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
rewards and punishments were more justly and equally to be distributed where it should be ill with evill men and not well at all and should go well with good men and not ill at all Which reason seems also to be confirmed by our Lord himself Luke 26. 15. and the Apostle Paus 1 Cor. 15. 19. Now after this life while the Soul remaines separate from the body the judgement of God is not compleat nor fully accomplished because it is not passed upon the whole man in his full being as he was in this life while he committed the things that were to be judged Therefore another and fuller â—…udgement than that on the souls departed onely followeth to be looked for which is this last judgement and shall be certainly in its own time Reas. 2. It is most convenient agreeable to Gods glory that God in by Christ in a most glorious manner should make manifest before all as well Angels as men as well his mercy as his justice that he might have the publick and solemne glory of both mercy and justice and this is the thing that at that time is topass come in that universal and last judgement Reas 3. This belongs also to the glory of God the joy of the faithfull and just confusion of the unfaithfull that before their faces they may see the promises and threatenings of God almost perfectly and accurately fulfilled not onely particularly on their own persons now in the body as before death but universally upon all others both men and Angells Which shall then onely be when this last and universal judgement shall be held Use 1. Of Information that we take care to have our faith and hope solidly confirmed and strongly rooted about this article least we be any wayes troubled with prophane blasphemies and mockings of Infidells and Heathens who first cast downe and trample upon the profession of this article by their life and manners and then also by words and speeches fight and dispute against it Concerning whom we are admonished by the Apostle St. Peter 2 Pet. 3. 3 4. c. Use 2. Of Admonition that with all fear and trembling we watch over our wayes as those that certainly mind and look for the day of this judgement 1 Pet. 1. 17. 2 Pet. 3. 11 12. Doct. 2. Our Lord Iesus Christ will be Iudge in this judgement Reas 1. Because it belongs to his Kingly office and power whereby he was made Lord and King and had all judgement committed to him Reas. 2. Because Christ is he from whom and by whom the faithfull have salvation adjudâ—…ed unto them even in this life and from whom also unbelievers have death adjudged unto them Now it is the same judgement that in this life both wayes is begun and in the last judgement shall be fully manifested and perfected Reas. 3. Because at that time it is that Christ should fully and actually triumph over all enemies and opposite power and crown all his own servants souldiers and adherents And this is most conveniently and gloriously done in forme of publick and solemne judgement Use Is of Consolation chiefly to the faithfull because they shall have him for their Judge whom they received for their Redeemer Justifier Sanctifier and Intercessor or Advocate from whom therefore they may with all confidence expect all good Doct. 3. Christ's glory at that time shall be incomparable It hence appears from the Text that if the Angells so glorious shall then be his Ministers of State and attendants and his Throne with all the rest of that procedure shall be so glorious it mmst needs be that Christ himself be excellent in glory above all that we can think of Reas. 1. Because the exercise of this judgement belongs to the manifestation of Christ's highest exaltation Reas. 2. Because the very end of his coming was to give glory to such as sought God in him It is fit then that Christ appear in greatest glory Reas. 3. The majesty of the supreme Judge of the world and the terror and confusion of his enemies that they must be put to require that he should come clothed in the greatest glory Use Of Consolation to the faithfull against the crosses and contempts they are liable to in this world together with Christ because as now they are partakers of the cross of Christ so then they shall be partakers of his glory Doct. 4. In this judgement the condition of the godly and ungodly shall be quite unlike and opposite one to another This is taught in the Text by the separation of the sheep from the goats by the right hand and the left by â—…ome ye blessed and go ye cursed Reas. 1. Because there is a great unlikeness and opposition in the lives and wayes of the godly and ungodly while they are in this world Reas. 2. Because there is a great dissimilitude or opposition between the promises that belong to the godly and the threatenings that belong to the ungodly Reas. 3. Because there is great disparity and opposition between the manifestation of greatest mercy and of greatest execution of justice Use Of Admonition that we separate our selves from ungodly men as much and in such manner as we can that is if we cannot separate in places yet in internal affections as well as external conversation we should be as unlike unto them as can be in that wherein they are ungodly Doct. 5. The cause of any blessing to the godly is the mercy of God but the cause of any caâ—…se to the ungodly is their own sault This is clear in the Text when the godly are called blessed of the Father But the ungodly barely are called ye cursed not of the Father nor from the Father nor from God because though it is God that curseth them yet the first cause of this curse is in their sins Reas. 1. Because all good is from God who is the greatest good and chiefly good in himself But all evill of punishment ariseth from evill of fault and this evill of fault is from the creature it self breaking the Law and Order that God hath set to it Reas. 2. Because the blessing of life is the meer free gift of God but the curse of death is the reward or wages of sin Rom. 6. 23. Reas. 3. Preservation from the curse which is by Gods favour is necessary for our blessing but to incur the curse there is nothing more needfull but onely to neglect or contemne that way that leads unto the blessing Use Of Direction that we may alway give God the glory in every good thing that we either have or seek or look for and alwayes blame our selves for any evill that befalls us Doct. 6. The blessing of the godly consists in the communion that they shall have with God in Christ and the curse of the ungodly in the separation of them from such communion This is plaine in the words come ye blessed and go ye cursed Reas. 1. Because this is the end whereunto all
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
with troublesome and long feastings on it c. Doct. 4. The other part of our duty on the Lords day is to sanctifie this our rest that is to apply the leisure that we have to Gods worship as well publikely as privately Duties of this kinde are first a preparing of our minds to Gods solemn worship Secondly Hearing of his Word Thirdly Solemn prayers Fourthly Partaking of the Sacraments Fifthly Works of Charity Sixthly Meditation and conference about holy things Seventhly A religious considering of the works of God of Creation and Providence and even of such as occasionally we then hear or see though they be otherwayes worldly Reas. 1. Because in such duties we make profession of Religion and of that honour that is due unto God which therefore is to him honourable and accepted Reas. 2. Because by this means we build up our selves and advance our communion that we have with God For seeing that by worldly occupations through the six days of the week our mind is somewhat pressed towards the earth it was by a most wise purpose and counsel of God ordain'd that every seventh day at least again they should be lifted up to heaven and sent up thitherwards by all such means that they might be restored to their former step or degree from which they had been declining And seeing we contract also some filthynesse from such worldly businesses on the Lords day they should be wiped off and we cleansed from them by the exercises of sanctification And seeing many occasions fall on the other days which bring their own difficulties and tentations with them on this day we ought to be well furnished and armed so that it ought to be our day of spirituall mustering or weapon showing and a day of lustration A cleansing our selves from all filthinesses before contracted and a day of our ascending into heaven in as far as our Faith and Charity with other heavenly gifts on this day should be singularly kindled in our hearts Reas. 3. Because by this means also we build up one another in the practise of our Religion so that he who hears the preaching of the word though he learn nothing himself yet he teaches others some good thing even in this that he hears and thereby presses that he both should do so and other too So hereby he teaches others that God is to be solemnly worshipped and his word with reverence to be heard Use 1. Is of Admonition that we beware of the neglect of these duties which can not consist with any vigour either of religion to God or of love and care of our own salvation Or lastly of love and christian affection towards the Church and our neighbours Use 2. Is of Direction that according to this rule we judge of the duties which on this day we perform about Gods worship For all of them in common should rise up so high as to a sanctifying of this day and this sanctifying again of the day depends on our sanctifying of the name of God and our advancing of our own salvation Unlesse therefore we seek such fruits in our consciences we have therein just cause of great humiliation but if we feel them in any degree we have as great reason to give the Lord as great thanks for it Doct. 5. It is the duty of every Christian that not onely themselves sanctifie that day but also that they make all such to do it as far as in them lies that are under their power This is hence collected because this commandement is in a singular manner directed to such as are over others Magistrates Parents Masters c. Neither thou nor thy son Reas. 1. Because such servile works as are forbidden on that day are for the most part made to be done by command of Fathers to Children Masters to Servants Magistrates to Subjects So that though they be performed by others yet the works are theirs at whose command they are done Reas. 2. Because the sanctifying of this day was ordained as well for the cause and use of Sons and Servants as of Parents and Masters Reas. 3. Because it is the duty of all Superiours to further the salvation as much as they can of all that are under them and to procure by them and from them that honour to God that is due to him from them Use 1. Is of Reproof against that most unworthy carelesness of men who as they are not diligent enough themselves in doing their own duty on this behalf so they think that they are free from all charge of children and servants about this matter Use 2. Is of Direction to Inferiors that are under others power 1. That herein they willingly obey their Superiours when they call them to serve God 2. Yea that they be thankfull towards them for this cause 3. That such as have the liberty should chuse out such Superiours to be under as from whom they may look for this help Doct. 6. For keeping of this duty we must have a special remembrancer Remember that ye keep holy c. Reas. 1. Because this command is not written naturally on our hearts as the other but it was a command of institution rather than of natural light Reas. 2. Because the command concernes not all dayes and houres but one special time therefore we may the more easily forget Reas. 3. Because the many businesses of this life do easily turne away our mindes from this duty unless with care and some diligence we set our selves to the contrary Reas. 4. Because that we may rightly and conveniently sanctify this day we had need before-hand to think of the same and set our worldly business in such order that they be no hinderance to us in that day to sanctify it arightly and so also on other dayes be busied about them that when that day comes we may be disposed and ready with freedome of minde and chearfulnesse to lay them aside and betake our selves to and go about the solemne worship of God with our whole mindes Use Is of Reproof against the lazinesse and carelesnesse of many who are so farre from an holy remembering of this day that they remember it rather to this end that they may bestow it on their private pleasures or other businesses of their owne on which they cannot have the leisure to bestow any other day For if they must run abroad a little or some sport and easy journey must be made or some trouble-feast to be held before any day else they chuse the Lords-day for these as if otherwayes that day should be lost to them as an idle day if it were onely bestowed on Gods solemne worship Others there be that do not so much as remember the day of the week unless by the Bell they be put in rememberance of it The thirty nineth Lords day Exod. 20. 12. Honour thy Father and thy Mother That thy dayes may be long upon the land which the LORD thy God giveth thee IN the fifth command of the Decalogue
that there is no joy nor gladness in the practice of godliness and so they shun godliness and the care of it as that which is full of sadness and melancholy But the Scriptures teach otherwayes that the godly are called to this that they may alwayes rejoyce Phil. 4. 4. and that they alwayes are as it were feasting with all gladness according to that of Solomon Prov. 15. 15. The proper cause of this errour is ignorance a depraved sense of their sins 〈◊〉 in this like unto an herd of swine who make it their greatest pleasure and delight to wallow in the 〈◊〉 Use 3. Of Consolation for the godly in that 〈◊〉 their outward condition is yet they have 〈◊〉 of more true joy than can be either felt or understood by worldly men Use 4. Of Exhortation that striving with our utmost indeavour we must labour more and more to receive and be sensible of this joy Now the meanâ—… which we ought chiefly to use for attaining and 〈◊〉 thereof are these 1. We must in good 〈◊〉 remove all hinderances of this joy that is that by repentance a real amendment of life we 〈◊〉 cleanse and disburthen our selves of our sins 〈◊〉 We ought to have a true care that we daily make more sure and constant to our selves our union and communion with God by diligent examination and confirmation of our faith and hope 3. That we 〈◊〉 much and often exercised in the religious meditation of Gods Promises which promise all good things to such as have God for their God 4. Iâ—…â—…duceth much to this purpose if in our selves we exercise and excite this joy in and by the daily praise of Gods name that is as well in private as publick thanksgiving coming from the bottom of our heart for all those blessings with which God hath blessed us in Christ Jesus Doct. 5. That this joyâ—… and this comfort brings a certain holy security to the consciences of believers This is gathered from the last verse of the Psalm And this is that security wherein the Apostle â—…oasts and glories Rom. 8. If God be for 〈◊〉 who 〈◊〉 be against us c. For I am perswaded that nothing can separate me c. And David every where in the 〈◊〉 Why do I fear God is my rock c. This security differs much from carnall security wherein men of this world lye and sleep 1. Because true and prais-worthy security is grounded upon true faith and not upon vain imagination 2. Because it is bred in us by the Word and Promises and by the preaching and knowledge of the word of God It doth not proceed from traditions or mens dreams and customes in sin as that doth 3. Because this security relies alwayes upon Gods protection as it is in the Text Thou onely makest me c. it doth not rely on outward means or on our own strength and wisdome 4. Because this security is fed cherished and advanced by diligent use of calling upon Gods name and of all other means that God hath prescribed and appointed us Reas 1. Because Gods protection secureth believers from all evill at least from the sting of it by reason whereof it is onely truly evill for God hath all things both evill and good in his own power Reas 2. Because Gods presence brings all other good things with it for God is so good in himself that in himself virtually and eminently he contains all things that can be called good Reas. 3. Because Gods goodness towards believers is unchangeable so that there can be no danger of the changing of this happiness into misery Use The use of this Doctrine is for consolation to the faithfull to wit that from this ground they 〈◊〉 and ought to depend upon God and lay aside all those anxieties whereby they may be discouraged from adhering to God with joy and gladness The second Lords day Rom. 7. vers 7. What shall we say then Is the Law sin God forbid Yea I had not known sin but by the Law For I had not 〈◊〉 that concupiscence or lust was a sin unless the Law had said Thou shalt not covet THe Apostle that he might stir up the faithfull to a new obedience had proposed to them the difference of their condition that are under the Law and of them that are under Grace to wit that such as are under the law of the flesh and sin bring forth fruits unto death but such as are under the grace of the Spirit bring forth fruits in a new obedience unto life eternall But because of this opposition between the Law and Grace some might gather that there was then a very great agreement between the Law and sin therefore in this seventh verse this objection is preoccupated by the Apostle 1. Then the Objection is proposed What shall we say Is the Law sin 2. It is rejected with a certain kinde of detestation God forbid 3. The case is plainly set down and resolved in these words I had not known sin c. Where the singular effect and use of the Law is declared to wit that by forbidding and reproving is begotten in man a sense and acknowledgement of sin as of that which is contrary to its self and therefore it cannot be the cause of sin The Explication By the Law is understood in common a way and rule of walking Now this way and rule is imposed upon reasonable creatures by divine authority and the greatest obligations that can be And this is the Law to wit of God which the Apostle heer understands especially the moral Law By sin here is not onely understood the transgression of Gods will but also all those things that follow upon such a transgression which in this Chapter is defined by the name of Death and is called sometimes misery Sin is either known confusedly and speculatively onely or more exactly and practically Now the accurate and practicall knowledge of sin is here understood whereby it is efficaciously concluded in our consciences that sin is a detestable thing and by all means to be avoided Doct. 1. Men of their own nature are so blinded that although they be altogether drowned in sin and death yet of themselves they cannot know it This is gathered from these words I had not known sin Reas. 1. Because the very mind and conscience of man which is his eye and light is corrupted after a twofold manner 1. Privitively In that it is deprived of that light whereby it might rightly judge of it self and of such things as belong unto its spiritual life a. Positively In as much as it is possessed with a certain perverse disposition whence it often calls evill good and good evill For as the eye being put quite out feeleth nothing and as the eye infected with humours and depraved by the indispositions of the organe sees all things otherwise than they are presented so is it with the eye of the soul. Reas. 2. Because the whole man is possessed with a certain
every other thing in some manner For that is it which the Apostle teacheth Act. 17 27 Use 2. Is of Admonition that for this cause we take heed to our selves that we sin not against God because we are held up in and by the hand of God If therefore witting and willing we offend God it is even as if a child out of petulancie should hurt his Fathers face while he is held by his Father in his arms and in his bosom Doct. 4. All the glory that can be given by a creature to God is due unto him â—…y reason of his onely creating and â—…ustaining of all things It is out of the Text Thou art worthy c. Where this glory is expounded by three words which designe one and the same thing though in a diverse manner because no one word can be found which can sufficiently mark out the duty of a creature to God its Creator Râ—…as 1. The reason in general is Because the greatest perfection of all divine power appears in the work of Creation and such things as therefrom depend Now by how much the more the power of the cause appears in the effect by so much the more praise and glory is due to the efficient cause Theâ—… First Gods goodness appears for whose sake chiefly he is ever to be glorified because what ever good is in the creature all this is derived from Gods goodness and it is nothing else as it were but a certain slender scent that is breathed from the infinite goodness of God and flowes from it This is some way pointed at in these words God saw all that 〈◊〉 made and they were very good Secondly His greatest and infinit power appears in the Creation in that by his word and his command he made the whole world suddenly and of nothing or matter praeexistent Thirdly His highest wisdome also appears in that he made all things not confusedly that there should be and remain a Chaos but in all perfection of order and proportion so that to one who attentively considers things so much wisdome appears not onely in the fabrick of the whole but in the disposition of the parts in one man or in one flea as all the wisest men in this world can never be able either to inâ—…itate or to explicate or by all the diligence they can use sound the bottom of it Use Is of Exhortation that with heart â—…ind and work we study alwayes to give this glory unto God that he deserveth and which justice requireth from us to which we are perpetually called and stirred up by all creatures in heaven and in earth The tenth Lords day Rom. 11. 36. For of him and through him and to him are all things THe Apostle brings an argument here to prove that which he had before put viz. That God ows no man any thing He proves it from the opposition thus the cause ows nothing to its effect but contrarily the effect ows all to the cause Now God is as the cause not as the effect in respect of all things whatsoever that either are or are done in this world But God as a cause comes under a threefold reason or notion as 1. either of a procreating cause 〈◊〉 â—…im are all things or 2. of a conserving and directing cause and through him or by him are all things or 3. of a final cause or for which and to him or for him are all things In the first notion creation is attributed to him in the second sustenâ—…ation and gubernation of all things in which two the providence of God doth properly consist in the third notion perfection and conservation of all things is attributed to God in which the end and accomplishment of creation sustentation and gubernation is seen and consists Doct. 1. God 〈◊〉 a sure providence whereby he takes care for alâ—… things and directs them to his own glory It is 〈◊〉 from the Text in as much as all things by him and for him are 〈◊〉 〈◊〉 directed 〈◊〉 1. Because God is the 〈◊〉 of things from reason and wisdome of the greatest excellency 〈◊〉 from any necessity of his nature nor yet from 〈◊〉 caâ—…ualtie or coaction And in such a cause there is alway a regard had to the end and an efficacions willing of it together with an ordering of the means for attaining of that end accordingly Reas. 2. Because if God had onely made the creatures and had no care of them afterwards or did not direct and govern them the work of creation had been but idle vain and as done in jest For workmen use not to take pains to perfect a work and then neglect it unless from too much leisure and sport or pastime they do it which agreeth not to God Reas. 3. Unless God directed and governed all things that he created his work would be imperfect as not bringing it to its destinate end It would also be subordinate to the operation or influence of some other upon it that is not the principal as we see it is among men For he that makes a Ship and directs and governs her not afterwards in her â—…ailing his work about her it is but imperfect and as it were vain and his art and work is subordinated to the art of sailing which doth the other and better sort of the work about that Ship Reas. 4. Common experience teacheth that there is some present and powerfull wisdome every where that is efficacious in its workings and intentions whereby creatures are directed in their operations For without it the kinds of all things could not have been preserved and propagated under the same forms and figures parts and dispositions through all generations Without it also creatures that want reason could not be directed to tend to some certain end unknown to themselves and to possess certain places most convenient for them and to seek the order and preservation of the universe or whole rather than their own particular Without this providence it cannot be understood how some beastshave such instinct as it were some beams of a certain wisdome imparted unto them as they have as may be seen in Ants Bees Spiders Swallows Storks of which the Scripture it self speaks and in many other beasts which are rightly said to be borne as it were with a Law a Book and a Lanthorne with a Law which they follow and observe constantly in all their operations in which Law a certain art and wisdome manifestly appears With a Book wherein they have that Law written down to them because it is ever present with them and indeed written or engraven on their soules With a Lanthorne also because at all times they so radily read therein and perceive all such things as agree to their condition Use 1. Of Information that we may have a care solidly to establish our Faith in this behalf because providence is amongst the first principles of Religion whence the glory of God mainly depends and our affiance patience reverence humility and all the
name not onely beyond and above all profits and pleasures of this life but also above our life it self both in this world and in the world to come if it were possible that we could desire Gods glory separately from our owne salvation and glorification in Heaven Doct. 3. Our hallowing or sanctifying and glorifying of Goâ—…s name depends upon his owne 〈◊〉 gift and bounty For we are here taught to seek and pray for it from him Reas. 1 Because no mortal creature of it self knows the way how Gods name is to be sanctified nor doth any by that illumination which he hath got so understand it but that he still stands in need yet more and more from time to time to be taught it of God Reas 2. Because when we understand how Gods name ought to be sanctified of us yet the direction and leading and grace of the Spirit of God is needfull for the performing of that which we know belongs unto our duty Reas 3. Because there be many things without us that belong to the sanctifying of Gods name that cannot be brought to any effect by us but by the special and powerfull working of God himself Use Of Information that by this we may understand that all the duties that we perform unto God are Gods owne gifts For nothing can be by us offered unto God for sanctifying of his name unless that first were freely given us of God And thus God is Alpha and Omega the beginning and the end in all that spiritual communion that we have with him First he forgives us our sins then he gives us the grace both to will and to do that which is good and well-pleasing in his sight and lastly all these his owne gifts he crownes in us both with grace to the end and glory in the end Doct. 4. It is a great benefit of God to us when we see his name to be hallowed or glorified For here we seek this first as our principal desire and benefit that the name of God may be hallowed Reas. 1. Because this hallowing of Gods name turnes alwayes to the profit and building up of the children of God who in some sort are made partakers of his glory Reas. 2. Because all such as love God above all things else are made possessors of their chief desire when they see the name of God to be hallowed and glorified Reas. 3. Because God often vouchsafes us this honour to be made some way instruments of hallowing and glorifying his name and this ought to be acknowledged for a great honour and benefit Use Of Reproof against the base and earthly mindes of men that are more taken with a little profit of the things of this world than with the glorious hallowing of the name of God Doct. 5. It ought to be our greatest grief if the name of God be prophaned or blasphemed For this is it that is directly contrary to this first and great petition and the greatest hearts desire of all the godly Reas. 1. Because Gods majesty ought to be most dear unto us Reas. 2 Because the actors of such a sin are most wretched and therfore much to be pittied for the miserable blindnesse and perversnesse wherein they lie Reas. 3. Because great scandal is given to others Reas. 4. Because by this meanes Gods judgements are in a singular manner thus provoked and procured for God will alwayes have his glory will we nill we either from us freely or upon us fiercely either the glory of his mercy from us or the glory of his justice and wrath upon us Use Of Direction how we ought to be affected when the name of God is prophaned or blasphemed that is if it be done by others we ought to grieve at the thing and as far as in us lies to mend it but if it be done by our selves or by occasion of us that is for a life led altogether unworthy of and unsutable to the glorious God that we profess to serve then we ought as it were to repair God of his honour by our humiliation and repentance for such misdoings and by zeal of glorifying him afterwards as we had offended and dishonoured him before The forty eighth Lords day On the second petition of the Lords prayer Let thy Kingdome come IN the second Petition is handled the principal meanes whereby the name of God is hallowed or glorified amongst men and that is the Kingdome of God and its coming is sought for And by the Kingdome of God properly is understood that state of the Church wherein she is made partaker of that happinesse that she hath in her communion with God For a Kingdome in its general notion is a kinde of politie or publick government and state of men wherein one hath the supreme and chief command and all others are subject less or more for their own good For unless it be for the good of the Subjects or people it is not a Kingdome but a Tyrany So the Kingdome of God is a Politie or State wherein God hath the Soveraignty or Supreme power and command and men are subâ—…ect in such a sort that from thence they may reap and receive their chief good that can be desired or eternal and true happinesse By a 〈◊〉 also all such meanes are understood by the Kingdome of God whereby such a state of the Church is procured Of this Kingdome there are two most remarkable degrees one in that administration which belongs unto this present life in respect whereof it is called the Kingdome of grace The other unto the life to come in regard whereof it is called the Kâ—…ngdome of glory By the coming of this Kingdome then is understood its state or condition and the giving or bringing to pass of all such things together with the advancing and perfection of them as belong to this state for its accomplishment Doct. 1. The chief meaâ—…s to hallow or glorify Gods name by is the Kingdome of God which consists in his Church This is gathered from the connexion of this petition with the preceding Reas. 1. Because the name of God or the greatest perfections of God are more manifested in this Kingdome than in any other of his works but especially his grace or mercy justice truth and wisdome Reas. 2 Because this Kingdome of God in its perfection comes nighest unto God himself For there is nothing out of God himself that can be compared with his Church yea in a manner all things else are subject to the Church Rea. 3. Because nothing is more contrary to the glory of Gods name than the impairment of this Kingdome or trenching upon it or than the troubling and deforming of it Use Of Direction and Exhortation that first of all we seek the Kingdome of God Doct. 2. This Kingdome is not set up nor brought about by any other than God himself This is hence gathered in that the coming hereof is sought from God alone as the author and principal cause and procurer of it Reas.
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