our justification might be of free favour Reas. 1. Because it was impossible for the laws and the righteousnes thereof to justifie sinners Rom. 8. vers 1 Reas. 2. Because in the justification of a sinner is remission or pardon of â—…in and all pardon is of free â—…avour Reas. 3. Because in justification is a free Donation of righteousness and of life eternal which to sinners cannot be done but with especial grace and favour The satisfaction made by Christ for us withstands not the freenesse of this favour of justification because it was of free favour and grace that Christ himself was given us and by calling appointed to this satisfaction for us and of his own free-grace also accepted of that calling Use 1. Is of Refutation against Papists and many others who will have our justification to depend upon our Works which yet every where by the Apostle are opposed to this free grace in our justification Use 2. Is of Consolation to believers and repenters against all these shakings of minde which they feel or can feel from the unworthinesse of themselves that their own consciences tell them of because our whole justification hangs on the free favour or grace of God and not upon our worth or merits Use 3. Is of Exhortation 1. That we alwayes flee to the Free-grace of God as to the onely garrison of our souls 2. That from admiration of this grace of God we alwayes study to be thankfull to God Doct. 3. The obedience of Iesus Christ imputed unto us or given us and so accounted ours justifies or makes us righteâ—… and is the foundation of all our righteousnesse It is in the Text By the Redemption made by Iesus Christ. 1. For he that is justified by the Redemption 〈◊〉 other as by paying a ransom that price is conceived as it were to be paid for him who is redeemed â—… If Christ be the pacification in our justification when we please God as it is in the Text then we please him for something which Christ hath performed for our good 3. If Faith justifies as it hath relation to Christ and the shedding of his blood then there is something in his blood thus shed or in his obedience unto death by vertue whereof we are justified Now the obedience of Christ in respect of our justification hath 1. the place of a meriting cause which obtains it for us because it was the means that Gods justice required to be performed to him before his grace could justify us 2 It hath the place of the formal cause in as much as it is so accepted and taken for ours being given us by free-gift and so made ours indeed as that we are lookt on by God as truly clothed with it when he pronounces the sentence of our justification whence that phrase of the Apostle is Not having mine own righteousnesse but that which is Christs Phil. 3. 9. Reas. 1. Is because this is most agreeable both to the justice and mercy of God joyntly For if our justification had stood in the bare remission of sin without the imputation of a sufficient righteousness or obedience for satisfaction to justice then onely Gods mercy and favour had had place in this businesse no regard being had of the justice of God that satisfaction might be made Reas. 2. Because if we had been pronounced just without any imputation of a satisfying righteousness or obedience performed then there could have been no just ground of such a sentence to wit that he should be pronounced just which was no way just neither by his own inherent justice or righteousness nor yet by anothers justification freely given him Rea. 3. Because by this means we have in some manner a divine righteousnesse or the righteousnesse of God himself to wit that which Christ who is God performed for us not the essential righteousnes of God as Soliander dream'd as God-man in one person on which therefore we may rely and with the greater confidence appear before God and for it hope for all divine and good things at the hands of God Reas. 4. Because in this manner we the more own our salvation as wrought by Christ. Use 1. Is of Refutation against Papists Anabaptists Remonstrants or Arminians and almost all Sects and Sectarians who all agree in this errour that our justification depends upon our works and is not to be sought by the imputation of Christs righteousnesse to us or accounting his obedience ours Use 2. Is of Exhortation unto due thankfulness towards Christ by whose Redemption or ransoming of us we are justified and set free from sin and death the wages of sin and adjudged unto life and glory above what any meer creatures righteousness could ever have deserved Doct. 4. The obedience of Iesus Christ is powerful for justifying of us by being accepted and laid hold on by our Faith It is in the Text. Through Faith in his Blood Reas 1. The very nature and duty of Faith is to rely on Christ or on the favour and mercy of God in Christ for pardon of sins Reas. 2. Because by Faith we are united unto Christ and ingrafted into him that so we may be partakers of all the blessings that in him are prepared for men Reas. 3. Because Faith receives layes hold on and embraces all the promises of God and the things in them contained offered or proposed amongst which pardon of sins and justification in Christ hath a chief place The Use is of Direction that it may be our onely care in the business of our justification to direct our Faith and confidence towards Christ and to stir up and confirm it more and more that we may thence have firm and aboundant comfort The twenty fourth Lords day James 2. 22. Seeft thou how faith wrought with his works and by works was faith made perfect IN these words is contain'd the conclusion of that disputation which Iames had against such as vant of Faith that is destitute of good-works For the Apostle concludes that such Faith is of no worth unto justification And this conclusion is often repeated as vers 14 17. and 20. 22. and 24. under sundry formes of words but to one and the same sense Now this Conclusion which the Apostle proves is not that good-works are any part or cause of our justification before God as Papists take it nor yet as many of our own think that our works justifie us before men however that contain a truth in it but this is the conclusion that justifying faith is such that it worketh and puts forth its operation by good-works And it is proved 1. from a comparison of likes from vers 15. to the 18. 2. By another comparison of likes to wit of such a fruitlesse faith in men and devils vers 19. 3. from the example and pattern of that faith that was in Abraham vers 21. of all which the conclusion is set down in this 22. vers In which two things are determined 1. That true and
justifying faith is fruitfull of good works 2. That good works are the end and perfection of faith for faith is said to co-operate with good works because together with the command of God it furnisheth its strength and force of working for producing of good works And that works are called the perfection of faith it is not so to be understood as if they were the internal and formal perfection of faith as the form is the formal and essential perfection of every thing But in that they contain and shew the external perfection of faith in as much as they flow from it and as every effect contains in it self some perfection of its course to wit as it partakes of the force and vertue that comes from the internal perfection of the cause Doct. 1. Our good workes are no wayes the cause of our justification but the effects and fruits of a man justified It is gathered from the Text for as much as workes are the effects of faith And faith and justification according to the nature of relatives are at once or together in nature A true believer and a justified man are the same thing If therefore good works are the effects of a believer then are they the effects of one justified also And that works justify us not is apparent from four reasons Reas. 1. Because believers are not now under the Covenant of workes and therefore cannot be justified by works but are all condemned by them if we stand to them in that point because none of them come up to what the Law requires and so are sinfull and imperfect Reas. 2. Because all our good workes are debts and therefore they can never properly merit or deserve pardon Reas. 3. Because the good works we do came not from our own strength but from the grace of God Reas. 4. Because our best good works are in themselves imperfect and defiled with many uncleannesses Object 1. Our good workes are perfect as they come from the Holy Spirit whose workes are all perfect Ans. 1. If in respect of us they be imperfect they cannot as ours be of force to our justification though in some other respect they may be perfect 2. That perfection which they have in reference to the Holy Spirit doth not redound properly unto our meriting or deserving by them because the holy Ghost is no wayes united unto us into one person which is the onely ground why the works of Christ had a divine merit and worth in them namely because they were divine workes as being his that was as man personally united unto the God-head and person of the Son so as they made but one person The Holy Spirit then though he be the principal cause of our good works yet this is in its own manner as an external efficient as having no personal union with the party working Object 2. Our reward is given according to our works Ans. That reward is not of our merit but of God's free grace and favour For there is a reward of servants and a reward of sons the reward of servants lookes not to the person but to the merit or desert of the work but the reward of sons lookâ—… at the person chiefly and so is given of grace and good will to the person of the worker more than to the merit of the work For the Father in his Sonne crownes that with reward which in it self deserves no such thing for the most part Otherwayes he were unjust not to reward it so in servants likewise Use Of Admonition that we never glory in our selves or our own workes before God but alwayes acknowledge when we have done all that we can that we are but unprofitable servants as our Lord himself teacheth us to do and that we depend wholly on the grace of God putting no trust in our own works Doct 2. Good workes by a necessary coherence follow true faith It is gathered from this that faith is to work together in and with good works and by good works to be brought to its end Now good works are necessary to a believer 1. By necessity of precept because God from that right and power he had to do so was pleased to command us them 2. By necessity of means without which we cannot attain the end And that 1. In respect of God or his glory as the end because without them we cannot attain to the enjoyment of God nor to glorify him as we should and must for that attainment 2. In respect of the Church and others without the Church whose edification without good works we cannot attain and good men are edified by good workes as by examples more and more and to others a hoping light is as it were held out whereby they may discerne their right way Let your light so shine before men c. 3. In respect of our own salvation because good works are necessary to salvation though not as meritorious causes yet as dispositions qualifications and wayes that must be had and insisted in because our election and calling is to them and by them our salvation and these other are made surer to our consciences For in them consists that way of a new obedience and Gospell thankfulnesse which onely leads unto life also as holinesse not onely internal but also external is such an inseparable disposition or qualification from such as are to be saved as that without it none shall ever see God to his comfort or happiness 3. They are necessary by necessity of the end because election redemption vocation tend and look to this end that we may live to God and to Christ in all holinesse and righteousnesse And a necessity as well of thankfulnesse as of covenant lies upon us that with all our vigour and with all our strength we endeavour to attain unto this end 4. Good works are necessary by a certain sort of natural necessity For just as good fruits come of a good tree and sweet waters come from a sweet fountain by a like manner and necessity good works come from true faith Or as our vital operations and motions do alwayes accompany natural life so also spiritual life which is from faith whereby the just man liveth puts forth it self alwayes in good works as the proper operations and acts of a spiritual life It may sometimes happen that as in one in a swound scarce any matter or operation doth appear though yet the â—…fe it self remain so also by some extraordinary â—…entation for some time the seed of faith may remain in the heart of this or that man the fruits whereof can hardly be discovered But this is 1. As much against the nature of faith and of a faithfull man as sicknesse is against health and life 2. It is an extraordinary case by which we must not judge of the ordinary operations and fruits of faith nor of its nature or the necessity of good works 3. In such a case both the degree of faith it self is deminished and the comfort of
Word was made flesh Iohn 1. 14. But we no where read that flesh was made God or that the flesh or humane nature was made invisible in God although these things may be said but not so properly nor so freely from danger and abuse But here we must not think that for the union of the divine nature with the humane that therefore there was any real change properly produced or made in the divine nature but relative and of reason or notional onely all the reall mutation being in the humane nature onely For whatsoever is mutable is imperfect but the divine nature is no wayes imperfect Therefore though the divine nature in Christ be under another relation or habitude than before the incarnation yet that is for no real change in it self but in the humane nature assumed As the Sun is called illumâ—…nating from his action that he hath on the ayr which was not before let us suppose this and yet the Sun is not thereby changed in it self but the ayr onely is changed In this conjunction when the flesh or humane nature is said to have been assumed is so to be understood that not onely the essence of humane nature is assumed and all that necessarily follow the essence but that also were assumed all the weaknesses qualities and common or universal defects which follow not from nature but from sin that are in themselves siâ—…less and as they are siâ—…les onely and penall and these onely are excepted that have in them the nature of sin or tend of themselves to sin Reas. 1. Because the mediatory actions of Christ ought to be both humane and divine and all his actions are of the person as of the principle which acteth though they be of this or of that nature as of the principle whereby or by vertue of which they are extracted from the person Therefore the divine and humane nature ought joyntly to subsist in one and the same person Reas. 2. This union of the divine and humane nature ought to have been most intimate and of all unions the highest because the perfection of the person assuming from which the union flowed was absolutely the greatest but the inwardest union with him that could be was personal Therefore also that union of men with God that flows from and depends upon this union is of very great perfection though not personal Therefore next unto the unity of the three persons in one divine nature there is no other union of more things more in ward and perfect than is this of two natures in one person in Christ. Reas. 3. The essential worth of the mediatory obedience and passion of Christ which properly agreed to him according to the humane nature ought to have been also in some kinde divine but that divinity of worth is derived from the person or this union as the esteem of all the actions and passions depends upon the person and therefore the humane nature ought to have subsisted and been sustained in the nature or person divine Use 1. Of Instruction for directing and establishing our Faith about the person of Christ that we may neither here imagine confusion of the natures nor multiplication of the Persons in any sort but the union onely of two natures into one and a single person to wit the second person of the Trinity which is the primary principle of Christian Faith Use 2. Of Direction that in seeking union and communion with God wherein our whole happinesse doth consist we wholly adheere to Christ above because there alone we have the certain and manifest foundation of this union between God and men so that in this very respect Christ may no lesse truly be called the way than the truth and the life because as he hath the truest and highest union of man with God so is he the way because of this union whereby we may come to the beatifical union which is our eternal life Doct. 3. This of the divine and humane nature in Christ is a mysterie most divine It is called a mystery 1. As it contains in it self that divine wisdome of highest and rarest price or that treasure of wisdome 1 Cor. 2. 6 7. 2 Cor. 4. v. 7. 2. Because this wisdome is a thing hidden and remote not onely from humane sense but also from our understanding and comprehension 1. Cor. 2. 7. 8 9 10. it is called a depth for this cause so also Eph. 3. 8 9. And it is called hidden or secret 1. because it was not possible for the wit of man or Angels to have so much as thought upon or devised such a means of Redemption and Salvation much lesse to have gone through with it 2. Because it was not revealed to the Church her self for many ages but under a certain vaile and sparingly 3. Because by our selves now in the light of greatest revelation it is not understood but very imperfectly and in the least part of it 1 Cor. 13. 12. in part a little but in comparison of the whole as in a glasse and like a riddle do we know here for the darkening and lessening of our knowledge by sin which is signified by these phrases The Reason why this wisdome is not fuller comprehended is not in the darknesse of Scripture as some blasphemously will have it but partly in the depth of the thing it self and partly in the blindnesse of our minds 2 Cor. 4 4. unto the depth of the thing it self belongs this that in Christs person highest power with lowest weaknes greatest glory with greatest humility highest justice with highest mercy eternity with novelty of being agree together and abide in one subject Use Of Admonition that we suffer not the nature of our Faith to be troubled in any sort with vain speculation of humane reason whereby this mystery is wont to be opposed For though it hath nothing in it contrary to reason yet it contains many things above reason and the capacity of the minde of man otherwayes it would not be a great mystery as here it is called but the vulgar and common verity Use 2. Of Exhortation that we may seek from God the spirit of wisdome and of revelation in the acknowledging of him that the eyes of our minds being enlightned we may perceive so much of this mystery as is needfull for us unto salvation and glorifying of Gods name as it requires Ephes. 1. vers 17. 18. Use 3. Is of special Admonition to the Ministers of the Word chiefly that with all reverence and religious faithfulnesse they behave themselves in their charge because they are called to this to be Stewards of this great mystery 1 Cor. 4. 1. where this reverence and fidelity are pointed out to them Doct. 4. All true godlinesse depends on the beliefe of this mystery so that there is no true and solid or sound godliness without this beliefe neither can this belief be true and solid unlesse it have also true godlinesse joyned with it This is gathered from that title the
rest that belong to the real practice of religion Use 2. Of Direction that we lean not to our own or to other mens wisdome and providence but to apply our selves alwayes to lay hold on the providence of God that we may rely on it in all things Doct. 2. The providence of God includes in it self not onely the intention but also the attainment of its end For all things are no less certainly for him than they are either by him or from him Reas. 1. Because divine providence is most perfect and therefore alwayes attains what it intends properly For that is the imperfection of mans providence that it often attains not its end but is hindered by some other causes Reas. 2. Because if God attained not his purposed end then would he suffer some change in his blessedness and happiness of condition because it is a more blessed thing to have all ones desires and purposes fulfilled than to fall beside some of them Reas. 3. Because thence also would follow diminution of Gods eternal knowledge For no wise man proposes that to himself to be attained which from the beginning he knows that he shall never attain Use 1. Is of Refutation against such that turn divine providence into a humane providence Use 2. Of Consolation to all believers to whom God hath promised that he will provide and see for them so as all things at last shall turn to their good and eternal happiness Doct. 2. This providence of God extends it self to all things This is clear in the Text. Reas. 1. It is as much extended to all in the world as a good and wise master of a family hath a care as much as in him lieth of all things that are done in his house Reas. 2. It is extended to every thing that was created of God For in the same manner providence follows upon creation as the Apostle teacheth that provision doth upon procreation and seeing to children and others in the family 1 Tim. 5. 8. For God in some sort is called the Father of all things that he created Reas. 3. He hath a care of all noble and great things because the direction of such makes evidently for his glory Reas. 4. He cares also for the least and vilest things as the haires of our head and the like Mat. 10. 29. Because his wisdome being infinite these cannot escape it As from the greatness of them his being is not helped so from the littleness of them he is not hindered to care for them Oftentimes also from least things very great things depend and from vile or base things a noble change followeth either for the better or for the worse Reas 5 This providence is extended not onely to things that of necessity are or must be but to contingents also or things voluntary because contingents they are mutable and subject to many casualties coming from the course of many causes do most of all require the government of a superior power that they may be rightly ordered left all should run into confusion And voluntary things are of a most noble operation and of a higher nature than any natural things are and therefore most of all do depend upon Gods care for them and over them And these things are so cared for of God that their nature is not thereby overthrown but established and governed For it is rightly said of divine providence that though it attains to its end with strength yet even in doing so it disposeth all things sweetly that is according to the nature of all and each that he himself put into them in the Creation and yet conserves and governs by his providence For there is nothing in Gods providence that brings a necessity upon any thing properly so called but onely a certainty which no wayes withstand the nature of contingency and liberty Reas. 6. This providence is extended not onely to things good but also to evill nor yet onely to evills of punishment but also to evils of sin because though evill was not created of God and in this respect is not properly and in it self the subject of divine providence yet because it comes from the creature of God and of its owne nature disorders the work of God and is contrary to the order that God appointed and therefore ought of necessity to be ordered and limited of God otherwise the most noble work of God if he had no care to the contrary would run into great disorder and because there is in sins the greatest confusion and disorder therefore it is moâ—…t of all required here that God exercise the power of his providence in regard of whom onely evill hath some kinde of good in it to wit as far as it is ordered by him and turned to good Use 1. Is of Exhortation that we may alwayes have our affiance firm and immovable and fixed on God because If God be for us who can be against us seeing all things are directed and governed of God Use 2. Is of Admonition that we depend upon no creature but upon God alone because all things are governed of God And then that we learn to reverence and fear God in all things seeing his providence that is to be reverenced and feared hath a hand in all things The eleventh Lords day Act. 4. 12. Neither is there salvation in any other For there is no other name under heaven given amongst men whereby we must be saved IN these words is contained the reason of the answer that Peter gave to the multitude being come together to the question they made about the good work done to the impotent man verse 9. The question was How he was healed and delivered from his sickness The answer was that he was made whole by the name of Jesus Christ that is by that divine authority and power whereof Jesus Christ was the author The reason of this answer and deed is taken from the nature and power of Jesus Christ which is shown declared in this verse from its effect to wit that it brings salvation as well spiritual as corporal to men And this effect is so affirmed of this cause that is of Christ that it is denied of all others So that there are two assertions contained in these words whereof the first is that Jesus Christ offereth salvation to men The second that no other can bring salvation The reason of both assertions is given because the name that is the power and authority of saving signified by the name Iesus is given to him and to none else For by name in this place as it is referred to Christ Christ himself is understood as signified by that name of Jesus or Saviour as by the name of God God himself is oft thus understood in Scripture but withall the power and authority of Christ to save is made known in more illustrious persons titles and solemn stiles whereby is declared their quality and what they import For the signification of the name Iesus is here
taught Lastly regard is had to our Faith which properly lookes at the name of Jesus Christ and of God the Father that is Christ and God the Father as they are proposed to us and as it were named in the Gospell Doct. 1. Iesus Christ saveth us from all our sins This is it that is signified by the appellation of his name and is proper to the name containing in it self the whole summe of our Redemption and its application The end also of his incarnation humiliation and exaltation Now Christ saves us by his satisfaction merit and efficacy By satisfaction because he removes the guilt of sin and wrath of God that were the hinderances of our safety and could not be removed by us By his merit because he procures to us the favour and right to all those blessings that use to be communicated to the sonnes of God By his efficacy because by his Spirit he effects indeed works all in us that belongs to our salvation In this sort therefore doth he save us from all our sins as to the guilt to the punishment and to the andduration to the defilement Reas. 1. Because he was given of God his Father for this end that is he was for that end eternally predestinated from the beginning promised in the fulness of time exhibited for this end I say as himself professeth that he might save sinners in which speech the Apostle Paul glorieth much as in a 〈◊〉 1 Tim. â—… 5. Reas. 2. Because he was fit every way to produce this effect that is to procure this salvation which followes most certainly even from this that he was for this end sent of God For God sends none to performe any duty whom he instructs not and makes fit for the accomplishment of it Hither belongs also all that before was said of the divine and humane nature of Christ and what hereafter shall be said of the spirit resting upon him without measure and the like Reas. 3. Because willingly and of his pleasure he gave himself to the performance of all these things that were necessary for our salvation Use 1. Is of Direction that we may yeeld up and give over our selves wholly to Christ to be saved Use 2. That with all Admiration of the grace of our Lord Jesus Christ we may live to him that is as being saved by him we may yeeld him all thankfulness and strive to do him all honour and homage to his glory Doct. 2. Beside Iesus Christ there is no Saviour This is expresly enough in the Text Neither is there salvation in any other c. There are no other Saviours neither in whole nor in part nor joint with him There are no other causes of our salvation neither subordinate nor ministrating properly so called Not total Reas. 1. Because none is like or equall to Christ that could do the same that Christ did for our salvation For he is the onely begotten Son of the Father the onely Immâ—…nue God with us God-man in one person the onely Medrator between God and man 1 Tim. 2. 5. Reas. 2. Because God gave and proposed none oother Saviour to us as it is in the Text. Reas. 3. Because if there were any other Saviour then such exclusive assertions could have no place as every where occur in Scripture Whosoever believeth not in Christ he shall dy The wrath of God shall abide upon him Without him we can do nothing and the like Nor yet Mediators in part Reas. 1. Because Christ perfectly saveth those that believe in him so that they need not in any sort to seek salvation in any other Heb. 7. 25. Reas. 2. Because our salvation cannot be so divided into parts that part from one and part may be sought from another for so it might come to pass that one might be partly saved and partly damned Neither yet subordinate and ministring causes Because properly he saves us by himself Heb. 1. 3. Now the Saviours that were typical and the Ministers of the Word who now also are said to save many together with the Word and Sacraments which save also all these are onely said to save because they are the adjuncts and instruments of this onely Saviour serving him in the application of salvation before purchased by himself not that they are causes together with him of his salvation and have in themselves power and vertue of saving any if we speak properly Use 1. Of Refutation against Papists who many wayes joyn other Saviours to Christ as 1. While they thrust Angells and blessed spirits upon us for Saviours to be religiously invocated 2. While they teach men to place their trust and hope in satisfactions of men and pardons or indulgences of Roman Bishops 3. While they will be saved by themselves by merit of their own workes and place in them some faith and confidence Use 2. Of Exbortation that in every great and lesseâ—… part of our salvation we not onely fly to Christ but depend also purely onely and wholly on him saying with the Psalmist Whom have I in heaven but thee and I delight in none on earth beside thee Psal. 73. 25. Doct. 3. All that is made known to us in Scriptures concerning our Lord Iesus Christ to be done ought most of all to be done by us as bringing salvation to our souls For in this sense it is said in the Text not simply that Iesus saves us but that the name of Jesus Christ doth it that is Jesus Christ as he is proposed to us in Scriptures to be apprehended by Faith Reas. 1. Because such is the nature of our Faith as it differs from sight which we are to have in the life to come that it is not carried simply and absolutely to Christ but onely as he is proposed to us in Gods Promises Reas. 2. Because in the word of God nothing is taught of Christ which doth not directly make for our Faith and for advancing and confirming of oursalvation Ioh. 20. 31. Reas. 3. Because that charity and thankfulnesse that we owe to Christ requires this that we make high esteem of all things that belong to him seeing otherwayes we are not worthy of him Use 1. Is of Reproof against the slowness and sluggishness of our mindes who can hear and read many things concerning Christ without any affection or lifting up of our hearts to him Use 2. Is of Direction that we may get unto our selves that knowledge of the name of Christ that may be sufficient to us in all our necessities and that we put this in practise and use it when we are pressed either with our sins or our inward corruptions or the Devills tentations or the worlds allurements or with afflictions or when we are in the midst or danger of death For thus in the name of Christ we have a Magazine or rich Well from which at all times or any occasion we may draw or take something of salvation according to that of the Prophet Isa. 12. 3. When ye have drawn
suffer a great evill Now that he is said to have suffered for sinnes and for the unjust the particle for designes the cause of his suffering and that is threefold a meritory or material a formal cause and a final The meritory cause because Christ suffered for the things which the sinnes of unjust men had deserved The formal cause because for our sinnes Christ was induced as the form as of divine imputation as of that which by God was imputed so of the suretiship undertaken by Christ or that form which by Christ was undertaken or accepted to be accounted his when he underwent these sufferings Lastly also the final cause because for this end set before him or for this very purpose Christ suffered that he might take away the sins of unjust men and make unjust men to become just and so might bring them to salvation Doct. 1. Christ the Lord suffered all these evills of punishment which were due to us for our sins This is not so to be understood as if in kind and particularly he had undergone all the evills but in value onely and generally in the summe or upcast of all and in that which was equivalent and equipollent to all and so he is said to have suffered all the evills of punishment Reas. 1. Because he suffered generally all sorts of evill to wit as well spiritual in the agony and horror of his mind as corporal in his body and the extreme as well positive as privative both in a kind of loss and in kind of sorrow or feeling Reas 2. Because he suffered from all from whom any evill could be inflicted He suffered from men as well Jews as Gentiles as well his own domesticks as forrainers he suffered from the powers of darkness and Hell which were the murtherers from the beginning and the authors of all these evills which Christ suffered from them and their instruments lastly he suffered from God himself whose cup full of wrath he drunk out Reas. 3. Because he suffered in every part of himself every way that he could suffer For he suffered in his soul horrors and unspeakable sorrowes he suffered in his body hunger thirst nakednesse wounds spitting stripes and buffetings and whatsoever witty malice and cruelty could devise Use 1. Of Direction that continually in meditating on the passion of Christ we may look upon the singular and incomprehensible goodnesse grace love mercy justice and wisdome of God by which he sent his eternal Son to suffer such things for us and for our salvation and together also the abundant grace of our Lord Jesus Christ who was willing to it and did suffer so many and so grievous things for us Use 2. Of Exhortation that from the consideration of this suffering of our Lord and Saviour we strive to stir up our selves powerfully that we may daily have more faith and hope about grace and our salvation to be perfected by Christ and that our hearts may be kindled with greater heat of love towards God and Christ and with greater zeal of the glory of his name lastly that with more courage constancy and patience we bear all the troubles of this life for Christ's sake who suffer'd all things for us Doct. 2. Christ suffer'd all these things neither out of any necessity of nature neither by constraint neither by casualty and chance but of his own â—…ree choice of wisdome and will This is gathered from the Text in that it is put amongst Christ's praises as an example of obedience that he thus suffered But there is no place for praise nor obedience in such things as one suffers out of necessity or chance without the free consent of the will Reas. 1. Because this was the will of the Father whereunto he would conform his will in all things so far forth as he laid this charge upon him Reas. 2. Because this was the very thing for which Christ came into the world according to the form of covenant made between the Father and the Son Isa 53 10. Reas. 3. Because in this consisted the most perfect obediences which is the way to the most perfect glory Phil 2. 9. Object Every evill of punishment is against the will of the sufferer but what Christ suffered for us were very great evills of punishment They were therefore suffered against his will Ans. That evills of punishment are said alwayes to be against the will of the sufferer First Because they are against his natural inclination For therefore punishment is onely evill because it tends to the destroying of nature and so is against inclination of nature whereby every thing seeks the conservation of it self Secondly The evill of punishment is against the will of the sufferer conditionally to wit if by no other means the sufferer can attain to his wished end but it is not alwayes against his will absolutely The first had place in Christ because these passions were against the inclinations of nature since otherwise they had brought him no pain and they were also against his conditional will as appears by these words Father if it be possible let this cup pasâ—… from me But they were not against his deliberate determinate and absolute will The reason is because he suffered all out of obedience to the Father and of love to us and our salvation Use â—… Of Instruction how we may from this ground arme our mindes against those tentations that use to come by occasion of Christ's sufferings For in this respect Christ was a stumbling stone unto the Jewes and foolishness unto the Grecians But if we will well weigh with our selves that Christ suffered all these things not out of coaction or any necessity or any external violence but from the obedience of love towards mankind and that he might give us a most perfect pattern of obedience in his own person We shall be so far from finding any stumbling block or foolishness in these sufferings that on the contrary nothing could be found that was or is more suitable to the Saviour of the world Use 2. Of Exhortation that calling seriously to mind this grace of our Lord Jesus Christ out of thankfulness and mutual love to him we may be ready with all willingness and chearfulness of mind to undergo all sufferings and afflictions for his sake Doct. 3. Christ's sufferings were an expiatory Sacrifice for our sins This is it which is said in the Text That he suffered for sins for the unjust that is he had the virtue to take away the punishment from us the guilt also and the spot and to acquire to us the favour of God and righteousness and life eternal It is the same that useth to be signified by satisfaction by merit by redemption by restitution or restauration made by Christ. Reas. 1. Because this was the covenant between the Father and the Son that if he would undergo that obedience for us then we should be freed from our disobedience and death and should live thorough him Isa. 53. 10. For this
diminution in its ralative perfection There were two parts of this resurrection revivification or a quickening again of the humane nature by the renewed union of soul and body and its going out of the grave to make it manifest that it was restored This resurrection was confirmed moreover by Angells by the Scriptures by Christ himself and by the assent and eye-witness or experience of many witnesses in divers apparitions reiterated from time to time during the space of forty dayes Reas. 1. Because it was unbeseeming and impossible that the Son of God and author of life could be long detained by the power of death Acts 2. 24. Reas. 2. That by this means Christ himself might be justified in the spirit or according to the spirit of holiness that is by the power of his God-head justified to be God as well as man in one person justly and fully declared and proved to be God by his raising of himself again from the dead Rom. 1. 4. 1 Tim. 3. 16. and might shew that we were justified by him from our sins for which he died and rose also again to shew that he had overcome for us and delivered us from them Rom. 4. 25. Reas. 3. That being now alive he might powerfully apply to us what before he had purchased by his death Rom. 5 10. Reas 4. That he hereby might be the cause foundation and sign of assurance and earnest to us of our resurrection as well spiritual as bodily Rom. 1 Cor. 15. 12 13 14. Use Is of Information for the direction of our faith that believing in Christ unto justification and salvation we may so lay hold on Christ's death that we still also look upon his resurrection wherein his victory for us was shewn and his power over death and efficacy to work in us appeared and which renders his death full of comfort to us Rom. 5. 34. 1 Pet. 3 2. Doct. 6. Christ's resurrection came to pass by his own proper vertue and power It is clear in the Text I take it up again and I have power of taking it up again For this is the difference between Christ's resurrection and that of others that they rise again by the power of another to wit of Christ as many as are his But Christ by his own power as Lord of life and death and therefore hath the disposing of both as he sees good Neither doth it make any thing against this truth that it is often said that God raised him again from the dead and the Spirit of God For the works of the Trinity from without are undivided common to all the three Persons Reas. 1. Because what is thus attributed to God is therefore also attributed to the Son together with the Father and Holy Spirit and is not taken from him as is clear by our Text. Reas. 2. When Christ is said to be raised by God or the Spirit of God then properly his humane nature is considered as raised by Father Son and Holy Spirit though not alwayes all three expressed but now one now another But when he is said to have raised himself his divine nature and person is spoken of and considered as raising his assumed humane nature together with the Father and the Spirit Reas. 3. Because by the Spirit and glory of God whereby Christ is said to be raised no other vertue or power can be understood than that of the divine nature which was in Christ. Use 1. Of Information to confirm our faith about the person of Christ. For he that by his own power â—…rose from death can not be a bare man onely but must of necessity be acknowledged to have been God also For the raising of a dead body is no less divine a work than the creation of a live body He that raised himself from the dead at the same time while he was dead in one of his natures yet had life and the fountain of life in his other nature to wit the divine at his command whereby he did so great a work as to raise his other nature to life again As Christ therefore by his death proved himself to be true man so also in and by his resurrection he proved himself to be the eternal and natural Son of God and true God especially not by office onelie and that most manifestly Use 2. Of Consolation to all such as are in Christ. For they are in him who hath vertue and power to raise them again from the dead and to give them eternal life Iohn 6. 39 40 Doct. 7. Christ's resurrection was for us or to do us good This is hence gathered because in the Text the common end of laying down his life and taking it up again for all is mentioned For for such as he laid down his life for such also he took it up again Now the resurrection of Christ turnes to our good in another way than his death doth For his death hath the account of satisfying and deserving for us But his resurrection not so but it hath the place and account of a samplar and efficient cause and some way of an efficacious and powerfull applier and perfecter Reas. 1. Because Christ in his resurrection represented some way all the elect of God and by a virtuall containing had them all in himself and brought them all back from death Reas. 2. Because the same Spirit that raised Christ again from the dead by a certain sort of communicating the same resurrection quickened as well the soules as bodyes of the faithfull that they may be made conforme to the likenesse of his resurrection Rom 8. 11. Reas. 3. Because that same Spirit quickens us by the power and vertue of the resurrection of Christ. Reas. 4. Because the whole reparation of our nature will be after the image and pattern of the resurrection of Christ Rom. 6. 5. Use 1. Of Consolation because in the resurrection of Christ as brought to pass for us or for our good we have our victory over Death Devill Sin and Hell and all our Enemies ready purchased and prepared for us It is not therefore left to us to fight that we may overcome but onely in sincerity that we may mind this to lay hold on the victory already acquired by Christ for us and that in the same manner we may strive to keep it prosecute it and more and more put ourselves in perfect possession of it by faith in Christ. Use 2. Of Admonition that by no means we suffer sin to reigne in our mortal bodies but that we may spiritually imitate such as arise from the dead The eighteenth Lords day Mark 16. 19. So then after the Lord had spoken unto them he was received up into heaven and sat on the right hand of God HEre is explicated a singular act of Christ after his resurrection Where mark 1. The motion wherein the act is designed And 2. The thing brought to pass by that motion The motion is but the means The thing done by the motion was
the sufferings and patience of Jesus Christ so also in the life to come we shall be made partakers of his glory Rom. 8. 17. Doct. 4. Christ together with his highest dignity bath also highest power This the Text evidenceth in as much as God's right hand signifieth his power and sitting down on his right hand signifies the highest communion and society with God in this power that can be Reas. 1. Because dignity and power might so have the same degrees For dignity separated from power is no more but a dead title and therefore seeing Christ hath highest dignity and glory it followes also that he is endued with highest power Reas. 2. Because Christ is constituted Lord as well to correct governe as to preserve glorify his Church He must therefore of necessity both have the power of right and the power of strength fitting and competent for these ends For the Lord hath both a power of right and of might to exercise and put in execution all this as well immediately and by himself as mediately and by instruments or servants And this is that power that Christ professeth was given unto him in Heaven and on earth Mat. 28. 18. Now it is given to Christ and agreeth to him most properly as he is Mediator or as man assumed to the unity of one person with God but not so properly as God and therefore it is said to agree to him as he is the son of man Ioh 5. 27. Use Is of Consolation For though this divine power of Christ be terrible to his enemies yet to believers it brings firm hope and affiance and comfort because as Christ himself saith Ioh. â—…0 24. such an one hath everlasting life and shall not come into condemnation but is passed from death unto life And hither also tendeth Rom. 8. 34 35. when there the Apostle proves that nothing can separate from the love of Christ because he sits on the right hand of God Doct. 5. Christ hath the quiet and unmovable possession of this power For in this sense it is that he is said to sit on the right hand of God Reas. 1. Because he hath overcome all his enemies virtually and shall actually in his own appointed time subdue them all fully and bring them under the yoak Reas. 2. Because there is nothing on earth or under the earth can in the least trouble or molest this his possession Reas. 3. Because this state and condition of Christ is not onely immortal and free from all change by vertue of Covenant and divine Promise but also of its own nature being now accomplished according to free Covenant and such will the happiness of the least Saint be Use This also is of Consolation which though it may strike terror and amazement in the hearts of Christ's enemies yet it raiseth and rouseth up the dejected and drooping spirits of all such as put their trust and confidence in him for he sitteth on the right hand of God in power and majesty there making intercession for us The nineteenth Lords day Mat. 25. from verse 31. to 39. Vers. 31 When the Son of man shall come in his glory and all the holy Angells with him then shall he sit upon the throne of his glory 32 And before him shall be gathered all Nations and he shall separate them one from another as a shepherd divideth his sheep from the goats 33 And he shall set the sheep on his right hand but the goats on the left 34 Then shall the King say to them on his right hand Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world 35 For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in 36 Naked and ye clothed me I was sick and ye visited me I was in prison and ye came unto me 37 Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee drink 38 When saw we thee a stranger and took thee in or naked and clothed thee IN this place the acts or procedure of the last day are expounded The parts are two Christ's coming and the end of his coming which is the last â—…udgement In this last judgement 1. The preparation thereto is described 2. The execution of the sentence In the preparation Christ's majesty and glory in which he shall then appear is câ—…iefly here set down 1. From his train and attendance that shall wait upon him consisting chiefly of the glorious Angells 2. From his glorious Throne 3. From the effect of this coming to wit to the gathering of all mankind together and separating of the good from the bad The sentence to be pronounced is twofold 1. Of salvation to the good 2. Of condemnation to the evill The sentence of salvation is declared 1. From its causes 2. From its adjuncts The principal cause is God's good will which is shewn 1. From the effect of that grace or favour that is the cause of our salvation which is the blessing of God 2. From the relatiou that thence ariseth which is that of a Father giving an inheritance and of a Son 's receiving the same 3. From the adjunct of time that this salvation was not then first appointed for them but prepared for them from the beginning of the world The adjunct signs also whereby this salvation is declared are good works which by the Trope or borrowed manner of speaking called Syneâ—…doche of the special put for the general by the learned are designed by the works of mercy and are amplified by that relation which these works have to Christ himself whilest they are exercised towards his members The sentence of condemnation is quite contrary to the former handled by the comparison and proportion of like things The execution of the sentence is briefly set down in the last verse of this Chapter Doct. 1. The universal or general judgement is most certainly to come to pass This judgement is called universal that it may be distinguished from that particular one which in some sort is exercised on the greatest part of men even in this life upon every one in particular when they pass out of this life For this comprehends all men together and therefore is called universal It may be also called universal or understood so because in it upon all mens and angels deeds and matters generally without exception sentence shal pass It is also called the last judgement because after it no new judgement is to be looked for but the execution of that judgement only shall follow upon it Reas. 1. Because before that time the judgement of God towards men is not compleated and fully perfected because in this life through God's forbearance and long patience evill men in joy many good things and good men are oppressed with many evills From this consideration many of the very Heathens themselves collected that
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
neither as to their worth nor as to their durance nor by any love-worthy quality Reas. 3. Because to this we are called that denying our selves and leaving the world we may seek the Kingdome of God and his righteousnesse and glory Reas. 4. Because while we believe and hope in Christ and have the eyes of our mind set upon him as our Captain and patterne of our salvation we must be changed into his likenesse and image 1 Ioh. 3. 3. 2 Cor. 3. 18. Use 1. Of Direction for discerning of our condition whether we have any such faith and hope or no. Use 2. Of Exhortation to stirre up and rouse our mindes to a more earnest and diligent study and care of all godlinesse The three and twentieth Lords day Rom. 3. 24 25. Verse 24 Beiâ—…g justified freely by his grace through the râ—…demption that is in Iesus Christ. 25 Whom God â—…ath â—…et forth to be a propitiation through faith in his blood to declare his rightâ—…ousnesse for the râ—…mission of sinnes that are past through the 〈◊〉 of God THe Apostle had before proved that all mankind was undeâ—… most grievous guilt of sin aâ—…d therefore had need of justification that they might be saved which justification also he had shâ—…wn that it could not be had from any 〈◊〉 noâ—… from the Law which he had set down as the conclusion of his discourseâ—… in the 20 verse of this Chapter From thenâ—…e he also 〈◊〉 〈◊〉 further 〈◊〉 justification is of necessity to be 〈◊〉 in that way of the Gospell which is proposed in Christ Jesus The whole dispute may be summed up in this Syllogisme Men are either justified by Nature or by Law or by the Gospell But neither by Nature nor by the Law and therefore of necessity by the Gospell The Proposition is presupposed and tacitly understood as manifest in it self The Assumption is provâ—…d in the first part of the Epistle unto the 21. verse of this Chapter The Conclusion is proposed and illustrated in that 21. verse to the end of that Chapter and afterwards The words in our Text set down contain a description of this Gospell-justification And it is described 1. From its principal and highest cause God Whom God appointed 2. From the manner of this cause which consists not in commâ—…tative justice that gives like for like or so much for so much nor yet from distributive justice which looks at the worth of men and deales with them in a proportionable manner but in meer and pure grace or free favour in these words we are iustified freely of his free grace or free favour where a singular emphasis or force of speech is laid on this part of the description by this doubling or repetion freely and of his frâ—…e favour 3. It is is described from its impulsive or meritorious cause which becomes also in some sort the formal cause of our â—…ustification to wit our redemption maâ—…e by Iesus Christ. 4. From its instrumental cause which is faith by faith in his blood 5. From its final cause which is the manifestation of the justice and mercy of God for shewing of his justice c. Doct. 1. It is God that justifieth us He is said to justify us not in that he inâ—…useth righteousness unto us or makes us fit to do things that are just which is the errour of Papists placing justification first in the infusion of the habits of faith hope and charity and next in the good works that comes from those habits with which they mix a certain sort of remission of sinnes But therefore he is said to justify us because by his judicial sentence he absolves us from the guilt of all sin and accepts or accounts of us as fully just and righteous for eternal life by the righteousness of Christ which he giveth us This appears from hence that this justification is used in Scripture to be opposed unto a charging with crimes and unto condemnation Rom. 8. 33. And this is done of God as it were by these degrees 1. In his eternal counsell and decree because from eternity he intended to justify us 2. In our head Christ rising again from the dead we were virtually justified in some sort actually as in Adam sinning all his posterity were virtually condemned to death by the Law and in some sort actually because in some sort actual sinners 3. He justifies us fullier actually and formally in our selves and not onely in our head when by his Spirit and our faith the work of his Spirit he applies Christ unto us to our justification 4. And further yet he justifies us actually and formally to our sense and feeling when by our own reflex knowledge and examination of our estate he gives us to perceive this application of Christ made and so to have peace and â—…oy in him Reas. 1. Because ouâ—… sins from which we ought to be justified are done against the majesty of God 1 Sam 2. 25. And none can forgive an offence done against another or an injury done to another in a proper way of speaking Reas. 2. Because the guiit of sin depends on the obligation of the Law and of divine justice and truth And therefore cannot be taken away but by him that is above the Law and knowes what is agreeable to his own truth and meaning in the first making of it Reas. 3. Because by justification we are received into the favour of God and life eternal and God himself in some sort is given unto us all which can no otherwise be done but by God himself alone Use 1. Of Refutation against Papists who set down manners and means of justification from humane tradition and their owne authority unto â—…retched men as if it were in their power to justiâ—…ie men after what way they please when it is God â—…lone that justifieth and that therefore prescribes â—…he manner and means of justification onely Use 2. Of Consolation as it is set down Rom. 8. 33. Who shall lay any thing to our charge it is God that justifiâ—…th And verse 31. If God be for us who can be against â—…s Doct. 2. This justification is meer pure and infinite grace or favour So in the Text freely his free favour The grace of God in justification appears as it were by these degrees 1. In that God pursues not his right against us and our sins according to that rigour that his Law might have been taken in and his revenging justice might have extended its self to but left place for some reconciliation 2. In that being himself the party offended yet he himself of his own good-will both invented appointed or ordered and revealed both the manner and means of this reconciliation 3. In that he spared not his onely begotten Son for procuring of this reconciliation 4. That without any merits or worth of ours he ingrafts us into his Son and our Lord Jesus Christ and so makes us partakers of that reconciliation which is in him This was altogether necessary that
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