy Ghost and this same Faith is as it were sealed by Baptism as with a seal and the open profession of this Faith is solemnised by this Badge or Confession and Creed that our Lord himself taught and gave in command And these things were not done for once or in a temporary way but by an unchangeable Institution and perpetual Covenant they were delivered to the Church to be observed through all ages as necessary foundations of salvation The consequence of this argument hath certainty and confirmation from thence in that divine Faith and spiritual neither oughtâ—… nor is any where used in Scripture to be directed to any creature but to God alone Reas. 2. Because one and the self-same authority and power is attributed to the Father the Son and the Holy Ghost For when the Word is preached and Baptism administred not onely in the name of the Father but likewise also of the Son and of the Holy Ghost It is manifestly shewed that by the authority and power of this most holy Trinity Baptisme with other the like
sacred Institutions were delivered to the Church and that for the same authority they are by all men to be received and acknowledged with religious subjection of soules and consciences thereto The reason of this consequence is because however supplication useth to be made in some parties name without respect had to his authority and power and with respect onely to the grace of God to whom we make our supplication yet when an Institution is published as a Law and proclaimed in the name of this or that party the authority and power of him in whose name this was done is alwayes declared and is used as a sanction or means to make inviolable the Institution Reas. 3. Because an operation truly divine and an omnipotency is heer attributed to these three while they are set out and acknowledged as the authors of all the spirituall good things which are imparted to the faithfull and in Baptism are signified and sealed For in vain had mention been made of their name and authorities in that solemn promise unless they had the power and faculties to perform and perfect the things promised Reas. 4. Because in this place we are taught to invocate the Father the Son the holy Spirit that by their grace and power Baptism may have its due effect in the same manner almost as the same is done in the Apostles salutation The grace of our Lord Iesus Christ the love of God the Father and the communion of the Holy Spirit be with you all And the reason of the variety or little difference that is between the these formes seems to be this that in Baptisme where authority and power are regarded there the first place is given to the Father but in the salutation aforesaid where regard is had to the receiving consolation whereunto none doth attain unless he first come to Christ lay hold of his grace that by him he may be reconciled to the Father and made partaker of the Holy Ghost there in the first place mention is made of the grace of Christ and then afterwards of the love of God the Father The strength of this whole argument hangs on this that invocation of or praying to and the worship of God belongs to none but to God alone Reas. 5. Divine honour and glory are not onely here given to the Father but also to the Sonne and to the Holy Ghost in as much as all baptised in these names are directly consecrated to these three that they may alway live unto the Father Son and Holy Spirit And hence are these Apostolick phrases wherein the faithfull are said not onely barely to live to God but also to live to Christ the Sonne and to the Spirit of God This reason is confirmed from hence that neither it is lawfull wholly to consecrate ones self to any other but to God and this also is the Tenor of the New Covenant that God be acknowledged for our good and we be to him for ever his people Hence also hangs the direction of our whole life that we may alwayes have this proposed to our selves to be serviceable to his glory in all things whereunto we were consecrated from the beginning Use Of Instruction that we may alwayes keep this rule of Christian Faith safe pure and unviolated against all the gates of hell as the chief principle and foundation of salvation on which both our Baptism and all things that in our Baptism are signified and sealed do depend Doct. 2. The divine essence and all its essential attributes and all divine workes external equally agree to the Father Son and Holy Spirit It is gathered from the Text. Reas. 1. Because the same name the same honour the same power and glory is attributed to the three Reas. 2. Our Faith is here in like manner directed towards all as the same in Father Son and Holy Spirit Reas. 3. All things that belong to the divine essence are such as can neither be multiplied nor divided nor admit of variety of degrees for their immensity and perfection If therefore at all they agree to the Son and Holy Ghost as that they do is apparent from what hath been said it must needs be that they agree to them idemtically that is in the greatest equality they are one and the same Use Of Direction That in exercises of our Faith Hope Charity and in all parts and appurtenances of religious worship and the practise of godliness we lift up our mindes as much as can be not onely to the name of God in common but distinctly to the name of God the Father the Son and the Holy Spirit as equally in all our addresses to be honoured and celebrated Doct. 3. Between these three persons there is a certain distinction as to the form and manner or order of subsisting It is gathered from the Text because they are disposed or set in a copulative enunciation For if there were no distinction between them then would that copulative be impertinent and it would have no more ground for it than if one should say in the name of the righteous God and the mercifull God and the omnipotent God c. Which are not to be taken in propriety and rigor of conjnction but exegitically They differ then from the essence as essential or substantial concretes do from their abstracts They differ from themselves as relatives and some wayes as unlike this unlikeliness or dissimilitude is in certain as it were of their individuant and characteristical proprieties which are not inherent qualities but relative affections or properties As to the point of order the Father is the first the Son the second the Holy Ghost the third not in order of time or of nature properly so called but in order of origination Hence is it that such works wherein the beginnings of things are most apparent are attributed to the Father by appropriation as the creation But those things wherein the second and successive dispensations or procurations are most conspicuous are attributed to the Son as redemption and such wherein the perfection and last consummation are manifest are attributed to the Holy Ghost as our sanctification and glorification Use Of Direction That as well in receiving such blessings as are bestowed on us by God as in performing the duties of Religion and Obedience we have regard to 〈◊〉 observe this distinction as much as may be to the glory of God and our own consolation For this is every way a divine meditation whereby the hearts of the faithfull are singularly affected and lifted up if they well ponder with themselves that in the descent or coming down on us of Gods benefits whereof we are made partakers the beginning is taken from the Father the progress is by the Son the accomplishment is through the Holy Spirit And morever the ascent or sending up of our duties to God which we ow to him the beginning is taken from or through the Holy Spirit the progress is made by the Son and
Lord who gave himself to the death for them Use 3. Is of Admonition that we subject our selves wholly to this Lord and his will and do him all honour in all and every part of our life and conversation The fourteenth Lords day Mat. 1. 20. But while he thought on these things behold the Angell of the Lord appeared to him in a dream saying Joseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the Holy Ghost THese words contain a reason given by the Angell of the Lord why Ioseph should receive his wife Mary And the reason is from removing the cause for which Ioseph might have been induced to put her away Now the cause was that she appeared to be with child by another than her own husband This cause is removed by putting another unblamable cause in its place and this cause is determined by the Angell to be the Holy Ghost The effect then is placed with its causes in this enunciation The effect then is Jesus Christ as to his humane nature The causes are two to wit the Holy Ghost and the Virgin Mary Mary is the efficient cause less principal and supplier also of the material cause but the Holy Ghost is the most principal and first cause which brings the less principal efficient and the material together into acting for the production of this effect Doct. 1. Christ the Son of God took unto himself into the unity of his person the nature of man truly such together with the conditions of humane weakness This is taught in the Text. When it is said In time a man born and begotten of a woman it is but the same expressed in these words of the Creed conceived of the Holy Ghost and born of the Virgin Mary c. He might have assumed the nature of another creature as of Angells he might also have assumed mans nature in its greatest perfection as Adam was made who was never in propriety of speech either conceived or born an infant But it was his pleasure to assume the nature of man truly such and in this manner of sinless imperfections and not of Angells Reas. 1. That he might do mans businesse and work that is make satisfaction for them and save them Reas. 2. He would also take this our nature in its weak and low condition First Because he would come down as farre as could be without sin into the same very place and condition out of which he intended to lift us up higher Secondly That by this means he might some way sanctify all the states and conditions of humane life least any might imagine that any such low estate separateth a man from communion with Christ. Thirdly That he might leave this to us in his own experience as a pledge of his knowledge and like sufferings and affections with us from whence he might look upon our infirmities Use 1. Is of Information for establishing our Faith on this behalf that we give no place to phantastical imaginations of Hereticks who impugne directly or indirectly and fight against the humane nature of Christ which sort of errours are some way countenanced by Papists in their Doctrine of Transubstantiation and by Ubiquitaries in theirs of Consubstantiation in as much as they attribute omnipresence and other the like divine attributes to the humane nature which is no way agreeable unto the same Use 2. Is of Exhortation to extoll and solemnly to praise the grace of our Lord Jesus Christ with all admiration and thanksgiving who not only vouchsafes to become man for us but also in the nature of man disdained not to become an infant to be conceived and born after our manner and to undergo other the like infirmities and humiliations for our sake it is that the Apostle points at Heb. 2. 16 17. Use 3. Is of Consolation that we should make no difference between an infant newly conceived or born and a perfect man or one of age or between any other conditions of the nature and life of man as to our interest in Christ as if any sinless condition of nature could make us less regardable by him 〈◊〉 exclude us from him For Christ descended to the lowest and imperfectest sinless degree and condition of the life of man in that he was 1. conceived and 2. shut up in his mothers womb the ordinary time of other births and 3. born Doct. 2. Christ assumed this humane nature from Mary as from his Mother For though he is said in the Text to be begotten in her yet elswhere he is said to be made after the flesh of the seed of a woman and a woman is said to have conceived him and to have born him as her son hence also he is called the son of Mary the son of David the son of Abraham and the like whereby that phrase is expounded and the truth of it confirmed Reas. 1. He should have been born of a woman as of his mother to the end that that first Evangelicall promise of the seed of the woman that was to tread down the serpent's head might be fulfilled Reas. 2. It was according to right that he was born of Mary that so it might be certain how he descended of the Tribe of Iudah and of the Family of David according to the promises and prophesies that went before of him Use 1. Is of Refutation against Anabaptists and such like who phantastically think that the humanity of Christ onely passed through Mary and was not assumed from her nature Of which imagination the first reason seems to have been that some simple men could not conceive how any could without sin be born of a woman after the fall But the Anabaptists afterwards though they took away this ground of their errour of denying original sin yet they adhered to this conclusion of meer wilfulness without any reason Use 2. Is of Information for directing our Faith about Christs son-ship For he is the Son of God and the son of man both yet so as he is not two sons but in a certain way twice one son in one person The first from eternity the next in time and consequently two wayes a son as both by generation eternal and by generation in time yet but one son of God and of man because but one person who according to his divine nature is the Son of God and according to his humane nature is the son of man So is every man twice a Son in essence first to father and paternal generation and then to mother and maternal generation Doct. 3. Christ was born of Mary remaining still a virgin after he was born This is gathered from the scope of the words the question being about this whether Mary were a virgin or no and the words of the Angell were to assure him that she was Reas. 1. Is that this might be a singular and miraculous signe to the whole house of Israel and this is it that is pointed
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
the godly look desiring nothing more than still to apprach nearer and nearer unto God The ungodly on the contrary shunne nothing more than God and such things wherein God hath appointed to shew and impart his gracious and singular presence Reas. 2. Because man's happiness not coming of man himself is therefore to be sought from without himself and that from his union or conjunction with the greatest good and that is the cause and fountain of all good Therefore of necessity it consists in communion with God and from deprivation of this communion greatest misery must needs follow Reas. 3. Because the perfectest act of our life is that which is most closely and intimately carried towards God as all that we do well consists in this that therein we live unto God and the privation of such acting its want and absence all misery must accompany Use Of Direction that even in this life we may wholly be taken up with this to seek communion with God and shun and take heed of all separation from him Doct. 7. The certaine signes and tokens of this blessing are good workes and of this curse are evill workes This is largely and clearly laid open in the Text. Reas. 1. Because good works came from the same grace or favour of God from which the blessing it self comes upon them and evill workes joyned with obstinacy and impenitency comes from that same malice and malignancy which God hath cursed and adjudged Reas. 2. Because God of his free grace hath promised the blessing unto good workes and of his unspotted justice hath appointed the curse unto evill workes Reas. 3. Because in good works there is a certain disposal and preparation of the way to obtain the blessing and in evill workes there is not onely the proportion of a way but of deserving or a mertitorious cause even unto the curse Use Of Admonition that we have great care of our actions through every part of our life because according to them men are either condemned or saved For such as the life is such is the end The twentieth Lords day 1 Cor. 6. 19. What know you not that your body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own IN the words of the Text are contained a most powerfull argument against Fornication and the like sinnes and it is taken from the contrary end because the end of Christian's bodies is quite opposite to this sin And that end is declared from the subject possessed and possessor and indweller of it the Holy Ghost The subject is again explained by a Metaphor of a Temple because namely our bodies are as it were houses consecrated to him And that this argument may be made the clearer and stronger the Apostle ads that so the holy Ghost is the possessor of this Temple or house that he himself also is the indweller of it And both these relations that we have to the Holy Ghost are illustrated from their efficient cause to wit that they are of God and from their consequent effect and adjunct to wit faith and certain knowledge of these relations between our bodies and the Holy Spirit in these words Know ye not brethren c. Doct 1. The Holy Ghost is true and coeternal God with the Father and eternal Son The Text doth give many reasons for this Doctrine Reas. 1. Because to have one and the same spirit with God is all one as to be glewed or joyned to God vers 17. Reas. 2. Because a Temple is not lawfully consecrated to any but to God much less could it be lawfull that a man in stead of or for a Temple should be consecrated to that which is not God But here such a Temple which is most sacred is said to be consecrated to the Holy Ghost Reas. 3. Because the Holy Ghost is so said to be in us as that we become his of right and of duty that is God's rightfull possession as the scope of the words clearly demonstrate Use 1. Of Information for directing our faith arightly not onely unto the Father and Son but also unto the Holy Ghost as the same one and true God Use 2. Of Admonition that we diligently take heed to our selves that we neither contemne nor neglect any holy thing that comes or is breathed from the Holy Spirit as the whole Scripture is said to have come from the inbreathing or inspiration of the Holy Spirit and all the motions of godliness are onely attributed to the Holy Spirit as to their Author Likewise all the gifts of grace are bred in us from and by this Spirit of grace In these all therefore we must take heed that in no wise we resist the Holy Ghost or wittingly and willingly sin against him Doct 2. The Holy Ghost himself is given unto the faithfull This appears in the Text. Reas. 1. In that our bodyes are called the Temples of the Holy Ghost Reas. 2. In that he is said to be in us Reas. 3. In that we are said to have him or to get him from God Now the Holy Ghost is said to be given unto us when he hath a singular relation unto us and that for our good that is for our sanctification salvation of our soules moreover because he powerfully works these things in us that are agreable to his most holy nature and which can no way be derived to us from flesh and blood And hence it is also that the gifts of the Holy Ghost are called the Holy Ghost also by that trope or borrowed kinde of speech whereby the cause is put for the effect which Schollers call a Metonymie Use 1. Of Exhortation as well to thanksgiving to God that gives so divine a gift as to religious prayers and calling upon God's name that he would keep unto us and more and more communicate to us this divine gift Luk 11. 13. Use 2 Of Admonition to take heed of all such things whereby the Holy Spirit is said either to be grieved or extinguished that is from the grievousness of all such sin as fights against the holiness of this divine Spirit so that he cannot delight to dwell in us but wholly or in great measure withdrawes himself from us Doct. 3. The Holy Spirit is not communicated to our soules onely but to our bodies also It is in the Text when our bodies are also called the Temples of the Spirit Reas. 1. Because as Christ redeemed not our soules onely but the whole man so also the Holy Spirit ought to bring into subjection and possession the whole man to God and to Christ. Reas. 2. Because many duties of a spiritual life must be performed by the body also and therefore the body ought to be subject to the Holy Spirit and as a vessell or instrument be wholly in his power Reas. 3. Because our bodies are made liable to sin and by sin to death from which we must be freed by the Holy Spirit dwelling
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
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