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
we are both baptized into Christ and have communion with him in his body and blood in his Supper And wâ—…en Christ is exhibited there all the blessings that are prepared for us in Christ are together with him exhibited to us Reas. 3. Because the blessings of life and salvation cannot be separated from one another as for example effectual Vocation Justification Adoption Sanctification Consolation and eternal Glorification When therefore one of these blessings is directly represented indirectly also and by consequence all the rest are signified and sealed Use 1. Of Information 1. That we may learn rightly to distinguish between compleat Sacraments and other Sacramental signes For other signes and ceremonies that do not signify and seal the blessings of the New Covenant as they are such though they are sacred signes yet are they not presently Sacraments to speak properly that is they are not of that nature and rank with Baptisme and the Supper That we have in great esteem Christs most holy Sacraments because in them we go about no less than all that belongs to our eternal happiness Use 2. Of Admonition that we never separate what God hath joyned together in the use of the Sacraments which useth to be done by such as seek onely for remission of sins but not for sanctification and preservation from sin and that because they have not determined with themselves to amend their lives Doct. 4. By the Sacraments these blessings are not onely signed generally but also particularly to all that partake of them with true faith This is hence gathered in that Aâ—…raham particular ly is said to have received the seal of his own righteousnesse in particular Reas. 1. Because the Sacraments are not so proposed to us that they may seal on this condiâ—…ion tâ—…at we have faith but they alwaves presuppose faith alâ—…eady to be in us and so then they are offered to confirm and do singularly confirm it Reas. 2. Because to every one in particular and by name they are exhibited for their confirmation and not in common onely as the Word is preached publickly Reas. 3. Because the manner of administration and the Sacramentall actions that belong unto them as washing in Baptisme taking eating drinking in the Lord's Supper consist in a particular application of the signes and therefore also they signify a particular sealing of the things signified unto particular persons Use 1. Is of Comfort against scruples and doubts wherewith our minds are sometimes troubled Because in the Sacraments duly administred to such as have right God as it were from Heaven stretcheth out his owne hand and holds forth in it his grace and all the spiritual blessings of the Covenant alike unto every one of us thus participating in our own proper and singular persons particularly Use 2. Of Admonition that we neglect not the Sacraments but diligently both prepare and fit our selves for them and then seek after them receive them because to neglect them were to neglect our owne proper and singular consolation in particular Use 3. Of Direction how we may rightly use the Sacraments to wit â—…o as in a singular manner we seek our edification and advancement in this that we see Christ there offering and giving his grace to us by name and in particular and accordingly thus sealing to us in particular our salvation The six and seven and twentieth Lords day Mat. 28. 19. Go ye therefore and teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost HEre is expounded the command of Christ which being now about to ascend into Heaven he left unto his Apostles It contains two principal duties 1. The preaching and publishing of that Doctrine taught by Christ. 2. The administration of the Sacraments by him appointed For in this place by Baptisme according to that usual borrowing of speech called Synecdoche that puts sometimes one sort for the whole kind and sometimes contrarily the other Sacrament of the Supper is understood but here Baptisme is rather named than the other 1. Because it is the first Sacrament and that of initiation and receiving solemnly into the Church on which the other for this cause doth depend 2. Because it chiefly belonged unto the Apostles office by themselves or by others to see this Sacrament rightly administred who were rather sent to plant and gather or build Churches from their first beginnings than to feed govern and further build or advance them after they were first planted And Baptisme belongs particularly to the first ingrafting into Christ and to planâ—…ation and the Supper unto feeding and growth after planting Now Baptisme is expounded in this placeâ—… 1. From its object or parties to be baptized Baptizing them that is such as are already trained up in Christ's Doctrine or â—…ade his 〈◊〉 or â—…lars as the Greek word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them my â—…chollars or Disciples 2. From the â—…orme or manner of doing it to wit in the name of the Father Son and Holy Ghost By which forme or modell are designed 1. The efficient causes by whose authority Baptisme is exercised and made effectual and that is by the name or authority and power of Father Son and Holy Ghost â—… The union of the baptized that they are to have with the Father Sonne and Holy Spirit in the participation of all their graces of justification sanctification adoption c. that from the Father in the Son and by the Spirit are derived unto all the heirs of eternal salvation and in the profession and practice of all the outward Ordinances and meanes that Christ taught them whereby to attain to those inward graâ—…es and to keep and advance them by the same Spirit in the Son and from the Father Doct. 1. Baptisme is the Sacrament of our ingrafting and initiation or first reception into Christ. This is hence gathered in that all that are already taught Christ's Doctrine and made his Schollars professedly are theâ—… presently to be haptized that so they may be registred as it were amongst the domesticks or housholders of Christ. Reas. 1. This appears in that baptisme came in the place of Circumcision and Circumcision was the Sacrament of first admition amongst the people of God Reas. 2. In Baptisme is represented the death of fin and mortifying of the old man a washing and cleansing from sin and bringing of a man from death to life All which do most properly denote our first vocation and therefore also Baptism is called by Scripture it self the Sacrament of regeneration or washing of regeneration Reas. 3. Because by our Baptisme our first solemâ—… reception into Christ's Family and Kingdome is represented and therefore also we are said to be baptised into Christ by this therefore Baptisme is distinguished from the Lord's Supper because however it seal the same blessings as to the main businesse that the other doth yet it doth it not after the same manner but Baptisme denotates their beginning and the
Supper their progress and advancement Use Of Direction how we should make constant and perpetual use of our Baptisme to wit if we take occasion often to meditate on it and the graces of God sealed in it on God's part and our return of universal obedience sealed too on our part and of the favour God did us thus solemnly to receive us into Covenant with him and into his Church the true confederates of God or number of them that are saved by Christ and if from this faith and belief thus sealed and continued we more and more study to take care in all things to walk worthy of this condition and to glorify God in Christ as becomes and as he requireth of us Doct. 2. In Baptisme by washing of water our adoption â—…ustification and salvation is sealed to us This is hence collected in that our union in the forme of Baptisme is designed to be with the Father Son and Holy Ghost for sealing our communion in those benefits which flow from this union And we are properly adopted by the Father justified by the Son and sanctified by the Holy Spirit Reas. 1. Because these three are directly necessary for us that we may have true entrance into the Kingdome of God For 1. We must be accepted of as God's children that he may be our Father which is by adoption 2. We must be freed from the guilt of sin by which we are separated from God and this is done by justification 3. We must be cleansed and purged from the remainders and corruptions of sin whereby men are made unfit to injoy God and this is done by sanctification Reas. 2. Because the washing with water in Baptisme designeth and some way respecteth our cleansing as well from the guilt as corruption of sinne whereby we were made strangers to the estate of the Sons of God that thence it may appear that now by grace we are adopted justified and sanctified Neither by any other visible sign could these things so conveniently have been shadowed out as by the washing of water because both of its owne nature it hath a principal fitness to cleanse and amongst all Nations it is eaâ—…ie to be had at hand and then also it had been before sanctified under the Old Testament for such uses Use 1. Of Information how greatly we ought to esteem our Baptisme wherein so great benefits or blessings spiritual were first sealed unto us Use 2. Of Direction that upon occasion of seeing Baptisme administred at any time we both with all devoâ—…t meditation on our own Baptism lift up our mindes unto the lively apprehensions of these blessings of our adoption â—…ustification sanctification namely and withall think upon what is due to God from us for so great benefits and what we engaged in and by our baptisme to perform in all manner of holy thankfull and Christian obedience Doct. 3. Those saving blessings which are signified in Baptism do not properly depend on the washing of water as to their reall efficacies but on the operation of the Father Son and holy Spirit This is hence gathered because by these words of the institution our hearts as it were are commanded to be lifted up that we may look for all the grace and efficacy of this Sacrament out of heaven from Father Son and holy Ghost Reas. 1. Because the Sacramental signs are no causes of grace neither principal nor instrumental by any virtue or efficacy that is either inherent or adherent in themselves that is are no physical causes as the phrase is us'd receiv'd in the Schools about this point but onely moral and in a moral way put forth any vertue they have to wit in as much as they seal onely that which God the Father in the Son and by the Spirit worketh in us Reas. 2. Because our â—…ustification and adoption which consists in the remission of â—…ins and accepting of us into favour are moral effects of their own nature and not physical and therefore cannot by any meanes be otherwayes produced than morally Reas. 3. Because it can no way be conceived how these external elements of the Sacraments should physically work upon the soul to the production of spiritual effects seeing themselves are but corporal and therefore can onely work physically upon thâ—… body Indeed in holy Scriptures such spiritual effects use to be attributed unto such signes as well in the Old as in the New Testament but this is onely in the moral sense aforesaid and by trope or borrowed speech because of the union or relation of likeness that is between signes and things signified by them from which union or relation of likeness grounded partly on the analogy between the things themselves and partly but chiefly on the divine institution there ariseth in common manner of speaking almost such a mutual interchangeable giving or communicating of the attributes or qualities of each of these to the other as is found in Christ between his human divine nature because of the hypostatical or personal union between them Though otherwayes there be no other union here but of likeness and proportion between the signe and things signified or sealed when the signes are rightly used which performance or making present of the graces signified depend wholly on the truth of God's institution and promise and that in a moral way as was said before not properly physical though this Sacramental union was devised by School Divines or mistaken and imagined physical for maintaining their corporal presence of Christ's body in propriety of words or their monster of Transubstantiation And all forsooth because the things that are proper to the signes are sometimes attributed to the things signified and countrarily the properties of the things signified are attributed to the signes The true reasons and manner whereof we have sufficiently explained Use 1. Of Refutation against Papists who in somâ—… sort turn the Sacraments into Idols while not by â—…rope or borrowed speech which is usual as we have declared but in propriety of words they give unto the the signes and external elements such things as are proper unto God Use 2. Of Direction that in the use of the â—…acraments we lift up alwayes our hearts and by faith and devout desires look for and seek from God such divine blessings as are represented by the outward signes Doct. 4. All and onely such are to be baptized as are the Disciples or Schollars of Christ that is that are of his family before and as it were his housholders and thâ—…refore fit to be solemnly declared and enrolled for â—…uch This is hence gathered because the Apostles are here commanded first to gather Disciples or Schollars unto Christ out of all Nations and then to baptize them after they were made such Reas 1. Because the Saraments are appendices of the Word so that they are often understood under it in Scriptures to wit when the Gospell and word of the Kingdome are onely mentioned because they are appendants and connexed to it
us than any other vertue or grace and gift of God as charity temperance and the like Use 1. Is of Refutation against such as attribute justification to Faith as it is an act and part of our obedience as a condition required of God For thus the strength and life of justifying Faith is destroyed and Christ is robbed of his glory and the consciences of Christians of their solid comfort and tranquility of minde Use 2. Is of Direction that we may alwayes set the the eye of our faith directly upon Christ or on the grace and mercy of God in him that so we may from him draw Righteousness and Salvation Doct. 4. Iustifying saving faith consists not properly in any knowledge but in certain solid or sound affiance or trust Justifying Faith is an act and fruit of the experience of Faith and not the first affiance and trust that justifies Our Doctrine is hence gathered in that the object of Faith in this place is no intellectual or logical truth as such but some good as the object of the practical mind of preelection viz. the means of salvation which is a single or incomplex terme as Logicians call it in these words on the Lord Iesus Christ where not any thing of or about Christ but Christ himself is the object Next because Faith is said to be busied about this object as about a prop or stay so that the heart of a man otherwise destitute of all help and about to run into despair casts it self upon Christ as a stay that by him it may be sustained and upheld which is intimated by this phrase believe in our Lord Iesus Christ. By affiance we understand not any assent or act of the understanding about logical truth or affirmation or negation nor yet properly the confident expectation of the will which is assigned to our hope and confidence therein contained or from thence arising but that act of the will or heart which properly is called eâ—…ection or choyse whereby we rely upon Christ repose and rest on him and adhere to him as a fit and sufficient Mediator by whom we may be saved By this affiance we are said every where in the Old Testament to be united or joyned to God as Isa. 48. 2. 50. 10. And by this affiance properly we come unto Christ Ioh. 6. and are said to receive Christ Ioh. 1. 12. which things cannot be affirmed of any complex knowledge or assent of the understanding whether general or special It is true that such a knowledge on the behalf of such as belong to Christ is a necessary antecedent and the cause of this faith and affiance that justifies and so in that respect it hath the title of this faith as well in Scriptures as in commn discourse But yet when Faith is considered precisely as it justifies and saves then it is understood either as an act or as a disposition of the will or heart which followes the foresaid knowledge and for the begetting whereof that knowledge doth serve From this affiance if it be lively and vigorous and joyned with fitting knowledge there followes a certain perswasion of remission of our sins and therefore true Faith useth often to be described by this perswasion especially when the controversy is with Papists who oppose this perswasion as a vain presumption Yet this perswasion is not properly justifying faith but an act of hope and experience rather a fruit in him who already is justified It is also such an act that for some time may be wanting where yet true justifying faith is though insirm as experience in the godly teacheth and therefore it ought not to be proposed in the essence and definition of justifying Faith least so the weak consciences of some believers should thence be heavily troubled as if they had not tru faith when they feel themselves to have no such certain perswasion of the remission of their sins It will appear then to any rightly weighing all things that justifying Faith as such is properly the affiance of the hear not any complex knowledge or judgement of the understanding Reason 1. Because nothing in the whole Gospell is promised to any that hath yet no affiance or trust in Christ before this affiance therefore nothing can be known that hath the vertue to justify until it be trusted on and therefore no knowledge going before this faith of affiance can justify Reas. 2. We cannot conceive any knowledge before this affiance which is not found sometimes in such as are not justified As for example such as have a spirit of illumination and light but not of regeneration and therefore fall away afterwards from that glory which inseparably followes justification sinning against the Holy Ghost Reas. 3 Because in every part of Religion and so in Faith also these two things are distinguished to wit to know and to do To know what is to be believed and what all ought to believe and to give assent to truthes that are to be believed is not yet to do that which believing imports and is the proper obedience of Faith it self which is the root of all other obedience and therefore joyntly to be understood under this as both comes from Faith Rom. 1. 5. And in very truth such is the formal reason of obedience in true Faith that under this name and nature it ought to be referred unto the will properly because it is the part of the will and not of the understanding to obey Reas. 4 Because by this act of the will we have an inward union with God in Christ even as amongst men there is a greater conjunction by a constant inclination and affection of the will than by the judgement of the intellect Reas. 5. Because the act of faith is such that by it we cast our selves wholly upon Christ or upon the mercy of God in Christ. But the act of the understanding properly and immediately doth not transfer the whole man but the act of the will which alone therefore properly is called the act of the whole man Nor can it be heer answered that Faith is an aggregate thing consisting partly of knowledge and partly of affiance because unto such aggregate things single and distinct operations can not be attributed as are attributed unto Faith For example the health of the whole body hath no distinct operation but is conceived as a single thing extends it self alike to soundness of all and of every part and as holiness as it is in this or that virtue hath no distinct and single operation Moreover no more reason can be given why knowledge affiance should make up one aggregate thing than knowledge and hope or knowledge and love or than knowledge and justice or temperance Besides all this however knowledge be aggregated with true Faith yet because a great part of this knowledge which goes before affiance is found also in the Devills themselves neither yet can any knowledge be shewn that goes before affiance which is not
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
in us Rom. 8. 11. Use 1. Of Admonition that we suffer not sin to reigne in our natural bodies that we offer not our members weapons of unrighteousnesse to sin but weapons of righteousnesse to God Rom. 6. 12 13. Use 2. Of Exhortation that we glorify God in our body as it followes in the Text verse 20. For we ought to have that care of our body in order to things spiritual that is due to the Temple of God as in the Text and to an offering to be offered up in the Temple of God Rom. 12. 1. Doct. 4. The indwelling of this Spirit is a flat enemy to the 〈◊〉 of sin in us This is the consequence of the argument in the Text to wit that the Temple of God cannot be prostituted to whoredome and other such sinnes without Sacriledge Reas. 1. Because there should be an agreement between the Temple and him whose temple it is or to whom it is dedicated as it is 2 Cor. 6. 16. what agreement hath the Temple of God with Idolls For by a like reason we may say What agreement hath the temple of God with reigning sin Reas. 2. Because therefore the Holy Spirit dwels in believers that he might impart holiness to them and as his nature and name so also his indwelling and operation is an enemy to all ungodliness Reas. 3. Because if the Kingdome of sin should prevail in the Temple and dwelling of the Holy Spirit this would turn to the disgrace and dishoâ—… of the Holy Spirit himself And this is indeed the thing that is done when some prophane men blaspheme and mock at the name of God of the Holy Ghost because of the unworthy carriage of those that make profession to be led by this Holy Spirit Use 1. Of Reproof against such as turn the Temple of the Holy Ghost into 〈◊〉 Den of Thieves or into a Cage of unclean birds Use 2. Of Admonition that we give no place to sin either in our soules or bodies but as farre as is possible that we imitate Christ who as it is written Mat. 25. did cast out of the Temple of God even buyers and sellers and the tables of money changers and Iohn 2 15. with a wlâ—…ip drave out of the Temple sheep and beeves Doct. 5. All the faithfull ought to have both faith and experience about this indwelling of the Holy Spirit in them This is intimated in these words Do ye not know brethren that is ye ought not to be ignorant of this but to believe this and 〈◊〉 know it from your own proper experience or feâ—…ling Reas. 1. Because this is amongst the greatest benefits that belong to our salvation Reas. 2. Because from this benefit depends the knowledge of all the rest that God hath freely given to us 1 Cor. 2. 12. So that the same may here â—…e said that is said of Christ 2 Cor. 13. 5. Know ye not that Christ is in you c. So here Know ye not what the Holy Ghost is in you c. Use 1. Of Direction that we try our selves in this point and never rest as if it were well with us untill unto our comfort we can perceive that the Holy Spirit dwelleth in us Use 2. Of Exhortation that we study to have this knowledge lively and powerfully according to the intent of the Apostle here who intimates to us that this knowledge if it be such as it should be cannot consist with whoredome or any such like impurity of life The one and twentieth Lords day Eph. 5. 25 26 27. Vers. 25 Husbands love your wives even as Christ also loved the Church and gave himself for it 26 That he might sanctify and cleanse it with the washing of water by the Word 27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing But that it should be holy and without blemish IT is the Apostle's purpose in this place to stir up men to the duty of love to their wives And he illustrates this duty and perswades it from the example of Christ's love to his Church and in the example the love of Christ towards his Church is declared from its effects whereof the first is that he laid down his life for her The second is the end and effect of the former to wit that by vertue of his death he sanctified and purified the Church unto himself The third is the effect and end of both the former that he namely makes her glorious The fourth is the conjunction and union that the Church hath with Christ to wit that she is his body and of his flesh and bones verse 30. The manner of which union and its nature is shewn to consist in a mystery and not in any carnal or bodily way but in a most spiritual and hidden way Doct. 1. The Church is the whole company and community of the elect This is hence gathered because she is here described and designed by Christ's spiritual love to her as ought the love of an husband to be to his wife Now this love includes alwayes in it self a differenceing of her beloved separating of her from all other and so it is nothing else but an election or choice made of her before others This is to be understood of a company chosen unto eternall life Now this company is considered of two manner of wayes First as election lies in the absolute and internal counsell of God Secondly as it is described and manifested by its effect of calling and the blessing that followes on it They that are chosen the first way they are members of the Church onely virtually and potentially to be such in time but such a power as is determinate and certainly to be brought forth into act in due time by the decrees of God Therefore the elect not yet called are not yet actually and in themselves formal members of the Church The second way as the act of vocation and effect of election is there it makes men actual and formal members of the Church Now that first effect of election internal which is proper to the elect is effectual calling which 〈◊〉 a kinde of external election as it were made in time Therefore the Church hath her name rather from this calling than from justification sanctification or glorification unto which this accrues moreover that by this meanes the company or community of actual believers is fitly designed seeing that none are ordinarily called effectually but such as by actual faith answer that call Use Is of Direction how we may obtaine to our selves the certainty of our election to wit if we can be certain of our effectual calling that is be sure by inward feeling and experience of our true faith and unfaigned repentance of their operations on and in our hearts and by the effects that thence follow Doct. 2. This Church is the body of Christ. Reas. 1. It is called his body by way of proportion or similitude not unto a body
justifying faith is fruitfull of good works 2. That good works are the end and perfection of faith for faith is said to co-operate with good works because together with the command of God it furnisheth its strength and force of working for producing of good works And that works are called the perfection of faith it is not so to be understood as if they were the internal and formal perfection of faith as the form is the formal and essential perfection of every thing But in that they contain and shew the external perfection of faith in as much as they flow from it and as every effect contains in it self some perfection of its course to wit as it partakes of the force and vertue that comes from the internal perfection of the cause Doct. 1. Our good workes are no wayes the cause of our justification but the effects and fruits of a man justified It is gathered from the Text for as much as workes are the effects of faith And faith and justification according to the nature of relatives are at once or together in nature A true believer and a justified man are the same thing If therefore good works are the effects of a believer then are they the effects of one justified also And that works justify us not is apparent from four reasons Reas. 1. Because believers are not now under the Covenant of workes and therefore cannot be justified by works but are all condemned by them if we stand to them in that point because none of them come up to what the Law requires and so are sinfull and imperfect Reas. 2. Because all our good workes are debts and therefore they can never properly merit or deserve pardon Reas. 3. Because the good works we do came not from our own strength but from the grace of God Reas. 4. Because our best good works are in themselves imperfect and defiled with many uncleannesses Object 1. Our good workes are perfect as they come from the Holy Spirit whose workes are all perfect Ans. 1. If in respect of us they be imperfect they cannot as ours be of force to our justification though in some other respect they may be perfect 2. That perfection which they have in reference to the Holy Spirit doth not redound properly unto our meriting or deserving by them because the holy Ghost is no wayes united unto us into one person which is the onely ground why the works of Christ had a divine merit and worth in them namely because they were divine workes as being his that was as man personally united unto the God-head and person of the Son so as they made but one person The Holy Spirit then though he be the principal cause of our good works yet this is in its own manner as an external efficient as having no personal union with the party working Object 2. Our reward is given according to our works Ans. That reward is not of our merit but of God's free grace and favour For there is a reward of servants and a reward of sons the reward of servants lookes not to the person but to the merit or desert of the work but the reward of sons lookâ—… at the person chiefly and so is given of grace and good will to the person of the worker more than to the merit of the work For the Father in his Sonne crownes that with reward which in it self deserves no such thing for the most part Otherwayes he were unjust not to reward it so in servants likewise Use Of Admonition that we never glory in our selves or our own workes before God but alwayes acknowledge when we have done all that we can that we are but unprofitable servants as our Lord himself teacheth us to do and that we depend wholly on the grace of God putting no trust in our own works Doct 2. Good workes by a necessary coherence follow true faith It is gathered from this that faith is to work together in and with good works and by good works to be brought to its end Now good works are necessary to a believer 1. By necessity of precept because God from that right and power he had to do so was pleased to command us them 2. By necessity of means without which we cannot attain the end And that 1. In respect of God or his glory as the end because without them we cannot attain to the enjoyment of God nor to glorify him as we should and must for that attainment 2. In respect of the Church and others without the Church whose edification without good works we cannot attain and good men are edified by good workes as by examples more and more and to others a hoping light is as it were held out whereby they may discerne their right way Let your light so shine before men c. 3. In respect of our own salvation because good works are necessary to salvation though not as meritorious causes yet as dispositions qualifications and wayes that must be had and insisted in because our election and calling is to them and by them our salvation and these other are made surer to our consciences For in them consists that way of a new obedience and Gospell thankfulnesse which onely leads unto life also as holinesse not onely internal but also external is such an inseparable disposition or qualification from such as are to be saved as that without it none shall ever see God to his comfort or happiness 3. They are necessary by necessity of the end because election redemption vocation tend and look to this end that we may live to God and to Christ in all holinesse and righteousnesse And a necessity as well of thankfulnesse as of covenant lies upon us that with all our vigour and with all our strength we endeavour to attain unto this end 4. Good works are necessary by a certain sort of natural necessity For just as good fruits come of a good tree and sweet waters come from a sweet fountain by a like manner and necessity good works come from true faith Or as our vital operations and motions do alwayes accompany natural life so also spiritual life which is from faith whereby the just man liveth puts forth it self alwayes in good works as the proper operations and acts of a spiritual life It may sometimes happen that as in one in a swound scarce any matter or operation doth appear though yet the â—…fe it self remain so also by some extraordinary â—…entation for some time the seed of faith may remain in the heart of this or that man the fruits whereof can hardly be discovered But this is 1. As much against the nature of faith and of a faithfull man as sicknesse is against health and life 2. It is an extraordinary case by which we must not judge of the ordinary operations and fruits of faith nor of its nature or the necessity of good works 3. In such a case both the degree of faith it self is deminished and the comfort of
diminution in its ralative perfection There were two parts of this resurrection revivification or a quickening again of the humane nature by the renewed union of soul and body and its going out of the grave to make it manifest that it was restored This resurrection was confirmed moreover by Angells by the Scriptures by Christ himself and by the assent and eye-witness or experience of many witnesses in divers apparitions reiterated from time to time during the space of forty dayes Reas. 1. Because it was unbeseeming and impossible that the Son of God and author of life could be long detained by the power of death Acts 2. 24. Reas. 2. That by this means Christ himself might be justified in the spirit or according to the spirit of holiness that is by the power of his God-head justified to be God as well as man in one person justly and fully declared and proved to be God by his raising of himself again from the dead Rom. 1. 4. 1 Tim. 3. 16. and might shew that we were justified by him from our sins for which he died and rose also again to shew that he had overcome for us and delivered us from them Rom. 4. 25. Reas. 3. That being now alive he might powerfully apply to us what before he had purchased by his death Rom. 5 10. Reas 4. That he hereby might be the cause foundation and sign of assurance and earnest to us of our resurrection as well spiritual as bodily Rom. 1 Cor. 15. 12 13 14. Use Is of Information for the direction of our faith that believing in Christ unto justification and salvation we may so lay hold on Christ's death that we still also look upon his resurrection wherein his victory for us was shewn and his power over death and efficacy to work in us appeared and which renders his death full of comfort to us Rom. 5. 34. 1 Pet. 3 2. Doct. 6. Christ's resurrection came to pass by his own proper vertue and power It is clear in the Text I take it up again and I have power of taking it up again For this is the difference between Christ's resurrection and that of others that they rise again by the power of another to wit of Christ as many as are his But Christ by his own power as Lord of life and death and therefore hath the disposing of both as he sees good Neither doth it make any thing against this truth that it is often said that God raised him again from the dead and the Spirit of God For the works of the Trinity from without are undivided common to all the three Persons Reas. 1. Because what is thus attributed to God is therefore also attributed to the Son together with the Father and Holy Spirit and is not taken from him as is clear by our Text. Reas. 2. When Christ is said to be raised by God or the Spirit of God then properly his humane nature is considered as raised by Father Son and Holy Spirit though not alwayes all three expressed but now one now another But when he is said to have raised himself his divine nature and person is spoken of and considered as raising his assumed humane nature together with the Father and the Spirit Reas. 3. Because by the Spirit and glory of God whereby Christ is said to be raised no other vertue or power can be understood than that of the divine nature which was in Christ. Use 1. Of Information to confirm our faith about the person of Christ. For he that by his own power â—…rose from death can not be a bare man onely but must of necessity be acknowledged to have been God also For the raising of a dead body is no less divine a work than the creation of a live body He that raised himself from the dead at the same time while he was dead in one of his natures yet had life and the fountain of life in his other nature to wit the divine at his command whereby he did so great a work as to raise his other nature to life again As Christ therefore by his death proved himself to be true man so also in and by his resurrection he proved himself to be the eternal and natural Son of God and true God especially not by office onelie and that most manifestly Use 2. Of Consolation to all such as are in Christ. For they are in him who hath vertue and power to raise them again from the dead and to give them eternal life Iohn 6. 39 40 Doct. 7. Christ's resurrection was for us or to do us good This is hence gathered because in the Text the common end of laying down his life and taking it up again for all is mentioned For for such as he laid down his life for such also he took it up again Now the resurrection of Christ turnes to our good in another way than his death doth For his death hath the account of satisfying and deserving for us But his resurrection not so but it hath the place and account of a samplar and efficient cause and some way of an efficacious and powerfull applier and perfecter Reas. 1. Because Christ in his resurrection represented some way all the elect of God and by a virtuall containing had them all in himself and brought them all back from death Reas. 2. Because the same Spirit that raised Christ again from the dead by a certain sort of communicating the same resurrection quickened as well the soules as bodyes of the faithfull that they may be made conforme to the likenesse of his resurrection Rom 8. 11. Reas. 3. Because that same Spirit quickens us by the power and vertue of the resurrection of Christ. Reas. 4. Because the whole reparation of our nature will be after the image and pattern of the resurrection of Christ Rom. 6. 5. Use 1. Of Consolation because in the resurrection of Christ as brought to pass for us or for our good we have our victory over Death Devill Sin and Hell and all our Enemies ready purchased and prepared for us It is not therefore left to us to fight that we may overcome but onely in sincerity that we may mind this to lay hold on the victory already acquired by Christ for us and that in the same manner we may strive to keep it prosecute it and more and more put ourselves in perfect possession of it by faith in Christ. Use 2. Of Admonition that by no means we suffer sin to reigne in our mortal bodies but that we may spiritually imitate such as arise from the dead The eighteenth Lords day Mark 16. 19. So then after the Lord had spoken unto them he was received up into heaven and sat on the right hand of God HEre is explicated a singular act of Christ after his resurrection Where mark 1. The motion wherein the act is designed And 2. The thing brought to pass by that motion The motion is but the means The thing done by the motion was
in that we are said in the Text to have communion with the flesh and blood of Christ which yet are not bodily present with us but are onely spiritually partaken of by faith as is apparent by other places Reas. 1. Because by faith it is that we have union with Christ. Reas. 2. Because by faith in Christ we draw as it were and suck unto us all grace and spiritual life Reas. 3. Because as the principle of our spiritual life is faith so from the further intention and extention of this faith depends our nourishment and growth in the same life For all spiritual endowments riches are not only vigorous grow cold according as our faith is vigorous and grows cold Use 1. Of Refutation against such as will have Christ to be given us in the Sacrament by the outward work only bodily and by the mouth to be received whether we have faith or not Use 2. Of Direction that in the use of the Lord's Supper we take great care to stirre up our faith because unto nourishment and growth is not only required the habit and disposition of faith but also the actual exercise of it in so much that all even believers and faithfull are not worthy receivers of this Supper unless they rouse up the faith that they have and exercise it according as the exigent of that time and business doth require Doct. 3. For this spiritual nourishment in the Supper it is not required that the bread and wine be substantially changed into the body and blood of Christ nor that Christ be bodily present in with and under the bread and wine but onely that they be changed 〈◊〉 to relation and application or use and that Christ be spiritually present onely to such as partake in faith This is hence gathered in that bread and wine are said to remain here in the Supper and our communion with Christ is in a sort said to be such as Idolaters have with their Idols which stands in relation onely Therefore Transubstantiation of Papists and Consubstantiation of Lutherans fight Reas. 1. With the nature of Sacraments in general whose nature consist in a relative union or likeness as hath been explained not in a bodily succession of the one in the others place or a substantial change of the one into the other nor yet in a bodily conjunction or presence of the one with in and under the other Reas. 2. With the analogy of this to the other Sacrament of Baptisme wherein neither Transubstantiation nor Consustantiation useth to be made nor is dream'd of to be made Reas. 3. With all the Sacramental phrases or manners of speaking used through all the Scriptures Reas. 4. With the humane nature of Christ which with its essentiall properties safely can neither be every where nor yet in so innumerable places at once as the Supper of the Lord useth to be given at one time Reas. 5. With the state and condition of the glorified body of Christ which suffers not that the flesh and blood of Christ should be divided or sundred broken devoured and chawed by the teeth concocted and digested by the stomack c. handled in other such manner Reas. 6. With the revealed will of God by which it is certain that Christ remains bodily in the Heavens and shall do so untill he come again to judge the 〈◊〉 and the dead Use â—… Of 〈◊〉 against the errors and mad 〈◊〉 of such as defend such monstrous Doctrines without any shame as they were at first hatched and received without any ground Use 2. Of Direction that in the use of this Supper we 〈◊〉 of no gross and carnall thoughts into our minds as if the spiritual eating of and feeding upon 〈◊〉 dayly in the Word preached were not the 〈◊〉 altogether as to the substance with this in the 〈◊〉 For they differ onely in this that the 〈◊〉 eating differs onely in the manner or external adjunct of sealing or obsignative exhibition or ratification from the others that are meerly spiritual and without this outward obsignation in the Word preached though it hath often the inward and substantial obsignation by the Spirit for which onely the other was instituted Doct. 4. The onely 〈◊〉 of this operative presence of Christ in the Sacrament is that blessing whereby we bless 〈◊〉 or set apart to such an holy use the bread and wine according to Christ's appointment who cannot but be 〈◊〉 with him own Ordinance by his Spirit and operation 〈◊〉 〈◊〉 his promise when it is used as he appointed This is taught in the Text The cup of blessing which we bless c. This blessing containes in it self 1. The Institution recited and explained in celebration of the upper as the ground of the whole action and of the benefit and blessing that is to follow on it 2. A thanks giving for Christ and for this his appointment unto the Father through him and by the Spirit that in this Ordinance we are more and more made partakers of Christ and his benefits 3. A petition wherereby the grace of God is sought for directing and keeping us in the right use of it and making this Ordinance powerfull unto all the ends for which it was appointad by him And this is properly the consecrating of the signes or outward elements Reas. 1. Because by this blessing bodily things are separated from a common use and are set apart to an holy and so are consecrated and sanctified Reas. 2. Because by these acts both the will of God by his institution and our will or consent in this business sanctified by our prayers come both together and to one for procuring spiritual power and operation in the formes or use of these signes Reas. 3. Because Christ himself did this and commanded that we should do the same that we doing so may look for the spiritual blessing from him Use 1. Of Resutation against those kind of inchantments or sorceries that the Papists have put in place of this blessing or consecration Use 2. Of Direction that in the celebration of this Supper we may alwayes have Christs institution before our eyes with thanksgiving and seeking of grace or favour that we may approve our selves in the right use of it because from these comes all the blessing and power of the Sacrament The thirtieth Lords day 1 Cor. 11. 28 29. Verse 28. But let a man examine himself and so let him eat of that bread and drink of that cup. 29 For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lord's body THe Apostle in this part of his Epistle corrects many abuses which had got some strength in the Church of Corinth amongst which was the prophanation of the Lord's Supper and of the correction of it this is the conclusion wherein he expounds the duty of believers in receiving the Lords Supper This duty may be referred to two heads whereof the 1. Is concerning the action it self whereby the faithfull
obedience For otherwise in all believers is found such a perfection or integrity and sincerity as is opposed unto fainednesse and dissimulation and such as is opposed unto halting or lamenesse by which some duties seem to be looked after but not all and such a perfection also as is opposed to lukewarmnesse For all believers both worship God sincerely and desire to keep all his Commandments and pant after a compleat obedience also Yet the Law is not for this proposed to us in vain though we be unable to keep it fully For hence we understand 1. What is our duty 2. What are the defects under which we lie 3. What we may require of God to wit that we may be freed from guilt renewed to a performance of duties 4. That we have a mark set us whereat we may aim in all our endeavours 5. That we may in part take notice of the perfection of that life which we shall enjoy in another world The forty fifth Lords day On Ephes. 6. 18. Praying alwayes with 〈◊〉 prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication fâ—…r all Saints THe Apostle after explication of our spiritual armour which every Christian ought to furnish himself with addes exhortations to prayers by which this spiritual armour is taken up put on strengthened made sure and of proof and is encreased In the Exhortation it self several things are expounded as the Duty of praying which duty is declared 1. By a distribution with all prayer and supplication 2. From the adjâ—…nct of time alway or at all times 3. From the obâ—…ect unto whose good these prayers are to serve to wit not onely for our selves but for all Saints 4. From the efficient cause by the Holy Ghost 5. From its singular manner that must accompany it which consists in watching and in perseverance Doct. 1. Prayer is amongst those pâ—…incipal duties which ought to be had a care of by us It is hence gathered from the Text because the Apostle so carefully urgeth it Reas 1 Because it gives very great glory to God for God in all our prayers is acknowledged the principle and fountain of all our good Reas. 2. It contains mans greatest subjection and homage to God 1. Because it seeks all things of free gift and grace 2. Because the soul and conscience themselves are prostrated before God and cast at his feet as it were when we pray Reas. 3. Because by prayer we receive all the spiritual gifts of God Reas. 4 Because by the same we sanctifie to our selves all the corporal gifts of God Reas. 5. Because by Prayer we flie unto God that in him we may be secured from all evill Reas. 6. Because we have most sweet communion and communication of the grace of God in the exercise of Prayer Reas. 7. Because in Prayer either expressely or implyed we give up our selves unto God so as after and from prayer we rise more obliged and bound to God than we were before because all Prayer hath alwayes adjoyn'd to it some promise of thankfulnes for hearing our prayer and granting our desires Use Is of of Exhortation that we may more and more give our selves to this holy exercise of Prayer as well in publick as in private Unto which care many considerations ought to stir us up As first That holy Prayer is so acceptable to God that in Scriptures it useth to be called Incense or Perfume and Sacrifice 2. In that it is so proper to the godly that in Scriptures godly men and such as call upon the name of God are without difference put for the same 3. In that it is so inseparable a fruit of the holy spirit dwelling in the heart of a believing man that from thence it is called the spirit of Prayer and Prayer is almost the same to spiritual life as breathing is to naturall or animal life Moreover that by prayers we best resist all sort of temptations whence also it is that we are bid resist the Devill by Praying and to pray and watch that we fall not into temptation Lastly in that all grace is stirred up and increased by the exercise of Prayer Doct. 2. In prayer we ought to exercise our selves in all the kindes and sorts of it This is hence gathered in that the Apostles exhorts us here to all prayer and supplication and thanksgiving Reas. 1. Because our manifold necessities as well in respect of evils wherewith we are pressed as in respect of good things that we want or for receiving whereof we ow thanks as also the necessities and occasions of others unto whom we ow this duty of Prayer do require manifold sorts of Prayer Reas. 2. Because by this means not one onely or another but all the graces of God are put forth and exercised in us according to their proper objects and natures Reas 3. Because God by this means is many ways glorified of us Use Is of Direction that we rest not on forms of Prayers as if the saying over of such were enough for the fulfilling of our duty in general because according to divers occasions we ought to betake ourselves to divers manners or wayes of Praying Doct. 3. In Godly prayers the holy spirit exercises a speciall power of his own From the words by the holy spirit Reas. 1. Because we of our selves know not neither how nor what to pray for And although we be taught about such things in the word of God yet for the practise it self a special direction of the holy spirit is requisite Reas. 2. Because our weaknesses are so many in the exercise of Prayer that they must be helped by the holy spirit Reas. 3. Because no prayers can be holy and acceptable to God unlesse they come from the holy Spirit Use Of Direction that in making our prayers we trust not to our own wit and volubility of gifts and to our own strength but that we rely alwayes on the grace and help of the Holy Spirit Doct. 4. In some sort or other we ought alwayes or at all times to be praying From the words Praying alwayes Reas. 1. Because we ought always to have a praying disposition of minde or a mind ready to pray For in this consists the right disposition and ordering of our minde Reas. 2. Because we ought to take all just occasion of this exercise of Prayer Reas. 3. Because we ought not to passe over our set and established times of prayer Use Is of Reproof against such as are so far from this exercise that they cannot onely passe over whole dayes but weeks also without any serious thoughts of Prayer Doct. 5. The manner of Praying is as much to be taken care of as prayer it self This is here gathered in that watching unto prayer is commanded in the same manner with prayer Now watching unto Prayer belongs unto the manner of Praying and in some sort it contains all things that belongs unto it For First We ought to watch before
termination or resting is made by the Father For thus through the Holy Spirit his teaching and assisting or helping us we begin to pray that is conceive and make our prayers here and our prayers so conceived or made ascend and enter into Heaven by Jesus Christ and lastly they are ultimately heard and accepted by the Father The ninth Lords day Rev. 4. 11. Thou art worthy O Lord that thou shouldst have glory and honour and power because thou didst create all things and for thy pleasure they are and were created A Reason is given in these words why all glory should be given to God and it is taken from the effects For that is more praise-worthy that it be taken from the effects because the power and virtue of the cause whereunto the praise is due exists and is properly seen in its effects The effect of God is creation which in this place is illustrated First By his effects which are declared by the universality conjoyned with them in these words because thou didst create all things Secondly From his manner of creating that God out of a wise purpose created all things and for thy pleasure c. Thirdly From the adjunct of duration or lasting and for thy pleasure they are and were created For one thing is understood by the words they are and another by thou createdst c. as might be evident from the tense thou createdst in the preter-tense they now are in the present-tense by which the duration of things is evident Doct. 1. All things that now are in the world were produced and made out of nothing by God Reas. 1. Scriptures evidenceth this truth Reas. 2. Partly also all nations testify it because there is no Nation which believeth not and tells us not something concerning its beginning Reas. 3. The world it self witnesseth this of it self for as much as in all creatures almost there appeareth such imperfection in their power and mutability whereunto they are subject that of themselves they could not have their own act and first existence but of necessity they must depend upon some pure and perfect act and that is God Reas. 4. The world also witnesseth this same for as much as in its parts a certain perfection appeareth which is such as that it cannot be the first and yet it is such as must needs be from the first perfection Such are these perfections that use to be observed in this sentence whereby all things are said to be made in number weight and measure Where by measure is meant the perfection that each thing hath in it self and number that which is referred to others as to defect or excess and weight that of motion and inclination that all have to their own ends and uses as well particular to themselves as common to others and the whole Reas. 5. Lastly all right reason confirmes the same because in all order of causes and things existent common reason brings us to one first cause and to one first existence Besides it implies a manifest contradiction to conceive the world to have been eternal For if the world was from eternity then infinite dayes were before this day and so these dayes are not yet ended and consequently this day exists not because it cannot exist but after the other dayes before it were ended and gone Also if the world was from eternity there was no one day of the world before there was a thousand years of the same world because in eternity no point or moment of time can be defined before which there were not many thousand of years But this is a manifest contradiction that one year of the world that is made up of many dayes should be together at once with the first day or that there is no day of any year before which there was not a thousand years or lastly that there were as many thousands of years already as there were dayes in the world Use 1. Is of Instruction that in this part of our faith we study more and more solidity to ground and strengthen our selves because this ground being well laid our faith and affiance doth much more easily freely make progress about all such things as God hath revealed in his Word that either he hath done or will do about this world or some parts of it or other things that require the like might and power to that which was snewed in the creation of the world Use 2. Is of Admonition That we suffer not our mindes to cleave to this world or stick there but that we lift them up higher and adhere to him that made the world For it were a very great folly and perverseness if after we know that all these things were made by God we love the world better than God and for the love of the world should forsake God Doct. 2. God of his wise purpose and good pleasure created all things not out of any necessity It is gathered from these words and for or by thy pleasure or will c. There be some Philosophers that have said that all created things do come from God by way of emanation as little rivulets come and flow from their Fountain But that which doth proceed in this kinde must be part of that River from whence it flows which cannot properly be affirmed of things created if we reflect on God the Creatour Others are of opinion that the universe came from the Creatour even as the forme or fashion of him that looketh into a glass passeth from him into the glass Neither is this fitting to be affirmed because the universe is in no other subject as the shape is represented in a glass or mirrour Others have said that the universe went from God as a shadow from its body But this is altogether impertinent because a shadow goes not out of its body but followes it by a privation of light and by reason of the interposition of the opacous or gross body between the light and that place Others have said that the universe went forth from the Creatour like 〈◊〉 the footstep is made by the print of the foot of one that walkes But God had nothing without himself upon which by his walking he could imprint such a footstep All these had a good intention though they spake not accurately and properly enough For even as these comparisons are otherwise profitable to raise the minde of man in the contemplation of the eminency and majesty of God the Creatour For they point out the eminency of the Creatour to be incomparably greater than that of the whole universe it self and the vanity or at lest littleness of all things even such as seem greatest in the world if they be compared with Gods perfection For they are in respect of God as little streams or as little droppings are in respect of an ever and over-flowing Fountain or of the whole Sea or as a light resemblance of ones feature appearing in a glass is in respect of the solid substance or party