doth directly send us to Christ for remission of our sins and that by faith given us of God we embrace the promise of Gods mercy and of the remission of our sins which thing none other of our virtues or works properly doth therefore the Scripture useth to say that faith without works doth justifie or only faith doth justifie Not through the merit of any virtue that we have within us or of any work that cometh from us therefore in that respect we forsake as it were altogether again faith works and all other virtues For our own imperfection is so great through the corruption of Original sin that all is imperfect that is within us faith charity hope dread thoughts words and works and therefore not apt to merit and deserve any part of our justification for us Tom. 2. Hom. IV. It is of the free grace and mercy of God by the mediation of the blood of his Son Jesus Christ without merit or deserving on our part that our sins are forgiven us that we are reconciled and brought again into his favour and are made heirs of his heavenly Kingdom Expl. 33. This word justification doth signifie not only to make just or righteous but also to make a man appear so yet not by infusing or working grace or righteousness in the Soul for this is the meaning of that word sanctification or it signifies the believing sinners being reputed or accounted righteous in the sight of God in and through the righteousness of Christ imputed to the sinner or accounted as his own for as condemnation doth suppose a man guilty because the just God doth not condemn men for nothing so justification doth suppose a man discharged from guilt and so not obnoxious to the penalty or curse of the Law now because the sinner cannot expect to receive this discharge by vertue of his own personal righteousness because all his righteousness is imperfect or as a menstrous rag therefore he must be found not having on his own righteousness for his justification but the righteousness of Christ. But more particularly in this A. we have 1. The principal Author or prime efficient cause of justification and this is God Who is he that condemneth it is God that justifieth God the Father as accepting of what Christ has done for sinners and God the Son as procuring our discharge and God the Holy Ghost as applying the merits of Christ to us and working faith in us whereby we receive so great a benefit 2. The inward moving cause free-grace and not any foresight of faith or obedience in the sinner to move him to it 3. The matter of justification or in reference to what the sinner is justified namely the guilt of sin and curse of the Law 4. The manner which consists in a legal discharge of the sinner from his former obligation to punishment here called the pardon of his sins and accepting of him as righteous 5. The meritorious cause only for the righteousness of Christ imputed to the believing sinner 6. The instrumental cause or condition sc. faith for the sinner through the means of his faith or upon the condition of his believing is thus justified A. 34. Adoption is an Act of Gods free-grace whereby we are received into the number and have right to all the priviledges of the Sons of God Tom. 1. Hom. III. p. 3. So making us also his dear children brethren unto his only Son our Saviour Christ and inheritors for ever with him of his eternal Kingdom of Heaven Hom. X. p. 2. He is a rising up to none other than those which are Gods children by adoption Hom. xi p. 2. By their obedience they declare openly unto to the sight of men that they are Sons of God and elect of him unto Salvation Expl. 34. More plainly Adoption it is Gods taking of those into his care and Family as his children by grace who were by nature the children of wrath and by practice the children of disobedience and all that they may enjoy the honour advantages and priviledges of his children as 1. They bear their Fathers Name and likeness or his badg and cognizance whereby they are known to belong to him and that is their holiness So that those who are afraid to be accounted godly they are afraid to be God-like and so disown their Father as if ashamed of him 2. They are all heirs of God and joint-heirs with Christ their elder Brother to an heavenly Inheritance 3. They have the Spirit of his Son given to them whereby they are inabled to call God Father and to come to a throne of grace with the boldness of children 4. They are under Gods fatherly protection so that nothing can harm them 5. They are provided for by him and therefore can want no good thing 6. They have a sanctified use of the creatures and of all temporal good things yea afflictions themselves are for their good A. 35. Sanctification is the work of Gods free-grace whereby we are renewed in the whole man after the Image of God and are enabled more and more to dye unto sin and live unto righteousness Hom. II. p. 2. The holy Apostle calleth us Saints because we are sanctified and made holy by the blood of Christ through the Holy Ghost Hom. xvi p. 1. It is he which inwardly worketh the regeneration and new birth The more it is hid from the understanding the more it ought to move all men to wonder at the secret and mighty working of Gods holy Spirit which is within us For it is the Holy Ghost and no other thing that doth quicken the minds of men stirring up good and godly motions in their hearts which are agreeable to the will and commandment of God such as otherwise of their own crooked and perverse nature they should never have That which is born of the spirit is spirit As who should say man of his own nature is fleshly and carnal corrupt and naught sinful and disobedient to God without any spark of goodness in him without any virtuous or godly motion only given to evil thoughts and wicked deeds As for the works of the Spirit the fruits of Faith charitable and godly motions if he have any at all in him they proceed only of the Holy Ghost who is the only worker of our sanctification and maketh us new men in Christ Jesus Such is the power of the Holy Ghost to regenerate men and as it were to bring forth a-new that they shall be nothing like the men they were before Expl. 35. As for sanctification it is no less a work of free-grace than justification and adoption and in Scripture-phrase it is the new man new creature and a mans being created a-new in Christ Jesus unto good works in which and the like expressions is plainly set before us the large compass extent and comprehension of this work for herein all things must become new the nature renewed or changed from
and Justice not to treat with man in order to his being received into favour again but only in and through a Mediatour and because infinite wisdom could not find out a fitter than he who was God-man God was therefore pleased in the riches of his grace and mercy to pitch upon this way of recovering lost man sc. by faith in Christ who is mediator between God and man And although the Law of works did not accept of repentance upon the breach thereof yet the Law of faith doth or the Covenant of Grace doth as well require repentance toward God as faith in our Lord Jesus Christ. But then this repentance must be qualified as is exprest in the A. sc. It must be repentance unto life not a dead repentance but such as brings forth suitable fruit namely that which is unto holiness and the end everlasting life And then in the next place God requires a diligent use of all the means of grace these being the conduit-pipes whereby Christ and Grace and the Spirit and all the spiritual benefits of our redemption are ordinarily communicated unto us for though the want of these may not damn any but other sins where those that want them are not in the fault that they want them as those that want the means of grace and have only the Light of nature will not be condemned for what they want but for not glorifying God according to what light they have though it be but from the dim candle of nature so those that have these means and neglect them will have the greater damnation for This is the condemnation that light is come into the world and men loved darkness rather than light Io. 3.14 From all which may be infer'd 1 That the light of nature or the dim candle of corrupt reason is not sufficient to guide a man to Heaven for if it were faith would have been superfluous and Gospel-revelation concerning our redemption by Christ needless 2 That in order to salvation it is not enough for a man to believe the truth of the Gospel but he must also accept of the terms of the Gospel or Christ in the Gospel sc. faith and repentance i. e. He must accept of Christ in all his Offices and accordingly yeild subjection to him and he must repent of all his sins so as to bring forth fruit meet for repentance for a fruitless or a dead repentance will never carry a man to heaven 3 That Christ is communicative of his Grace for therefore hath he appointed means of Grace for the conveying of Grace to his members he is not a fountain sealed but a fountain open'd 4 That it is the duty of Christians to attend diligently upon the Ordinances of Christ for not only the necessity of the end requires it there being no other ordinary way for the obtaining of the end but by these means but also the obligatory power of Gods Command 5 That those therefore are enemies to their own salvation and redemption by Christ that do wilfully neglect the use or deny the necessity of Christs Ordinances 6 That if Christians be never the better for Christ and by what he has done for sinners they may thank themselves for God has prescribed means whereby they may reap benefit from the undertaking of Christ if then they do miss of life and salvation 't is because they will not come to him that they may have life 7 That Christians had need to beg of God that his good Spirit may move upon the waters of the Sanctuary that in and through Christ they may prove effectual for healing A. 86. Faith in Jesus Christ is a saving-grace whereby we receive and rest upon him alone for salvation as he is offered to us in the Gospel Hom. IV. p. 1. Of Faith It consisteth not only in believing that the word of God is true But it is also a true trust and confidence of the mercy of God through our Lord Jesus Christ hanging only upon him and calling upon him ready to obey and love him It being the first coming unto God whereby we are justified P. 2. By faith only not that the said justifying faith is alone in man without true repentance hope charity dread and the fear of God at any time or season But to take away clearly all merit of our works and wholly to ascribe the merit and deserving of our justification unto Christ only and his most precious blood-shedding This faith the holy Scripture teacheth us this is the strong rock and foundation of the Christian Religion this Doctrine all old and ancient Authors of Christs Church do approve This Doctrine advanceth and setteth forth the true glory of Christ and beateth down the vain-glory of man This whosoever denieth is not to be accounted for a Christian man nor for a setter forth of Gods glory but for an adversary to Christ and his Gospel and a setter forth of vain-glory Not that this our own act to believe in Christ which is within us doth justifie us For this were to count our selves to be justified by some act or vertue that is within our selves But we must renounce the merit of faith c. and trust only in Gods mercy and that sacrifice which our high Priest and Saviour Christ Jesus the Son of God once offer'd To. 2. Hom. XI Unfeigned faith is the only mean and instrument of salvation required on our parts Expl. 86. In this description of faith there are several things observable as 1 concerning the object of it and this is Jesus Christ not only as God though therefore he is to be believed because Truth it self nor only as God-man though the Word being made flesh he is to be believed because he is the Revealer of his Fathers will concerning mans Salvation but as being God-man he is constituted Mediator betwixt God and man and by vertue of his Mediatorship doth execute the office of a King of a Priest and of a Prophet in order to the Salvation of all those who do believe in him or do heartily receive and embrace him for their alsufficient Saviour upon the terms of the Gospel and thus considered he is proposed as the object of saving Faith yet because without shedding of blood there is no remission and because we are said to have redemption through his blood therefore Christ crucifi'd is the most peculiar object of this faith 2 Concerning the act of this faith 't is to be noted that doth not barely exert or put forth it self in a firm assent only to the truth of the Gospel nor yet in a particular full perswasion that I shall be undoubtedly saved in and through Christ for true saving faith may be without this full assurance but 't is exercised in a free consent of the will that this Saviour shall be our Saviour upon those terms he is offer'd namely cheerful submission both to his Scepter and to his Cross and hereupon the affections those everlasting gates
applying of the Redemption purchased by Christ to all those whom he has redeemed by his blood Not that the Spirit may be said to believe in the elect but that he doth work that faith in them whereby they as Members are united to Christ their Head and so do mystically and spiritually but really become one with him for they that are thus joined to the Lord are one spirit and so being one with Christ what was done for them by Christ as their Mediator Head and Husband is accounted as done by themselves he having pay'd their debt as their Surety they receive their discharge and shall never come into condemnation or be cast into Prison after they are once thus one with Christ and effectually called by the Spirit A. 31. Effectual Calling is the work of Gods Spirit whereby convincing us of our sin and misery enlightning our minds in the knowledg of Christ and renewing our wills he doth perswade and enable us to embrace Jesus Christ freely offered to us in the Gospel Artic. X. The condition of man after the fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God Wherefore we have no power to do good works pleasant and acceptable to God without the grace of God by Christ preventing us that we may have a good will and working with us when we have that good will Hom. II. Of Alms p. 2. The good deeds of man are not the cause of making him good but he is first made good by the Spirit and grace of God that effectually worketh in him and afterward he bringeth forth good fruit God of his mercy and special favour towards them whom he hath appointed to everlasting salvation hath so offer'd his grace especially and they have so received it fruitfully that though by reason of their sinful living outwardly they seemed before to have been the children of wrath and perdition yet now the Spirit of God mightily working in them unto obedience to Gods will and commandments they declare by their outward deeds and life in the shewing of mercy and charity which cannot come but of the Spirit of God and his especial grace that they are the undoubted children of God appointed to everlasting life Expl. 31. That we may the better know what effectual Calling is we are to consider of a double Call which doth many times prove ineffectual as 1. Outward in the preaching of the Word and the voice of the Rod or any Providence whatsoever which doth call men to repentance faith and holiness but notwithstanding all these outward Calls there are Millions in the world who turn the deaf ear to God and will not return to him by repentance nor come to Christ by faith 2 dly There is an inward Call which is no less ineffectual than the former and it is the Spirits Call as when he proceeds no further than that which Divines call a common work as 1. Common illumination or some kind of floating knowledg in the head concerning the word of God and spiritual matters and no doubt but many men who have wicked hearts and lead bad lives may be well stored with gifts of this kind as Iudas for one 2. Some kind of flashy affections excited and stir'd up in the Soul towards good things called foretasts of the powers of the world to come and such was in Herod and Balaam 3. Some kind of faint languishing inclinations in the will to obedience such as Herod had when he did many things 4. Some kind of sense of sin both in its guilt and horrour such as Iudas had and yet notwithstanding all this inward work of the Spirit his Call may be ineffectual And if all this may be without success then no wonder if the Arminians Call that of moral suasion or of arguments do prove no better But then 2 dly There is another inward Call of the Spirit which is effectual to the Elect sc. that whereby the Spirit doth not only call but enable them to come at his call as when he doth renew the mind and change the will sanctifie the heart purifie the conscience and affections and doth work a lively faith in such persons and repentance from dead works A. 32. They that are Effectually called do in this life partake of Justistification Adoption Sanctification and the several benefits which in this life do either accompany or flow from them Artic. xvij They through grace obey the Calling they be justified freely they be made Sons of God by Adoption they be made like the image of his only begotten Son Jesus Christ they walk religiously in good works and at length by Gods mercy they attain to everlasting felicity Expl. 32. Into the nature of these particular Benefits of Effectual Calling there will be occasion to enquire hereafter but as to the certainty of the thing that all that are effectually called shall partake of these is evident from these grounds 1. In that Christ did purchase these benefits not for himself but for them nay he had never laid down such a price in his Fathers hands but for the sake of Believers 2. The tenour of the Covenant of Grace doth ascertain this for when God the Father and Son did treat together concerning the redemption of the Elect it was upon these terms sc. That upon the Sons undertaking to satisfie both the Law and Justice of God and upon the full performance of this undertaking all those that do believe in Christ though by nature they had been children of wrath as well as others should upon their believing be justified adopted sanctified and saved 3. Upon their believing they do receive Christ and he gives himself freely to them and how shall they not with him have all things else they stand in need of A. 33. Justification is an Act of Gods free-grace wherein he pardoneth all our sins and accepteth us as righteous in his fight only for the righteousness of Christ imputed to us and received by faith alone Artic. II. We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ by faith and not for our own works or deservings To. I. Hom. III. Because all men be sinners and offen-ders and breakers of his Law and Commandments therefore can no man by his own acts works and deeds seem they never so good be justified and made righteous before God but every one is constrained to see for another righteousness and this which we so receive of Gods mercy and Christs merits embraced by faith is taken accepted and allow'd of God for our perfect and full justification Part 3. Our works do not merit or deserve remission of our sins and make us of unjust just before God but God of his own mercy through the only merits and deservings of his Son Jesus Christ doth justifie us Nevertheless because Faith
deserve grace of congruity yea rather for that they are not done as God hath willed and commanded them to be done we doubt not but they have the nature of sin Hom. III. p. 2. We have neither faith charity hope patience chastity nor any thing else that good is but of God and therefore those virtues be called the fruits of the Holy Ghost and not the fruits of man Truly there be imperfections in our best works Let us therefore not be asham'd to confess plainly our state of imperfection yea let us not be ashamed to confess imperfection even in all our best works To. 2. Hom. XVII The holy company of Saints in heaven confesseth constantly that all the goods and graces wherewith they were endued in soul came of the goodness of God only It is meet therefore to think that all spiritual goodness cometh from God only Expl. 82. When 't is said no meer man since the fall c. 'T is clearly imply'd that before the fall man had power to keep the Law of God perfectly but now since the fall he has not this power in this life neither 1 in his corrupt estate before conversion nor 2 in his regenerate after conversion 1 st Not in his corrupt estate for though men unconverted either to Christianity as the Gentiles or to Christ as all prophane Christians may by the power of nature and freewill or by the help of common grace be able to do some things contained in the Law which in themselves considered are good for the matter yet not in a right manner because not from a right principle true grace and not to a right end Gods Glory nor by a right rule the Law of God in the spiritual meaning of it Nor 2 dly in his regenerate state here in this life for 1 his knowledg of his duty is but in part And how can he do it perfectly when he does not know perfectly 2 His grace imperfect Ex. gr faith love c. because mingled with more or less of the opposite corruption A. 83. Some sins in themselves and by reason of several aggravations are more hainous in the sight of God than others Hom. V. p. 3. Christ saith Wo be unto you for you devour widows houses under colour of long prayers therefore your damnation shall be greater You make them children of hell worse than your selves be Hom. VIII p. 2. Children of unbelief of two sorts who despair and presume and both these sorts of men be in a damnable state as the one should believe the promises so the other the threatnings not over-boldly presume of Gods mercy and live dissolutely Expl. 83. If we consider sin only with reference to the Infiniteness of Gods majesty who is thereby provoked in this respect all sins are equally hainous because all against an Infinite Majesty but if we consider them either in their own nature as transgressions or in their several circumstances then some sins are greater or more hainous than others for though every sin be a transgression of the Law of God yet every Law of God doth not equally and so directly and immediately concern the Glory of God and the salvation of man neither is every Law so clearly promulgated or made known Besides there are some aggravations in the sin it self as when it is not only in the heart but in word and deed so the greater the scandal the greater the means to prevent it the greater the person by whom and against whom the greater the sin as also it may receive its aggravations from many circumstances as time when a man is drunk upon the Lords day place as to cut a purse in the Church or at the Bar before the Judg Company as to be debauch'd in Civil or prophane in Religious company A. 84. Every sin deserveth Gods wrath and curse both in this life and that which is to come Hom. XX. p. 1. We do daily and hourly by our wickedness and stubborn disobedience horribly fall away from God thereby purchasing unto our selves if he should deal with us according to his justice eternal damnation Expl. 84. Every sin being a breach of the Law deserves the curse of the Law or the penalty which is due to the sinner upon every the least sin and that penalty is death not only temporal but spiritual and eternal or the wrath of God to be inflicted upon the sinner both here and hereafter Obj. But if every sin deserve hell then this would seem to take away the difference in punishments Answ. No for this doth not ly in the duration of the punishment for that will be eternal to all who come into that state where the worm never dyes and the fire never goeth out but it will be in the degrees of the punishment some belike shall lose more good and endure more evil or torment than others CHAP. III. Of things to be practis'd according to the Gospel Or the Ordinances of the Gospel particularly of the two Sacraments in 13 Articles with their Explanation From A. 85. to 98. A. 85. TO escape the wrath and curse of God due to us for sin God requireth of us Faith in Jesus Christ repentance unto life with the diligent use of all outward means whereby Christ communicateth to us the benefits of Redemption Hom. XX. p. 1. We have here a perpetual Rule appointed unto us which ought to be kept at all times and that there is no other way whereby the wrath of God may be pacified and his anger asswaged which no man is able to abide but is mov'd by repentance to obtain mercy And with a full purpose of amendment of life fleeing to the mercy of God taking sure hold thereupon through faith in his Son Jesus Christ there is an assured and infallible hope of pardon and remission and that we shall be received into the favour of our heavenly Father To. 1. Hom. VIII p. 2. If we turn to him with an humble and a very penitent heart he will receive us to his favour and grace for his name sake for his promise sake for his truth and mercies sake promised to all faithful believers in Jesus Christ his only natural Son Expl. 85. There were never any more than these two ways prescribed by God unto man for his keeping or obtaining of that happiness which doth consist in the favour of God 1 Perfect and sinless obedience to the whole will of his Creator and this was prescribed in innocency for his keeping in favour with God 2 Faith in Iesus Christ which was prescribed immediately after the Fall for the recovery of the favour of God which he had lost for we are to look upon God not only as the party offended by transgression but also as the supreme Lawgiver and great Governour of the world and therefore God as the supreme Governour was bound by vertue of the perfection of his own Government and for the preservation of the honour of his Law
to Water Cream Salt Oyl and Spittle c. Nor diminishing from the other As they do when they deprive the people of the Cup. 2 They differ in their order for Baptism is the first Sacrament of the Gospel because it is to be administred when a Christian or the Infant of one or both believing Parents is solemnly to be admitted a member of Christ's visible Church but the Lord's Supper is to follow this 3 In frequency Baptism is to be administred but once because a man can be born but once spiritually as well as naturally and this Sacrament is a seal of this spiritual birth when the inward Baptism of the Holy Ghost is accompanied with the outward of Water which by the way being both inward and outward may be called the Doctrine of Baptisms but the Supper being to represent and exhibit Christ as spiritual nourishment to the soul may and must be often because we often stand in need of it 4 In the form of administration Baptism being in the Name of Father Son and Holy Ghost because we are to be baptized into all the three persons in the Godhead but the Supper in these words take eat this is my body c. 5 In Baptism is sealed to us and represented our dying unto sin and living unto righteousness especially in those of years-that are baptized but in the other Sacrament Christ dying for our sin is represented and confirmed to us 6 Baptism doth seal us a title to all visible Church priviledges and ordinances of the Gospel and the Lord's Supper doth suppose this title both to these and all the benefits and advantages of the Covenant of Grace 7 In Baptism we solemnly engage to be the Lords and to be entirely his and in the Supper we renew this engagement and not only our renewal of our vow but our Baptismal vow should be frequently and seriously considered especially in a time of Temptation and Apostacy A. 95. Baptism is not to be administred to any out of the visible Church till they profess their faith in Christ and obedience to him but the Infants of such as are members of the visible Church are to be baptized Engl. Artic. XXII The Baptism of young Children is in any wise to be retained in the Church as most agreeable with the institution of Christ. Expl. 95. 'T is here observeable that Baptism is not to be administred 1 st to Infidels or unbelievers whilst such as Jews Turks and Pagans for those are not to be solemnly admitted into the visible Church who have no precedent right by virtue of the Covenant of Grace to such admission but 2 dly 'T is to be administred to these two sorts of persons 1 Those who have not yet been baptized and do make a credible profession of their faith in Christ and obedience to his Gospel which was required of converted Gentiles in order to their Baptism and will be of converted Jews when they are to be re-ingrafted into the true olive yet is this no plea for the practice of Anabaptists who defer the Baptism of their Children till they can make a profession of their faith where one or both the Parents is a visible member of the Church For 2 Infants of visible professors are to be look'd upon as members of the Church visible and there are to enjoy this Church priviledge else such Infants would be in a worse condition now than formerly A. 96. The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine according to Gods appointment his death is shewed forth and the worthy receivers are not after a corporal and carnal manner but by faith made partakers of his body and blood with all his benefits to their spiritual nourishment and growth in grace Artic. XXVIII It is a Sacrament of our Redemption by Christs death Insomuch that to such as rightly worthily and with faith receive the same the bread which we break is partaking of the body of Christ and likewise the Cup of blessing is a partaking of the blood of Christ. Transubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord cannot be prov'd by holy Writ but it is repugnant to the plain words of Scripture overthroweth the nature of a Sacrament and hath given occasion to many superstitions Expl. 96. When 't is here said the Lord's Supper is a Sacrament we are to understand no more by a Sacrament then that 't is a seal of the righteousness of faith so that those persons who do run to the righteousness of works or or of the Law in order to justification they run out of the tenour of the Covenant of Grace in which only the righteousnâ—ss of faith is sealed to the believer More particularly in this great Gospel-ordinance of the N. T. We have 1 the Sacramental signs Bread and Wine not Bread only or Wine only but both hereby noting that we have in Christ whatever is needful whether for support or comfort to life everlasting 2 The thing outwardly represented by these two elements sc. Christ's body and blood by the Bread his body so that the Papists who stick so close to the letter might with as much shew of reason conclude that Christ's body was turned into Bread as that the Bread was turned into his body And by the Bread broken is signified his body being wounded and broken and by the Wine his blood and by the pouring forth of the Wine the shedding forth of his blood without which no remission 3 The Sacramental actions sc. giving and receiving whereby is noted not only that he gave himself for sinners but that he gives himself to believers and that as by the bodily hand they receive the Bread and Wine so by a hand of saith they receive and accept of Christ as he offereth himself in the Gospel 4 The spiritual signification of the whole sc. the righteousness of Christ and all the benefits of his Mediatory undertaking made over and sealed to them in the Covenant of Grace who do by faith apply these to themselves so that every worthy Communicant may say Christ dyed for me c. 5 The authoritative design of all this to this very end and purpose by Christ himself who alone can appoint Gospel Sacraments because he alone can bestow that Grace of which Sacraments are but the Conduit pipes 6 That worthy Receivers are partakers of Christ's body and blood not in a gross and corporal but in a spiritual manner for if the Bread were the real body or flesh of Christ which we eat in this Sacrament then it would be no Sacrament at all because the sign and thing signified would be really the same 7 The advantages hereof are the pardon of sin sealed assurance of God's love spiritual joy comfort refreshment nourishment and growth in Grace A. 97. It is required of them that would worthily partake of the Lords Supper that they examine themselves of
he might be in a capacity to bestow his Spirit upon them and to conquer all their enemies for them 2. He must be Man as well as God that he might perform obedience suffer satisfie and intercede for us in our nature that he might be a merciful High-Priest and have a fellow-feeling of our infirmities 3. Both God and Man in one person that he might be a fit Mediator betwixt God and man to make up the difference betwixt them which sin had made For as sin is the only make-bate so Christ having taken our nature into union with the Godhead is the only person that is in a capacity to make peace betwixt an offended God and offending man and that he might perform in the great work of Redemption whatever was requirable of both natures jointly in one person or whatever he was to do as head of the Church A. 22. Christ the Son of God became man by taking to himself a true body and a reasonable soul being conceived by the power of the Holy Ghost in the womb of the Virgin Mary and born of her yet without sin Artic. xv Christ in the truth of our nature was made like unto us in all things sin only except from which he was clear void both in his flesh and in his spirit Artic II. The Son which is the Word of the Father begotten from everlasting of the Father the very and eternal God of one substance with the Father took mans nature in the womb of the Virgin Mary of her substance So that two whole and perfect natures that is to say the Godhead and Manhood were joined together in one person never to be divided whereof is one Christ very God and very man who truly suffered was crucified dead and buried to reconcile his Father to us and to be a Sacrifice not only for original guilt but also for actual sins of men Homil. xij As truly as God liveth so truly was Jesus Christ the true Messias and Saviour of the world even the same Jesus which was born of the Virgin Mary without all help of man only by the power and operation of the Holy Ghost Expl. 22. When it is here said that Christ the Son of God became man we are not to imagine that Christ did then lay down his Godhead or that he did cease to be God when he honoured mans nature so far as to take that upon him for though he then began to be what he was not before man yet he did not cease to be at his Incarnation what he was before namely God it being impossible altogether that the Godhead should admit of any change because of its infinite perfection for every change is either for the better or for the worse but the Godhead was infinitely as well as independently perfect and consequently without all variableness or shadow of changing so that all the change which was in Christ at his Incarnation it was in his humane nature only and that change was indeed for the better for it was for the highest advancement honour and perfection that our nature was capable of But Christ though the Son of God and therefore truly God became man 1. Not by being like unto man only in outward appearance and to the outward senses as a Phantasm an Apparition or a Ghost that doth appear in mans shape as those Hereticks of old call'd the Marcionites did fancy No he became man 2. By taking the real body of man or by taking flesh blood bones nerves sinews hands feet and all other integral parts of the very same kind with those of mans body His body was such that it did grow in stature from that of a child to that of a man and was subject to the touch or feeling 3. By taking a reasonable soul or a soul furnished with the very same powers and faculties that ours have for the kind as understanding will affections memory c. and was capable of the improvement of these as of growing in wisdom and knowledg according to his humane nature 4. By being conceived of the Holy Ghost i. e. in a manner supernatural or above nature and not in an ordinary way of natural generation but by the immediate and omnipotent operation of the Spirit the third person in the Trinity who did in a way altogether unexpressible by man and without the help of man frame the body of the holy Child Jesus in the Virgin Maries womb wherein this blessed Babe continued the space of Nine Months as other children do in their mothers womb and then was born into the world in fulness of time as they are but yet without sin as they are not A. 23. Christ as our Redeemer executeth the offices of a Prophet of a Priest and of a King both in his estate of Humiliation and Exaltation Expl. 23. By this word Redeemer we are to understand the same with Mediator and by both the second Person in the Trinity as he was upon Covenant and Contract made with the Father to mediate peace betwixt God and man and to manage the whole work of Redemption in order to the justification sanctification and salvation of the Elect and that not only whilst he was here upon earth to be our King Priest and Prophet but now that he is in heaven he ever lives to make intercession for us and doth still guide and teach and govern his Church by his Word and Spirit A. 24. Christ executeth the office of a Prophet in revealing to us by his Word and Spirit the Will of God for our Salvation Hom. xvij By this our heavenly Mediator do we know the favour and mercy of God the Father by him know we his will and pleasure towards us for he is the brightness of his Fathers glory and a very clear image and pattern of his substance It is he whom the Father in heaven delighteth to have for his beloved Son authorized to be our Teacher whom he charged us to hear saying Hear him Expl. 24. When Christ is here called a Prophet we are not to restrain this part of his Office only to his foretelling all such things as should befall his Church or the enemies thereof though this he has done in Prophetical Scriptures so far as he thought necessary for the good of his Church But he is principally called a Prophet and that Prophet because of that power commission and ability which he has and doth exercise in revealing and declaring both outwardly by his Word and inwardly by his Spirit the whole mind and will of God which was necessary to be known by man in order to salvation And for this reason he is called in Scripture the Word and the Word was made flesh and his name is the Word of God because that as a man does make known what his mind and will is by his words either written or spoken so God the Father doth make known unto man by Christ what
day in Scripture there being no question moved about it that we read of in the Apostles time yet by consequence the matter of fact is clear A. 60. The Sabbath is to be sanctified by an holy resting all that day even from such worldly employments and recreations as are lawful on other days and spending the whole time in publick and private exercises of Gods Worship except so much as is to be taken up in the works of necessity and mercy To. 2. Hom. VIII God hath given express charge to all men that upon the Sabbath-day which is now our Sunday i. e. Lords-day they should cease from all weekly and work-day labour that like as God himself rested and consecrated it to quietness and rest from labour so Gods obedient people should use the Sunday i. e. Lords-day holily and rest from their common and daily business and also give themselves wholly to heavenly exercises of Gods true Religion and service Thus it may plainly appear that Gods will and Commandment was to have a solemn time and standing day in the week wherein the people should come together and have in remembrance his wonderful benefits and to render him thanks for them as appertaineth to loving kind and obedient people St. Iohn saith Rev. 1. I was in the spirit on the Lords-day Since which time Gods people hath always in all Ages without any gain-saying used to come together upon the Sunday to celebrate and honour the Lords blessed name and carefully to keep that day in holy rest and quietness both man woman child servant and stranger Expl. 60. As to the particular manner of the Sanctification of the Sabbath it is there expressed to be 1 by an holy rest by which we are not to understand that brutal and sluggish rest whereby men do indulge themselves in sloth and laziness as if their bodies were not to move though it be to the Church upon this day but this rest must be from all kind of imployment whether it be of body or mind which doth any way indispose a man for or distract him in the service of God whether such actions thoughts or words be in themselves sinful which men ought to forbear and rest from at all times or in themselves lawful as the cares thoughts and business of a mans honest calling they are to be forborn this day and much more all kind of recreations whether lawful or no. 2 By exercising our selves unto godliness not only in those duties of Religion which we perform on other days either alone or with others as Prayer reading Scripture and other good Books holy Conference but in those duties also which are more peculiar to this day as Hearing Meditation receiving of the Sacraments Singing of Psalms c. and thus the whole day is to be spent except so much of it as is to be taken up in works of such eminent necessity as is brought upon men by the Providence of God and not such necessity as men make for their own gain or pleasure and in works of mercy A. 61. The fourth Commandment forbiddeth the omission or careless performance of the Duties required and the profaning the day by Idleness or doing that which is in it self sinful or by unnecessary thoughts words or works about worldly employments or recreations To. 2. Hom. VIII For the transgression and breach of the Sabbath-day God hath declared himself much to be grieved as Num. 15. but alas the wicked boldness of those that will be accounted Gods people who pass nothing at all of keeping and hallowing the Sunday i. e. Lords-day They though there be no extream need must drive and carry row and ferry buy and sell on the Sunday i. e. Lords-day they use all days alike The other though they will not travel nor labour as on the week-day yet they will not rest in holiness as God commandeth but they rest in ungodliness and filthiness prancing in their pride pranking and pricking pointing and painting themselves to be gorgeous and gay they rest in excess and superfluity in gluttony and drunkenness like Rats and Swine they rest in brawling and railing in quarrelling and fighting they rest in wantonness in toyish talking in filthy fleshliness So that it doth evidently appear that God is more dishonoured and the Devil better serv'd on the Sunday i. e. Lords-day than upon all the days in the week beside The Beasts which are commanded to rest on the Sunday i. e. Lords-day honour God better than this kind of people for they offend not God they break not their holy days Expl. 61. More particularly this command forbiddeth 1 all unpreparedness for the Sanctification of the Sabbath 2 All forgetfulness of the day or duties of it and both these in that one word Remember 3 All negligent omission or performance of any Sabbath-exercise as Prayer hearing the Word Meditation c. 4 All direct prophaning of the Sabbath by doing nothing or by bodily sloth for on this day we are in an especial manner to glorifie God with our bodies and spirits which are Gods 5 All manner of words thoughts affections cares designes and actions which do directly tend to 1 Worldly profit and gain as journeys fairs markets and all manner of buying and selling except of that of which there is a real and present necessity towards the sustenance of mans life 2 To sensual pleasure as all manner of gaming bowling idle talking and walking and all such kind of visits as have more of Complement than of real necessity in them more of recreation in them to the body or carnal mind than of Religion towards God or of charity towards our neghbour 6 All manner of servile works not only in reference to Supeperiors and Governours but also in reference to those that are under their care and charge for that all excuses for worldly or sinful employment may be taken away from all persons 'T is said neither thou nor thou c. A. 62. The Reasons annexed to the fourth Commandment are Gods allowing us six days of the week for our own employments his challenging special propriety in the seventh his own example and his blessing the Sabbath-day To. 2. Hom. VIII Like as it appeareth by this Commandment that no man in the six days ought to be slothful or idle but diligently to labour in that state wherein God hath set him So God doth not only command the observation of this holy day but also by his own example doth stir and provoke us to the keeping of it Wherefore O ye people of God! lay your hands upon your hearts repent and amend this grievous and dangerous wickedness stand in awe of the Commandments of God gladly follow the example of God himself be not disobedient to the godly order of Christs Church used and kept from the Apostles time to this day Fear the displeasure and just plagues of almighty God if ye be negligent and