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
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
his minde which he attained to by this means and of that in the rest of the verses This confirmation is declared by a double reason First By an adhortation which he useth towards his enemies vers 2 3 4 5. Secondly By a profession of his confidence that he had in God from the sixth verse to the end of the Psalm In this profession of his confidence the Royal Prophet sheweth that he places his chief felicity in Gods favour towards him And this profession is first illustrated from a comparison with a very unlike and vanishing care of worldly men that they have concerning their owne happinesse or felicity verse 6. Secondly From the effect of Gods favour to wit that it brings with its self wonderfull gladnesse to the mindes and consciences of those that have received it verse 7. In which words the reason and cause is given of the former confession And then this gladness is illustrated by a comparison of a less joy or gladness which yet by the world is taken for a full joy and that is the joy that arises from the plenty and abundance of the goods of this life verse 7. Lastly this profession of the Prophet is illustrated from another effect that it brings with it to wit security and safety from fear and all cause of fear the true cause whereof is placed in Gods protection verâ—… 8. That all these things may be the better understood we must know and observe for the explication of the words that by many in this place all are understood because what is here attributed to many 〈◊〉 to all Secondly That by the word 〈◊〉 〈◊〉 is not heer understood properly an externall and vocall spâ—…ech but the inward affections desire and endeavour because this saying is affirmed of such also as abstain from outward speech and perhaps cannot speak Thirdly That by this exclamation Who will shew us any good a vehement desire is imported Fourthly That by good all and every thing is understood which appeares delectable whether it seem profitable pleasant or any other way desirable Fifthly That by lifting up of Gods countenance upon us by a constant phrase of Scripture is understood the communication and manifestation of Gods gratious presence and favour for it is a metaphor or speech that seems to be borrowed from the Sun arising and spreading abroad the beams of his light whereby he brings a certain lifâ—… and gladness to all creatures here below Doctrines from hence arising Doct. 1. Our chief felicity and happiness ought above all other things to be regarded and sought after and that throughout our whole life This Doctrine is thus raised and gathered In that David proposeth this as his onely comfort which he regarded in the time of his affliction and which he would regard all his life time Now by the chief good that properly is to be understood wherein our felicity consists in which felicity is contained an affluence or fulness of all desirable good things And this chief good as it is imperfectly here attained to and possessed in this life is properly called our consolation or comfort It is called Comfort because it is that which as it were strengthens and comforts the minde and makes it strong and firm against all oppressing pains griefs and terrours for consolation or comfort is properly a mitigation of pain and grief or a remedy against sorrow and fear Reason 1. The first reason of this Doctrine is because in this chief good the end of our life doth consist and the end in all things is chiefly to be looked on because whosoever doth any thing not in order to a fixed end he doth it but rashly and without reason So he also who lives without having his eye still fixed upon his chief good lives but rashly and at randome and like unto a brute and unreasonable creature Reas. 2. Is because from the regard we have to this end all our actions are to be governed whereof these onely can be called right which as it were in a right or streight line tend to this end and all others are wrong and like crooked lines or by-pathes turning out of the right and streight way He therefore that lives without regard to this chief and last end doth just as he that intending to shoot at a Butte would not yet look at the mark but let his Arrow loose at randome or as he that would commit his Ship to the wind and waves never looking to the load-starre or having any care of the haven whereunto he would arrive Reas. 3. Because the chief good is of chief excellency and worth and therefore also deserves to have the chief place in our thoughts studies and cares Whoso therefore neglecting this suffer themselves to be taken up with other things are like unto children who misregarding commonly things of 〈◊〉 worth busy themselves altogether with 〈◊〉 〈◊〉 The use of this Doctrine is for reproof against such as seldome or never think of the end and mark whereunto their life should tend and are not carefull about that perfection and chief good whereunto they ought mainly to contend and such mens lives are neither Christian nor rational but rather brutish and bestial Doct. 2. Is this That a mans chief good or happiness cannot be found in the goods of this life And this is gathered from verse 6. where this opinion of worldly men that it may be found in such things is rejected as vain The meaning of the Doctrine is that a mans happiness consisteth not either in riches or in honours or in renown or in power or in any goods of the body nor yet in pleasure nor in any perfection of the minde nor in any other the like created good Reas. 1. Because such goods do not make the man himself good and therefore neither can they make him happy but they are common to the worst of men as well as to good men 2. Because such goods are oftentimes the instruments and means of sin and misery 3. Because there is none of them which ought not to be referred to a further good therefore in them cannot consist the last chief and perfectest good 4. Because none of them can perfect the soul and spirit of man 5. Because most of these goods are common to beasts with men and yet beasts are not capable of happiness 6. Because oftentimes it is a mans vertue and perfection to neglect and contemne such goods so that such are the best and perfectest men that make least account of these outward and worldly goods Use. The use is of reproof against such who esteem as much of these goods seek after them as lawfully keep them with as great care when acquired and are as loath to leave them as if they placed their true and onely bliss and happiness in them Doct. 3. Is That our true and chief good consists in our union and communion that we have with God This is gathered from these words Lift up the light of thy countenance
spiritual distemper and as it were with a drunkennesse and lethargick stupidity whereby he is sensible of nothing rightly and spiritually Reas 3 Because we are so borne in sin that in a manner it becomes natural to us nor ever have had we experience of any other condition As those that are borne with deformed and crooked limbs and never saw aright and well proportioned disposition of all the members do not know that their own limbs are deformed and ill proportioned but esteem their distortion and disproportion to be the right proportion it self even so is it in this case of sin and corruption of nature Use 1. Of Admonition that for this cause we might more and more humble our selves before God seeing that we are so miserable that of our selves we can never know our own misery Use 2. Is of Direction to deny all our natural wisdome that so we may flie to God and seek wisdome from him that we may know our selves and him aright Doctr. 2. The onely way to know sin aright and the cause of our mysery is by the law of God It is gathered from these words For unlesse the law had said c. Reas. 1. Because the law of God doth in some way enlinghten the eyes of our minde Psal. 19. Reas. 2. Because the law of God is the rule of our life and is therefore the touchstone not onely of the straightness but also of all the obliquity and crookedness of it Reas. 3. Because the law of God is set before us as a glasse wherein we may clearly see our faces and quality Iames 1. 23. Now it performs this use of a glass to us by a comparison made between the perfection which the Law requires of us and the manifold defects and deformities that are found in our life Questions hence arising Quest. 1. Whether did not some wise men at least among the Heathen know sin without this Law of God I answer 1. That they were not altogether without this law of God because in part they had it written and ingraven in their hearts But yet 2. They knew not many sins which by the Law might easily have been known 3. They knew not sin under the first and most proper reason of it to wit as it was an offence against God but onely as it was repugnant to reason in man himself 4. They knew not those spiritual miseries which accompanie sin 5. They did not know sin practically and efficaciously so as to be by that knowledge driven to a spiritual humbling of themselves before God Quest. 2. In what manner doth this Law of God shew us our sin I answer 1. It sheweth us our duty or the will of God that we should do 2. It shews us our fault in transgressing of this will 3. It shewes us our guilt whereby for this guiltiness we are bound over unto punishment 4. It shewes also the punishment it self for the threatenings of the Law wherein the punishments are contained and denounced are parts of the Law and belong unto its sanctification or ratification Use 1. Of Direction that in passing judgement upon our lives we follow not either our own fancies nor the tenets and opinions of the vulgar but the law of God alone Use 2. Of Admonition that we often make trial of our life according to that law and that as well for time past for our greater humiliation as for the time to come for our caution and better direction in every part of our conversation The Third Lords Day Rom. 5. vers 12. Wherefore as by one man sin entered into the world and death by sin and so death passed upon all men in whom all have sinned THe Apostles purpose in this place is to illustrate that Doctrine which he had before taught concerning justification by Iesus Christ for which end he makes a comparison of the likeness between this grace of our Lord Iesus Christ and the sin of Adam our first Father after the flesh And the comparison runs upon the efficacy and effects of each of them The Proposition of the Comparison is in â—… 12. and the Reddition to that is after explicated by way of Parenthesis In the Proposition Adam is set forth as the cause of a twofold effect to wit of the bringing in of sin and of the bringing in of Death And the reason of the Connexion of these effects with that cause is given in the last words of this verse to wit from the conjunction that all had with Adam in that first sin in these words In whom all men c. Doct. 1. Sin entered into the world not by Gods creation but by mans defection This is manifest in the Text by man not by God c. Reas. 1. Because God made man upright and after his own image that is not onely free from all sin which may in some sort also be said of all other Creatures but also adorned him with all those endowments and faculties whereby Gods nature might as it were in a pourtrait be expressed and represented and by help whereof in keeping of the law he might have attained unto a certain sort of divine blessedness or felicity For as there is no fault in a pourtrait so it be well drawn or made by a perfect workman unless the fault be in the Original from whence the pourtait is taken so also no fault could be in man created according to Gods Image and that by God himself unlesse some fault be attributed to God himself whose Image man is Reas. 2. Is because God did not onely prescribe a law unto man in the Creation but also engraved it upon his heart by which means it was that man had in himself a most certain Testimony of his uprightness in which and to which he was created and withall a most sufficient and ready means of living well and unblameably to God For the law of God perfectly purely written in the heart of man is as it were a solemn Testimony registred in a Table or Book that man was made fit and able to keep that Law It is as it were the voice of God sent down from Heaven whereby man was called and stirred up to observe that way of living which is taught thereby Reas. 3. Because God added thereunto a pledge and Sacrament in the Tree of Life whereby he would have that Covenant of the Law written in the heart more clearly confirmed also outwardly to wit that he would by the observation of his Law first perpetuate mans life in this world unto the solemn justification of him at his appointed time and then advance him to a further and heavenly Felicity And on the other side he threatens Death unto him in case he should depart from that Will and Law of God all which had been done to no purpose if man had been at first made by God himself in any measure or manner sinfull and perverse Reas. 4. So far was God from being the cause of sin in the first creation of
agents and was against Christs internal natural inclinations and in some sort natural also as it was wrought by external causes naturally producing such an effect Yet it was voluntary not onely as to the willing disposition and choice of it whereby Christ set himself to suffer it but also as he suspended his own power of hindering it and averting death and so gave way and power to the enemies inflicting it in which respect also his death may be called miraculous or wonderful because he himself who was dying ordered his owne death and willingly admitted the same So that by doing he suffered and by suffering he acted and had his owne action in it all without which he could not have suffered by any creature whatsoever Reas. 1. Because it became him to dy so that was God For since the humane nature subsisted in the f◅me person with the divine nothing could befall the humane nature either in doing or suffering but as the divine willed and ordained it Reas. 2. Because otherwise Christ in his death had not been together both Priest Sacrifice and Altar For though it be the part of a Sacrifice to be passive and to be offered up to the Father yet it is the part of the Priest by being active about it and ordering the whole to offer up the Sacrifice Use 1. Is of Information for arming our faith against tentations and scandals which use to arise hence in that Christ in whom we believe as our God was subject to death For Christ died not of weakness and coaction but by certain resolution and of his own proper will and power so that the divine nature and power of Christ appeared not onely in his resurrection but if the thing be rightly considered had as great a hand and was as evident in his death also Use 2. Is of Direction for our preparation to undergo death in whatsoever way God would have it come to pass For from these two things that were in Christ that he both willingly underwent death and then also ordered it himself the first of these lies upon us all out of duty that we be ready at such time and such manner to dy as God is pleased we should The other though it cannot be performed by us because we have not the power of laying down our lives and ordering our deaths yet by faith and holy desire to our comfort we ought to seek this of God and look for it that in Christ who ordered his own death for us he would order our death unto our salvation and unto his own glory Doct. 3. Christ underwent this death by his Fathers command It is in the Text This command I received of my Father And this command was neither any of the law of nature nor of the moral ceremonial or judicial but it was a peculiar condition of the mediatory office that was laid upon Christ by the Father and of his own free consent It was therefore a command to the Messias alone as he was our Mediator Reas. 1. Because as by disobedience of the first Adam sin and death entered into the world so by the obedience of the second Adam righteousnesse and salvation shoud be brought us and as the disobedience of Adam was the breach of the command given to him so also the obedience of Christ was to be in the keeping of that command that was given him with his office of mediatorship or whereby the office it self was also imposed upon him Reas. 2. Because in Christ we were to have such an example of obedience as was most perfect in keeping the commandments of God Use 1. Of Resutation against the superstition presumption of popish Monks who have devised a kind of perfection in obedience of councells beside and beyond that which stands in keeping of the commandments of God when yet Christ himself that hath given us the whole pourtraict and pattern of perfect obedience confesses that he went no further than to obey that which the Father cōmanded him Use 2. Of Admonition that we may set our selves to follow Christ in this point that we may even unto death it self cleave fast unto the commandements of God Doct. 4. God the Father loveth Christ for this obedience This is in the Text Therefore the Father loveth me that is is delighted with this obedience and so delighted that he commends it to be looked upon by every Christian and all such as are Christ's Reas. 1. Because by Christ's death God was most glorified by Christ Ioh. 12. 18. and 17. 4. Reas. 2. Because by that death of Christ the counsell of God was fulfilled whereby he had from eternity appointed in himself to communicate his grace and glorious good will unto men Ephes. 1. 5 6 7 9. Use 1. Of Resutation against such as use to conclude from such phrases whereby God is said to love men for this and not for that that such mens works were the first causes of Gods love For Christ was the Son of God beloved of him from all eternity and yet the Father is said to have loved him also for his obedience Use 2. Of Consolation to all such as are in Christ by Faith For as the Father loveth Christ so will he also love them that are in Christ. Use 3. Of Exhortation that with all chearfulness we stir up our selves to obey God because God loveth such as obey him The seventeenth Lords day Joh. 10. 17 18. 17 I lay down my life that I may take it up again 18. None taketh it from me but I lay it down of my self I have authority to lay it down and I have authority or power to take it up again This commandment received I of my Father SEeing the Text is the same that it was before the same analysis that was there may here also serve and be made use of Doct. 5. Christ rose again from the dead For this is it that is understood in the Text by taking up his life again For this taking up again is a reunion of things that were separated before And in this reunion of the soul and body there was a change or motion from an inferior condition to a superior of that which was before in a better also or superior to this from which the change is now And therefore it is properly called a reassumption or taking again and not barely a resurrection The forme then from which this change was made was from his state of humiliation and the forme to which was the state of exaltation and glory the subject of this transmutation or motion was Christs humane nature which had fallen unto the lowest and abjectest condition of his humiliation Christ's own body arose again from true death and from the grave And his soul also is said to have risen again as it was now restored and reunited unto the body and so delivered from the state and dominion of death or as delivered from the privation of its act in the body wherein there was some
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
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
rule of our life and as of such a rule as hath no defect but is both perfect in it self and requires all perfection in us Use 2. Of Admoniâ—…ion that with all reverence we give heed unto this Law and beware of all neglect and contempt of it as we would shun death Doct. 2. The Moral Law is divided into diverse words or precepts It is gathered from this in that God is said to have spoken all these words They are called words because they are short and as it were spoken summarily or in one word The chief division of them is into two Tables the next into ten Precepts or Commands Reas. 1. That we might the more easily understand the will of God by parts delivered which wholly together and at once declared as it were in heaps we could not so well understand For the parts in a distribution or division make much for the declaration and illustration of any whole Reas. 2. That by this meanes our memory may be helped because naturally our memory is strengthened from the order of the parts amongst themselves Reas. 3. That in every part and act of our conversation we may have light of singular direction from some part of this Law Use Of Admonition that we neglect nor contemne no word of this Law because they are all parts of one and the same Law and have the same sanction of authority so that who so stumbles against any one is guilty of them all Iam. 2. 10. Doct. 3. Whatsoever is commanded in any part of the Law we are bound for may causes to perform the same to God This is gathered from that confirmation of the Law I am Iehovah c. Reas. 1. Because God commands us nothing he may not with very good right require from us as well by reason of his absolute power and dominion as of our dependance on him by which we require to be supplied and upheld by him in all things Reas. 2. Because he requires nothing from us the observance whereof he did not deserve at 〈◊〉 hands before as well by spiritual benefits and blessings as temporal and bodily in regard whereof out of thankfulness we owe him all obedience as is plain in the Text I brought thee out of the Land c. Reas. 3. Because God is ready to reward our obedience most abundantly in every point Use Of Direction that by often meditation of the manifold obligations whereby we are bound to performe our obedience to God we may more and more stir up our mindes to a care of observing him in all things Doct. 4. Every command of the Law requires the whole obedience of the whole man That is as well inward as outward of the heart as of the mouth and hand or worke Thou shalt have no other c. Make not unto â—…hy self c. Are formes of speaking whereby formally such an universal obedience is required Reas. 1. Because God the giver of this Law ought to be glorified with obedience of the whole man as well of soule as of body and of both these parts of man Reas. 2. Because this is the excellent perfection of the Law of God whereby it goes beyond all humane Lawes in that it subjects unto it self the heart and the reines and the most inward retirement of of men as God himself alone who is the author of this Law knowes what is in man Reas. 3. Because this Law is the rule of spiritual life and so ought to peirce even to our spirits themselves Use 1. Of Information that for the right understanding of this Law we look not onely to such things or think that they onely are contained under the Law as in express words are there contained but all such things also as belongs to such an head of obedience whether they be outward or inward For in every command as is certain by the summe of entire and whole obedience the words are to be taken not according to the bare letter but in a modification of diverse tropes or borrowed sorts of speaking as agree to the perfection of such a Law of nature The trope of Synecdoche that puts the special for the general to be understood by it is here frequent as when abstinence from some one vice by name is put for the whole obedience whereby we not onely abstain from all faults of that kind but also are bound to the performance of the contrary affirmative good and when some action is put for all of its kind and of affinity of nature with it The trope also of Meâ—…onymie is every where in these commands whereby all the adjuncts are understood under the name of their objects the effects in their causes and contrarily with which is complicated the trope of Metaphor some way so as all the decalogue is Metaleptick or to be understood by Transsumption And these rules must of necessity be understood in the explication of every precept as our Saviour's exposition of them and other Scriptures make clear Use 2. Of Admonition that we rest not nor please our selves in obedience of any sort done to the Law but that we may aspire to the entire and perfect observance of it and ever acknowledge just matter of our humbling in this that we are so farre from that perfection that it requires Doct. 5. The first and greatest command is that which containes our duty to God Hence is it that it is both put in the first place and hath also the expresse testimony of Christ Mat. 22. 28. Reas. 1. Because God himself being the object of this duty from him a sort of noblenesse and dignity is derived unto the duty it self Reas. 2. Because more and greater things are contained in our duty to God than either can or may be used in duties to man as is clear by that form With â—…he whole minde and the whole heart c. Reas. 3. Because this duty is the foundation and principle of all others in as much as in God and for God onely we ought to perform all other duties and so the duties of the second Table are thus virtually contained in the first Commandment Use Is of Direction that our first and chief care may be taken up in those duties that belong to God Doct. 6. The principall duty to God is that we have him onely for our God And to have God for our God is in general to give God that honour which is due unto his excellent Majesty And to this are required 1. That we seek the true knowledge of him with all care as he hath revealed himself in his word because we cannot honour him rightly whose nature and will we are ignorant of Iohn 4. 12. Rom. 10 14. 2. That from a most humble reverence we subject our selves unto him because the honour that we give to God as to our God is the honour of a Creature towards its Creator of a Son towards his Father of a Servant towards his Master and that such a Master as hath power
obedience For otherwise in all believers is found such a perfection or integrity and sincerity as is opposed unto fainednesse and dissimulation and such as is opposed unto halting or lamenesse by which some duties seem to be looked after but not all and such a perfection also as is opposed to lukewarmnesse For all believers both worship God sincerely and desire to keep all his Commandments and pant after a compleat obedience also Yet the Law is not for this proposed to us in vain though we be unable to keep it fully For hence we understand 1. What is our duty 2. What are the defects under which we lie 3. What we may require of God to wit that we may be freed from guilt renewed to a performance of duties 4. That we have a mark set us whereat we may aim in all our endeavours 5. That we may in part take notice of the perfection of that life which we shall enjoy in another world The forty fifth Lords day On Ephes. 6. 18. Praying alwayes with 〈◊〉 prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication fâ—…r all Saints THe Apostle after explication of our spiritual armour which every Christian ought to furnish himself with addes exhortations to prayers by which this spiritual armour is taken up put on strengthened made sure and of proof and is encreased In the Exhortation it self several things are expounded as the Duty of praying which duty is declared 1. By a distribution with all prayer and supplication 2. From the adjâ—…nct of time alway or at all times 3. From the obâ—…ect unto whose good these prayers are to serve to wit not onely for our selves but for all Saints 4. From the efficient cause by the Holy Ghost 5. From its singular manner that must accompany it which consists in watching and in perseverance Doct. 1. Prayer is amongst those pâ—…incipal duties which ought to be had a care of by us It is hence gathered from the Text because the Apostle so carefully urgeth it Reas 1 Because it gives very great glory to God for God in all our prayers is acknowledged the principle and fountain of all our good Reas. 2. It contains mans greatest subjection and homage to God 1. Because it seeks all things of free gift and grace 2. Because the soul and conscience themselves are prostrated before God and cast at his feet as it were when we pray Reas. 3. Because by prayer we receive all the spiritual gifts of God Reas. 4 Because by the same we sanctifie to our selves all the corporal gifts of God Reas. 5. Because by Prayer we flie unto God that in him we may be secured from all evill Reas. 6. Because we have most sweet communion and communication of the grace of God in the exercise of Prayer Reas. 7. Because in Prayer either expressely or implyed we give up our selves unto God so as after and from prayer we rise more obliged and bound to God than we were before because all Prayer hath alwayes adjoyn'd to it some promise of thankfulnes for hearing our prayer and granting our desires Use Is of of Exhortation that we may more and more give our selves to this holy exercise of Prayer as well in publick as in private Unto which care many considerations ought to stir us up As first That holy Prayer is so acceptable to God that in Scriptures it useth to be called Incense or Perfume and Sacrifice 2. In that it is so proper to the godly that in Scriptures godly men and such as call upon the name of God are without difference put for the same 3. In that it is so inseparable a fruit of the holy spirit dwelling in the heart of a believing man that from thence it is called the spirit of Prayer and Prayer is almost the same to spiritual life as breathing is to naturall or animal life Moreover that by prayers we best resist all sort of temptations whence also it is that we are bid resist the Devill by Praying and to pray and watch that we fall not into temptation Lastly in that all grace is stirred up and increased by the exercise of Prayer Doct. 2. In prayer we ought to exercise our selves in all the kindes and sorts of it This is hence gathered in that the Apostles exhorts us here to all prayer and supplication and thanksgiving Reas. 1. Because our manifold necessities as well in respect of evils wherewith we are pressed as in respect of good things that we want or for receiving whereof we ow thanks as also the necessities and occasions of others unto whom we ow this duty of Prayer do require manifold sorts of Prayer Reas. 2. Because by this means not one onely or another but all the graces of God are put forth and exercised in us according to their proper objects and natures Reas 3. Because God by this means is many ways glorified of us Use Is of Direction that we rest not on forms of Prayers as if the saying over of such were enough for the fulfilling of our duty in general because according to divers occasions we ought to betake ourselves to divers manners or wayes of Praying Doct. 3. In Godly prayers the holy spirit exercises a speciall power of his own From the words by the holy spirit Reas. 1. Because we of our selves know not neither how nor what to pray for And although we be taught about such things in the word of God yet for the practise it self a special direction of the holy spirit is requisite Reas. 2. Because our weaknesses are so many in the exercise of Prayer that they must be helped by the holy spirit Reas. 3. Because no prayers can be holy and acceptable to God unlesse they come from the holy Spirit Use Of Direction that in making our prayers we trust not to our own wit and volubility of gifts and to our own strength but that we rely alwayes on the grace and help of the Holy Spirit Doct. 4. In some sort or other we ought alwayes or at all times to be praying From the words Praying alwayes Reas. 1. Because we ought always to have a praying disposition of minde or a mind ready to pray For in this consists the right disposition and ordering of our minde Reas. 2. Because we ought to take all just occasion of this exercise of Prayer Reas. 3. Because we ought not to passe over our set and established times of prayer Use Is of Reproof against such as are so far from this exercise that they cannot onely passe over whole dayes but weeks also without any serious thoughts of Prayer Doct. 5. The manner of Praying is as much to be taken care of as prayer it self This is here gathered in that watching unto prayer is commanded in the same manner with prayer Now watching unto Prayer belongs unto the manner of Praying and in some sort it contains all things that belongs unto it For First We ought to watch before