strengthening of our soules against such temptations as we are vexed with Reas 3 From him depends the issue of the temptation it self together with its effects which follow on it either of their owne nature or by accident Use Of Comfort because from hence we may have comfort against all temptations that we be never fully led into them as 1 Cor. 10. 13. No other temptation hath overtaken you but as useth to befall men but God is faithfull who will not suffer you to be tempted above that ye are able but will with the temptation also make a way to escape that ye may be able to bear it Use 2. Of Exhortation to thanksgiving that we are not led unto this and that temptation because this should not be attributed to our owne strength and wisedome but to the grace of God Use 3. Of Admonition that with horrour fear and trembling we pray chiefly against this judgement of God which he exercises upon many sinners when he leads them into manifold temptations Doct. 5. It is a great benefit of God towards his owne that he thus delivers them from evill that they be not delivered into temptation This is hence gathered in that this is sought from God by a doubling of the same petition in a manâ—… lead us not into but deliver us from Reas. 1. Because a mischief to man lies in the prevaleuey of temptations when he is not onely tempted and led somewhither unto temptation but also led into it so as he is inwrapped in it and held intangled therein after the will of the tempter Sathan and so is kept captive in the slavery of sin Reas. 2. Because so great is the force of temptations and such is our natures slipperinesse and deceitfulnesse that from this evill of temptation we cannot be delivered but by God Reas 3. Because God delivers not all but of his just judgement suffers many to be led into temptation of whom a great part for ought we know were no worse than we our selves who yet are delivered from them Use Of Direction 1. What evill it is that we should chiefly pray against at Gods hands to be delivered from to wit not against outward afflictions which are also temptations nor yet against all other temptations absolutely but against that deadly evill of sin in them that is intended to us by Sathan both by afflictions and all other his temptations which in truth are often times no less dangerously couched in prosperity than in adversity 2. How we should wholly depend upon God for deliverance from this evill and so give him the glory On the conclusion of the Lords prayer For thine is the Kingdome power and glory c. THis is the conclusion of the Lords prayer wherein two things are contained 1. The confirmation of all the foregoing petitions 2. The obligation of our affection that moves us to offer up these petitions to God and in some sort moves God also to hear the petitions offered The confirmation is taken from the causes which concur in God for strengthening of our confidence about the hearing of our petitions at his hands The efficient cause is 1. The right and authority of God by which he can and may dispense and dispose of all according to his owne pleasure and it is here called the Kingdome of God for thine is the Kingdome that is the soveraignty the supreme dominion and right 2. The same efficient is also that power of God or his might whereby he is able to put in execution all to what he hath right that is all that he pleases or whatsoever he will Thine is the power 3. The final cause is his owne glory Thine is the glory All which are illustrated by their adjunct of duration not for a time onely and then either to cease or to pass to another but for ever and ever but unto ages of ages or worlds of worlds as the old English did bear or world without end as now it goes that is to all eternity The obligation of sealing up of our affection is in the word of acclamation Amen whereby is shown 1. The strength of our desire wherewith we follow after all these things that were proposed in these petitions 2. The strength of our faith whereby we rest in and rely on Gods mercy for them all 3. Of our hope whereby we look for and wish that God would ratify and hold firme all our petitions in the same manner as he doth the promises whereunto himself hath prefixed this same word of strong asseveration for it is of both Amen Amen that is Verily Verily a kind of oath and so hold our acclamation as firme as his owne asseveration and that is beyond exception Doct. 1. No petition nor pâ—…r ought to be made to God without some praise of his name at least implied This is hence gathered that in the very brief patterne of petitions a solemne praise of the name of God is subjoyned how ever it be in order to confirme all the petitions foregoing Reas. 1. Because it is not our selves that we ought either onely or chieflie to look at in the worship of God but it is the honour of Gods name that we should so much regard Reas. 2. Because this is a most powerfull motive to obtain what we seek if in all things we give God his glory Reas. 3. Because it is a chief part of worship Use Of Reprof against our negligence on this behalf who are so wholly taken up with the things that belong to our own necessities that we neglect the giving God his honour by duly praising of his name when yet it is the sole thing aimed at in this prayer of our Lords that the glory of God may have the first and the last place as the Alpha and Omega of all his worship the beginning and the end of â—…ight serving him For the first petition is about the hallowing or glorifying of his name and the last conclusion is the extolling and praising of him to the same glory Doct. 2. It makes very much for the strengthening and confirming us in our prayers if we set before our eyes the infinite soveraignty and right and the infinite might and glory of God From the words Thine iâ—… the Kingdome power and glory Reas. 1. Because hence it appears that we doe rightly and according as just order doth require fly unto God in our prayers and seek all good things from him because he onely hath the absolute right and might to dispense all these things according as his own honour and glory requires Reas. 2. Because hence it appears that we may have certain and sure confidence that he will hear our prayers because it is as easie to him to do all this as to will it and it belongs also to his glory in some sort to will the same Reas. 3. Because from hence we are taught both in what manner and for what end we ought to look for the accomplishment of our desires to wit
this we onely attain by faith and affiance placed on God through Jesus Christ. Reas. 3. Because we ought to give God this glory that as a bountifull Father he will liberally give unto us when we doe ask of him all that is good for us Quest. What shall they do then that have not yet received the spirit of adoption so that with any certainty they may â—…all upon God as their Father Ans. Though such cannot for that time receive that comfort of their prayers that others do yet they ought not therefore to cease from the exercise of prayer because this it self is a most fit meanes to attain to this confidence when by lifting up the heart to God we wish at least if we cannot with downright confidence and affirmation say of the Word that yet we could and might truly call upon God as our Father Use Of Direction that we alwayes call upon God in Christ in whom alone God is our Father by adopting us and reconciled unto us and accepts of our selves and of our prayers Doct. 4. In our prayers together with confidence towards God charity towards our brethren ought always to be joyned It is gathered from the word Our For though it be both lawfull and sometimes expedient and profitable that a believer say in his prayers O my Father for manifesting his particular confidence in God and not for designing any specialler sonship that he hath in God than others as Christ the Lord alone might and did use that forme of speaking yet even for designing our particular confidence it ought never to be joyned with excluding thoughts of others but what ever our own particular feelings be in respect of charity the judgment desire thereof towards others we ought alwayes either expresly or impliedly to call upon God as the common Father as of our selves so of others also Reas. 1. Because it belongs to our comfort that we so call on God as being members with others of that mystical body whereunto God hath prepared and promised all good things Reas. 2. Because it belongs to the communion of Saints that they have a perpetual communication or mutual partaking and benefit of prayers amongst themselves Reas. 3 Because charity towards others is a disposition which is in a special manner required of us that our prayers may be acceptable to God according to that of our Lord If ye forgive â—…hers yâ—…u shall be forgiven Us Of Reproof against such who burning with hatred and desire of revenge rush into praying not that we ought to abstain from praying because of such perturbations of ours as neither from the Lords Supper But that we ought to lay aside and purge out such perturbations not onely when we come to partake publickly of the Lords Supper but also daily and privately when ever we set our selves to make our daily prayers to God Doct. 5. The majesty and power of God are to be set before us when we call upon God It is gathered from the words Which art in Heaven Reas. 1. Because this majesty of God rightly set before us and thought upon strikes us into an awfull reverence and fear of God which is required unto all humble and rightly conceived prayers Reas. 2. Because the consideration of the same majesty lifts up our mindes above all earthly and worldly things to think upon and seek for things heavenly Reas. 3. Because the heavenly power of God directly strengthens our confidence according to that of the Apostle Rom 4 21. He believed and dâ—…ubted not that â—…e who had promised could also performe Use Of Direction how in our prayers we may resist sundry thoughts and temptations to wit by lifting up our mindes to behold and think upon the majesty and power of God in whose presence we are The forty seventh Lords day On the first petition of the Lords prayer Hallowed be thy Name ALl the petitions of the Lords Prayer are very short yet such as contain all things that are to be sought for in their own way and that in an order most convenient For the four first Petitions concerne the obtaining of good and the two last the removing of evill Amongst the former these have the first place which nearliest concerne the glory of God And first of all the glory of God it self is sought and prayed for in the first petition where by the name of God God himself is understood such things as most intimately belong unto him in as much as he hath reveal'd himself unto the creatures By sanctifying of this name then is understood the manifestation of Gods glory as most becomes his most holy majesty Doct. 1. All prayers that we offer to God are to be followed with great zeal and affection This is hence gathered because all these petitions are so short but yet pithy and comprehensive that it may from thence appear that the power of prayer consists not so much in multitude of words and empty or vain repititions or bablings as in the servent and well composed desires of the heart Reas. 1. Because the abundance of the heart is here chiefly regarded according to which the mouth ought onely to speak And the abundance of the heart consists in such desires with zeal and fervour or heat of affections Reas. 2. Because God knowes what we stand in need of so that a long and artificial or skilfull expounding of things to God is not needfull nor doth at all profit further than it proceeds from an overflowing abundance of the heart Use Of Reproof against such bablings as being expresly condemned by Christ our Lord himself are yet wilfully and professedly used by Papists and by others also out of a lukewarme formality in as much as they use a forme of praying but deny the power of it Doct. 2. Such things are in the first place and with greatest affection to be sought after as most concerne the glory of Gods name This is gathered from the order of the petitions Reas. 1. Because in the order of intention and of a well ordered desire the end is first to be desired And the glory of God is the end of all Reas. 2. That which is first in worth ought to be put before all other things And the glory of God hath infinite excellency and worth beyond all things else Reas. 3 Because this is one the difference between true and sincere prayer and that which is hypocritical and vain in that hypocrites then onely seek after God when by their owne private and proper necessities they are constrained to it and seek not to him first and for himself But the godly call upon God for the esteem that they have of himself especially although even then also with him they seek their owne happiness in him and in him alone because this is most of all to glorify God in that manner that himself hath prescribed Use. Of Exhortation that by all means we stir up in our selves this servent desire towards the glory of Gods
cannot be shaken Heb. 11. last verse Use. Of Instruction that in the business of our salvation we turn away our eyes from all creatures and lift them up above in manner aforesaid to the fountain of salvation The sixth Lords day 1 Tim. 3. 16. And without controversy great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of Angelis preached unto the Gentiles believed on in the world received up into glory IN these words is contained an argument whereby the Apostle endeavours to stir up Timothy to procure diligence and care in the Church of God It is drawn from the object if we consider Timothy's Ministry which now ought to be busied about the greatest mysteries and so to be exercised with greatest reverence diligence and care Or from an adjunct if the Church her self be considered that was to be cared for by Timothy whereof mention was made in the preceding verse to wit because a matter of all others the greatest was concredited to this Church to wit the mystery of godliness and so Timothy's greatest diligence and care ought to be bestowed upon the Church In these words then properly is expounded the nature of the Gospell 1. From its Genius or general notion that it is a Mystery 2. From its end that it is a mystery of godliness 3. From the degree of its worth and excellency that it is a great or noble mystery 4. From the most certain and undoubted truth of all these in complexion and communication without controversy And all these are demonstrated by induction of the parts or members that make up this mystery as the whole For seeing in every part there is something altogether singular and wonderfull it follows necessarily that the whole mystery is altogether admirable and to be stood amazed at These parts are they which are contained in these words God manifested in the flesh c. Doct. 1. Our Lord Iesus Christ is true God and true man This is clear from the Text God manifested in the flesh and that he is true God appears from the following reasons Reas. 1. From plain testimonies of this sort whereby the name of God is simply and absolutely given unto Him in the same manner altogether as unto the Father as in this place and so Isa. 9. 6. Ioh. 1. 1. Râ—…m 9. 5. 1 Ioh. 5. 20. Reas. 2. From the divine properties that are given unto him as Eternity Ioh 1. 1. 7 5. Omnipotency Ioh. 3. 21. Phil. 4 14 and the like Reas 3. From the divine works whereof he is made Author as of Creatioâ—… Col. 1. 16. the Sustaining of all things Heb. 〈◊〉 2. and of all sorts of miracles Reas. 4. From the divine authority that every where is given to him in Scriptures as he gives authority to the Wâ—…rd and Sacraments and other divine Ordinances Reas 5. From the divine Worship Honour and adoration that is due unto him Heâ—… 1. 8. and in other places Reas. 6. From that efficacie which by his Ministers through the power of the Holy Ghost he puts forth in the Preaching of this his Doctrine as it is evident in our Text in these words justified in the spirit preached unto the Gentiles and believed on in the world That he is true man from hence is apparent enough that he was made like unto us in all things except in sin Heb. 4. 15. Why our Mediator ought to be true God Reason 1. Is that he might be able to sustain the weight of Gods wrath and performe the other divine duties that belong to the perfecting of our Redemption and Salvation Reas. 2. That the works of his Mediation which on our behalf he was to perform might have divine vertue and worth from his person Why he should be also man Reas. 1. Is that he might be fit to suffer and do all those things which were necessary for the Redemption of men and were below the divine nature alone to do or suffer Reas. 2 Because without effusion of blood or death whereof the divine nature is not capable there could be no remission nor redemption Heb. 9. 22. Reas. 3. That the whole mystery as well of our Redemption as of the deity it self might be some way made familiar to us so as to be seen with our eyes heard with our ears and handled with our hands 1 Iohn 1. 1 2. Use 1. Of Instruction That we may alwayes keep a right and pure belief about the divine and humane nature of Christ both in our hearts and in our mouths or confessions Use 2. Of Comfort to all such as are by true faith ingrafted into Christ because in him they are advanced into a state more than humane and are made partakers of the divine nature 2 Pet. 1. 4. Use 3. Of Exhortation That we may more and more exercise our selves in the religious contemplation and study of this mystery so will that love of God in Christ which shines forth in this dispensation of God confirm our hearts that it will powerfully stir us up unto all care of thankfulness for glorifying the name of God and Christ. Doct. 2. The nature of God and the nature of man were â—…onjoyned in Christ into one person This is gathered from these words was made manifest in the flesh for thereby is signified the conjunction of the divine with the humane nature so that God because not conspicuous in his divine nature was made manifest in his humane This communication in respect of the divine nature is rightly called an Assumption Incarnation Manifestation in the flesh as in this place But in respect of both natures together it is called an union personal because these two natures are together united in the same person In respect of the humane nature it cannot be called an Assumption actively understood that is an assuming but passively onely that is a being assumed nor a Deâ—…fication because the divine person existed from eternity and took unto himself and adjoyned the humane nature not the person in time because the humane nature assumed did never exist apart and by it self and therefore never had in it self the formal reason of a person and therefore also it cannot be said to have assumed the nature or person divine but onely to have been assumed by it Seeing actions are of suppositions or persons and not of the nature But the divine person not the nature properly is said to have assumed the humane nature not the person Therefore the humane nature cannot so properly and rightly be said to be deified as either the divine nature or person is said to be incarnate or made man for that is equivalent to made flesh which the Scripture often useth We read then in this place and its like that God was made manifest or visible in the flesh that is in the nature of man for flesh there by a Synecdoche signifies the whole nature of man as well the soul as the body and to the like sense we read that the
termination or resting is made by the Father For thus through the Holy Spirit his teaching and assisting or helping us we begin to pray that is conceive and make our prayers here and our prayers so conceived or made ascend and enter into Heaven by Jesus Christ and lastly they are ultimately heard and accepted by the Father The ninth Lords day Rev. 4. 11. Thou art worthy O Lord that thou shouldst have glory and honour and power because thou didst create all things and for thy pleasure they are and were created A Reason is given in these words why all glory should be given to God and it is taken from the effects For that is more praise-worthy that it be taken from the effects because the power and virtue of the cause whereunto the praise is due exists and is properly seen in its effects The effect of God is creation which in this place is illustrated First By his effects which are declared by the universality conjoyned with them in these words because thou didst create all things Secondly From his manner of creating that God out of a wise purpose created all things and for thy pleasure c. Thirdly From the adjunct of duration or lasting and for thy pleasure they are and were created For one thing is understood by the words they are and another by thou createdst c. as might be evident from the tense thou createdst in the preter-tense they now are in the present-tense by which the duration of things is evident Doct. 1. All things that now are in the world were produced and made out of nothing by God Reas. 1. Scriptures evidenceth this truth Reas. 2. Partly also all nations testify it because there is no Nation which believeth not and tells us not something concerning its beginning Reas. 3. The world it self witnesseth this of it self for as much as in all creatures almost there appeareth such imperfection in their power and mutability whereunto they are subject that of themselves they could not have their own act and first existence but of necessity they must depend upon some pure and perfect act and that is God Reas. 4. The world also witnesseth this same for as much as in its parts a certain perfection appeareth which is such as that it cannot be the first and yet it is such as must needs be from the first perfection Such are these perfections that use to be observed in this sentence whereby all things are said to be made in number weight and measure Where by measure is meant the perfection that each thing hath in it self and number that which is referred to others as to defect or excess and weight that of motion and inclination that all have to their own ends and uses as well particular to themselves as common to others and the whole Reas. 5. Lastly all right reason confirmes the same because in all order of causes and things existent common reason brings us to one first cause and to one first existence Besides it implies a manifest contradiction to conceive the world to have been eternal For if the world was from eternity then infinite dayes were before this day and so these dayes are not yet ended and consequently this day exists not because it cannot exist but after the other dayes before it were ended and gone Also if the world was from eternity there was no one day of the world before there was a thousand years of the same world because in eternity no point or moment of time can be defined before which there were not many thousand of years But this is a manifest contradiction that one year of the world that is made up of many dayes should be together at once with the first day or that there is no day of any year before which there was not a thousand years or lastly that there were as many thousands of years already as there were dayes in the world Use 1. Is of Instruction that in this part of our faith we study more and more solidity to ground and strengthen our selves because this ground being well laid our faith and affiance doth much more easily freely make progress about all such things as God hath revealed in his Word that either he hath done or will do about this world or some parts of it or other things that require the like might and power to that which was snewed in the creation of the world Use 2. Is of Admonition That we suffer not our mindes to cleave to this world or stick there but that we lift them up higher and adhere to him that made the world For it were a very great folly and perverseness if after we know that all these things were made by God we love the world better than God and for the love of the world should forsake God Doct. 2. God of his wise purpose and good pleasure created all things not out of any necessity It is gathered from these words and for or by thy pleasure or will c. There be some Philosophers that have said that all created things do come from God by way of emanation as little rivulets come and flow from their Fountain But that which doth proceed in this kinde must be part of that River from whence it flows which cannot properly be affirmed of things created if we reflect on God the Creatour Others are of opinion that the universe came from the Creatour even as the forme or fashion of him that looketh into a glass passeth from him into the glass Neither is this fitting to be affirmed because the universe is in no other subject as the shape is represented in a glass or mirrour Others have said that the universe went from God as a shadow from its body But this is altogether impertinent because a shadow goes not out of its body but followes it by a privation of light and by reason of the interposition of the opacous or gross body between the light and that place Others have said that the universe went forth from the Creatour like 〈◊〉 the footstep is made by the print of the foot of one that walkes But God had nothing without himself upon which by his walking he could imprint such a footstep All these had a good intention though they spake not accurately and properly enough For even as these comparisons are otherwise profitable to raise the minde of man in the contemplation of the eminency and majesty of God the Creatour For they point out the eminency of the Creatour to be incomparably greater than that of the whole universe it self and the vanity or at lest littleness of all things even such as seem greatest in the world if they be compared with Gods perfection For they are in respect of God as little streams or as little droppings are in respect of an ever and over-flowing Fountain or of the whole Sea or as a light resemblance of ones feature appearing in a glass is in respect of the solid substance or party
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
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