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
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
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
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
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
the soule cannot come to its perfect and compleat glory by its reunion with the body because it would be as it were maimed as to such faculties the operations whereof it exerciseth by the body and so in some sort it should remain as it were blind deaf dumb c. Reas. 3. Because the equity of divine dispensation requireth this that those bodies which had their own share in the labours and workes that belong unto this life should also have their share in such rewards as belong unto the end of this life Use Is to establish our faith about this truth which is one of the principal articles of the Christian faith Doct. 2. The same bodies that we had as to their essences and natures shall arise again though not the same as to their dispositions and qualities This is hence gather'd that in the Text our bodies are not onely said that they shall be transfigured by which phrase we are to understand that the substance of our bodies shall remain the same and that the outward figure or fashion or manner of its disposition and complexion shall onely be changed But also that they are said that they shall be transfigured after the manner of Christs body For Christ had the same flesh and bones which he had before and this he made manifest unto his Disciples Reas 1. Because neither reward nor punishment would have any place in the body after its resurrection unless the very same bodies were restored to men whereof they made use here upon earth before either for doing evill or doing good Reas. 2. Because otherwayes after the resurrection the party should not remain the same man determinately this man that man or that he was before Reas. 3. Because it is as easie to God to glorifie the same bodily substance that he had before as any other Use Of Resutation against such Hereticks who having almost blended their own dogmatical fictions and phancies with the true Doctrine would also have our bodies after the resurrection not to be the same but new ones even as to their substance Doct. 3. Perfection glory and eternal happinesse shall be given to believers after that in the resurrection they shall be clothed with their bodies again It is in the Text. This glory is partly in the soul and partly in the body but in both there shall be a removal of all imperfection and a communication of all perfection which shall be thought fit for every one to receive In the soul shall be the fruition of God whereby all desire of desirable things shall be in a certain eminent way satisfied There shall be also an abundantly heaped perfection of all gifts and virtues as is in the blessed Angells This glory shall also so stream forth unto the bodies that they shall be like unto heavenly bodies which is the point chiefly expounded in the Text Our body shall be made conformable c. Reas. 1. Because it is God's purpose singularly to glorify himself in that supernaturall blessednesse that is to be given unto us Reas. 2. Because Christ already glorified is not onely the efficient cause but the pattern of our glory We shall not therefore have onely such a likenesse to Christ as is between any effect and its cause according to that maxime as the cause is such is the effect But also that proportion which is between the pattern and its pourtraict Reas. 3. In order of dignity by the bountiful appointment of God believers shall next after Christ have their place together with the blessed Angells Use Of Direction that we may often set before our eyes in our meditation the greatnesse of this glory unto which we are called that so we may both stirre up thankfulnesse in our selves to God and a certaine holy contempt and neglect of all things in this world Doct. 4. This resurrection of our bodies from the dead and the glorification of them shall be by the most powerfull operation of Christ. From these words According to that mighty power of working he should transforme c. And this agrees to Christ as he is one and the self same God with the Father Reas. 1. Because it is the work of that supereminent greatnesse of power that is proper unto God 〈◊〉 1. 19. Reas. 2. Because that most wonderfull quickening of our bodies should come from the living and alive-making God who is the fountain and source of all life Therefore in the same manner it is not attributed onely to the Father but also to the Son and Holy Spirit Rom. 8. 11. This agreeth also to Christ as he is Mediator but still as united unto God essentially also as he submits himself together with the humane nature in one person to be mediator Ioh. 5. 26. and 6. 40. Reas. 1. Because it belongs to the Mediatory office of Christ not onely that by his merit he should procure life eternal to us but also by his powerfull working actually bring the same to pass Reas. 2. Because Christ as Mediator is the head of his Church from whom is derived and communicated to us the Spirit of life whereby as well our soules as our bodies are quickened our soules especially in this life and our bodies in the day of the resurrection Reas. 3. Because Christ as Mediator and as the Son of man but as united pesonally in the Godhead in the Son of God shall judge the world Ioh. 5. 27. Now this belongs to the power of the Judge that he can bring before himself and make the parties to be judged to appear Use Of Direction that by all meanes we do this as in our prayers so in our meditations and other our spiritual exercises to wit that we may behold this supereminent power and greatnesse of Christ's might as the Apostle wisheth to the Ephesians and to us as one of the greatest gifts of God Ephes. 1. 17 18 19 20. For by this meanes 1. Our faith and confidence in Christ is established 2. We will be forearmed against all terrours of this world and of Hell it self 3. With all cherefulnesse we shall recommend our soules to Christ in well-doing because he is able to performe all that he hath promised all that we seek of him and above all that can come into our thoughts Doct. 5. We should so look for this glory to come in this present life as that we lead in some sort an heavenly life â—…ven here upon earth This is it which is said in the beginning of the Text We behave our selves as Burgesses or Citizens of Heaven Reas. 1. Because where our treasure or chief good is there will our hearts be also and where the â—…cart is there will the whole man be if therefore we have our treasure and chief good in Heaven our heart will be in Heaven also and our conversation will be heavenly Reas. 2. Because all these worldly things whereabout men are busied and most are drowned in can never come in competition with the blisse of Heaven
Supper their progress and advancement Use Of Direction how we should make constant and perpetual use of our Baptisme to wit if we take occasion often to meditate on it and the graces of God sealed in it on God's part and our return of universal obedience sealed too on our part and of the favour God did us thus solemnly to receive us into Covenant with him and into his Church the true confederates of God or number of them that are saved by Christ and if from this faith and belief thus sealed and continued we more and more study to take care in all things to walk worthy of this condition and to glorify God in Christ as becomes and as he requireth of us Doct. 2. In Baptisme by washing of water our adoption â—…ustification and salvation is sealed to us This is hence collected in that our union in the forme of Baptisme is designed to be with the Father Son and Holy Ghost for sealing our communion in those benefits which flow from this union And we are properly adopted by the Father justified by the Son and sanctified by the Holy Spirit Reas. 1. Because these three are directly necessary for us that we may have true entrance into the Kingdome of God For 1. We must be accepted of as God's children that he may be our Father which is by adoption 2. We must be freed from the guilt of sin by which we are separated from God and this is done by justification 3. We must be cleansed and purged from the remainders and corruptions of sin whereby men are made unfit to injoy God and this is done by sanctification Reas. 2. Because the washing with water in Baptisme designeth and some way respecteth our cleansing as well from the guilt as corruption of sinne whereby we were made strangers to the estate of the Sons of God that thence it may appear that now by grace we are adopted justified and sanctified Neither by any other visible sign could these things so conveniently have been shadowed out as by the washing of water because both of its owne nature it hath a principal fitness to cleanse and amongst all Nations it is eaâ—…ie to be had at hand and then also it had been before sanctified under the Old Testament for such uses Use 1. Of Information how greatly we ought to esteem our Baptisme wherein so great benefits or blessings spiritual were first sealed unto us Use 2. Of Direction that upon occasion of seeing Baptisme administred at any time we both with all devoâ—…t meditation on our own Baptism lift up our mindes unto the lively apprehensions of these blessings of our adoption â—…ustification sanctification namely and withall think upon what is due to God from us for so great benefits and what we engaged in and by our baptisme to perform in all manner of holy thankfull and Christian obedience Doct. 3. Those saving blessings which are signified in Baptism do not properly depend on the washing of water as to their reall efficacies but on the operation of the Father Son and holy Spirit This is hence gathered because by these words of the institution our hearts as it were are commanded to be lifted up that we may look for all the grace and efficacy of this Sacrament out of heaven from Father Son and holy Ghost Reas. 1. Because the Sacramental signs are no causes of grace neither principal nor instrumental by any virtue or efficacy that is either inherent or adherent in themselves that is are no physical causes as the phrase is us'd receiv'd in the Schools about this point but onely moral and in a moral way put forth any vertue they have to wit in as much as they seal onely that which God the Father in the Son and by the Spirit worketh in us Reas. 2. Because our â—…ustification and adoption which consists in the remission of â—…ins and accepting of us into favour are moral effects of their own nature and not physical and therefore cannot by any meanes be otherwayes produced than morally Reas. 3. Because it can no way be conceived how these external elements of the Sacraments should physically work upon the soul to the production of spiritual effects seeing themselves are but corporal and therefore can onely work physically upon thâ—… body Indeed in holy Scriptures such spiritual effects use to be attributed unto such signes as well in the Old as in the New Testament but this is onely in the moral sense aforesaid and by trope or borrowed speech because of the union or relation of likeness that is between signes and things signified by them from which union or relation of likeness grounded partly on the analogy between the things themselves and partly but chiefly on the divine institution there ariseth in common manner of speaking almost such a mutual interchangeable giving or communicating of the attributes or qualities of each of these to the other as is found in Christ between his human divine nature because of the hypostatical or personal union between them Though otherwayes there be no other union here but of likeness and proportion between the signe and things signified or sealed when the signes are rightly used which performance or making present of the graces signified depend wholly on the truth of God's institution and promise and that in a moral way as was said before not properly physical though this Sacramental union was devised by School Divines or mistaken and imagined physical for maintaining their corporal presence of Christ's body in propriety of words or their monster of Transubstantiation And all forsooth because the things that are proper to the signes are sometimes attributed to the things signified and countrarily the properties of the things signified are attributed to the signes The true reasons and manner whereof we have sufficiently explained Use 1. Of Refutation against Papists who in somâ—… sort turn the Sacraments into Idols while not by â—…rope or borrowed speech which is usual as we have declared but in propriety of words they give unto the the signes and external elements such things as are proper unto God Use 2. Of Direction that in the use of the â—…acraments we lift up alwayes our hearts and by faith and devout desires look for and seek from God such divine blessings as are represented by the outward signes Doct. 4. All and onely such are to be baptized as are the Disciples or Schollars of Christ that is that are of his family before and as it were his housholders and thâ—…refore fit to be solemnly declared and enrolled for â—…uch This is hence gathered because the Apostles are here commanded first to gather Disciples or Schollars unto Christ out of all Nations and then to baptize them after they were made such Reas 1. Because the Saraments are appendices of the Word so that they are often understood under it in Scriptures to wit when the Gospell and word of the Kingdome are onely mentioned because they are appendants and connexed to it
the sufferings and patience of Jesus Christ so also in the life to come we shall be made partakers of his glory Rom. 8. 17. Doct. 4. Christ together with his highest dignity bath also highest power This the Text evidenceth in as much as God's right hand signifieth his power and sitting down on his right hand signifies the highest communion and society with God in this power that can be Reas. 1. Because dignity and power might so have the same degrees For dignity separated from power is no more but a dead title and therefore seeing Christ hath highest dignity and glory it followes also that he is endued with highest power Reas. 2. Because Christ is constituted Lord as well to correct governe as to preserve glorify his Church He must therefore of necessity both have the power of right and the power of strength fitting and competent for these ends For the Lord hath both a power of right and of might to exercise and put in execution all this as well immediately and by himself as mediately and by instruments or servants And this is that power that Christ professeth was given unto him in Heaven and on earth Mat. 28. 18. Now it is given to Christ and agreeth to him most properly as he is Mediator or as man assumed to the unity of one person with God but not so properly as God and therefore it is said to agree to him as he is the son of man Ioh 5. 27. Use Is of Consolation For though this divine power of Christ be terrible to his enemies yet to believers it brings firm hope and affiance and comfort because as Christ himself saith Ioh. â—…0 24. such an one hath everlasting life and shall not come into condemnation but is passed from death unto life And hither also tendeth Rom. 8. 34 35. when there the Apostle proves that nothing can separate from the love of Christ because he sits on the right hand of God Doct. 5. Christ hath the quiet and unmovable possession of this power For in this sense it is that he is said to sit on the right hand of God Reas. 1. Because he hath overcome all his enemies virtually and shall actually in his own appointed time subdue them all fully and bring them under the yoak Reas. 2. Because there is nothing on earth or under the earth can in the least trouble or molest this his possession Reas. 3. Because this state and condition of Christ is not onely immortal and free from all change by vertue of Covenant and divine Promise but also of its own nature being now accomplished according to free Covenant and such will the happiness of the least Saint be Use This also is of Consolation which though it may strike terror and amazement in the hearts of Christ's enemies yet it raiseth and rouseth up the dejected and drooping spirits of all such as put their trust and confidence in him for he sitteth on the right hand of God in power and majesty there making intercession for us The nineteenth Lords day Mat. 25. from verse 31. to 39. Vers. 31 When the Son of man shall come in his glory and all the holy Angells with him then shall he sit upon the throne of his glory 32 And before him shall be gathered all Nations and he shall separate them one from another as a shepherd divideth his sheep from the goats 33 And he shall set the sheep on his right hand but the goats on the left 34 Then shall the King say to them on his right hand Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world 35 For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in 36 Naked and ye clothed me I was sick and ye visited me I was in prison and ye came unto me 37 Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee drink 38 When saw we thee a stranger and took thee in or naked and clothed thee IN this place the acts or procedure of the last day are expounded The parts are two Christ's coming and the end of his coming which is the last â—…udgement In this last judgement 1. The preparation thereto is described 2. The execution of the sentence In the preparation Christ's majesty and glory in which he shall then appear is câ—…iefly here set down 1. From his train and attendance that shall wait upon him consisting chiefly of the glorious Angells 2. From his glorious Throne 3. From the effect of this coming to wit to the gathering of all mankind together and separating of the good from the bad The sentence to be pronounced is twofold 1. Of salvation to the good 2. Of condemnation to the evill The sentence of salvation is declared 1. From its causes 2. From its adjuncts The principal cause is God's good will which is shewn 1. From the effect of that grace or favour that is the cause of our salvation which is the blessing of God 2. From the relatiou that thence ariseth which is that of a Father giving an inheritance and of a Son 's receiving the same 3. From the adjunct of time that this salvation was not then first appointed for them but prepared for them from the beginning of the world The adjunct signs also whereby this salvation is declared are good works which by the Trope or borrowed manner of speaking called Syneâ—…doche of the special put for the general by the learned are designed by the works of mercy and are amplified by that relation which these works have to Christ himself whilest they are exercised towards his members The sentence of condemnation is quite contrary to the former handled by the comparison and proportion of like things The execution of the sentence is briefly set down in the last verse of this Chapter Doct. 1. The universal or general judgement is most certainly to come to pass This judgement is called universal that it may be distinguished from that particular one which in some sort is exercised on the greatest part of men even in this life upon every one in particular when they pass out of this life For this comprehends all men together and therefore is called universal It may be also called universal or understood so because in it upon all mens and angels deeds and matters generally without exception sentence shal pass It is also called the last judgement because after it no new judgement is to be looked for but the execution of that judgement only shall follow upon it Reas. 1. Because before that time the judgement of God towards men is not compleated and fully perfected because in this life through God's forbearance and long patience evill men in joy many good things and good men are oppressed with many evills From this consideration many of the very Heathens themselves collected that
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