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
cannot be shaken Heb. 11. last verse Use. Of Instruction that in the business of our salvation we turn away our eyes from all creatures and lift them up above in manner aforesaid to the fountain of salvation The sixth Lords day 1 Tim. 3. 16. And without controversy great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of Angelis preached unto the Gentiles believed on in the world received up into glory IN these words is contained an argument whereby the Apostle endeavours to stir up Timothy to procure diligence and care in the Church of God It is drawn from the object if we consider Timothy's Ministry which now ought to be busied about the greatest mysteries and so to be exercised with greatest reverence diligence and care Or from an adjunct if the Church her self be considered that was to be cared for by Timothy whereof mention was made in the preceding verse to wit because a matter of all others the greatest was concredited to this Church to wit the mystery of godliness and so Timothy's greatest diligence and care ought to be bestowed upon the Church In these words then properly is expounded the nature of the Gospell 1. From its Genius or general notion that it is a Mystery 2. From its end that it is a mystery of godliness 3. From the degree of its worth and excellency that it is a great or noble mystery 4. From the most certain and undoubted truth of all these in complexion and communication without controversy And all these are demonstrated by induction of the parts or members that make up this mystery as the whole For seeing in every part there is something altogether singular and wonderfull it follows necessarily that the whole mystery is altogether admirable and to be stood amazed at These parts are they which are contained in these words God manifested in the flesh c. Doct. 1. Our Lord Iesus Christ is true God and true man This is clear from the Text God manifested in the flesh and that he is true God appears from the following reasons Reas. 1. From plain testimonies of this sort whereby the name of God is simply and absolutely given unto Him in the same manner altogether as unto the Father as in this place and so Isa. 9. 6. Ioh. 1. 1. Râ—…m 9. 5. 1 Ioh. 5. 20. Reas. 2. From the divine properties that are given unto him as Eternity Ioh 1. 1. 7 5. Omnipotency Ioh. 3. 21. Phil. 4 14 and the like Reas 3. From the divine works whereof he is made Author as of Creatioâ—… Col. 1. 16. the Sustaining of all things Heb. 〈◊〉 2. and of all sorts of miracles Reas. 4. From the divine authority that every where is given to him in Scriptures as he gives authority to the Wâ—…rd and Sacraments and other divine Ordinances Reas 5. From the divine Worship Honour and adoration that is due unto him Heâ—… 1. 8. and in other places Reas. 6. From that efficacie which by his Ministers through the power of the Holy Ghost he puts forth in the Preaching of this his Doctrine as it is evident in our Text in these words justified in the spirit preached unto the Gentiles and believed on in the world That he is true man from hence is apparent enough that he was made like unto us in all things except in sin Heb. 4. 15. Why our Mediator ought to be true God Reason 1. Is that he might be able to sustain the weight of Gods wrath and performe the other divine duties that belong to the perfecting of our Redemption and Salvation Reas. 2. That the works of his Mediation which on our behalf he was to perform might have divine vertue and worth from his person Why he should be also man Reas. 1. Is that he might be fit to suffer and do all those things which were necessary for the Redemption of men and were below the divine nature alone to do or suffer Reas. 2 Because without effusion of blood or death whereof the divine nature is not capable there could be no remission nor redemption Heb. 9. 22. Reas. 3. That the whole mystery as well of our Redemption as of the deity it self might be some way made familiar to us so as to be seen with our eyes heard with our ears and handled with our hands 1 Iohn 1. 1 2. Use 1. Of Instruction That we may alwayes keep a right and pure belief about the divine and humane nature of Christ both in our hearts and in our mouths or confessions Use 2. Of Comfort to all such as are by true faith ingrafted into Christ because in him they are advanced into a state more than humane and are made partakers of the divine nature 2 Pet. 1. 4. Use 3. Of Exhortation That we may more and more exercise our selves in the religious contemplation and study of this mystery so will that love of God in Christ which shines forth in this dispensation of God confirm our hearts that it will powerfully stir us up unto all care of thankfulness for glorifying the name of God and Christ. Doct. 2. The nature of God and the nature of man were â—…onjoyned in Christ into one person This is gathered from these words was made manifest in the flesh for thereby is signified the conjunction of the divine with the humane nature so that God because not conspicuous in his divine nature was made manifest in his humane This communication in respect of the divine nature is rightly called an Assumption Incarnation Manifestation in the flesh as in this place But in respect of both natures together it is called an union personal because these two natures are together united in the same person In respect of the humane nature it cannot be called an Assumption actively understood that is an assuming but passively onely that is a being assumed nor a Deâ—…fication because the divine person existed from eternity and took unto himself and adjoyned the humane nature not the person in time because the humane nature assumed did never exist apart and by it self and therefore never had in it self the formal reason of a person and therefore also it cannot be said to have assumed the nature or person divine but onely to have been assumed by it Seeing actions are of suppositions or persons and not of the nature But the divine person not the nature properly is said to have assumed the humane nature not the person Therefore the humane nature cannot so properly and rightly be said to be deified as either the divine nature or person is said to be incarnate or made man for that is equivalent to made flesh which the Scripture often useth We read then in this place and its like that God was made manifest or visible in the flesh that is in the nature of man for flesh there by a Synecdoche signifies the whole nature of man as well the soul as the body and to the like sense we read that the
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
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
decayed things in which respect many things of greater excellency than others are called new in comparison to the other And this new man is said both to be repaired and to be put on because as these inward dispositions in the spirit of our minde are acquired they are the renewing of the man and the innerman verse 23. and the same is said to be put on as a garment as both outwardly and inwardly it hath full hold of us and wrappes us wholly up in it self so that it containes not oney imputed righteousnesse but together also that of inherence which consists in the actions of a new obedience Reas. 1. This new man must be put on because it is according to God or the image of God as it is in the Text. For it is our duty in our whole life to live unto God and to aspire to be like to the image of God according to which we were created and whereunto we are now again called Reas. 2. Because in this new man or in this image of God our spiritual perfection consisteth and so are almost the chief parts of our glorification Reas. 3. Because as by this image we please God who delighteth in his owne image so by the same alone we are made fit and apt to glorifie God as we ought Reas. 4. Because we cannot be freed from the corruption and perversenesse of the old man but by vertue of this new man as darkness is not removed out of this or that place but by letting in of light Use That with all care and by all means sanctified of God for this end we may more and more labour to put on this new man Now he is put on 1. By virue of that effectual desire purpose we have to please God in our first repentance 2. By vertue of Christ's resurection applied to us by faith 3. By vertue of the Holy Spirit given us in the word of Christ and in his Sacraments Doct. 5. The old man brings us errours and coruptions and the new man brings forth righteousnesse and true holinesse verses 22 23. The old man corrupts 1. The understanding with all secret errours 2. The other faculties by all sorts of lusts and concupiscences 3. The life and conversation by all sort of misleadings from the right way In all these there is corruption properly so called because there is want of such a life and perfection as should not be wanting and a perturbation of that order that belongs to the state of perfection Now that the new man produceth the workes of righteousnesse and holinesse appears by these reasons Reas. 1. Because he observes the rule of righteousnesse which is the Law of God Reas. 2. Because he belongs to our spiritual perfection wherein we resemble the divine nature according to our proportion which is our holinesse Reas. 3. Because he brings alwayes forth kindly fruits or like unto himself seeking both his owne conservation and improvement from the common conspiration of all our inclinations Use Of Exhortation that with the same care and zeal we may labour for the mortification of the old man and vivification of the new wherewith we desire to shun corruption and death and to attaine unto an holy and blessed perfection The thirty fourth Lords day Exod. 20. 1 2 3. Ver. 1 And God spake all these words saying 2 I am the LORD thy God which brought thee out out of the Land of Egypt out of the house of bondage 3 Thou shalt have no other gods before me IN these words are contained the preface of the Moral Law and the first precept thereof In the preface is contained the definition division and confirmation of the Law The difinition is pointed at by circumstances which are as it were the specificative or differencing notions of it whereby this Law is distinguished from all others Whereof the 1. is that God himself spoke it or immediately by himself pronounced the words of this Law 2. That then he spoke it that is after such a singular preparation of the people as never was used in the giving of any other Law The division of it is contained in these words that God is said to have spoken all the words of it that is of both the Tables or all the tâ—…n words where respect to the whole and to its parts is plainly pointed at The confirmation or perswasion used to confirm it is verse 2. where a most strong argument is brought to induce to obedience suitable to this Law and it is twofold 1. In general from the Covenant I am thy God 2. From a special benefit bestowed upon them by vertue of that Covenant The first precept it self is verse 3. whereby is injoyned us that we have Iehovah for our God or Iehovah alone So that in it two points are together injoyned us 1. That we acknowledge Jehovah to be the true God and none else 2. That with all religious honour and worship we worship him and that with all our heart c. For that is to have Jehovah for our God and not to be understood speculatively onely but practically effectively and really Doct 1. This Law of God contained in the decalogue or ten words that is brief sentences is the most perfect rule for directing of the life of man This is gathered from the definition which we said before was pointed out in two circumstances because it hath not onely God for its author but is also given with singular majesty in the perfectest manner as after extraordinary preparation That we may understand all perfection that can be desired in any Law is to be found in this Reas. 1. Because it prescribes all the duties of man whether they look at God himself directly as in the first Table or our neighbour as in the second Reas. 2. Because in all those duties it not onely requires the workes themselves but also the most perfect way of working them to wit that they come from the whole heart and from the bottome of the heart that is from the intire strength of the whole man and with perfect purity and sincerity and that they be directed to the glory of God Reas. 3. Because it containes in it self a delineation or draught of that perfection whereunto man in his first or innocent nature was created according to the image of God And therefore also it is called the Law of Nature because that rule of life which was written in the heart of man according to its primitive and pure nature is in this Law explained Reas. 4 Because it belongs not onely to one Nation as the Judicial Law did nor unto some certain time onely as the Ceremonial Law did but it is the Common-Law of all Nations Times and Persons Use 1. Of Information that we esteem this Law of God as we ought that is that we think no otherwayes of it than as of the will of God omnipotent and as of that will of his which most intimately belongs to us as the onely
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
our outward words and works as being but the rivulets and branches of our sin we be reformed but that in the fountain and root of this sin dwelling in us we may be cleansed and renewed The Fourth Lords Day Ephes. 5. 6. Let no man deceive you with vain words for because of these things the wrath of God comes upon the children of disobedience IN these words is contained an argument whereby the Apostle labours to perswade all the faithfull that they may keep themselves from those sinnes whereof he had made mention a little before The Argument is drawn from an adjunct that follows upon sin to wit the wrath of God of which sinnes are not onely the antecedents but also meritory causes certainly procuring it as is intimated in these words For these things The connexion of this effect with its cause is limited and confirmed 1. It is limited by a description of the subject wherein Gods wrath doth alway pursue sin in these words upon the children of disobedience 2. It is confirmed by rejecting of all vain shifts in these words Let no man deceive you The Explication by the wrath of God 1. Is understood Gods vindicative justice 2. His will to inflict punishment according to that justice 3. The punishment it self that is so inflicted And in this place most properly the punishment is understood which in other places is often called death distress severities hot anger and the like This wrath of God is said to come against or upon men because as it were coming down from Heaven it suddenly fals upon and overwhelms and holds as intangled in a net the sinners so that by no means they can escape it In the same sense that not unlike phrase is used Rom. 1. 18. by the expression of the children of contumacie or stubbornness upon whom this wrath comes those sinners are understood which can by no means be perswaded to leave their sins and seek God by true faith and repentance where this is to be marked that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be turned both children of incredulity and children of disobedience but it agrees better to this place to be turned children of disobedience and of rebellion because we read not this phrase the children of saith but of obedience 1 Pet. 1. 14. Doct. 1. Such mens condition is most desperate because they are not onely sinners but also stubborn in their sins It s gathered out of these words Upon the children of disobedience or stubbornnesse So they are named here as men whose condition is much to be abhorred and whose example and company is most to be shunned as appears from vers 7. be not therefore partakers c. Reas. 1. Because such men serve a most miserable servitude to a very base Master that is to sin for sin exercises a spiritual Kingly power and dominion over them because they do all that the lusts of sin commands them and can by no means be perswaded to shake off that slavish yoke and so much the lesse as they perceive that slavery by so much are they the more fully under its command because by this means it comes to passe that their very will it selfe and the spirit of their minde is possessed by this slavery and oppressed For as a brute or a man that comes neer to a brute serving some cruell Master takes no thought for that his condition because of his stupidity neither cares nor wishes for a better is a more full and perfect slave than some free-born and free-minded man who is by force constrained to serve one but yet under such servitude and force keeps a free minde even so it fares in this matter Reas. 2. Because such men are furthest off from repentance and so from the kingdome of God and from salvation For repentance doth most consist in the turning of the heart from sin to God by perswasion of the Word and holy Spirit And to this temper the obstinacy and unperswasibleness of such men is flat opposite who are not onely not perswaded to turn to God but are perswaded to the contrary that such perswasion of converting is not to be embraced or regarded for such are properly called the children of rebellion or disobedience As therefore those diseases are most mortal which admit of no cure and are but the more exasperated the more they are dealt with even so also is it with such kinde of men Reas. 3. Because these men do most grievously encrease their guilt in this that they withstand the means that God hath sanctified for procuring their salvation For while they will not suffer themselves to be perswaded to that conversion unto Faith and Repentance they directly fight against God and not onely so but in this very thing that he would and is some way striving as it were to save them Use Of Admâ—…nition That most of all we be carefull of this stubbornnesse or rebellion which is not onely to be understood in common of that conâ—…umacy whereby men refuse altogether to be converted but also specially and in every part of obedience For if we perceive that God calls us to this or that special duty t is then our part mainly to take care that even in that we present our hearts to God flexible and perswasible whereunto we are invited Doct. 2. Upon the children of disobedience certainly and unevitably the horrible wrath of God comes This is clear in the Text without any collection made from it That this wrath is horrible and altogether intolerable the Scripture every were testifies as Heb. 10. 27. Apoc. 6. 16 17. and elswhere And the thing it self doth sufficiently shew it if we consider Gods anger as to its intensness extensness and duration as to its intensnesse it is called in Scripture a consuming fire Heb. 12. 29. Now this fire of the wrath of God consumes not lightly or light things onely as in the superficies but as it is said Deutro 32. 22. Gods wrath set on fire will burn down to the grave c. Nahâ—…m 1. 6. Where there is a most likely pithy description By all which descriptions is signified that the wrath of God doth throughly peirce not onely into the body but into the soul and inward part of the spirit for which reason in many places of Scripture it is compared unto sharpe arrows peircing into the heart its self and consuming the spirit and life As to the extension this wrath of God contains in it all sort of evils whether corporal or spiritual whether in this life or at the end of it and in death or at death â—…ither belong those catalogues or inventories of curses that are found Deutr. 28. and Levit. 26. 3. As to the duration it remaineth upon impeâ—…ient sinners Iohn 3. 36. not for some short space but unto all eternity and without end For as that obligation whereby we are bound to render God all obedienees without end so consequently the transgression whereby sinners break that obligation is in a
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
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
waters with joy out of the Wells of this salvation ye shall say c. The twelfth Lords day Acts 2. 36. Therefore let all the house of Israel Know assuredly that God hath made that same Iesus whom ye have crucified both Lord and Christ. THis is one of the last parcells of that first Sermon which the Apostle Peter made to the Jews after Christs resurrection It contains the principal conclusion of the whole Sermon as appears by the illative particle Therefore and the necessity of the consequence it self certainly know therefore c. The conclusion it self is that Jesus is the Lord himself and the Messias that was promised The arguments from which it is deduced are testimonies of preceding Prophets and the present effusion of the holy Spirit which could be the effect of none other but of Christ the Lord or the Messias In the conclusion it self two things are explicated the function or charge of Christ and the calling to that charge The function is included in these titles Lord and Christ the calling is declared in this that he is said to have been made Lord and Christ and constituted so by God We have three names here that are attributes of our Saviour Iesus Christ and Lord which also elswhere use commonly to be joyned in Scripture and between them this distinction may be observed Iesus is his proper name Christ is his name of authority and Lord his name of power Iesus points at the end which our Saviour had before him Christ the means and way how to come to that end Lord the perfect execution and attainment of that end Between Christ and Lord there is no reall difference nor yet so great a notional difference as is between Christ and Iesus The Lordship or dominion is as it were an adjunct following that function which is designed by the titles of Christ Messias or Anointed But between Christ Iesus this is the difference that Iesus as before hath been said designes the end and Christ the means and manner of attaining it Iesus denotates Christs action on our behalf properly and Christ his perfection for it and reception of that dignity from the Father Doct. 1. Our Saviour Iesus was ordained and constituted by the Father for the performing of all these things that were necessary for our salvation It is hence gathered that he is said to be made Lord and Christ that is to say that Messias whom all the Prophets from the beginning of the world foretold and preach'd that he was to come for procuring and perfecting the salvation of man and whom all the faithfull with great desire looked for the onely author of their salvation The things that were necessary for our salvation to be brought about are contained in these three functions which are intimated in the name Messias and Christ to wit of Prophet Priest and King Our Saviour was the anointed Prophet Reas. 1. Because by outward Ministry he proclaimed and revealed the whole counsell of God about our salvation Deut. 18. 8 Ioh. 15. 15. 17. 8. Reas. 2. Because inwardly he illuminates the mindes and opens our hearts that we may be taught of God Reas. 3. Because he told us all things to come that are necessary to be known and belong to his Church and Kingdome Our Saviour was also the anointed Priest Reas. 1. Because by offering up of himself he reconciled us to God Reas. 2. Because he yet effectually intercedes at the hands of the Father for us Reas. 3. Because he makes us and our imperfect works acceptable to God by the vertue of his own oblation and intercession Our Saviour is also the anointed King Reas. 1. Because he overcame and gloriously triumphed over all the enemies of our soules and of our salvation Reas. 2 Because as Prince and head of his Church he governes the same protects and conserves her by his efficacious power Reas. 3. Because he shall with the greatest glory perfect the government protection and salvation of his Church deservedly shall at last not onely be called and acknowledged King but King of Kings and Lord of Lords Use 1. Is of Information that by true Faith and distinctly we may see that in Christ which in all our necessities may supply our wants If we would have our ignorance and blindness taken away that we may fly to Christ as our Prophet to be taught of him and to seek wisdome from him who is himself the wisdome of God If we be pressed with the guilt of our sins and be accused by our own consciences that we may fly to the blood and oblation of Christ our Priest which he made of himself for us If we would attain any thing from God that we may use Christ as our Intercessor If lastly our own weakness and strength of our enemies discourage and terrify us that we may look to Christ our King by whose help all the faithfull shall become more than Conquerours Use 2. Is of Consolation that we never give place to despair because God hath provided for us so sufficient and able a Saviour Use 3. Is of Admonition that by no means we separate such things as God hath conjoyned in Christ. And they are separated by such as either seek for knowledge onely but care not to be cleansed from their sins nor to be subjected themselves under the obedience of Christ as King or seek only remission of their sins in the name of Christ but neglect knowledge and other means of this and refuse flatly to bear Christs yoke or to acknowledg his Scepter and Crown Doct. 2. Christ was called to perform all the duties of these offices It ariseth from these words God made this man Lord and Christ. This calling contains in it his election preordination mission or sending and all other things that belongs to preparation inauguration confirmation and consummation of this anointed one now sent By vertue of election and preordination or predestination Christ was Mediator from all eternity By vertue of this purpose revealed he exercised the office of Mediator immediatly after the fall of Adam By vertue of his mission or sending in the fulness of time he was manifested and after he had manifestly and openly exercised these functions upon earth the time appointed for that end he was taken up to the greatest glory and dignity in which with great glory and majesty he yet exercises these functions that become so divine and exalted a Mediator Whence also in the Text where Jesus is said to be made Lord and Christ a singular respect seems to be carried to this exaltation of Christ after and in which he came as to the consummate possession of this his dominion in respect whereof he is called Lord and Christ. Reas. 1. Because none could or ought to usurp or assume to himself this honour but he that was called of God Heb. 5. 4 5 6. Reas. 2. Because the whole nature of Christs mediatory office stood in this that he should do the will of
see their felicity to wit that they are coheirs with Christ in the heirship of life and eternal glory Rom. 8. 7. Use 2. Is of Admonition to all that they hear the voice of Christ with all submission according to that command sent down from heaven This is my Son in whom I am well pleased hear him Doct. 2. Christ is the Son of God in a farre more perfect and a divine way than any creature is This is from the particle The or That Son The reason is because Christ is the Son of God by nature not by adoption or creation Christ is called the natural Son of God not because in his first or proper nature he is the Son of God for so the good Angells may be called the natural Sons of God if they be compared with men who now after the fall are not thus the natural Sons of God but onely in their second nature and generation that is their regeneration and adoption but Christ is the natural Son of God because the Father begot him not of free choice or decree of wisdome and will going before but of natural necessity as light engenders light Moreover Christ hath the same most single and singular nature with the Father wherof there can be no resemblance found on earth in any creature but that which is unperfect Therefore Christ is also called the onely Son of God and the onely begotten For though as to the general denomination he hath many whom he vouchsafes to call brothers yet as to the special manner and foundation of this filiation of his he hath no brothers at all or like unto himself nor can he have any Use 1. Is of Direction of our Faith and thoughts â—…bout Christ. For though we use the same words of Christ and of our selves in relation to God for the â—…overty and want of peculiar and more proper expressions because God is called the father of Christ and our Father and we together with Christ are called the sonnes of God yet we ought alwayes to conceive all divine perfection in these titles and words that are attributed to Christ and in the same as attributed unto us a far inferiour dignity yet which is sufficient enough to our consolation Use 2. Is of Information how we ought to seek all that belong to our adoption and happiness onely in Christ and by him For because Christ is that son of God in whom is the principality and all the excellency of divine filiation or sonship therefore in him and by him we alwayes ought to seek all our participation of this dignity that we can have or may crave Doct. 3. Christ is the supream Lord in the Church of God Though this be not expressed in our Text yet because it is in order conjoyned with the antecedent words in the Apostles Creed commonly so called it will be conveniently in this place joyned to the preceding matter It is thus gathered from our Text Peter in the words set down had regard to the Messias whom all the Prophets had preached that he would be a King a Lord and a most glorious vindicator or restorer of his people And hither also the particle the or that looks in part For such a Messias the Jews at that time did look for as appears from Ioh. â—… 10. Thou art that son of God thou art the King of Israel as also in the words of the High-priest Mat. 26. 63 And Christ in his answer following explaines the matter how that his dominion is contained in these words Reas. 1. Because Christ is one and the self same God with the Father and God is the Lord of all that he made as well in the order of grace as of nature so also Christ is Lord of them all by right of creation for by him all things were made and by right of sustentation because he sustains all that he made with his mighty hand Heb. 1. 3. Reas. 2. Christ he is Mediator is Lord of the Church by right of Redemption For he that redeemed the whole bought the whole man to himself therefore he hath him in whole in part in his power and that by a debt of justice whereunto also accrues another debt of thankfulness Whence it comes to pass that a redeemed one wholly yeilds and gives up himself to his Redeemer Reas. 3. As Christ is considered as the party to whom we subject our selves and oblige our truth and fidelity to him by a most holy Sacrament oath or vow sealed soleâ—…ly with an outward badge or confession so he is our Lord by right of contract or bargain of Covenant of our religious assurance or truth giving of our promise And for these two last reasons more peculiarly and specially he is every where in the New Testament called our Lord even when he is together named with the Father and with the Holy Spirit viz. because he alone is thus our Lord in our nature he is onely our Lord who thus onely redeemed us Lastly we in special manner chuse him to be our Lord in our calling to Faith by our answer of a good conscience as Peter calls it whence it is also that we are called Christians or subjects of Christ and his Kingdome and call upon his name as his name is called upon us and professed that he is our Lord. Use 1. Is of Instruction to establish our Faith concerning the Godhead of Christ because none either can or may be called our Lord absolutely or God of the Church except God alone For First God onely is the Lord of mans life and of such things as belong to the goods of nature For Magistrates and Commonwealths are onely by Gods institution keepers of the lives of their subjects under them in order to the publick good of all and every Citizen or Subject is but a tutor and keeper of his own life and no absolute Lord or maker of it Secondly God onely may use or apply to his use the whole man according to his own free arbitrement Thirdly The things that belong to the goods of grace are of a more noble rank than those of nature If therefore God alone be Lord of this natural life than much more must it be granted that he is onely Lord of grace and spiritual life Fourthly He that dischargeth the part of Lord of the Church of God ought of necessiity to be omniscient omnipotent and omnipresent because to him belongs to have the care over the Church and all its members dispersed over all the earth and under the whole compass of heaven and to direct them in all their wayes and defend them against all sorts of evills and lastly to heap upon them all sort of good to their happiness Seeing then this is the soleâ—…e title of Christ that he is Lord in the Church of God it followes necessarily that he is also essentially and by nature God and not by office onely Use 2. Is of Consolation to all the faithfull that they have him for their
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
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
it ceases for that time 4. Although in such a case such fruits of faith appears not as are required to our comfortâ—… yet it is hardly ever so overwhelmed but that it hath some operation at least in that fight which then the Spirit hath against the flesh Use 1. Of Reproof against such mens most vain presumption as bragge of a sort of faith of their own that is separated from all care of good works Use 2. Of Exhortation that with such considerations we stirre up our minds to greater zeal and chearfulness in every good work The five and twentieth Lords day Rom. 4. 11. And be received the sign of circumcision a seal of the righteousnes of the faith which he had yet being uncircumcisâ—…d That he might be thâ—… father of all them that believe though they be not circumcised that righteousnesse might be imputed unto them also THe Apostle in this place treats of the justificatification of Abraham which he so ascribes to him that in him he sets down a pattern of justification to life as well in respect of uncircumcised Gentiles as of Jewes themselves For this end the Apostle observes and proposeth to be observed that faith was reputed to Abraham unto righteousnesse while he was yet uncircumcised or in the fore-skin Against which Doctrine because it might be objected that then circumcision was of no use to him The Apostle answers by a probation in this verse and denies the consequence and gives a reason of this his denial thence because there was another end and use of that Sacrament For he was not therefore circumcised that by circumcision he might be justified but that by circumcision as by a seal and sign he might have his righteousness that was before imputed to him the better confirmed We have then in these words a description of a Sacrament of the Covenant of grace 1. From its general notion that it is a signe 2. From its differencing notion in which it is described by the use and end of this sign The end is designed 1. From its manner of signifying being not onely called a signe but a seal 2. From the object or thing signified which is the righteousness of faith the receiving thereof Doct. 1. The proper end and use of a Sacrament is that it may confirm our faith This is hence collected because Circumcision is here called a seal of faith or of the righteousnesse of faith For a seal when it is set to Deeds hath this proper use that it ratifies and confirmes them that is declares them solemnly to be sealed Reas. 1. Because since Sacraments are fitly and conveniently referred to faith and to grace they ought of necessity to tend either to the first begetting of grace or to the confirmation of it And the first is performed by the Holy Spirit in our first calling by the preaching of the Gospell and the Sacraments are not instruments of our first call therefore they tend not to the first breeding of faith in us but to the confirming and strengthening of it more and more in us after it is first begotten in us Reas. 2. Because often faith is begotten though Sacraments be wanting if they be not despised But in any ordinary way it is never so confirmed and strengthened as it is when Sacraments are joyned with the Word Reas. 3. Because Sacraments properly belong not but to such as have faith already and so can have no other use but to confirm such parties faith and to advance by it all other graces in them Use Of Direction what we ought to look to properly in the use of Sacraments to wit that by such holy Ordinances of God we may be more and more built up in our most holy faith Doct. 2. The Sacraments do no other way confirm our faith or advance our salvation then by way of signe and seal This is hence collected in that the Apostle gives unto them this onely way of operating in this place Which that we may better understand it is to be taken notice of that a sign is either natural or by institution or appointment and that Sacraments are signes by appointment Now in signes by appointment the author appointing is alwayes to be looked to and the end of his appointing For seeing any appointment is as a mean it hath an essential relation and dependance as well to the efficient by which it is directed as to the end whereunto it is directed The author and appointer of a Sacrament is God alone because no creature can appoint one seeing none can perform that which in a Sacrament is signed and sealed nor â—…ind God to perform it for them The end of a Sacrament in general is to help our infirmity and a Sacrament helps it in a three fold manner Reas. 1. In respect of our understanding whereunto they are notifying or knowledge-begetting signes or as it were clear mirrours wherein by the intermediate Ministry of our external senses we may behold the mysteries of God Reas. 2. In respect of our memory whereunto they are admonishing signes and as it were made perpetual remembrances or memorandums by their orderly reiteration and renovation Reas. 3. In respect of our will faith and affiance whereunto they are sealing signes or most certain seals and pledges Use 1. Of Refutation against Papists who will have the Sacraments to work righteousnesse and grace in us as physicall instruments by the work done Use 2. Of Direction in the use of them that our chief care may be by these means to lay hold on and more and more to apply to our selves all these spiritual things which by the Sacraments are signed and sealed unto us Doct. 3. The things which in the Sacraments are signified and sealed unto us are in one word all the blessings of the New Covenant This is gathered from hence in that the righteousness of faith is said to be sealed by the Sacrament of Circumcision Now that righteousnesse by the trope Synecdoche signifies all the blessings of the New Covenant as appeares from verse 9. where the imputation of this righteousnesse is called the declaration of blessednesse Now the same that is signified in one Sacrament is also signified in another as to the substance of the matter though the manner be diverse and so some benefits are more expresly signified in one Sacrament than in another Reas. 1. Because a Sacrament is after the fall a seal of the New Covenant not as to this or that part of it but of the whole For no Covenant or Charter though sometimes it may have many seals uses to be confirmed as to one part of it by one seal and to another part of it by another seal but by all and every seal the whole is confirmed Reas. 2. Because Christ from whom every blessing floweth is exhibited to us in every Sacrament For as the Sacraments in the Old Testament looked at Christ as shadowes do at their bodies so also and that much more clearly in the New Testament
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
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
the new man that is renovation of the whole man each part is illustrated by its description which are from their effects The effects of the old man are corruptions and errours verse 22. Of the new man righteousness and holiness v. 23 24. Doct. 1. There is a great unlikenesse of condition and life between men regenerated and unregenerated This is gathered from the scope of the Text and these words the old man and the new man as if a man were not the same man after regeneration that he was before Hither belong all these comparisons which through most of the Proverbs of Solomon are made between the godly and ungodly It is pointed at also every where in the New Testament and also in the Old by the difference between light and darknesse and between a quick man and a dead and between one that being defiled with all sort of uncleannesse like the Sow that wallowes in the mire and one that is washed and cleansed Reas. 1. Because they have a diverse nature believers being made partakers of the divine nature 2 Pet. 1. 4. and unbelievers are scarcely to be said to have a mans nature in a moral consideration Hither belongs it that the Apostle every where teacheth that believers are led and governed by the Spirit of God to walk thereafter and that unbelievers are led by their own flesh Reas. 2. Because as the internal principle of operations is quite unlike so also the outward rule of all their conversation is quite contrary the regenerate ordering his whole life after the will of God revealed in his Word the unregenerate after his owne suggestions and corrupt imaginations or worldly opinions Reas. 3. Because the end to which they tend is unlike and contrary the regenerate breathing after God and Heaven as he is called to the hope of eternal life the unregenerate seeking himself and this present world Hither belongs it that the unregenerate are said to be of this world but the regenerate Citizens of Heaven it self Phil. 3. 20. and often elswhere Use 1. Of Reproof of such as will be thought and think themselves perhaps true believers and regenerate when yet in their whole conversation scarce any thing can be marked which is not common to them and unregenerate persons Use 2. Of Comfort for the godly that lead a life worthy of Christian profession but are sometimes from infirmity troubled because most with whom they live or have to do become strange to them and make it plain that they are offended some way with the strictnesse of their conversation which offence ariseth properly from this unlikenesse of conversation whereby the corrupt walking of others according to the fashions of the world are tacitly reproved Ephes. 5. Now this unlikenesse ought to be our greatest comfort as it is a sign of our regeration Use 3. Of Exhortation that by change of our life and conversation we may more and more study to shew unto others and confirme unto our selves this grace of our regeneration whereunto we are called in Christ. Doct. 2. Thâ—… cause of this unlikenesse of regenerate from unregenâ—…rate is the Doctrine of the Gospell It is in the Text clear enough Reas. 1. Because the Doctrine of the Gospell teacheth us to deny all ungodlinesse and worldlinesse and to live holily 〈◊〉 2. 12. Reas. 2. Because the mighty and powerfull operation of the Holy Spirit is present with the preaching of the Gospell for producing this change in man for which cause it is called the Ministry of the Spirit and the Law of the Spirit of life and the Arme of God Reas. 3. Because the proper power of faith is to cleanse the hearts of those that it is in Actâ—… 5. 9. and to make us from our hearts to harken to the Doctrine unto which we were delivered Râ—…m 6. 17. Use Of Admonition that we beware least by hearing in vain the preaching of the Gospell without this fruit of conversion and change of life we perniciously deceive our selves Doct. 3. One part of this conversion made by the Gospell is mortification of all our corrupt dispositions and customes It is gathered from verse 22. where by the old man all the corrupt dispositions are understood because they possessing all the parts and faculties of the man from our birth and that with dominion and power over us to keep us still under them do therefore carry the name of the old man iustly and that for these reasons 1. Because they thus possessed us from the beginning of our conception 2. Because they ought by Christians to be esteemed as things old and useless and to be put off and laid away And that Reas. 1. Because the end of Christ's death and the Gospell it self is to dissolve the workes of the Devill â—…oh 3. 8. And these inordinate dispositions and customes are amongst the first and chief works of the Devill Reas. 2 Because by these we were separated from God and the Gospell calls us and drawes us to God again and therefore to lay these aside Reas. 3. Because life and obedience cannot have place in such as these lusts and customes have power in and the Gospell calls us to a spiritual life and a new obedience Use 1. Of Râ—…proof of such as would have themselves thought regenerate when yet they are the servants of such carnal lusts Use 2. Of Exhortation that we manfully set our selves not onely to repress such lusts but quite also to root them out Now the old man is mortified 1. By that firme and constant purpose of changing our life which is effectually begun in our first repentance and dayly ought to be renewed and extended to all new emergencies 2. By the vertue of Christ's death applied to us by faith whence our old man is said to be crucified with Christ and it may be rightly added with the same nailes that Christ was crucified with For Christ was fastned unto the Cross partly because of the guilt of our sins partly out of the love of the Father to us that we might be saved partly out of Christ's owne love to us whereby he was willing to lay down his life for us And by the earnest meditation of these things the power of sin is most diminished in us 3. By the power of the Holy Spirit to whom we oughâ—… to give up our selves in the use of all the meanes ordained of God whereby he useth to put forth his powerfull working Doct. 4. The other part of this conversion is vivification or renewing of the inward man By the inward new or renewed man are understood the new dispositions that are agreeable unto the will of God They are called the man as these other dispositions were because they should be diffused over the whole man as they were And they are called the new man partly in respect to order because they follow the other partly in respect of their excellency because they are so much better than the other as new things are to old out-worn and
rule of our life and as of such a rule as hath no defect but is both perfect in it self and requires all perfection in us Use 2. Of Admoniâ—…ion that with all reverence we give heed unto this Law and beware of all neglect and contempt of it as we would shun death Doct. 2. The Moral Law is divided into diverse words or precepts It is gathered from this in that God is said to have spoken all these words They are called words because they are short and as it were spoken summarily or in one word The chief division of them is into two Tables the next into ten Precepts or Commands Reas. 1. That we might the more easily understand the will of God by parts delivered which wholly together and at once declared as it were in heaps we could not so well understand For the parts in a distribution or division make much for the declaration and illustration of any whole Reas. 2. That by this meanes our memory may be helped because naturally our memory is strengthened from the order of the parts amongst themselves Reas. 3. That in every part and act of our conversation we may have light of singular direction from some part of this Law Use Of Admonition that we neglect nor contemne no word of this Law because they are all parts of one and the same Law and have the same sanction of authority so that who so stumbles against any one is guilty of them all Iam. 2. 10. Doct. 3. Whatsoever is commanded in any part of the Law we are bound for may causes to perform the same to God This is gathered from that confirmation of the Law I am Iehovah c. Reas. 1. Because God commands us nothing he may not with very good right require from us as well by reason of his absolute power and dominion as of our dependance on him by which we require to be supplied and upheld by him in all things Reas. 2. Because he requires nothing from us the observance whereof he did not deserve at 〈◊〉 hands before as well by spiritual benefits and blessings as temporal and bodily in regard whereof out of thankfulness we owe him all obedience as is plain in the Text I brought thee out of the Land c. Reas. 3. Because God is ready to reward our obedience most abundantly in every point Use Of Direction that by often meditation of the manifold obligations whereby we are bound to performe our obedience to God we may more and more stir up our mindes to a care of observing him in all things Doct. 4. Every command of the Law requires the whole obedience of the whole man That is as well inward as outward of the heart as of the mouth and hand or worke Thou shalt have no other c. Make not unto â—…hy self c. Are formes of speaking whereby formally such an universal obedience is required Reas. 1. Because God the giver of this Law ought to be glorified with obedience of the whole man as well of soule as of body and of both these parts of man Reas. 2. Because this is the excellent perfection of the Law of God whereby it goes beyond all humane Lawes in that it subjects unto it self the heart and the reines and the most inward retirement of of men as God himself alone who is the author of this Law knowes what is in man Reas. 3. Because this Law is the rule of spiritual life and so ought to peirce even to our spirits themselves Use 1. Of Information that for the right understanding of this Law we look not onely to such things or think that they onely are contained under the Law as in express words are there contained but all such things also as belongs to such an head of obedience whether they be outward or inward For in every command as is certain by the summe of entire and whole obedience the words are to be taken not according to the bare letter but in a modification of diverse tropes or borrowed sorts of speaking as agree to the perfection of such a Law of nature The trope of Synecdoche that puts the special for the general to be understood by it is here frequent as when abstinence from some one vice by name is put for the whole obedience whereby we not onely abstain from all faults of that kind but also are bound to the performance of the contrary affirmative good and when some action is put for all of its kind and of affinity of nature with it The trope also of Meâ—…onymie is every where in these commands whereby all the adjuncts are understood under the name of their objects the effects in their causes and contrarily with which is complicated the trope of Metaphor some way so as all the decalogue is Metaleptick or to be understood by Transsumption And these rules must of necessity be understood in the explication of every precept as our Saviour's exposition of them and other Scriptures make clear Use 2. Of Admonition that we rest not nor please our selves in obedience of any sort done to the Law but that we may aspire to the entire and perfect observance of it and ever acknowledge just matter of our humbling in this that we are so farre from that perfection that it requires Doct. 5. The first and greatest command is that which containes our duty to God Hence is it that it is both put in the first place and hath also the expresse testimony of Christ Mat. 22. 28. Reas. 1. Because God himself being the object of this duty from him a sort of noblenesse and dignity is derived unto the duty it self Reas. 2. Because more and greater things are contained in our duty to God than either can or may be used in duties to man as is clear by that form With â—…he whole minde and the whole heart c. Reas. 3. Because this duty is the foundation and principle of all others in as much as in God and for God onely we ought to perform all other duties and so the duties of the second Table are thus virtually contained in the first Commandment Use Is of Direction that our first and chief care may be taken up in those duties that belong to God Doct. 6. The principall duty to God is that we have him onely for our God And to have God for our God is in general to give God that honour which is due unto his excellent Majesty And to this are required 1. That we seek the true knowledge of him with all care as he hath revealed himself in his word because we cannot honour him rightly whose nature and will we are ignorant of Iohn 4. 12. Rom. 10 14. 2. That from a most humble reverence we subject our selves unto him because the honour that we give to God as to our God is the honour of a Creature towards its Creator of a Son towards his Father of a Servant towards his Master and that such a Master as hath power
prayer that we may so prepare our selves thereto as all hinderances may be removed and we our selves get a fit disposition of mind and spirit Secondly In prayer we must watch against lukewarmnesse want of reverence wandring thoughts and the like Thirdly After prayers we must be watchfull against forgetfulnesse and slothfulnesse whereby we come short of the fruit of our prayers neither indeed for our carelesnesse ought we to expect any Reas. 1. Because in every moral action the manner of doing is of greatest weight by which it onely is that we not onely do that which is good but do it well Reas 2. Because in prayer after a special manner we are in Gods presence in whose sight how we behave our selves is a matter of no small concernement Reas. 3. Because a corrupt manner of praying sometimes not only blasts the power of our prayers but also makes them to be turned into sin to us Use Of Direction that we may have a care of all such things as make for the right manner of praying such as are Faith Humility Zeal or Fervour and Constancy The forty sixth Lords day Mat. 6. 9 10 11 12 13. Verse 9 After this manner therefore pray ye Our Father which aâ—…t in Heaven Hallowed be thy Name 10 Thy Kingdome come Thy will be done in earth as it is in Heaven 11 Give us this day our dayly bread 12 And forgive us our debts as we forgive our debtors 13 And lead us not into temptation but deliver us from evill for thine is the kingdome and the power and the glory for ever Amen THis prayer was dictated by Christ and for this reason ought chiefly by all Christians to be had in esteem as coming from him that was the wisdome of God it self which therefore both knew well all our necessities knew also most perfectly what the will of God is towards us And it was dictated that it might be an example or pattern of all Prayers that we ought to use not that we should be bound up to this very frame and form of words however it may also be freely used by us For we read not that this very form of words was used by the Apostles though otherwayes divers Prayers of theirs are mentioned as well in the Acts as in their Epistles This Prayer is made up of certain Petitions whereunto are adjoyned a foregoing Preface and a following Conclusion The Preface is in these words Our Father whâ—…ch art in Hâ—…aven And herein is proposed and commended unto us a certain description of God to whom our prayers are alwayes to be directed This description sutably to its occasion that is unto praying layes out unto us those perfections of God which are most needfull to be knowne and considered of us for a devout calling upon his name And because nothing makes more for this than that we be assured of Gods goodnesse and good will towards us whereby he intends good to us and of his power whereby he is able to do all that he pleaseth in Heaven or on earth Therefore â—… The goodnesse of God is declared by that title of Our Father And 2. His greatest power and majesty is designed in these other words Which art in Heaven He is called Father not onely from the benefit of creation and providence whereby as with a Fatherly care he provides for us in all things but chiefly also for the benefit of adoption whereby of his special favour he chuses us to be of the rank and number of his sons And he is said to be in Heaven because in Heaven especially the third Heaven he manifests his maâ—…esty as it were in his royal throne amongst the blessed and glorious spirits and from thence he sends out his Word as a royal declaration of his will through all parts of the world for the powerfull effectuating of all and every thing that he wills or pleaseth Doct. 1. Some preparation of minde is necessary for â—…ight making of our prayers This is hence gathered in that a preface is here used and that such a one as directly makes for preparing of our mindes that we may make our prayers the more directly before God Reas. 1. Because so great is the majesty of God that to appear before him and rashly as it were to rush into conference with him and so negligently without any care of our fitnesse and predisposition to it would be such an indignity as it were great incivility and want of wisedome to use towards any worldly Prince or great man Reas 2. Because so great is our weaknesse that unlesse our mindes be strengthened by some religious meditation they will never lift up themselves to God so as becomes them Reas. 3. Because so great is our unworthinesse that hardly can our mindes be raised up to consider and believe how our prayers are heard of God unless we seriously meditate on the favour or grace of God and his promises Uâ—…e Of Direction how we ought to dispose and settle our selves to prayer namely by such a preparation which chiefly doth consist in two things 1. In calling away of our minde and thoughts and cares from all other things not onely unlawfull but otherwise lawfull though worldly during that time and exercise 2 In setting of our mindes and thoughts and affections on heavenly things and that according to that occasion which our prayers in general and in their special and particular natures give us Doct. 2. God alone by religious prayer is to be called upon This is hence gathered because in this most perfect pattern of Christian prayer we are not taught to call upon any in that kinde but whom we may call Our Father which art in heaven Reas. 1. Because prayer is so divine a worship and gives so much glory to the party that it is made to that without idolatry it cannot be offered to any creature whence also in Scripture every where it is called a sacrifice which the very Papists themselves confess cannot be offered but to God alone Reas. 2 Because no creature can sufficiently know our prayers to wit as they come from the heart and not from the mouth onely R. 3. Because no creature can always every where be present to hear prayers where they are made Reas. 4. We cannot religiously call on such as we do not religiously believe in Rom. 10. But we may not religiously believe in a creature Iâ—…r 17. 5. Use. Of Resutation against the perverse superstion of Papists Doct. 3. In all our prayers we ought to come unto God with confidence as unto our Father It is gathered from the word Father Reas. 1. Because prayer in its most inward and essential nature is an action of affiance and trust For we seek nothing from God but out of trust and hope grounded on his promises Reas. 2. Because we ought to strive unto this that we our selves may be accepted of God as his sons that so we may know that our prayers will be accepted of him And