use to deceive themselves while they think that all is right although it be nothing so It is needfull therefore that we diligently examine our owne hearts least we be deceived with a false faith and rest in a phancie and vain imagination instead thereof Reas. 3. Because it is not enough to our comfort that we be sometimes well disposed to partake of these good blessings of God unless we also discerne this disposition to be in us For our comfort dependeth not onely on the presence or having of grace but also on our inward feeling and perceiving that we have it Which perceiving that we may attain to it is needfull that we seriously examine our selves and know what is in us Use Of Exhortation that we may have a care of this duty and deal not too gently with our selves nor slightly but bring all to a very punctual and rigorous trial Now the special points that we ought to examine in our selves are these 1. Whether we have knowledge and understanding of the things that belong to the institution of the Supper that is whether we rightly discerne the Lords body as hath been taught in the precedent Doctrine 2. Whether we have a true acknowledgement and repentance for our sins from the guilt whereof we would be disburthened i. e. the pardon whereof we seek to be sealed unto us in the use of this Sacrament 3. Whether we have that faith whereby we flee onely to Christ that we may be freed from 〈◊〉 sins 4. Whether we be so far in charity and love with our Neighbour as that we carry no spite hatred malice or revenge to his person but can pray heartily for him to God for his forgivenesse in case he be froward to convenient and fitting meanes of reconciliation as for our selves though we may not outwardly testify our forgivenesse of him in such case where Ecclesiastical procedure cannot be had for fear of hardening him in his sin or exposing our selves and these mysteries to dirision or because some other hinderance will not suffer us as remote absence of the parties and others the like and can where occasion offereth yea are desirous to do him really all the good that we can Doct. 4. The third duty for right communicating is that we have the disposition that is worthy and fitting for so great a mystery It is gathered from these words He that eats or drinks unworthily Now the worthinesse that is here required is not the worth of quantity or of merit but of quality or uprightness in the business and of suitableness as when St. Iohn Baptist saith Bring forth fruits worthy of repentance he understands not fruits that deserve repentance to be given us but are agreeable to true repentance that is true fruits of true repentance and suitable to the nature of it Reas. 1. Because these mysteries cannot be unworthily used but that the grace of our Lord Jesus Christ must needs withall be unworthily affronted as it were by contempt And hence it is that unworthy partakers are said to eat and drink judgement unto themselves to wit from God's wrath who by this most unworthy ignomony put upon his Son is provoked Reas. 2. Because no noble forme is introduced ordinarily into matter nor fitly disposed and prepared before so the grace and comfort of this Sacrament useth not to be received but by such as are suitably disposed and prepared for it so that who so comes unworthily doth of necessity go unfruitful from this Sacrament as to any solid fruits thereof Reas. 3. Because unfitness and unpreparation makes this most holy Ordinance become an occasion unto many of greater hardening in their sinnes For as the preaching of the Gospell is to some a savour of death unto death not of its owne nature but by their perverse dispositions so also this Sacrament unto unworthy communicants is not the cup of blessing but occasion of a curse Now the specialties that are required unto this disposition are these 1. A right and pure intention whereby we look at all and onely such ends in partaking of the Supper as God looked at in the appointing of it and giving of it to us 2. A good conscience whereby we have a sure and firm purpose and resolution of obeying God in all things commanded by him and of shunning all sins in obedience unto him 3. An awfull reverence flowing from the right discerning of the Lords body 4. Humility which flows from a right examination of our selves whereby we cannot but perceive our owne unworthinesse 5. A great desire to the spiritual good things which are offered us in this Sacrament 6. Thankfulnesse to God for the goods bestowed and imparted to us 7. Charity towards our brethren who are together with us partakers of these blessings in Christ as in the former Doctrine were further declared Doct. 5. Whoso neglect openly these duties are not to be admitted unto the Lord's Supper The one and thirtieth Lords day Mat. 16. 19. And I will give unto thee the keyes of the Kingdome of Heaven And whatsoever thou shalt bind on earth shall be bound in Heaven whatsoever thou shalt loose on earth shall be loosed in Heaven IN these words is contained an explication of that promise which Christ in the last preceding verse had made to Peter of building his Church upon the Rock and of the strength of that building which the gates or power of Hell should not overcome Now the building of his Church is signified by the instrumental cause thereof that is the Ministry of the Gospell The strength or firmness of this building is shewn in the firmness it hath from Heaven which is its principal cause And the building of the Church by the Ministry is Metaphorically explained by the keyes of the Kingdome of Heaven because the giving of the keyes to bear is the signe of power given over that House or Town unto which they belong therefore Christ most fitly designed the power of the Ministry in such things as belong unto the Kingdome of Heaven by this simile The confirmation or strength of this Heavenly building is explained from things compared in likeness to wit between the administration of men about these keys and the approbation thereof and ratification by God This parity or likeness is explained in two parts according to the two uses that keys use to serve for of 〈◊〉 and binding and of opening and loosing Doct. 1. Christ appointed in his Church a certain order â—…r rank of Ministers for the building of her up and keeping â—…er in repair or strength He appointed a Ministry not a Magistry mastership or Lordly power because he ordained not that any in the Church should do any thing from or of his owne authority or according to his owne pleasure but onely from and by the authority of Christ himself who is the only King Lord and Law-giver in his Church He appointed a certain order Reas. 1. Because God is the God of order and not of confusion which ought
1. Because the adversaries and enemies of this Kingdome are more and mightier than that they can be overcome by any creature Reas. 2. Because the profits and advantages that this Kingdome brings are greater than that they can be imparted to any by any creature Reas. 3. Because the administration of this Kingdome is more spiritual than that it can be performed by any creature in chief Use 1. Of Refutation as well against Pelagians who go about to rob God of a great part of this Kingdome and ascribe it to nature as against Papists and others Who will have the external government of the Church at least to depend upon humane power and pleasure Use 2. Of Direction that in seeking this Kindome we fly to God by faithfull prayers Doct. 3. This Kingdom is come to us but in part as yet This is hence gathered in that the coming of this Kingdome is by all during this life alwayes to be sought for Reas. 1. Because alwayes in this life something cleaves to us which belongs to the Kingdome of darkness and must be put off and laid away Reas. 2. Because alwayes something is wanting to us that belongs to the Kingdome of light and must be put on Reas 3 Because we must alwayes pant and breath after the accomplishment of this Kingdome which is to be revealed and perfected in the last coming of Christ. Use Of Admonition that we never so set up our rest here as if we were arrived at the end and last perfection but strive unto a further perfection than any we have attained Doct. 4. It belongs to our duty that we use all care and pains to advance this Kingdome of God by our desires prayers and all other lawfull meanes and endeavours within the compass of our power place and calling that God hath set 〈◊〉 in This is gathered because we are here taught to do this by prayer and what we are bound to pray for we are bound to use all lawfull and expedient meanes to bring it to pass else we should but tempt and mock God by such prayers by dividing the right means from the end and disjoyning of things that God hath conjoyned Reas. 1. Because the zeal of the House and Kingdome of God for Gods Kingdome and his Family or House are all one ought to take up and possess our mindes as farre as makes for the glory of God Reas. 2. Because from it depends our owne salvation Reas. 3. Because such endeavours if they be sincere are never in vain For though perhaps they profit little with men sometimes yet they alwayes advance the Kingdome of God in our selves and have the promise of the blessing Use Of Reproof of such as care nothing what the estate of the Church be how the Word is preached the Sacraments administred Discipline exercised and the like but it is to be feared that such Gallio's have no part nor portion in this Kingdome which they entertain with such slight and neglect Doct. 5. We ought to wish for the uttermost perfection of this Kingdome which is to be after the day of judgement This is hence gathered in that believers here on earth are taught still unto the day of judgement to pray for this Kingdome For further illustration it needs no more than what hath been said on the former Doctrines Doct. 6. The Kingdome of the Devill and of Darkness and of Antichrist and all other such things as are opposite to the Kingdome of God and enemies to it we ought with all our heart to detest and with all our strength to oppose This is gathered from the distinctive particle thy Wherein is held out an opposition of this Kingdome to all other Kingdomes and things that are contrary to it The forty nineth Lords day On the third petition of the Lords prayer Thy will be done on earth as it is in Heaven IN this Petition is sought the fulfilling of Gods will and in that manner that it ought to be sought to be fulfilled which is explicated by a comparison of the like where the things compared are the fulfilling of Gods will by men and by Angels The quality or manner wherein they are compared is the manner of obedience that ought to be given to this will Now by the will of God here properly is understood that which God hath revealed unto us concerning our duty or that which he hath laid upon us to doe by his revealed will though the secret will of God also is so farre contained under this Petition as that we ought to rest content with it when it appears now to us by the event that it was the will of God Acts 25. 14. This Petition hath dependance on the first in as much as it is a mâ—…an teâ—…ding to that end that is there proposed It depends also on the second because it is the effect of that kingdome and administration and it is also the perfection and accomplishment of the same kingdome For God is not said to have a perfect kingdome of grace untill he have got all the faithfull absolutely subject in all things unto his will The fulfilling therefore of the will of God differs from his kingdome as the government differs from the obedience that is given to it in the same sort almost as the kingdom of God and the righteousness thereof differ Mat. 6. 33. Seek â—…e first the kingdome of God and the righteousness thereof and all these things shall be added unto you Doct. 1. The name of God is hallowed by men and his kingdome is advanced when his will is religiously and devoutly done This flows from the former connexion already shown Reas. 1. Because reverence to the name of God which is the hallowing or glorifying of it brings with it of necessity obedience to his will Reas. 2. In this very thing that we subject our selves to the will of God we give God glory and power and command over our very souls and lives and so we highly glorifie him Reas. 3. By this doing of the will of God the kingdome of God comes to be within us and within us is his place of maâ—…esty and state and his throne powerfully set up to him in our hearts Use Is of Direction according to this rule we judge of our love and care towards the name and kingdome of God Doct. 2. The revealed will of God shâ—…uld be the rule of our life This follows from the substance of the Petition Reas. 1. Because the will of God is the law partly written in our hearts and partly revealed in the Scriptures for this very end that according to it we should direct our wayes Reas. 2. Because it contains in it self all perfection which belongs to the imprinting upon us the image of God and making of our life divine Reas. 3. Because according to this will and the doing of it God both in this life and in the life to come distributes and disposeth of all rewards and punishments Use Is of Admonition that we deny
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
we are both baptized into Christ and have communion with him in his body and blood in his Supper And wâ—…en Christ is exhibited there all the blessings that are prepared for us in Christ are together with him exhibited to us Reas. 3. Because the blessings of life and salvation cannot be separated from one another as for example effectual Vocation Justification Adoption Sanctification Consolation and eternal Glorification When therefore one of these blessings is directly represented indirectly also and by consequence all the rest are signified and sealed Use 1. Of Information 1. That we may learn rightly to distinguish between compleat Sacraments and other Sacramental signes For other signes and ceremonies that do not signify and seal the blessings of the New Covenant as they are such though they are sacred signes yet are they not presently Sacraments to speak properly that is they are not of that nature and rank with Baptisme and the Supper That we have in great esteem Christs most holy Sacraments because in them we go about no less than all that belongs to our eternal happiness Use 2. Of Admonition that we never separate what God hath joyned together in the use of the Sacraments which useth to be done by such as seek onely for remission of sins but not for sanctification and preservation from sin and that because they have not determined with themselves to amend their lives Doct. 4. By the Sacraments these blessings are not onely signed generally but also particularly to all that partake of them with true faith This is hence gathered in that Aâ—…raham particular ly is said to have received the seal of his own righteousnesse in particular Reas. 1. Because the Sacraments are not so proposed to us that they may seal on this condiâ—…ion tâ—…at we have faith but they alwaves presuppose faith alâ—…eady to be in us and so then they are offered to confirm and do singularly confirm it Reas. 2. Because to every one in particular and by name they are exhibited for their confirmation and not in common onely as the Word is preached publickly Reas. 3. Because the manner of administration and the Sacramentall actions that belong unto them as washing in Baptisme taking eating drinking in the Lord's Supper consist in a particular application of the signes and therefore also they signify a particular sealing of the things signified unto particular persons Use 1. Is of Comfort against scruples and doubts wherewith our minds are sometimes troubled Because in the Sacraments duly administred to such as have right God as it were from Heaven stretcheth out his owne hand and holds forth in it his grace and all the spiritual blessings of the Covenant alike unto every one of us thus participating in our own proper and singular persons particularly Use 2. Of Admonition that we neglect not the Sacraments but diligently both prepare and fit our selves for them and then seek after them receive them because to neglect them were to neglect our owne proper and singular consolation in particular Use 3. Of Direction how we may rightly use the Sacraments to wit â—…o as in a singular manner we seek our edification and advancement in this that we see Christ there offering and giving his grace to us by name and in particular and accordingly thus sealing to us in particular our salvation The six and seven and twentieth Lords day Mat. 28. 19. Go ye therefore and teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost HEre is expounded the command of Christ which being now about to ascend into Heaven he left unto his Apostles It contains two principal duties 1. The preaching and publishing of that Doctrine taught by Christ. 2. The administration of the Sacraments by him appointed For in this place by Baptisme according to that usual borrowing of speech called Synecdoche that puts sometimes one sort for the whole kind and sometimes contrarily the other Sacrament of the Supper is understood but here Baptisme is rather named than the other 1. Because it is the first Sacrament and that of initiation and receiving solemnly into the Church on which the other for this cause doth depend 2. Because it chiefly belonged unto the Apostles office by themselves or by others to see this Sacrament rightly administred who were rather sent to plant and gather or build Churches from their first beginnings than to feed govern and further build or advance them after they were first planted And Baptisme belongs particularly to the first ingrafting into Christ and to planâ—…ation and the Supper unto feeding and growth after planting Now Baptisme is expounded in this placeâ—… 1. From its object or parties to be baptized Baptizing them that is such as are already trained up in Christ's Doctrine or â—…ade his 〈◊〉 or â—…lars as the Greek word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them my â—…chollars or Disciples 2. From the â—…orme or manner of doing it to wit in the name of the Father Son and Holy Ghost By which forme or modell are designed 1. The efficient causes by whose authority Baptisme is exercised and made effectual and that is by the name or authority and power of Father Son and Holy Ghost â—… The union of the baptized that they are to have with the Father Sonne and Holy Spirit in the participation of all their graces of justification sanctification adoption c. that from the Father in the Son and by the Spirit are derived unto all the heirs of eternal salvation and in the profession and practice of all the outward Ordinances and meanes that Christ taught them whereby to attain to those inward graâ—…es and to keep and advance them by the same Spirit in the Son and from the Father Doct. 1. Baptisme is the Sacrament of our ingrafting and initiation or first reception into Christ. This is hence gathered in that all that are already taught Christ's Doctrine and made his Schollars professedly are theâ—… presently to be haptized that so they may be registred as it were amongst the domesticks or housholders of Christ. Reas. 1. This appears in that baptisme came in the place of Circumcision and Circumcision was the Sacrament of first admition amongst the people of God Reas. 2. In Baptisme is represented the death of fin and mortifying of the old man a washing and cleansing from sin and bringing of a man from death to life All which do most properly denote our first vocation and therefore also Baptism is called by Scripture it self the Sacrament of regeneration or washing of regeneration Reas. 3. Because by our Baptisme our first solemâ—… reception into Christ's Family and Kingdome is represented and therefore also we are said to be baptised into Christ by this therefore Baptisme is distinguished from the Lord's Supper because however it seal the same blessings as to the main businesse that the other doth yet it doth it not after the same manner but Baptisme denotates their beginning and the
Supper their progress and advancement Use Of Direction how we should make constant and perpetual use of our Baptisme to wit if we take occasion often to meditate on it and the graces of God sealed in it on God's part and our return of universal obedience sealed too on our part and of the favour God did us thus solemnly to receive us into Covenant with him and into his Church the true confederates of God or number of them that are saved by Christ and if from this faith and belief thus sealed and continued we more and more study to take care in all things to walk worthy of this condition and to glorify God in Christ as becomes and as he requireth of us Doct. 2. In Baptisme by washing of water our adoption â—…ustification and salvation is sealed to us This is hence collected in that our union in the forme of Baptisme is designed to be with the Father Son and Holy Ghost for sealing our communion in those benefits which flow from this union And we are properly adopted by the Father justified by the Son and sanctified by the Holy Spirit Reas. 1. Because these three are directly necessary for us that we may have true entrance into the Kingdome of God For 1. We must be accepted of as God's children that he may be our Father which is by adoption 2. We must be freed from the guilt of sin by which we are separated from God and this is done by justification 3. We must be cleansed and purged from the remainders and corruptions of sin whereby men are made unfit to injoy God and this is done by sanctification Reas. 2. Because the washing with water in Baptisme designeth and some way respecteth our cleansing as well from the guilt as corruption of sinne whereby we were made strangers to the estate of the Sons of God that thence it may appear that now by grace we are adopted justified and sanctified Neither by any other visible sign could these things so conveniently have been shadowed out as by the washing of water because both of its owne nature it hath a principal fitness to cleanse and amongst all Nations it is eaâ—…ie to be had at hand and then also it had been before sanctified under the Old Testament for such uses Use 1. Of Information how greatly we ought to esteem our Baptisme wherein so great benefits or blessings spiritual were first sealed unto us Use 2. Of Direction that upon occasion of seeing Baptisme administred at any time we both with all devoâ—…t meditation on our own Baptism lift up our mindes unto the lively apprehensions of these blessings of our adoption â—…ustification sanctification namely and withall think upon what is due to God from us for so great benefits and what we engaged in and by our baptisme to perform in all manner of holy thankfull and Christian obedience Doct. 3. Those saving blessings which are signified in Baptism do not properly depend on the washing of water as to their reall efficacies but on the operation of the Father Son and holy Spirit This is hence gathered because by these words of the institution our hearts as it were are commanded to be lifted up that we may look for all the grace and efficacy of this Sacrament out of heaven from Father Son and holy Ghost Reas. 1. Because the Sacramental signs are no causes of grace neither principal nor instrumental by any virtue or efficacy that is either inherent or adherent in themselves that is are no physical causes as the phrase is us'd receiv'd in the Schools about this point but onely moral and in a moral way put forth any vertue they have to wit in as much as they seal onely that which God the Father in the Son and by the Spirit worketh in us Reas. 2. Because our â—…ustification and adoption which consists in the remission of â—…ins and accepting of us into favour are moral effects of their own nature and not physical and therefore cannot by any meanes be otherwayes produced than morally Reas. 3. Because it can no way be conceived how these external elements of the Sacraments should physically work upon the soul to the production of spiritual effects seeing themselves are but corporal and therefore can onely work physically upon thâ—… body Indeed in holy Scriptures such spiritual effects use to be attributed unto such signes as well in the Old as in the New Testament but this is onely in the moral sense aforesaid and by trope or borrowed speech because of the union or relation of likeness that is between signes and things signified by them from which union or relation of likeness grounded partly on the analogy between the things themselves and partly but chiefly on the divine institution there ariseth in common manner of speaking almost such a mutual interchangeable giving or communicating of the attributes or qualities of each of these to the other as is found in Christ between his human divine nature because of the hypostatical or personal union between them Though otherwayes there be no other union here but of likeness and proportion between the signe and things signified or sealed when the signes are rightly used which performance or making present of the graces signified depend wholly on the truth of God's institution and promise and that in a moral way as was said before not properly physical though this Sacramental union was devised by School Divines or mistaken and imagined physical for maintaining their corporal presence of Christ's body in propriety of words or their monster of Transubstantiation And all forsooth because the things that are proper to the signes are sometimes attributed to the things signified and countrarily the properties of the things signified are attributed to the signes The true reasons and manner whereof we have sufficiently explained Use 1. Of Refutation against Papists who in somâ—… sort turn the Sacraments into Idols while not by â—…rope or borrowed speech which is usual as we have declared but in propriety of words they give unto the the signes and external elements such things as are proper unto God Use 2. Of Direction that in the use of the â—…acraments we lift up alwayes our hearts and by faith and devout desires look for and seek from God such divine blessings as are represented by the outward signes Doct. 4. All and onely such are to be baptized as are the Disciples or Schollars of Christ that is that are of his family before and as it were his housholders and thâ—…refore fit to be solemnly declared and enrolled for â—…uch This is hence gathered because the Apostles are here commanded first to gather Disciples or Schollars unto Christ out of all Nations and then to baptize them after they were made such Reas 1. Because the Saraments are appendices of the Word so that they are often understood under it in Scriptures to wit when the Gospell and word of the Kingdome are onely mentioned because they are appendants and connexed to it
to be far from his House Reas. 2. Because no other but the Lord of the Church had power to ordain any such thing or make it effectual for its ends Reas. 3. Because thus it became Christ to shew himself faithfull in the House of God as Moses was Heb 3. He appointed this order for the building of his Church or keeping her in repair or strengthening of her Reas. 1. Because he would deal with men in a man-like and moral manner as was suitable to their nature And this servantship or Ministry is a moral meanes of building up and confirming the faithfull Reas. 2. Because believers imperfections and diverse tentations require such means whereby they may be established and ordained in the faith Reas. 3. Because he would so put forth his powerfull working by such earthen vessels and weak meanes for the greater praise end illustration of his grace Use Of Information that we understand how to esteem the Ministry of the Gospell to wit as a most holy and saving Ordinance of Christ ought to be esteemed Doct. 2. To this Ministry is adjoyned a ministerial or servant-like power in things that belong to the Kingdome of Heaven This is collected from giving of the keyes For although by a key is sometimes designed supreme or Lordlike power and command as Rev. 1. 18. yet sometimes also a Ministerial power onely as Isa. 22. 22. And that it is so understood here is clear in that Christ alone is King of his Church and commander endowed with supreme power And by this he is distinguished from the Apostles themselves Mat. 18. 19 20. as also by this that the Apostles every where profess themselves the Ministers of Christ. Reas. 1. Because every order rank or degree instituted of God hath some suitable power adjoyned to it As therefore a commanding or an imperial power is adjoyned unto Empire or the State so a ministerial power is adjoyned unto Ministers Reas. 2. Because the building and keeping in repair and strengthening and advancing the Church in which the end of this Ministry consists cannot be procured by men but by such a power Reas. 3. Because the Kingdome of Heaven is of that nature that it can be subâ—…ect to no imperial or commanding power of sinfull man but to him onely that is infallible and imperable God and man Christ Jesus and to a Ministerial or servant-like power of sinfull men only Use 1. Of Refutation against Papists who give an imperial and commanding power to Peter and to the Popes of Rome which also they would fain pick out of this place But the power here spoken of is equally given or joyned to all the Ministers of the Word and not to Peter alone as they would have it For 1. Peter here represented the persons of all the Apostles and of all Ministers of the Word their successors and in some kinde of the whole Church For as Christ thus proposed the question to them all and had the answer given by Peter by the approbation and consent of them all as that to which they adhered and allowed as well as he and therefore might be said to have been made in the name of all he being the senior and so often the speaker for all so also in this promise instead of them all Christ directs his speech to Peter 2. This same power is solemnly given unto all the Apostles and to their successors Ioh. 20. 23. 3. Unto every true Church this power is in some kind extended Use 2. Of Direction as well of Ministers that they attempt nothing but from the command of Christ as his Ministers as of others that they so look at Ministers as they keep not still their eye upon their persons and look no further but that they lift up their eyes to Christ whose Ministers they are and love and honour them for his sake and the imployment he hath laid upon them wherein and as far as they carry themselves sutably to both Doct. 3. This power is properly exercised in binding and loosing or in shutting and opening that is in retaining or remitting of sins Reas. 1. Because the whole consolation and edification of the Church chiefly consists in the remission of sins given and granted unto believers which is also set out and illustrated by retaining of sins or denial of remission which is denounced to unbelievers in the Church Reas 2. Because all other duties that belong unto the Ministry depend on these and may conveniently be reduced into them either as meanes effects adjuncts and the like Reas. 3. Because in these the excellency and worth of the Ministry of the Gospell do singularly appear because that chief work of forgiving sins which properly and absolutely agreeth onely to God is in some sort communicated to the Ministers of Christ or made common to them with God to wit because the denunciation testification declaration and certification of forgiveness of sins belongs unto the Ministers of Christ by their office and that in two wayes to wit either in the preaching of the Word or in the exercise of Discipline Use 1. Of Information about the excellency and worth of the Ministry of the Gospell that it may not be disgraced by Ministers themselves nor condemned or spoken against by others Use 2. Of Comfort to believers because the whole Ministry of the Gospell labours for this that believers may be ascertained of the forgiveness of their sins The thirty third Lords day Ephes. 4. 20 21 22. Verse 20 But ye have not so learned Christ 21 If so be that ye have heard him and have been taught by him as the truth is in Iesus 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts THe Apostle is here taken up in that most weighty exhoration whereby he began at the entry of this Chapter to stirre up Christians to that conversation which agreeth unto their calling unto Christianity And this exhortation he began verse 17. to illustrate from a comparison of unlike things And the parties that are compared are Christians and other people The quality wherein they are compared is their manner and way of living The unlikeness in this quality is either in the principles and causes of living or in their effects As to their principles Heathens are said to have all their faculties corrupted and as to the faith all their actions and motions are deformed On the contrary all the faculties of a Christian are renewed and the motions of them holy and honest The reddition or second part of this comparison which belongs to Christians is contained in these five verses wherein the unlike condition of Christians and unbelievers is explained 1. From its external cause which is the Doctrine and Discipline of the Gospell verses 20 21. 2. From the internal causes which is conversion and sanctification This again consists of two parts 1. The mortification and laying off of the old man 2. It s vivification and putting on of
strengthening of our soules against such temptations as we are vexed with Reas 3 From him depends the issue of the temptation it self together with its effects which follow on it either of their owne nature or by accident Use Of Comfort because from hence we may have comfort against all temptations that we be never fully led into them as 1 Cor. 10. 13. No other temptation hath overtaken you but as useth to befall men but God is faithfull who will not suffer you to be tempted above that ye are able but will with the temptation also make a way to escape that ye may be able to bear it Use 2. Of Exhortation to thanksgiving that we are not led unto this and that temptation because this should not be attributed to our owne strength and wisedome but to the grace of God Use 3. Of Admonition that with horrour fear and trembling we pray chiefly against this judgement of God which he exercises upon many sinners when he leads them into manifold temptations Doct. 5. It is a great benefit of God towards his owne that he thus delivers them from evill that they be not delivered into temptation This is hence gathered in that this is sought from God by a doubling of the same petition in a manâ—… lead us not into but deliver us from Reas. 1. Because a mischief to man lies in the prevaleuey of temptations when he is not onely tempted and led somewhither unto temptation but also led into it so as he is inwrapped in it and held intangled therein after the will of the tempter Sathan and so is kept captive in the slavery of sin Reas. 2. Because so great is the force of temptations and such is our natures slipperinesse and deceitfulnesse that from this evill of temptation we cannot be delivered but by God Reas 3. Because God delivers not all but of his just judgement suffers many to be led into temptation of whom a great part for ought we know were no worse than we our selves who yet are delivered from them Use Of Direction 1. What evill it is that we should chiefly pray against at Gods hands to be delivered from to wit not against outward afflictions which are also temptations nor yet against all other temptations absolutely but against that deadly evill of sin in them that is intended to us by Sathan both by afflictions and all other his temptations which in truth are often times no less dangerously couched in prosperity than in adversity 2. How we should wholly depend upon God for deliverance from this evill and so give him the glory On the conclusion of the Lords prayer For thine is the Kingdome power and glory c. THis is the conclusion of the Lords prayer wherein two things are contained 1. The confirmation of all the foregoing petitions 2. The obligation of our affection that moves us to offer up these petitions to God and in some sort moves God also to hear the petitions offered The confirmation is taken from the causes which concur in God for strengthening of our confidence about the hearing of our petitions at his hands The efficient cause is 1. The right and authority of God by which he can and may dispense and dispose of all according to his owne pleasure and it is here called the Kingdome of God for thine is the Kingdome that is the soveraignty the supreme dominion and right 2. The same efficient is also that power of God or his might whereby he is able to put in execution all to what he hath right that is all that he pleases or whatsoever he will Thine is the power 3. The final cause is his owne glory Thine is the glory All which are illustrated by their adjunct of duration not for a time onely and then either to cease or to pass to another but for ever and ever but unto ages of ages or worlds of worlds as the old English did bear or world without end as now it goes that is to all eternity The obligation of sealing up of our affection is in the word of acclamation Amen whereby is shown 1. The strength of our desire wherewith we follow after all these things that were proposed in these petitions 2. The strength of our faith whereby we rest in and rely on Gods mercy for them all 3. Of our hope whereby we look for and wish that God would ratify and hold firme all our petitions in the same manner as he doth the promises whereunto himself hath prefixed this same word of strong asseveration for it is of both Amen Amen that is Verily Verily a kind of oath and so hold our acclamation as firme as his owne asseveration and that is beyond exception Doct. 1. No petition nor pâ—…r ought to be made to God without some praise of his name at least implied This is hence gathered that in the very brief patterne of petitions a solemne praise of the name of God is subjoyned how ever it be in order to confirme all the petitions foregoing Reas. 1. Because it is not our selves that we ought either onely or chieflie to look at in the worship of God but it is the honour of Gods name that we should so much regard Reas. 2. Because this is a most powerfull motive to obtain what we seek if in all things we give God his glory Reas. 3. Because it is a chief part of worship Use Of Reprof against our negligence on this behalf who are so wholly taken up with the things that belong to our own necessities that we neglect the giving God his honour by duly praising of his name when yet it is the sole thing aimed at in this prayer of our Lords that the glory of God may have the first and the last place as the Alpha and Omega of all his worship the beginning and the end of â—…ight serving him For the first petition is about the hallowing or glorifying of his name and the last conclusion is the extolling and praising of him to the same glory Doct. 2. It makes very much for the strengthening and confirming us in our prayers if we set before our eyes the infinite soveraignty and right and the infinite might and glory of God From the words Thine iâ—… the Kingdome power and glory Reas. 1. Because hence it appears that we doe rightly and according as just order doth require fly unto God in our prayers and seek all good things from him because he onely hath the absolute right and might to dispense all these things according as his own honour and glory requires Reas. 2. Because hence it appears that we may have certain and sure confidence that he will hear our prayers because it is as easie to him to do all this as to will it and it belongs also to his glory in some sort to will the same Reas. 3. Because from hence we are taught both in what manner and for what end we ought to look for the accomplishment of our desires to wit
compleated in its last perfection and end because no man by it arrived to eternal happiness neither was it in its self the greatest the highest the fullest goodness of God because an higher fuller and more surpassing sort of goodness appeared in the preservation of the elect Angells and that also is far greater which is now revealed in the Gospell and brings perfect salvation to mankind that is fallen Now this was most sitting that the goodness and mercy of God should as well be perfected towards men as his justice From his wisdome God knew the best way whereby he could conveniently help miserable man and therefore it was meet that his wisdome should be made manifest in its effect And this is it which the Apostle every where teacheth that in this mystery of the Gospell there was a wisdome of God which was kept up and hidden from all the Heathen which therefore by way of excellencie he calls that wisdome of God into which the Angells themselves with desire and wonder are said to look 1 Pet. 1. 12. For such was our misery that not onely we could not rise out of it ourselves by our own power but could not so much as think upon or devise a way or means whereby we might be delivered But this was the proper work of the wisedome of God himself conjoyned with his own mercy From his power also he had the ability of helping and bringing to perfection therein what he would For so our redemption in Scripture is not onely usually adscribed to Gods grace and mercy but also to his power For the highest power and soveraignty was required to dissolve the works of the Devill and the bonds of death and the grave for raising of dead men to life again for guiding and protecting them so as they might be brought to life eternal maugre all opposition of their enemy and most of all for laying that ground-stone of the whole and uniting the second person of the Deity his own Son and the nature of man into one Person From the immutability also of his decree it was in some sort necessary for God to procure their deliverance from death whom from eternity he had chosen and appointed unto life Hence a twofold necessity of the restauration and liberation of mankind is rightly by some determined on our part the necessity of want on Gods part the necessity of his immutability Use Of Exhortation that with all admiration we behold and look into this good will of God and with all thankfulness as well in our thoughts as in our speeches all our life time we publish and praise it Doct. 2. The Law cannot deliver miserable men from their misery It is clear enough in the Text and is grounded moreover on the following reasons Reas 1. Because the Law promiseth no good to miserable sinners but onely to just persons and such as keep it Reason 2. Because in it self it hath no force of taking away sin but onely of punishing it Reas 3. Because by no sinner can it be fulfilled and that because of the weakness of the flesh or the impotency of carnall and fallen mankind as it is in the Text. Reas. 4. Because though it might be fulfilled for time to come yet by-past sins would take away all hope of receiving the reward of Life from the Law Hence is it that the Law is called a killing lâ—…tter and the minister of death and of condemnation Use Of Reâ—…utation against such as put their trust in their own workes and look for salvation from their good intentions and endeavours which is the errour of Papists Remonstrants or Arminians and Anabaptists who cry up alwayes an honest life and good works Doct. 3. No sinner can deliver himself from this misery This is thus gathered because none go above the Law For if the Law cannot for the weakness of our flesh then neither can we our selves for the same weakness of our flesh Reason 1. No debt can duly be blotted out by the debtor till payed Reas. 2. Because though any one never augmented his first debt by sinning yet should he in all this do no more but pay what he owes in so doing and so could not by that means make satisfaction for his former transgression Reas. 3. Because if man could not preserve himself nor did not do it in that integrity wherein he was created it cannot reasonably be thought that now he can recover it again Reas. 4. If he could recover his first integrity he would be as subject and easy to lose it again as our first Father was at first Use Of Direction that we put no confidence in our selves nor in our own strength but denying our selves we depend altogether on Gods grace and mercy in Jesus Christ. Doct. 4. No meer creature in heaven or in earth can deliver miserable men from sin and death It followeth from the Text because no such creature is above the Law Reason 1. Because no external thing that is a meer creature hath in it self that worth that it can be a compensation for sin to Gods justice and truth and so a price of redemption from death Mat. 16. 26. Yea not all the world For that is it that iâ—… hinted 1 Pet. 1. 18. where all corruptible things amongst the best whereof are gold and silver and the like are determined to be below the redeeming of man Reas. 2. Because whatsoever any meer creature whether man or Angell can do ows all that for its self and on its own behalf Reas. 3 Because if we were redeemed by a meer creature for this very cause we should become the servants of that meer creature and that of justice and gratitude as we are the servants of Christ our Redeemer because our Redeemer as is already taught But this would be an unworthy thing and would infer a kind of contradiction to it self For seeing man before his fall was not the servant of any creature but of God alone if by redemption he should become the servant of any creature he should not be redeemed and restored into that perfect liberty from which he fell and so though redeemed as we suppose yet he should not be properly redeemed that is by redemption made free Reas. 4. The evills that are to be removed from us are greater than can be taken away by any meer creature as the wrath of God infinite and eternal the guilt of sin confirmed by the force of an eternal law the command that sin and death hath over us Of these that is true which we have Luke 10. 21 22. Reas. 5. The good things to be imparted and before that to be purchased are of greater worth than that they can be communicated to us from any meer creature as namely a righteousness going beyond the righteousness of the Law and the resurrection as well corporal as spiritual the communication of the divine nature life eternal and a happiness that surmounts that of Adam in his innocency that is a Kingdome that
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