The Substance of Christian Religion, Lecture 8
The eighth Lords day.
Mat. 28. 19.
Go ye therefore, and teach all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost.
IN this verse is contained that principal command, which Christ left to his Apostles and Ministers; and it consists of two parts; whereof, in the first, the preaching of the Word; and in the other, the administration of the Sacraments is commanded. The chief scope of both parts is shewed in the last words; to wit, That men may be taught and confirmed in the true faith and obedience of the Father, Son, and Holy Ghost. From this place was the Creed taken and framed, which is called the Apostles Creed▪ but as to the foundation of it in these words, not first taught by the Apostles, but to the Apostles by Christ himself, at that very time, when he spake those words: 2. By the Apostles at the command of Christ to all Christians, for a rule of Faith, and a badge, whereby Christians should be discovered▪ as well fro… Heathens, as from Jews and other Sects. Nor was there any other or longer Creed than this, contained in the words of our Lord, in the times of the Apostles, and of the Church that next followed their times. But afterwards diverse Heresies laid a necessity upon the Church of adding diverse articles to this Creed, not that they should be new additions to the old Faith, but needfull explications of the same. Hence it is, that all things that are now contained in the Creed, are referred unto these three heads, which are set down in these words; viz. either unto the Father, or the Sonne, or the Holy Ghost.
Doct. 1. Though God be one in essence onelyonly, yet is he three in persons; the Fathe…, the Son, and the Holy Spirit.
Reas. 1. Because in this place Faith is presupposed, and prerequired, for baptising one of age, whereby he believeth in the Father, Son, and Holy Ghost, and this same Faith, is as it were sealed by Baptism, as with a seal; and the open profession of this Faith is solemnised by this Badge, or Confession, and Creed, that our Lord himself taught, and gave in command. And these things were not done for once, or in a temporary way, but by an unchangeable Institution, and perpetual Covenant, they were delivered to the Church to be observed through all ages, as necessary foundations of salvation. The consequence of this argument hath certainty and confirmation from thence, in that divine Faith and spiritual neither ought…, nor is any where used in Scripture to be directed to any creature, but to God alone.
Reas. 2. Because one and the self-same authority and power is attributed to the Father, the Son, and the Holy Ghost. For when the Word is preached and Baptism administred, not onelyonly in the name of the Father, but likewise also of the Son, and of the Holy Ghost; It is manifestly shewed, that by the authority and power of this most holy Trinity, Baptisme with other the like sacred Institutions, were delivered to the Church; and that for the same authority they are by all men to be received and acknowledged, with religious subjection of soules and consciences thereto. The reason of this consequence is, because however supplication useth to be made in some parties name, without respect had to his authority, and power, and with respect onelyonly to the grace of God, to whom we make our supplication, yet when an Institution is published as a Law, and proclaimed in the name of this, or that party, the authority and power of him in whose name this was done, is alwayes declared, and is used as a sanction or means to make inviolable the Institution.
Reas. 3. Because an operation truly divine, and an omnipotency is heer attributed to these three, while they are set out and acknowledged as the authors of all the spirituall good things, which are imparted to the faithfull, and in Baptism are signified and sealed. For in vain had mention been made of their name and authorities in that solemn promise, unless they had the power and faculties to perform and perfect the things promised.
Reas. 4. Because in this place we are taught to invocate the Father, the Son, & the holy Spirit, that by their grace and power Baptism may have its due effect, in the same manner almost, as the same is done in the Apostles salutation: The grace of our Lord Iesus Christ, the love of God the Father, and the communion of the Holy Spirit be with you all. And the reason of the variety or little difference that is between the these formes, seems to be this; that in Baptisme, where authority and power are regarded, there the first place is given to the Father; but in the salutation aforesaid, where regard is had to the receiving consolation, whereunto none doth attain, unless he first come to Christ, & lay hold of his grace, that by him he may be reconciled to the Father, and made partaker of the Holy Ghost, there in the first place mention is made of the grace of Christ; and then afterwards of the love of God the Father. The strength of this whole argument hangs on this, that invocation of, or praying to, and the worship of God, belongs to none but to God alone.
Reas. 5. Divine honour and glory are not onelyonly here given to the Father, but also to the Sonne, and to the Holy Ghost, in as much as all baptised in these names, are directly consecrated to these three, that they may alway live unto the Father, Son, and Holy Spirit. And hence are these Apostolick phrases, wherein the faithfull are said not onelyonly barely to live to God, but also to live to Christ the Sonne, and to the Spirit of God. This reason is confirmed from hence, that neither it is lawfull wholly to consecrate ones self to any other, but to God, and this also is the Tenor of the New Covenant, that God be acknowledged for our good, and we be▪ to him for ever his people. Hence also hangs the direction of our whole life, that we may alwayes have this proposed to our selves, to be serviceable to his glory in all things, whereunto we were consecrated from the beginning.
Use Of Instruction, that we may alwayes keep this rule of Christian Faith, safe, pure, and unviolated, against all the gates of hell, as the chief principle and foundation of salvation, on which both our Baptism, and all things that in our Baptism are signified and sealed, do depend.
Doct. 2. The divine essence, and all its essential attributes, and all divine workes external, equally agree to the Father, Son, and Holy Spirit. It is gathered from the Text.
Reas. 1. Because the same name, the same honour, the same power and glory is attributed to the three.
Reas. 2. Our Faith is here in like manner directed towards all, as the same in Father, Son, and Holy Spirit.
Reas. 3. All things that belong to the divine essence, are such, as can neither be multiplied, nor divided, nor admit of variety of degrees, for their immensity and perfection. If therefore at all they agree to the Son and Holy Ghost, as that they do is apparent from what hath been said; it must needs be that they agree to them idemtically, that is, in the greatest equality they are one and the same.
Use, Of Direction, That in exercises of our Faith, Hope, Charity, and in all parts and appurtenances of religious worship, and the practise of godliness, we lift up our mindes as much as can be, not onelyonly to the name of God in common, but distinctly, to the name of God the Father, the Son, and the Holy Spirit, as equally in all our addresses to be honoured and celebrated.
Doct. 3. Between these three persons there is a certain distinction, as to the form and manner, or order of subsisting.
It is gathered from the Text; because they are disposed or set in a copulative enunciation. For if there were no distinction between them, then would that copulative be impertinent; and it would have no more ground for it, than if one should say, in the name of the righteous God, and the mercifull God, and the omnipotent God, &c. Which are not to be taken in propriety and rigor of conjnction, but exegitically. They differ then from the essence, as essential, or substantial concretes do from their abstracts. They differ from themselves as relatives, and some wayes as unlike; this unlikeliness or dissimilitude, is in certain as it were, of their individuant and characteristical proprieties, which are not inherent qualities, but relative affections or properties. As to the point of order, the Father is the first, the Son the second, the Holy Ghost the third, not in order of time, or of nature properly so called, but in order of origination. Hence is it, that such works, wherein the beginnings of things are most apparent, are attributed to the Father by appropriation, as the creation. But those things wherein the second, and successive dispensations or procurations are most conspicuous, are attributed to the Son; as redemption: and such, wherein the perfection and last consummation are manifest, are attributed to the Holy Ghost, as our sanctification, and glorification.
Use, Of Direction, That as well in receiving such blessings as are bestowed on us by God, as in performing the duties of Religion and Obedience, we have regard to … observe this distinction, as much as may be, to the glory of God, and our own consolation. For this is every way a divine meditation, whereby the hearts of the faithfull are singularly affected, and lifted up, if they well ponder with themselves, that in the descent or coming down on us of Gods benefits, whereof we are made partakers, the beginning is taken from the Father, the progress is by the Son, & the accomplishment is through the Holy Spirit. And morever the ascent or sending up of our duties to God, which we ow to him; the beginning is taken from or through the Holy Spirit, the progress is made by the Son, and termination or resting is made by the Father. For thus through the Holy Spirit his teaching, and assisting or helping us, we begin to pray; that is, conceive and make our prayers here; and our prayers so conceived or made, ascend, and enter into Heaven by Jesus Christ; and lastly, they are ultimately heard and accepted by the Father.