man that by no means it can be conceived how God at any time can be the cause of any sin because seeing sin is a defect it can have no other cause but a deficient one and God seeing he is perfection it self can no ways nor ever be deficient Use Of Direction that in all our speeches and thoughts we may keep Gods glory untouched and unspotted and confesse that all the good we have comes alwayes from him but that all the evill that either we doe or suffer ariseth not from him but from our selves Doct. 2. Through Adams first disobedience sin passed upon all his Posterity Nor did this happen onely by way of imitation as the Pelagians teach but also by way of propagation or natural descent This is proved by this Argument If this had onely come to pass by imitation then the Apostle might as properly have said that Adam with all his Posterity sinned in the Angels who first fell from God as to have said that all men sinned in Adam because they as much follow the example of the Angels as of Adam For it is expressely said vers 14. That death and so also sin reigned over them that sinned not after the similitude of Adam that is by the imitation of Adam therefore vers 19. men are said to be made sinners by Adams disobedience it self The manner of this propagation is taken up and understood 1. To stand in imputation because that first transgression was held as the transgression of the whole nature of mankinde For as in the receiving of the benefits and endowments that belonged to all mankinde Adam bore the place and person of all men so also it was but right and reason that he should maintain their place either in their conservation by obedience or losse by disobedience untill they were capable of standing to or falling from their primitive condition in their own persons Herein he was as it were the Surety of all mankinde so that what he did in this businesse was to be held valid by all as done in their names 2. The second degree of this Propagation stands in the derivation or traduction of that corruption which by our first transgression seised upon the person of Adam himself This corruption is usually called the languishing of nature the seed or tinder of sin the law of our members the law of the flesh lust and sin that dwels in us but most usually originall sin because it cleaves unto us even from our first original and is some way natural unto us to wit as in our nature corrupted also it is the original of all other sins for all actuall sins flow from this as from their fountain This corruption first and principally consists in the privation of original righteousness the absence whereof so far as it is penall is inflicted by God but as it is a privation having the nature of a fault to wit the losse of that rectitude or right constitution which we should have kept and preserved entire it depends upon that relation that all men have to Adam and to his first sin Now that such corruption naturally is found in all men is not onely proved from Scriptures but seems also to be confirmed by experience it self Reas. 1. For in all men there appears a manifest perversion of our wils and inward appetite as much as spirituall and truly good things are of no good relish to all animall and naturall men but the contrary evils which of their own nature have no good rellish seem to them most sweet Now as the perversion of the sensitive appetite doth denotate bodily sicknesse so the perversion of the inmost most spiritual appetite doth point forth unto us sicknesse that is inward and in the spirit The same also may be observed of the perversion of the judgement and understanding from whence come so many and shamefull errours whereby good is esteemed evill and evill good Reas. 2. It is manifest that there is in all men a certain rebellion of the inferiour and animall faculties and appetites against the superiour and most spiritual faculties of the soul which shews the ficknesse of the upper part as not having strength enough to govern the lower and again a disorder and confusion of the inferiour faculties whereby they will not be subject to their Superiour For as as every infirmity debility and perturbation in the body so also in the soul hath its cause of sicknesse disease or certain corruption from the depravation of other parts Reas. 3. There may be observed in all a certain natural crouching of our selves to things that are below us and a certain aversion and turning away from those that are above us and for which we were made so that there are few amongst men that live not more like beasts stooping naturally to their belly-food and bowing towards the ground than according to the nature of man whose body was erected to look up to heaven and seek after God Now as a crouching in the constitution and fashioning of the body is a sign of a bodily sicknesse so also this soul crouching of the spirit doth manifestly declare some foul sickness of the spirit Reas. 4. There appears manifestly in all men a certain insensibleness from nature it self in discerning of things truly good and truly evill howbeit there is a far greater sweetness in true spiritual good things than in corporall and a far greater bitterness and sowreness in spiritual than in carnall evils Now this insensibleness and spiritual blockishnes is a manifest defect and vice cleaving to us from our very original even as the want of any outward sense is a great defect and fault of the body Reas. 5. Experience teatheth with how great difficulty and slowness men are stirred up to things that are truly good therefore as it is the definition of a good habit that makes a man ready and quick unto good works so must it be an evill and corrupt habit whereby the contrary comes to passe because slowly and with difficulty men set themselves to any good endeavours Reas. 6. It is well enough known to all that man hath not the power to do so much good as he knows should be done and as he desires to doe Wherefore when one hath not the power to move the members of his body it is a manifest disease that hinders its motion so where one hath not the power to move himself spiritually it is a manifest spiritual disease as when there is difficulty of corporal motion and one moves his body with great pains it discovers a great weaknesse of his body even as this other doth a weaknesse of the spirit Use 1. For Humiliation by reason of this misery 2. Of Exhortation that we rest not till we perceive that by the grace of God we are freed from this misery 3. For Direction that in our Prayers before God and in all parts of our care for amendment of our life we may chiefly go about this that not onely in
the godly look desiring nothing more than still to apprach nearer and nearer unto God The ungodly on the contrary shunne nothing more than God and such things wherein God hath appointed to shew and impart his gracious and singular presence Reas. 2. Because man's happiness not coming of man himself is therefore to be sought from without himself and that from his union or conjunction with the greatest good and that is the cause and fountain of all good Therefore of necessity it consists in communion with God and from deprivation of this communion greatest misery must needs follow Reas. 3. Because the perfectest act of our life is that which is most closely and intimately carried towards God as all that we do well consists in this that therein we live unto God and the privation of such acting its want and absence all misery must accompany Use Of Direction that even in this life we may wholly be taken up with this to seek communion with God and shun and take heed of all separation from him Doct. 7. The certaine signes and tokens of this blessing are good workes and of this curse are evill workes This is largely and clearly laid open in the Text. Reas. 1. Because good works came from the same grace or favour of God from which the blessing it self comes upon them and evill workes joyned with obstinacy and impenitency comes from that same malice and malignancy which God hath cursed and adjudged Reas. 2. Because God of his free grace hath promised the blessing unto good workes and of his unspotted justice hath appointed the curse unto evill workes Reas. 3. Because in good works there is a certain disposal and preparation of the way to obtain the blessing and in evill workes there is not onely the proportion of a way but of deserving or a mertitorious cause even unto the curse Use Of Admonition that we have great care of our actions through every part of our life because according to them men are either condemned or saved For such as the life is such is the end The twentieth Lords day 1 Cor. 6. 19. What know you not that your body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own IN the words of the Text are contained a most powerfull argument against Fornication and the like sinnes and it is taken from the contrary end because the end of Christian's bodies is quite opposite to this sin And that end is declared from the subject possessed and possessor and indweller of it the Holy Ghost The subject is again explained by a Metaphor of a Temple because namely our bodies are as it were houses consecrated to him And that this argument may be made the clearer and stronger the Apostle ads that so the holy Ghost is the possessor of this Temple or house that he himself also is the indweller of it And both these relations that we have to the Holy Ghost are illustrated from their efficient cause to wit that they are of God and from their consequent effect and adjunct to wit faith and certain knowledge of these relations between our bodies and the Holy Spirit in these words Know ye not brethren c. Doct 1. The Holy Ghost is true and coeternal God with the Father and eternal Son The Text doth give many reasons for this Doctrine Reas. 1. Because to have one and the same spirit with God is all one as to be glewed or joyned to God vers 17. Reas. 2. Because a Temple is not lawfully consecrated to any but to God much less could it be lawfull that a man in stead of or for a Temple should be consecrated to that which is not God But here such a Temple which is most sacred is said to be consecrated to the Holy Ghost Reas. 3. Because the Holy Ghost is so said to be in us as that we become his of right and of duty that is God's rightfull possession as the scope of the words clearly demonstrate Use 1. Of Information for directing our faith arightly not onely unto the Father and Son but also unto the Holy Ghost as the same one and true God Use 2. Of Admonition that we diligently take heed to our selves that we neither contemne nor neglect any holy thing that comes or is breathed from the Holy Spirit as the whole Scripture is said to have come from the inbreathing or inspiration of the Holy Spirit and all the motions of godliness are onely attributed to the Holy Spirit as to their Author Likewise all the gifts of grace are bred in us from and by this Spirit of grace In these all therefore we must take heed that in no wise we resist the Holy Ghost or wittingly and willingly sin against him Doct 2. The Holy Ghost himself is given unto the faithfull This appears in the Text. Reas. 1. In that our bodyes are called the Temples of the Holy Ghost Reas. 2. In that he is said to be in us Reas. 3. In that we are said to have him or to get him from God Now the Holy Ghost is said to be given unto us when he hath a singular relation unto us and that for our good that is for our sanctification salvation of our soules moreover because he powerfully works these things in us that are agreable to his most holy nature and which can no way be derived to us from flesh and blood And hence it is also that the gifts of the Holy Ghost are called the Holy Ghost also by that trope or borrowed kinde of speech whereby the cause is put for the effect which Schollers call a Metonymie Use 1. Of Exhortation as well to thanksgiving to God that gives so divine a gift as to religious prayers and calling upon God's name that he would keep unto us and more and more communicate to us this divine gift Luk 11. 13. Use 2 Of Admonition to take heed of all such things whereby the Holy Spirit is said either to be grieved or extinguished that is from the grievousness of all such sin as fights against the holiness of this divine Spirit so that he cannot delight to dwell in us but wholly or in great measure withdrawes himself from us Doct. 3. The Holy Spirit is not communicated to our soules onely but to our bodies also It is in the Text when our bodies are also called the Temples of the Spirit Reas. 1. Because as Christ redeemed not our soules onely but the whole man so also the Holy Spirit ought to bring into subjection and possession the whole man to God and to Christ. Reas. 2. Because many duties of a spiritual life must be performed by the body also and therefore the body ought to be subject to the Holy Spirit and as a vessell or instrument be wholly in his power Reas. 3. Because our bodies are made liable to sin and by sin to death from which we must be freed by the Holy Spirit dwelling
politick as is found in worldly Cities or Commonwealths but unto a natural body such as is that of man Now it is called the body of Christ for its most neer union that it hath with Christ as being as it were flesh of his flesh and bone of his bone as it is in the Text. Reas. 2. Because of that dependance it hath from Christ as its head For as all sense and motion of a sensitive creature is derived from the head into every particular member so also all spiritual vertue is derived by influence from Christ into his Church Reas. 3 Because of the union and communion that the faithfull have amongst themselevs in Christ which is the communion of Saints and the joynts whereby these members are coupled together The bonds also of this conjunction are the Spirit Faith and Charity By the spirit they are properly conjoyn'd with God in Christ and also amongst themselves but by Faith they are properly conjoyn'd to God in Christ onely and by Charity most properly they are conjoyn'd amongst themselves Use 1. Of Consolation to all believers because they are made partakers of so great dignity as to be assum'd to the body of Christ on which behalf they may also certainly expect all good things from Christ. Use 2 Is of Admonition that we dishonour not this most holy body of Christ with our life and manners but with all our care and diligence may go about this that our conversation may be such as is worthy of them that have so neer a conjunction with Christ and his most holy servants Doct. 3. The Church in that acception of the word as she is mystically considered is one onely holy and universally Catholike These things are understood of her mysticall estate because in her visible or external estate she is neither one nor Catholike nor altogether holy These things are thus gathered from the Text she is one because she makes but up one body of Christ neither hath he more bodies but one She is holy because she is said to be sanctified and purified by Christ to wit by separation from the world by pardon of her sins in justification by renovation of our inherent righteousness in sanctification of this life and perfecting of it in the life to come She is lastly Universal or Catholike because all the elect or faithfull of all Nations and of all times and places make up but one and the same mysticall body of Christ. Use 1. Is of Resutation against Papists who wrest all that are proposed to be believed and spiritually understood of Christs mystical body unto the Popish state of their Romane visible Church which is neither one because not now the same that she was when the Apostles wrote to her neither holy because by their own confession many Popes that is heads of the Romane Church were most wicked beasts nor is â—…he Catholike or Universall because it implies a contradiction that one particular Church as the Romane properly is should be Universall in any propriety of speech Use 2. Is of Consolation to all believers because in this very thing that they are actuall believers they are members of this Church that is proposed to us to be believed and they are in the same condition as to the main business in which the Patriarches Prophets and Apostles and all the Saints were that ever lived or shall live hereafter in any place or time of the world Doct. 4. Unto thâ—…s Church all those benefits relate and belong that Christ hath procured for men by his death It is gathered from hence because Christ is said to have done all that he did out of love to his Church Reas. 1. Because it was the wise purpose and intention of God gloriously by Christ to communicate his grace unto certain men For else the whole dispensation of Christ's incarnation life and death had been of uncertain success or event Reas. 2. Because Christ not onely promerited this but also brings it to pass and that to perfection by his efficacy or power Use Of Consolation chiefly to all true believers For whatsoever is said of the whole Church in common is extended unto each member of the same because the Church is nothing else but a collection of believers or believers considered as gathered together or conjoyned in one body or multitude The two and twentieth Lords day Phil. 3. 20 21. Verse 20 For our conversation is in Heaven from whence also we look for a Saviour the Lord Iesus Christ. 21 Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself A Reason is given in these words why believers should rather follow the true Apostles than false Teachers and it is taken from the comparison of unlike things The unlike qualities are a care for the things of the world in false Teachers and a care for things heavenly in the true Apostles This care of the Apostle is illustrated by a double argument 1. From the adjunct manner which is set out to us by the similitude of Burgesses 2. From the efficient cause of this care which is faith and hope of the glory that is to come This glory again is illustrated 1. From its principal cause which is Christ Jesus 2. From the subject of it which is extended also to the body and not to the soule alone 3. From the quality of the body which is pointed out to us by a similitude with the body of Christ. 4. From the virtue and power of that efficient cause aforesaid for producing such an effect which is no other than omnipotency according to that mighty power whereby c. Doct. 1. The resurrection of mans body is certainly to be This is taught in the Text 1. In that a transmutation of our bodies is determined on 2. In that it is said they shall be made conformable to the body of Christ which by its resurrection was raised unto glory The foundations or grounds of that article are two The power of God and the truth of the Scriptures as Christ himself teacheth in his answer to the Sadduces Ye erre to wit about the resurrection now knowing the Scriptures and the power of God By the power of God the raising of our bodyes again is possible it being as easie to God to do that as at first to make all things out of nothing yea as to make man out of the clay of the earth For it is easy to conceive that the same efficient cause can again joyn the same principles which once before he did conjoyn and moreover made them all out of nothing As for the Scriptures the truth and certainty of this resurrection is expresly declared by its testimony Reas. 1. Because man was created for eternity and therefore must be set free from death which assaults the whole race of man kind against its nature that so it may again attain to eternity Reas. 2. Because
the soule cannot come to its perfect and compleat glory by its reunion with the body because it would be as it were maimed as to such faculties the operations whereof it exerciseth by the body and so in some sort it should remain as it were blind deaf dumb c. Reas. 3. Because the equity of divine dispensation requireth this that those bodies which had their own share in the labours and workes that belong unto this life should also have their share in such rewards as belong unto the end of this life Use Is to establish our faith about this truth which is one of the principal articles of the Christian faith Doct. 2. The same bodies that we had as to their essences and natures shall arise again though not the same as to their dispositions and qualities This is hence gather'd that in the Text our bodies are not onely said that they shall be transfigured by which phrase we are to understand that the substance of our bodies shall remain the same and that the outward figure or fashion or manner of its disposition and complexion shall onely be changed But also that they are said that they shall be transfigured after the manner of Christs body For Christ had the same flesh and bones which he had before and this he made manifest unto his Disciples Reas 1. Because neither reward nor punishment would have any place in the body after its resurrection unless the very same bodies were restored to men whereof they made use here upon earth before either for doing evill or doing good Reas. 2. Because otherwayes after the resurrection the party should not remain the same man determinately this man that man or that he was before Reas. 3. Because it is as easie to God to glorifie the same bodily substance that he had before as any other Use Of Resutation against such Hereticks who having almost blended their own dogmatical fictions and phancies with the true Doctrine would also have our bodies after the resurrection not to be the same but new ones even as to their substance Doct. 3. Perfection glory and eternal happinesse shall be given to believers after that in the resurrection they shall be clothed with their bodies again It is in the Text. This glory is partly in the soul and partly in the body but in both there shall be a removal of all imperfection and a communication of all perfection which shall be thought fit for every one to receive In the soul shall be the fruition of God whereby all desire of desirable things shall be in a certain eminent way satisfied There shall be also an abundantly heaped perfection of all gifts and virtues as is in the blessed Angells This glory shall also so stream forth unto the bodies that they shall be like unto heavenly bodies which is the point chiefly expounded in the Text Our body shall be made conformable c. Reas. 1. Because it is God's purpose singularly to glorify himself in that supernaturall blessednesse that is to be given unto us Reas. 2. Because Christ already glorified is not onely the efficient cause but the pattern of our glory We shall not therefore have onely such a likenesse to Christ as is between any effect and its cause according to that maxime as the cause is such is the effect But also that proportion which is between the pattern and its pourtraict Reas. 3. In order of dignity by the bountiful appointment of God believers shall next after Christ have their place together with the blessed Angells Use Of Direction that we may often set before our eyes in our meditation the greatnesse of this glory unto which we are called that so we may both stirre up thankfulnesse in our selves to God and a certaine holy contempt and neglect of all things in this world Doct. 4. This resurrection of our bodies from the dead and the glorification of them shall be by the most powerfull operation of Christ. From these words According to that mighty power of working he should transforme c. And this agrees to Christ as he is one and the self same God with the Father Reas. 1. Because it is the work of that supereminent greatnesse of power that is proper unto God 〈◊〉 1. 19. Reas. 2. Because that most wonderfull quickening of our bodies should come from the living and alive-making God who is the fountain and source of all life Therefore in the same manner it is not attributed onely to the Father but also to the Son and Holy Spirit Rom. 8. 11. This agreeth also to Christ as he is Mediator but still as united unto God essentially also as he submits himself together with the humane nature in one person to be mediator Ioh. 5. 26. and 6. 40. Reas. 1. Because it belongs to the Mediatory office of Christ not onely that by his merit he should procure life eternal to us but also by his powerfull working actually bring the same to pass Reas. 2. Because Christ as Mediator is the head of his Church from whom is derived and communicated to us the Spirit of life whereby as well our soules as our bodies are quickened our soules especially in this life and our bodies in the day of the resurrection Reas. 3. Because Christ as Mediator and as the Son of man but as united pesonally in the Godhead in the Son of God shall judge the world Ioh. 5. 27. Now this belongs to the power of the Judge that he can bring before himself and make the parties to be judged to appear Use Of Direction that by all meanes we do this as in our prayers so in our meditations and other our spiritual exercises to wit that we may behold this supereminent power and greatnesse of Christ's might as the Apostle wisheth to the Ephesians and to us as one of the greatest gifts of God Ephes. 1. 17 18 19 20. For by this meanes 1. Our faith and confidence in Christ is established 2. We will be forearmed against all terrours of this world and of Hell it self 3. With all cherefulnesse we shall recommend our soules to Christ in well-doing because he is able to performe all that he hath promised all that we seek of him and above all that can come into our thoughts Doct. 5. We should so look for this glory to come in this present life as that we lead in some sort an heavenly life â—…ven here upon earth This is it which is said in the beginning of the Text We behave our selves as Burgesses or Citizens of Heaven Reas. 1. Because where our treasure or chief good is there will our hearts be also and where the â—…cart is there will the whole man be if therefore we have our treasure and chief good in Heaven our heart will be in Heaven also and our conversation will be heavenly Reas. 2. Because all these worldly things whereabout men are busied and most are drowned in can never come in competition with the blisse of Heaven
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
Precept The thirty eighth Lords day On Exod. 20. 8 9 10 11. Verse 8. Remember the Sabbath day to keep it holy 9. Six dayes shalt thou labour and do all thy work 10. But the seventh day is the Sabbath of the LORD thy Gods in it thou shalt not do any work thou nor thy son nor thy daughter thy man-servant nor thy maid-servant nor thy cattel nor thy stranger that is within thy gates 11 For in six dayes the LORD made heaven and earth the sea and all that in them is and rested the seventh day Wherefore the LORD blessed the Sabbath day and hallowed it THis fourth command which is about the time of more solemn worship is explicated 1. generally vers 8. Remember c. 2. speciall vers 9 10. that this is the seventh or one of seven whereunto is adjoyned the duty about keeping this day This duty consists of two parts to wit of rest and of the Sanctification of that rest the rest is a ceasing from all our workes and is illustrated from its causes by a distribuition neither thou nor thy son c. The sanctifying of this rest is consecrating or holy application of it to Gods worship And this sentence is not onely proposed but also confirmed and that with a double reason whereof 1. Is taken from a tacit comparison of the greater God hath promised us six dayes for our works and therefore by very good right and reason he may challenge the seventh to himself to be consecrated to his worship â—… Reason is taken from the exemplar cause because God by his own example of resting on the seventh day went before us as it were to give us a coppy to follow 3 Reason is from the efficient that is Gods institution or appointment which consisteth of two parts sanctifying of it and blessing it The sanctifying of it was the separating of this day from a worldly use to an holy The blessing of it was the promise to blesse them that rightly blesse this day Doct. 1. Certaine times are both privately and publickly to be appointed and set apart for more solemn worship This is understood in the command by that Synecdoche that names the special for the general Those times in general are due unto publick worship which are most agreeable to the societies in which we live And to the private exercises of godliness by night order some part of the morning and of the evening time is due and this is alwayes the practice of the Prophets and Apostles approved in Scripture and proposed unto us as an example to be followed Reas. 1. Because we ought to have this care that we orderly and decently worship God which cannot be without setting apart such a certaine time 2. Because our vanities and straglingnes of mind and forgetfulness about spirituall duties requires of us the help of such an ordinance as this 3. Because these appointed times keep us from many sins while in our thoughts we are either preparing our selves for these exercises or else keep still the fresh remembrance and power of them in our memories Use is of Reproofe against their negligence who though they professe themselves to be worshippers of God yet can scarce finde any time to give God the worship that is due to him Doct. 2. That one day of seven be holily observed is of morall and perpetuall duty as with us the Lords Day Reas. 1. Because this is expresly commanded in this morall law as spoken immediatly by God himself together with the other commands and written by his own finger on tables of stone as they were which things were onely proper to the morall law Reas. 2. Because it was thus ordain'd from the beginning of the Creation Reas. 3. Because it is never lesse necessary that some seventh day be observed than it was at the first institution And that the Lords day or first of the week or seventh is now by Divine authority appointed to us that it be holily kept appeareth 1. From the ground and reason of the change because as God from the beginning appointed the seventh day of the week or septenary circuit of dayes for his rest from Creating of things So Christ appointed the first of the week or of the seventh days of ordinary recourse because on that day he rested from his penall and afflictious labours of his humiliation or emptying himself whereby he restored and created the world as it were new again unto a better condition than it had lost 2. By the frequent apparitions of Christ in the convention of his Disciples on this day 3. From the sending and shedding abroad of the Holy-ghost on this day 4. By the practise of the Apostles 5. By Apostolike constitution 1 Cor 16. 6 From the very title and name of the Lords day that it hath in the New Testament 7. From the rigorous observation of this day in the Primitive Church by occasion whereof they were accounted worshippers of the sun because this first day of the week was by Heathens attributed to the Planet of the Sun as the rest were to the rest of the Planets Use Is of Exhortation that out of conscience towards God and obedience to this command we have a care of observing the Lords day Doct. 3. One part of our duty is that on the Lords day we cease from all our own works It is gathered from the Text In six dayes shalt thou doe all thy work but on the seventh day thou shalâ—… doe no work c. That is no work that is thme Now that work is said to be our work which neither directly belongs to the worship of God nor yet is otherways imposed upon us by any necessity from God but is chosen by our selves for some humane or worldly end Now such are 1. All our common and merâ—…enary works 2 All things that call away our mind from that intention that is required unto the worship of God on that day though otherwaies they be not servile Yet such things are not forbidden as either belong unto common honesty or are of a very urgent and not of a made necessity of our own The reason of this rest is that we may be at convenient leisure for divine worship For worldly businesses do in divers wayes withstand this more solemn worship of God Reas. 1. Because the very external acts of both are for the most part such as that they cannot consist or stand together at one time Reas. 2. Because the minde being distracted with such worldly businesse cannot compose or settle it self in good order to perform solemn worship to God as it ought Reas. 3. Because the taste and savour and power of holy exercises is impaired and dulled at least or blunted by mixture of such things with them which in comparison should be but vile to them Use Is of Reproof of such as easily break the rest of this day either by their ordinary and vulgar occupations or with merchandizes or with sports or plays or
that duty is handled which is due to our Neighbour in regard of his rank degree or quality that he is of Aâ—…d it is expounded by the Synecdoche that denominates one special for all the kind which is honour For honour is a principal part of this duty and also an impulsive cause unto other parts of it For by honour is understood a just and right esteem and respect of worth what ever it be which appeareth in our Neighbour whether he be our Superiour or our inferiour or our equal Yet as we said it hath its special denomination from that special respect which we owe unto them in whome some singular and eminent excellency appears Whence it is also that the degree of our Neighbour in regard whereof honour is to be given him is by like Synecdoche signified to us by the titles of Father and Mother in whom nature it self however very corrupt yet doth evidently acknowledge a rank and degree of dignity whereunto honour is due The sanction of this command is in a promise of long life because the continuation of our life and of all our quietnesse thereof depends on the preservation of the societies of mankind whereof the first and source of all the rest almost is between parents and children and this also is the true reason why this command hath the first place in the second Table Doct. 1. All men whatsoever are in some sort or other to be honoured by us It is hence gathered in that all precepts of the second Table regard our Neighbour whatever he be according to Mat. 22. where the summe of this Table is made Thou shalt love thâ—… Neighbour c. Though therefore this honour is referred by name to Father and Mother as its chief objects yet in some sort it is to be extended unto every Neighbour that is unto all mankind Reas. 1. Because none is found so base and vile but that he hath something in him that ought to be esteemed by us and much valued For if nothing else could be remarked in one yet the very common nature of man hath that worth and dignity in it as unto it regard should be had and the party not altogether contemined or accounted less of than indeed he deserveth and in such respect some honour is contained Reas. 2. Seeing all men are either our Superiours or Inferiours or our equals religion charity and natute it self in a sort leads us thither that we should honour all Superiours because they are superiour to us as Parents as by the very phrase of this command appears where all Superiours are called Fathers and Mothers and by a like reason all Inferiours should be respected by us like sonnes and equals as brothers or sisters Reas. 3. Because such honour makes much for advancing of love and mutual duties of all kinds For all do the more willingly performe their duties when they see themselves and what they do to be had in some respect Use Of Reproof against that barbarous pride which so possesses the mindes of many that they can finde but very few that they think worthy of any honour from them Whether are such to be from hence excepted as make some such poor shew of respect towards others by their Puppit and Moris-like behaviours as signs of the honour forsooth that they do you but they go no further unto any reality For the honour here commanded ought to have sound roots in our hearts and to bring forth some found fruits and not onely colours and preâ—… and lying shews Doct. 2. A special honour is due to our Superiours and that according to the nature and quality wherein they are superiour to us This is contained in naming of Father and Mother specially to be honoured in the general duty of honour due to all Reas. 1. Justice requires that to every one his due be given and Superiours have a special worth and excellency unto which a special esteem and respect of honour is due Reas. 2. Religion commands that we acknowledge that special manner of Gods image which appears in every supereminence of dignity whence it is also that all such respect towards Superiours is called piety partly because by piety or religion towards God it is in special manner commanded partly also because it hath some likenesse of that piety and worship that is due unto God Reas. 3. Charity and thankfulnesse perswade the same also as from Superiours to Inferiours some good thing ordinarily useth to descend if it were but from the rank and order by reason whereof a special sort of honour is due to them even from such as in their owne proper persons perhaps receive no particular good from them Reas. 4. Because even for the society of mankinde nature teacheth us to honour them that deserve well of others though we should receive no profit by them Use 1. Of Admonition that we take heed of such barbarous and uncivill manners whereby respect towards Superiours is taken away Use 2. Of Direction that we alwayes give reverence to such as in authority or power are superiour as to the Fathers of the Country the Fathers of our bodies the Fathers of families Fathers in Christ and the like Doct. 3. Superiours owe a kinde of honour to their Inferiours suitable to their place This is hence gathered in that Father and Mother are put here by a Synecdoche 1. For all Superiours 2. For all Neighbours as hath been said So men are commanded to honour their wives 1 Pet. 3. 7. The meaning is that so they ought to behave themselves towards their Inferiours that their Inferiours may chearfully acknowledge that degree of dignity they have over them and shew the same Reas. 1. Because this is but that general and universal justice whereby every one is bound to render to another his due Reas. 2. Because humility inclines all godly men that as farre as conveniently may be they condescend to Inferiours and as it were lift them up rather to themselves than stand too much upon their owne title or superiority Reas 3. Because that esteeme and respect which descends from the superior to the inferior hath much more weight than that which ascends from the inferior to the superior and therefore makes more for preserving of the safety of mankinde in its right order Use 1. That Superiours uphold with their dignity that resemblance of God which they ought to carry before there inferiours 2. That they have a care of going before them in a right way and by a good example 3. That they alway use all their wisedome authority and power that they have to the procuring of the good of them that are under them Doct. 4. This mutuall honouring of each other makes much for the prolonging and making our lives the more pleasant in this world and improving of our hope about the life eternal This is clear from the promise that is subjoyned to the precept Reas. 1. Because the conformation of humane society tends derectly to the conservation