in such manner as shall seem good unto God according to that wisedome and power of his whereby he exercises soveraignty of kingdome and command or dominion in all things and in such manner as may make most for the glory of his name Use Of Direction that we use these and the like titles of God in our prayers not for a fashion but from religious resentment and intention that our prayers may be the more powerfull from the greater feeling and abundance of our hearts Doct. 3. All thingâ—… that uphold our faith and our prâ—…ers are from the everlasting and eternal God From these words For ever and ever Or thus rather it makes for the same purpose that we consider that all things that sustain our faith and our prayers are in the eternal God unto eternity or for ever and ever c Reas. 1 Because from hence it appears that now God is the same and such unto us as he was from the beginning of the world to any other that called upon his name Isa 59. 1. â—…1 17. Reas. 2. Because from hence we are confirmed in this that God will unto eternity remain still our God even then when he will cease by changeable dispensations to doe us any more good as here he doth because then we shall be setled in the possession of our last and highest good Use Of Direction for the right use of this divine attribute of eternity Doct. 4. While we pray and especially towards the end of prayer we ought to put forth our petitions with all earnestness of desire and lively strength of faith and of affections From the word Amen Reas. 1. Because as at the end our prayer is as it were come to its perfection so we ought there to exercise the perfection of our faith affection conscience and desire Reas. 2 Because every natural and kindly motion growes stronger and faster towards its end otherwise if it be flashy in the beginning and flag towards the end it is a token it was forced or framed upon some wrong ground and will not prove durable and kindly unto the end Reas. 3 Because our affection in the end of prayer ought then to act from the doubled and recollected force and power of all the affections going before Reas. 4 Because by this meanes in a sort we redouble our whole prayer while first we propose all our petitions one by one in order with their own measure of desire and affection and thereafter press vehemently and earnestly for them all together that they may all be granted us and so according to our earnestnesse â—…est as confident that they will Use Of Reproof against the negligence of men on this behalf which is grown so great that now it is gone out of use amongst us to signify such our affections or strong wishes and desires by saying Amen as the Apostle witnesseth and saith that all Christians of old were taught and did use to practise 1 Cor. 14. 16. A Table of the Texts of Scripture fitted for each Lords day of the year I. Psalm 4. vers 6 7 8. LOrds day There are many that say c. Page 1 II. Rom 7 7. What shall we say then Is the Law sin c. p. 13 III. Rom 5 12. Wherefore as by one man sin entered c. p. 17 IIII. Ephes. 5. 6. Let no man deceive you with vain words c. p. 24 V. Rom. 8 3. For what the Law could not do c. p. 30 VI. 1 Tim 3. 16. And without controversy great c. p. 37 VII Act. 16 31. And they said believe on the Lord Jesus c. p. 46 VIII Mat. 28. 19. Go ye therefore and teach all Nations c. p. 56 IX Rev. 4. 11. Thou art worthy O Lord that thou c. p. 62 X. Rom. 11. 36. For of him and through him and to him c. p. 72 XI Acts 4 12. Neither is there salvation in any other c. p. 78 XII Acts 2. 36. Therefore let all the House of Israel know c. p. 83 XIII Math. 16. 16. Thou art Christ the son of the living God c. p. 90 XIV Mat. 1. 20. But while he thought on these things c. p. 96. XV 1 Pet. 3. 18. For Christ also hath once suffered for sinners c. p. 103 XVI Iohn 10. 17 18. Therefore the Father loveth me that I lay c. p. 110 XVII Ioh. 10. 17 18. Ibidem c. p. 117. XVIII Mark 16. 19. So then after the Lord had spoken unto them c. p. 122 XIX Math. 25 31. to 39. When the son of man shall come c p. 129. XX. 1 Cor. 6. 19. What know ye not that your body c. p. 137 XXI Ephes. 5. 25 26 27. Husbands love your wives even as c. p. 142 XXII Phillip 3. 20 21. For our conversation iâ—… in heaven c. p. 147 XXIII Rom. 3. 24 25. Being justified freely by his Grace c. p. 154 XXIIII Iam. 2. 22. Seeâ—… thou how faith wrought with c. p. 161 XXV Rom. 4. 11. And he received the signe of circumcision c. p. 166 XXVI and XXVII Mat. 28. 19. Go therefore and teach all Nations c. p. 173 XXVIII and XXIX 1 Cor. 10. 16. The cup of blessing which we blesse c. p. 181 XXX 1 Cor. 11. 28 29. But let a man examine himself c. p. 188 XXXI Mat. 16. 19. And I will give unto thee the Keys c. p 196 XXXII As in the 24 lecture p 161 XXXIII Lords day Eâ—…s 4 〈◊〉 20 21 〈◊〉 have 〈◊〉 〈◊〉 Christ 〈◊〉 â—… 201 XXXIIIâ—… Exod â—…0 vers 1 2 3. 〈◊〉 〈◊〉 〈◊〉 thâ—…se 〈◊〉 〈◊〉 â—…aying 〈◊〉 â—… 308 XXXV Exoâ—… 〈◊〉 vers 4 5 6. Thoâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by self any graâ—… c p 217 XXXVI and XXXVII Exod. 〈◊〉 vers 7. Thou shalt not take the name of the Lord thy God in vain c. p. 223 XXXVIII Exâ—… 〈◊〉 vers 8 9 10 â—… Remember the Sabbath day to keep c. p. 229 XXXIX Eâ—…od 20 vers 12. Honour thy father and thy mother that the c. p. 237 XL Eâ—…od 20. â—…rs 13 Thou shalt not 〈◊〉 〈◊〉 p. 242. XLI Exod 20 vers â—…4 Thou shalt not commit adultery p. 247 XLII Exod. 20. vers 15. Thou shalt not 〈◊〉 p. 251 XLIII Exod. 20. vers 16. Thou shalt not 〈◊〉 false witnesse c. p. 255 〈◊〉 Exod 20 〈◊〉 17. Thou shalt not coâ—…t â—…hy 〈◊〉 wife c. p. 260 XLV Ephes. â—… vers 18. Praying alwayes with all prayeâ—… c. p. 265 XLVI Mat. 6. vers 9 10 11 12 13. After thâ—… manner therefore pray yeâ—… Our father c. p. 270 XLVII On the first petition Hallowed be thy name p. 276 XLVIII On the second petition Let thy Kingdome come p. 281 XLIX On the third petition Thy will be done on earth aâ—… it is in heaven p 285 L. On the forth petition Give us this day our daily bread p. 289 LI. On the fifth petition Forgive us our trespasses as we forgive c. p. 293 LII On the sixth petition Lead us not into temptation p. 298 The conclusion of the Lords prayer Because thine is the Kingdome c. p. 303 FINIS * A Book so called
rest that belong to the real practice of religion Use 2. Of Direction that we lean not to our own or to other mens wisdome and providence but to apply our selves alwayes to lay hold on the providence of God that we may rely on it in all things Doct. 2. The providence of God includes in it self not onely the intention but also the attainment of its end For all things are no less certainly for him than they are either by him or from him Reas. 1. Because divine providence is most perfect and therefore alwayes attains what it intends properly For that is the imperfection of mans providence that it often attains not its end but is hindered by some other causes Reas. 2. Because if God attained not his purposed end then would he suffer some change in his blessedness and happiness of condition because it is a more blessed thing to have all ones desires and purposes fulfilled than to fall beside some of them Reas. 3. Because thence also would follow diminution of Gods eternal knowledge For no wise man proposes that to himself to be attained which from the beginning he knows that he shall never attain Use 1. Is of Refutation against such that turn divine providence into a humane providence Use 2. Of Consolation to all believers to whom God hath promised that he will provide and see for them so as all things at last shall turn to their good and eternal happiness Doct. 2. This providence of God extends it self to all things This is clear in the Text. Reas. 1. It is as much extended to all in the world as a good and wise master of a family hath a care as much as in him lieth of all things that are done in his house Reas. 2. It is extended to every thing that was created of God For in the same manner providence follows upon creation as the Apostle teacheth that provision doth upon procreation and seeing to children and others in the family 1 Tim. 5. 8. For God in some sort is called the Father of all things that he created Reas. 3. He hath a care of all noble and great things because the direction of such makes evidently for his glory Reas. 4. He cares also for the least and vilest things as the haires of our head and the like Mat. 10. 29. Because his wisdome being infinite these cannot escape it As from the greatness of them his being is not helped so from the littleness of them he is not hindered to care for them Oftentimes also from least things very great things depend and from vile or base things a noble change followeth either for the better or for the worse Reas 5 This providence is extended not onely to things that of necessity are or must be but to contingents also or things voluntary because contingents they are mutable and subject to many casualties coming from the course of many causes do most of all require the government of a superior power that they may be rightly ordered left all should run into confusion And voluntary things are of a most noble operation and of a higher nature than any natural things are and therefore most of all do depend upon Gods care for them and over them And these things are so cared for of God that their nature is not thereby overthrown but established and governed For it is rightly said of divine providence that though it attains to its end with strength yet even in doing so it disposeth all things sweetly that is according to the nature of all and each that he himself put into them in the Creation and yet conserves and governs by his providence For there is nothing in Gods providence that brings a necessity upon any thing properly so called but onely a certainty which no wayes withstand the nature of contingency and liberty Reas. 6. This providence is extended not onely to things good but also to evill nor yet onely to evills of punishment but also to evils of sin because though evill was not created of God and in this respect is not properly and in it self the subject of divine providence yet because it comes from the creature of God and of its owne nature disorders the work of God and is contrary to the order that God appointed and therefore ought of necessity to be ordered and limited of God otherwise the most noble work of God if he had no care to the contrary would run into great disorder and because there is in sins the greatest confusion and disorder therefore it is moâ—…t of all required here that God exercise the power of his providence in regard of whom onely evill hath some kinde of good in it to wit as far as it is ordered by him and turned to good Use 1. Is of Exhortation that we may alwayes have our affiance firm and immovable and fixed on God because If God be for us who can be against us seeing all things are directed and governed of God Use 2. Is of Admonition that we depend upon no creature but upon God alone because all things are governed of God And then that we learn to reverence and fear God in all things seeing his providence that is to be reverenced and feared hath a hand in all things The eleventh Lords day Act. 4. 12. Neither is there salvation in any other For there is no other name under heaven given amongst men whereby we must be saved IN these words is contained the reason of the answer that Peter gave to the multitude being come together to the question they made about the good work done to the impotent man verse 9. The question was How he was healed and delivered from his sickness The answer was that he was made whole by the name of Jesus Christ that is by that divine authority and power whereof Jesus Christ was the author The reason of this answer and deed is taken from the nature and power of Jesus Christ which is shown declared in this verse from its effect to wit that it brings salvation as well spiritual as corporal to men And this effect is so affirmed of this cause that is of Christ that it is denied of all others So that there are two assertions contained in these words whereof the first is that Jesus Christ offereth salvation to men The second that no other can bring salvation The reason of both assertions is given because the name that is the power and authority of saving signified by the name Iesus is given to him and to none else For by name in this place as it is referred to Christ Christ himself is understood as signified by that name of Jesus or Saviour as by the name of God God himself is oft thus understood in Scripture but withall the power and authority of Christ to save is made known in more illustrious persons titles and solemn stiles whereby is declared their quality and what they import For the signification of the name Iesus is here
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
its end The motion was as it were the way and the thing done by it the end of that way and the rest and perfection that was to be attained by it This motion was Christ's ascending into Heaven The thing brought to pass by it was Christ's sitting down at the right hand of God The motion then is described from the terme to which it was made which was heaven But the terme from which it was is also understood which was the earth The thing done by this motion is also explained by its adjuncts to wit Christ's glory and power and his quiet and setled possession of these all which are metaphorically signified in these words He sate down on the right hand of God For the placing on God's right hand signifies a communication of divine glory and power and sitting on his right hand denotates the quiet and setled possession of this glory and power Doct. 1. Christ ceased to be upon earth by his bodâ—…ly presence after the fortieth day after his resurrection This is clearly enough signified in the Text by these words He was received up into Heaven that is â—…e ceased to be here upon earth The time is here but generally intimated Act. 1. 3. We say by his bodily presence because by his spiritual and divine presence by his Godhead and his Spirit he is present with his own in a gracious manner according to his promise Even unto the end of the world Mat. 28. 20. We call it also his bodily presence rather than his real presence because real presence is more properly opposite to an imaginary or fained presence onely than to a divine and spiritual Reas. 1. Because it because not Christ to abide longer upon earth when now he had left off to be earthly as he was in the state of his humility Which leaving off to be earthly we understand not of the substance of his body but of the manner quality and suit or garb as it were of his body which now from earthly or infirme was turned to be heavenly and glorious Reas. 2. Because his bodily presence had not been for our good but rather to our hurt for as much as the Spirit the Comforter his true Vicegerent here upon earth could not be poured out and given before Christ did ascend into Heaven Iob. 16. 7. Reas. 3. Because Christ had now done the work which he had to do upon earth for glorifying his Father there and therefore was now to return to that he had before the world was made and manifest it by exaltation of his humane nature as much as before he had hidden it by laying it aside as it were during the dayes of his weakness or humility Ioh. 17. 4. Use Is of Refutation against Papists Ubiquitaries and other false Prophets who designing some definite and determinate places upon earth dare say behold here Christ is bodily and behold there Christ is bodily according to that of Mat. 24. 23. Doct. 2. Christ when he left the earth went up into the highest Heavens This is clear enough in the Text compared with other Scriptures where the Heaven of glory and of bliss is called the highest Heaven and the third Heaven which is all one Reas. 1. Because it is most fit that his humane nature which is now made immortal and glorious should be seised and possessed of a place that was convenient for it self and its condition and such was onely the highest or third Heavens the other two being subject to corruption or to a change Reas. 2. As he opened that Heaven for us which was shut upon us for our sins so it was expedient that by his own proper ascension and going thither he should make this plain unto us Reas. 3. He ascended that he might on our behalves also take possession of the Kingdome of Heaven and might raise us to certain hope that thorough him we should come to the same place and condition Reas. 4. He ascended that he might dispatch such other things as yet remained to be done for us Now such were his intercession and mediation at the right hand of his Father for us his giving and sending and shedding abroad of his Spirit to supply his room and to be the comforter of his lastly the universal government of all things for our good and the like Use 1. Of Refutation against such as fain Christ's humane nature so to be in Heaven as that yet it is together and at the same time bodily upon earth For that he might ascend to heaven it is clearly said that he was received up into Heaven and therefore that he might ascend into Heaven he left the earth For if the consequence be good where unto the good Angell dictates He is arisen therefore he is not here to wit in the grave Then no more doubt can be made of this consequence he is ascended into Heanen therefore is not here on earth Use 2. Of Direction in our Faith and worshipping or adoration of Christ to wit that we think not now carnally and in an earthly manner of Christ but worship him in spirit and in truth as placed in highest glory and divine power in the Heavens Use 3. Of Admonition that we may remove our mindes and affections from things earthly and set them upon things heavenly and that are above where Christ our treasure sits at the right hand of the Father that there and with him our conversation may be Mat. 6 21. Col. 3. 1. Phil. 3. 20. Doct. 3. Christ in Heaven hath the possession of all highest glory that a created nature can be capable of This is hence gathered in that he is said to be seated on the right hand of God whereby is signified that unto God himself he hath the next place in dignity and so not onely above all men and their blessed spirits but above the glorious Angells themselves Reas. 1. Because Christ's humane nature of which we here peculiarly speak came next up in dignity to God himself by free grace and personal union and communion with the God-head and therefore it was most meet also that in prâ—…eminence of glory and dignity he should be next unto God himself Reas. 2. Because Christ is the head of all Saints and blessed ones both men and Angells from whom is derived all dignity glory upon all such as are gathered together in one body under him as the Angells also are It was needfull therefore that as he received the Spirit of grace without measure that so also he should be adorned with glory and majesty above all other creatures Reas. 3. Because both the grace and glory of the Church tends to the glory of Christ as the glory of Christ tends to the glory of God 1 Cor. 3. 22 23. Use Is of Consolation to all the faithfull in Christ because not onely the glory of the head redounds to the glory of all its members but we have also a sure promise concerning this that as in this life we are partakers of
politick as is found in worldly Cities or Commonwealths but unto a natural body such as is that of man Now it is called the body of Christ for its most neer union that it hath with Christ as being as it were flesh of his flesh and bone of his bone as it is in the Text. Reas. 2. Because of that dependance it hath from Christ as its head For as all sense and motion of a sensitive creature is derived from the head into every particular member so also all spiritual vertue is derived by influence from Christ into his Church Reas. 3 Because of the union and communion that the faithfull have amongst themselevs in Christ which is the communion of Saints and the joynts whereby these members are coupled together The bonds also of this conjunction are the Spirit Faith and Charity By the spirit they are properly conjoyn'd with God in Christ and also amongst themselves but by Faith they are properly conjoyn'd to God in Christ onely and by Charity most properly they are conjoyn'd amongst themselves Use 1. Of Consolation to all believers because they are made partakers of so great dignity as to be assum'd to the body of Christ on which behalf they may also certainly expect all good things from Christ. Use 2 Is of Admonition that we dishonour not this most holy body of Christ with our life and manners but with all our care and diligence may go about this that our conversation may be such as is worthy of them that have so neer a conjunction with Christ and his most holy servants Doct. 3. The Church in that acception of the word as she is mystically considered is one onely holy and universally Catholike These things are understood of her mysticall estate because in her visible or external estate she is neither one nor Catholike nor altogether holy These things are thus gathered from the Text she is one because she makes but up one body of Christ neither hath he more bodies but one She is holy because she is said to be sanctified and purified by Christ to wit by separation from the world by pardon of her sins in justification by renovation of our inherent righteousness in sanctification of this life and perfecting of it in the life to come She is lastly Universal or Catholike because all the elect or faithfull of all Nations and of all times and places make up but one and the same mysticall body of Christ. Use 1. Is of Resutation against Papists who wrest all that are proposed to be believed and spiritually understood of Christs mystical body unto the Popish state of their Romane visible Church which is neither one because not now the same that she was when the Apostles wrote to her neither holy because by their own confession many Popes that is heads of the Romane Church were most wicked beasts nor is â—…he Catholike or Universall because it implies a contradiction that one particular Church as the Romane properly is should be Universall in any propriety of speech Use 2. Is of Consolation to all believers because in this very thing that they are actuall believers they are members of this Church that is proposed to us to be believed and they are in the same condition as to the main business in which the Patriarches Prophets and Apostles and all the Saints were that ever lived or shall live hereafter in any place or time of the world Doct. 4. Unto thâ—…s Church all those benefits relate and belong that Christ hath procured for men by his death It is gathered from hence because Christ is said to have done all that he did out of love to his Church Reas. 1. Because it was the wise purpose and intention of God gloriously by Christ to communicate his grace unto certain men For else the whole dispensation of Christ's incarnation life and death had been of uncertain success or event Reas. 2. Because Christ not onely promerited this but also brings it to pass and that to perfection by his efficacy or power Use Of Consolation chiefly to all true believers For whatsoever is said of the whole Church in common is extended unto each member of the same because the Church is nothing else but a collection of believers or believers considered as gathered together or conjoyned in one body or multitude The two and twentieth Lords day Phil. 3. 20 21. Verse 20 For our conversation is in Heaven from whence also we look for a Saviour the Lord Iesus Christ. 21 Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself A Reason is given in these words why believers should rather follow the true Apostles than false Teachers and it is taken from the comparison of unlike things The unlike qualities are a care for the things of the world in false Teachers and a care for things heavenly in the true Apostles This care of the Apostle is illustrated by a double argument 1. From the adjunct manner which is set out to us by the similitude of Burgesses 2. From the efficient cause of this care which is faith and hope of the glory that is to come This glory again is illustrated 1. From its principal cause which is Christ Jesus 2. From the subject of it which is extended also to the body and not to the soule alone 3. From the quality of the body which is pointed out to us by a similitude with the body of Christ. 4. From the virtue and power of that efficient cause aforesaid for producing such an effect which is no other than omnipotency according to that mighty power whereby c. Doct. 1. The resurrection of mans body is certainly to be This is taught in the Text 1. In that a transmutation of our bodies is determined on 2. In that it is said they shall be made conformable to the body of Christ which by its resurrection was raised unto glory The foundations or grounds of that article are two The power of God and the truth of the Scriptures as Christ himself teacheth in his answer to the Sadduces Ye erre to wit about the resurrection now knowing the Scriptures and the power of God By the power of God the raising of our bodyes again is possible it being as easie to God to do that as at first to make all things out of nothing yea as to make man out of the clay of the earth For it is easy to conceive that the same efficient cause can again joyn the same principles which once before he did conjoyn and moreover made them all out of nothing As for the Scriptures the truth and certainty of this resurrection is expresly declared by its testimony Reas. 1. Because man was created for eternity and therefore must be set free from death which assaults the whole race of man kind against its nature that so it may again attain to eternity Reas. 2. Because
we are both baptized into Christ and have communion with him in his body and blood in his Supper And wâ—…en Christ is exhibited there all the blessings that are prepared for us in Christ are together with him exhibited to us Reas. 3. Because the blessings of life and salvation cannot be separated from one another as for example effectual Vocation Justification Adoption Sanctification Consolation and eternal Glorification When therefore one of these blessings is directly represented indirectly also and by consequence all the rest are signified and sealed Use 1. Of Information 1. That we may learn rightly to distinguish between compleat Sacraments and other Sacramental signes For other signes and ceremonies that do not signify and seal the blessings of the New Covenant as they are such though they are sacred signes yet are they not presently Sacraments to speak properly that is they are not of that nature and rank with Baptisme and the Supper That we have in great esteem Christs most holy Sacraments because in them we go about no less than all that belongs to our eternal happiness Use 2. Of Admonition that we never separate what God hath joyned together in the use of the Sacraments which useth to be done by such as seek onely for remission of sins but not for sanctification and preservation from sin and that because they have not determined with themselves to amend their lives Doct. 4. By the Sacraments these blessings are not onely signed generally but also particularly to all that partake of them with true faith This is hence gathered in that Aâ—…raham particular ly is said to have received the seal of his own righteousnesse in particular Reas. 1. Because the Sacraments are not so proposed to us that they may seal on this condiâ—…ion tâ—…at we have faith but they alwaves presuppose faith alâ—…eady to be in us and so then they are offered to confirm and do singularly confirm it Reas. 2. Because to every one in particular and by name they are exhibited for their confirmation and not in common onely as the Word is preached publickly Reas. 3. Because the manner of administration and the Sacramentall actions that belong unto them as washing in Baptisme taking eating drinking in the Lord's Supper consist in a particular application of the signes and therefore also they signify a particular sealing of the things signified unto particular persons Use 1. Is of Comfort against scruples and doubts wherewith our minds are sometimes troubled Because in the Sacraments duly administred to such as have right God as it were from Heaven stretcheth out his owne hand and holds forth in it his grace and all the spiritual blessings of the Covenant alike unto every one of us thus participating in our own proper and singular persons particularly Use 2. Of Admonition that we neglect not the Sacraments but diligently both prepare and fit our selves for them and then seek after them receive them because to neglect them were to neglect our owne proper and singular consolation in particular Use 3. Of Direction how we may rightly use the Sacraments to wit â—…o as in a singular manner we seek our edification and advancement in this that we see Christ there offering and giving his grace to us by name and in particular and accordingly thus sealing to us in particular our salvation The six and seven and twentieth Lords day Mat. 28. 19. Go ye therefore and teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost HEre is expounded the command of Christ which being now about to ascend into Heaven he left unto his Apostles It contains two principal duties 1. The preaching and publishing of that Doctrine taught by Christ. 2. The administration of the Sacraments by him appointed For in this place by Baptisme according to that usual borrowing of speech called Synecdoche that puts sometimes one sort for the whole kind and sometimes contrarily the other Sacrament of the Supper is understood but here Baptisme is rather named than the other 1. Because it is the first Sacrament and that of initiation and receiving solemnly into the Church on which the other for this cause doth depend 2. Because it chiefly belonged unto the Apostles office by themselves or by others to see this Sacrament rightly administred who were rather sent to plant and gather or build Churches from their first beginnings than to feed govern and further build or advance them after they were first planted And Baptisme belongs particularly to the first ingrafting into Christ and to planâ—…ation and the Supper unto feeding and growth after planting Now Baptisme is expounded in this placeâ—… 1. From its object or parties to be baptized Baptizing them that is such as are already trained up in Christ's Doctrine or â—…ade his 〈◊〉 or â—…lars as the Greek word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them my â—…chollars or Disciples 2. From the â—…orme or manner of doing it to wit in the name of the Father Son and Holy Ghost By which forme or modell are designed 1. The efficient causes by whose authority Baptisme is exercised and made effectual and that is by the name or authority and power of Father Son and Holy Ghost â—… The union of the baptized that they are to have with the Father Sonne and Holy Spirit in the participation of all their graces of justification sanctification adoption c. that from the Father in the Son and by the Spirit are derived unto all the heirs of eternal salvation and in the profession and practice of all the outward Ordinances and meanes that Christ taught them whereby to attain to those inward graâ—…es and to keep and advance them by the same Spirit in the Son and from the Father Doct. 1. Baptisme is the Sacrament of our ingrafting and initiation or first reception into Christ. This is hence gathered in that all that are already taught Christ's Doctrine and made his Schollars professedly are theâ—… presently to be haptized that so they may be registred as it were amongst the domesticks or housholders of Christ. Reas. 1. This appears in that baptisme came in the place of Circumcision and Circumcision was the Sacrament of first admition amongst the people of God Reas. 2. In Baptisme is represented the death of fin and mortifying of the old man a washing and cleansing from sin and bringing of a man from death to life All which do most properly denote our first vocation and therefore also Baptism is called by Scripture it self the Sacrament of regeneration or washing of regeneration Reas. 3. Because by our Baptisme our first solemâ—… reception into Christ's Family and Kingdome is represented and therefore also we are said to be baptised into Christ by this therefore Baptisme is distinguished from the Lord's Supper because however it seal the same blessings as to the main businesse that the other doth yet it doth it not after the same manner but Baptisme denotates their beginning and the
use to deceive themselves while they think that all is right although it be nothing so It is needfull therefore that we diligently examine our owne hearts least we be deceived with a false faith and rest in a phancie and vain imagination instead thereof Reas. 3. Because it is not enough to our comfort that we be sometimes well disposed to partake of these good blessings of God unless we also discerne this disposition to be in us For our comfort dependeth not onely on the presence or having of grace but also on our inward feeling and perceiving that we have it Which perceiving that we may attain to it is needfull that we seriously examine our selves and know what is in us Use Of Exhortation that we may have a care of this duty and deal not too gently with our selves nor slightly but bring all to a very punctual and rigorous trial Now the special points that we ought to examine in our selves are these 1. Whether we have knowledge and understanding of the things that belong to the institution of the Supper that is whether we rightly discerne the Lords body as hath been taught in the precedent Doctrine 2. Whether we have a true acknowledgement and repentance for our sins from the guilt whereof we would be disburthened i. e. the pardon whereof we seek to be sealed unto us in the use of this Sacrament 3. Whether we have that faith whereby we flee onely to Christ that we may be freed from 〈◊〉 sins 4. Whether we be so far in charity and love with our Neighbour as that we carry no spite hatred malice or revenge to his person but can pray heartily for him to God for his forgivenesse in case he be froward to convenient and fitting meanes of reconciliation as for our selves though we may not outwardly testify our forgivenesse of him in such case where Ecclesiastical procedure cannot be had for fear of hardening him in his sin or exposing our selves and these mysteries to dirision or because some other hinderance will not suffer us as remote absence of the parties and others the like and can where occasion offereth yea are desirous to do him really all the good that we can Doct. 4. The third duty for right communicating is that we have the disposition that is worthy and fitting for so great a mystery It is gathered from these words He that eats or drinks unworthily Now the worthinesse that is here required is not the worth of quantity or of merit but of quality or uprightness in the business and of suitableness as when St. Iohn Baptist saith Bring forth fruits worthy of repentance he understands not fruits that deserve repentance to be given us but are agreeable to true repentance that is true fruits of true repentance and suitable to the nature of it Reas. 1. Because these mysteries cannot be unworthily used but that the grace of our Lord Jesus Christ must needs withall be unworthily affronted as it were by contempt And hence it is that unworthy partakers are said to eat and drink judgement unto themselves to wit from God's wrath who by this most unworthy ignomony put upon his Son is provoked Reas. 2. Because no noble forme is introduced ordinarily into matter nor fitly disposed and prepared before so the grace and comfort of this Sacrament useth not to be received but by such as are suitably disposed and prepared for it so that who so comes unworthily doth of necessity go unfruitful from this Sacrament as to any solid fruits thereof Reas. 3. Because unfitness and unpreparation makes this most holy Ordinance become an occasion unto many of greater hardening in their sinnes For as the preaching of the Gospell is to some a savour of death unto death not of its owne nature but by their perverse dispositions so also this Sacrament unto unworthy communicants is not the cup of blessing but occasion of a curse Now the specialties that are required unto this disposition are these 1. A right and pure intention whereby we look at all and onely such ends in partaking of the Supper as God looked at in the appointing of it and giving of it to us 2. A good conscience whereby we have a sure and firm purpose and resolution of obeying God in all things commanded by him and of shunning all sins in obedience unto him 3. An awfull reverence flowing from the right discerning of the Lords body 4. Humility which flows from a right examination of our selves whereby we cannot but perceive our owne unworthinesse 5. A great desire to the spiritual good things which are offered us in this Sacrament 6. Thankfulnesse to God for the goods bestowed and imparted to us 7. Charity towards our brethren who are together with us partakers of these blessings in Christ as in the former Doctrine were further declared Doct. 5. Whoso neglect openly these duties are not to be admitted unto the Lord's Supper The one and thirtieth Lords day Mat. 16. 19. And I will give unto thee the keyes of the Kingdome of Heaven And whatsoever thou shalt bind on earth shall be bound in Heaven whatsoever thou shalt loose on earth shall be loosed in Heaven IN these words is contained an explication of that promise which Christ in the last preceding verse had made to Peter of building his Church upon the Rock and of the strength of that building which the gates or power of Hell should not overcome Now the building of his Church is signified by the instrumental cause thereof that is the Ministry of the Gospell The strength or firmness of this building is shewn in the firmness it hath from Heaven which is its principal cause And the building of the Church by the Ministry is Metaphorically explained by the keyes of the Kingdome of Heaven because the giving of the keyes to bear is the signe of power given over that House or Town unto which they belong therefore Christ most fitly designed the power of the Ministry in such things as belong unto the Kingdome of Heaven by this simile The confirmation or strength of this Heavenly building is explained from things compared in likeness to wit between the administration of men about these keys and the approbation thereof and ratification by God This parity or likeness is explained in two parts according to the two uses that keys use to serve for of 〈◊〉 and binding and of opening and loosing Doct. 1. Christ appointed in his Church a certain order â—…r rank of Ministers for the building of her up and keeping â—…er in repair or strength He appointed a Ministry not a Magistry mastership or Lordly power because he ordained not that any in the Church should do any thing from or of his owne authority or according to his owne pleasure but onely from and by the authority of Christ himself who is the only King Lord and Law-giver in his Church He appointed a certain order Reas. 1. Because God is the God of order and not of confusion which ought
of life and death over us not of the body onely but of the soul or that which is eternal 3. That we believe all and rest in them by true faith which he witnesseth and proposeth unto us because otherwayes we cannot give him the glory of his omnis◅ience truth c. 4. That with certain hope we look for all that he hath promised because also we cannot give him the honour of the truth of his promises unless with belief of them we be so affected with them as to desire and hope for the accomplishment of them 5. That with greatest love we cleave to him as the chief good because as the quidditative notion of God doth its self denotate the Fountaine and Author and so the possessor of all highest and most perfect goodnesse so the honour due to God contains in it that affection that is raised up by the meditation and apprehension of the chief good which is pure and perfect love 6. That we expresse all these duties and exercise them by a devout hearing of his Word and calling upon his name with the like exercise of divine worship because we can neither powerfully be affected about the honour of God without such operations wherein such affections are put forth neither is the honour we owe to God contained within the bounds of individual disposition or affection Nor lastly can a lively affection of honouring God be cherished or kept in our minds without such means whereby it is as well begotten in us as preserved and improved Use 1. Is of Reproof against such as think they have God for their God and keep this command well enough if they deny not God with their mouths though they never rouse up themselves to give God this honour before spoken of Of which sort of men are all such as 1. deny not themselves that they may be wholy subject to God and his will 2. All such as rest in their ignorance 3. Such as endeavour not to build up themselves in true Faith Hope and Love 4. Such as contemn or neglect the exercise of Piety publick or private of all these it may truly be affirmed that while they endeavour not thus to give God his due honour they have him not really for their God Use Is of Exhortation that by such considerations we stir up our selves to a greater care of Piety unlesse we would be like such as are without God in this world and so can look for no other than to be separated from God in the world to come Doct. 7. Who so giveth this honour or any part of it to any other than God they set up a false God to themselves and so are Idolaters It is gathered from this Ye shall have no other God That is give not this honour to another that is not true God by nature or essence For against this cōmand men sin three manner of ways 1. If we give not this honour to God 2 If we give it to another that is not God 3. If we fight or dispute against God or this honour of his Who so sin against God in the first way they are prophane in the second they are Idolaters in the third they are enemies to God Use 1. Is of Refutation against Papists who give a great part of this honour to creatures Use 2. Of condemnation against such as have their minds so fastned to worldly things that it may be truly said of them that they have their affiance hope and love chiefly placed in them concerning whom the Apostle warns us that they have their belly for their god and their substance riches and the like The thirty fifth Lords dayes Exod. 20. 4 5 6. Verse 4. Thou shalt not make to thee any graven image or the likenesse of any thing that is in heaven above or in the earth beneath or that is in the water under the earth 5 Thou shalt not bow down thy self to them nor worship them nor serve them for I the Lord am a jealous God visiting the iniquity of the fathers upon the children to the third and fourth generation of them that hate me 6 And shewing mercy unto thousands of them that love me and keep my commandments VVE have here the second Command and the sanctification of it It concerns the means of worshipping God It is expressed by Negation and Distribution of means and description of the use that is wont to be exercised about such means The Distribution is taken from the places of the means Heaven Earth Waters The Description is from the Adjunct of Adoration or bowing down to them The Sanction consists in a threatning and promise the nature and ratifying power whereof is expounded from the nature of God I am Iehovah thy strong God This command is distinguished from the former in that there essential and natural worship of God was commanded but here accidental and of free institution And this instituted worship as to the Negative par◅ is declared Synecdochically by an image because by the abuse of images this worship of God useth most to be violated Doct. 1. In such way and by such means God is onely to be worshipped as he hath commanded himself to be worshipped by his word This is gathered from this Precept in that by image is to be condemned all will worship brought in by men so that no other is approved but that which himself hath prescribed This Doctrine seems also to be clear in these words Thou shalt not make unto thy self that is at thine own pleasure and as thou likest best thou shalt bring no worship to God For although this phrase hath sometimes the sense thou shalt not make any thing so as to have it for thy self alone yet both the short and comprehensive manner of speech in the Decalogue and the matter it self that is here handled perswade us that it should be here taken in the former sense This Doctrine is expressed Exod. 23. 33. Deut. 12. last verse Reas. 1. Because God alone knows what is acceptable to him and sutable to his nature and will Reas. 2. Because the whole blessing and fruit of our worship that we owe to God depends on him and it is not for us to prescribe to God by what means he should work on us or we blesse him Reas. 3. Because worship not commanded hath not the nature of obedience in it But it is Gods will and it belongs to his honour that by obeying we worship him and by worshipping we obey him Reas. 4. Because such is the vanity and futility of mens imaginations in things divine that if it had been left to us to choose unto our selves the means of divine worship it would have been turned all into traditions and vain observations as experience witnesseth that the Devill by this way hath led away men into empty superstitio◅s almost through all the world Use 1. Is of Refutation against Papists who have defiled all parts of Divine-worship with their Will-worship traditions of mens devising and
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
with troublesome and long feastings on it c. Doct. 4. The other part of our duty on the Lords day is to sanctifie this our rest that is to apply the leisure that we have to Gods worship as well publikely as privately Duties of this kinde are first a preparing of our minds to Gods solemn worship Secondly Hearing of his Word Thirdly Solemn prayers Fourthly Partaking of the Sacraments Fifthly Works of Charity Sixthly Meditation and conference about holy things Seventhly A religious considering of the works of God of Creation and Providence and even of such as occasionally we then hear or see though they be otherwayes worldly Reas. 1. Because in such duties we make profession of Religion and of that honour that is due unto God which therefore is to him honourable and accepted Reas. 2. Because by this means we build up our selves and advance our communion that we have with God For seeing that by worldly occupations through the six days of the week our mind is somewhat pressed towards the earth it was by a most wise purpose and counsel of God ordain'd that every seventh day at least again they should be lifted up to heaven and sent up thitherwards by all such means that they might be restored to their former step or degree from which they had been declining And seeing we contract also some filthynesse from such worldly businesses on the Lords day they should be wiped off and we cleansed from them by the exercises of sanctification And seeing many occasions fall on the other days which bring their own difficulties and tentations with them on this day we ought to be well furnished and armed so that it ought to be our day of spirituall mustering or weapon showing and a day of lustration A cleansing our selves from all filthinesses before contracted and a day of our ascending into heaven in as far as our Faith and Charity with other heavenly gifts on this day should be singularly kindled in our hearts Reas. 3. Because by this means also we build up one another in the practise of our Religion so that he who hears the preaching of the word though he learn nothing himself yet he teaches others some good thing even in this that he hears and thereby presses that he both should do so and other too So hereby he teaches others that God is to be solemnly worshipped and his word with reverence to be heard Use 1. Is of Admonition that we beware of the neglect of these duties which can not consist with any vigour either of religion to God or of love and care of our own salvation Or lastly of love and christian affection towards the Church and our neighbours Use 2. Is of Direction that according to this rule we judge of the duties which on this day we perform about Gods worship For all of them in common should rise up so high as to a sanctifying of this day and this sanctifying again of the day depends on our sanctifying of the name of God and our advancing of our own salvation Unlesse therefore we seek such fruits in our consciences we have therein just cause of great humiliation but if we feel them in any degree we have as great reason to give the Lord as great thanks for it Doct. 5. It is the duty of every Christian that not onely themselves sanctifie that day but also that they make all such to do it as far as in them lies that are under their power This is hence collected because this commandement is in a singular manner directed to such as are over others Magistrates Parents Masters c. Neither thou nor thy son Reas. 1. Because such servile works as are forbidden on that day are for the most part made to be done by command of Fathers to Children Masters to Servants Magistrates to Subjects So that though they be performed by others yet the works are theirs at whose command they are done Reas. 2. Because the sanctifying of this day was ordained as well for the cause and use of Sons and Servants as of Parents and Masters Reas. 3. Because it is the duty of all Superiours to further the salvation as much as they can of all that are under them and to procure by them and from them that honour to God that is due to him from them Use 1. Is of Reproof against that most unworthy carelesness of men who as they are not diligent enough themselves in doing their own duty on this behalf so they think that they are free from all charge of children and servants about this matter Use 2. Is of Direction to Inferiors that are under others power 1. That herein they willingly obey their Superiours when they call them to serve God 2. Yea that they be thankfull towards them for this cause 3. That such as have the liberty should chuse out such Superiours to be under as from whom they may look for this help Doct. 6. For keeping of this duty we must have a special remembrancer Remember that ye keep holy c. Reas. 1. Because this command is not written naturally on our hearts as the other but it was a command of institution rather than of natural light Reas. 2. Because the command concernes not all dayes and houres but one special time therefore we may the more easily forget Reas. 3. Because the many businesses of this life do easily turne away our mindes from this duty unless with care and some diligence we set our selves to the contrary Reas. 4. Because that we may rightly and conveniently sanctify this day we had need before-hand to think of the same and set our worldly business in such order that they be no hinderance to us in that day to sanctify it arightly and so also on other dayes be busied about them that when that day comes we may be disposed and ready with freedome of minde and chearfulnesse to lay them aside and betake our selves to and go about the solemne worship of God with our whole mindes Use Is of Reproof against the lazinesse and carelesnesse of many who are so farre from an holy remembering of this day that they remember it rather to this end that they may bestow it on their private pleasures or other businesses of their owne on which they cannot have the leisure to bestow any other day For if they must run abroad a little or some sport and easy journey must be made or some trouble-feast to be held before any day else they chuse the Lords-day for these as if otherwayes that day should be lost to them as an idle day if it were onely bestowed on Gods solemne worship Others there be that do not so much as remember the day of the week unless by the Bell they be put in rememberance of it The thirty nineth Lords day Exod. 20. 12. Honour thy Father and thy Mother That thy dayes may be long upon the land which the LORD thy God giveth thee IN the fifth command of the Decalogue
prayer that we may so prepare our selves thereto as all hinderances may be removed and we our selves get a fit disposition of mind and spirit Secondly In prayer we must watch against lukewarmnesse want of reverence wandring thoughts and the like Thirdly After prayers we must be watchfull against forgetfulnesse and slothfulnesse whereby we come short of the fruit of our prayers neither indeed for our carelesnesse ought we to expect any Reas. 1. Because in every moral action the manner of doing is of greatest weight by which it onely is that we not onely do that which is good but do it well Reas 2. Because in prayer after a special manner we are in Gods presence in whose sight how we behave our selves is a matter of no small concernement Reas. 3. Because a corrupt manner of praying sometimes not only blasts the power of our prayers but also makes them to be turned into sin to us Use Of Direction that we may have a care of all such things as make for the right manner of praying such as are Faith Humility Zeal or Fervour and Constancy The forty sixth Lords day Mat. 6. 9 10 11 12 13. Verse 9 After this manner therefore pray ye Our Father which aâ—…t in Heaven Hallowed be thy Name 10 Thy Kingdome come Thy will be done in earth as it is in Heaven 11 Give us this day our dayly bread 12 And forgive us our debts as we forgive our debtors 13 And lead us not into temptation but deliver us from evill for thine is the kingdome and the power and the glory for ever Amen THis prayer was dictated by Christ and for this reason ought chiefly by all Christians to be had in esteem as coming from him that was the wisdome of God it self which therefore both knew well all our necessities knew also most perfectly what the will of God is towards us And it was dictated that it might be an example or pattern of all Prayers that we ought to use not that we should be bound up to this very frame and form of words however it may also be freely used by us For we read not that this very form of words was used by the Apostles though otherwayes divers Prayers of theirs are mentioned as well in the Acts as in their Epistles This Prayer is made up of certain Petitions whereunto are adjoyned a foregoing Preface and a following Conclusion The Preface is in these words Our Father whâ—…ch art in Hâ—…aven And herein is proposed and commended unto us a certain description of God to whom our prayers are alwayes to be directed This description sutably to its occasion that is unto praying layes out unto us those perfections of God which are most needfull to be knowne and considered of us for a devout calling upon his name And because nothing makes more for this than that we be assured of Gods goodnesse and good will towards us whereby he intends good to us and of his power whereby he is able to do all that he pleaseth in Heaven or on earth Therefore â—… The goodnesse of God is declared by that title of Our Father And 2. His greatest power and majesty is designed in these other words Which art in Heaven He is called Father not onely from the benefit of creation and providence whereby as with a Fatherly care he provides for us in all things but chiefly also for the benefit of adoption whereby of his special favour he chuses us to be of the rank and number of his sons And he is said to be in Heaven because in Heaven especially the third Heaven he manifests his maâ—…esty as it were in his royal throne amongst the blessed and glorious spirits and from thence he sends out his Word as a royal declaration of his will through all parts of the world for the powerfull effectuating of all and every thing that he wills or pleaseth Doct. 1. Some preparation of minde is necessary for â—…ight making of our prayers This is hence gathered in that a preface is here used and that such a one as directly makes for preparing of our mindes that we may make our prayers the more directly before God Reas. 1. Because so great is the majesty of God that to appear before him and rashly as it were to rush into conference with him and so negligently without any care of our fitnesse and predisposition to it would be such an indignity as it were great incivility and want of wisedome to use towards any worldly Prince or great man Reas 2. Because so great is our weaknesse that unlesse our mindes be strengthened by some religious meditation they will never lift up themselves to God so as becomes them Reas. 3. Because so great is our unworthinesse that hardly can our mindes be raised up to consider and believe how our prayers are heard of God unless we seriously meditate on the favour or grace of God and his promises Uâ—…e Of Direction how we ought to dispose and settle our selves to prayer namely by such a preparation which chiefly doth consist in two things 1. In calling away of our minde and thoughts and cares from all other things not onely unlawfull but otherwise lawfull though worldly during that time and exercise 2 In setting of our mindes and thoughts and affections on heavenly things and that according to that occasion which our prayers in general and in their special and particular natures give us Doct. 2. God alone by religious prayer is to be called upon This is hence gathered because in this most perfect pattern of Christian prayer we are not taught to call upon any in that kinde but whom we may call Our Father which art in heaven Reas. 1. Because prayer is so divine a worship and gives so much glory to the party that it is made to that without idolatry it cannot be offered to any creature whence also in Scripture every where it is called a sacrifice which the very Papists themselves confess cannot be offered but to God alone Reas. 2 Because no creature can sufficiently know our prayers to wit as they come from the heart and not from the mouth onely R. 3. Because no creature can always every where be present to hear prayers where they are made Reas. 4. We cannot religiously call on such as we do not religiously believe in Rom. 10. But we may not religiously believe in a creature Iâ—…r 17. 5. Use. Of Resutation against the perverse superstion of Papists Doct. 3. In all our prayers we ought to come unto God with confidence as unto our Father It is gathered from the word Father Reas. 1. Because prayer in its most inward and essential nature is an action of affiance and trust For we seek nothing from God but out of trust and hope grounded on his promises Reas. 2. Because we ought to strive unto this that we our selves may be accepted of God as his sons that so we may know that our prayers will be accepted of him And
1. Because the adversaries and enemies of this Kingdome are more and mightier than that they can be overcome by any creature Reas. 2. Because the profits and advantages that this Kingdome brings are greater than that they can be imparted to any by any creature Reas. 3. Because the administration of this Kingdome is more spiritual than that it can be performed by any creature in chief Use 1. Of Refutation as well against Pelagians who go about to rob God of a great part of this Kingdome and ascribe it to nature as against Papists and others Who will have the external government of the Church at least to depend upon humane power and pleasure Use 2. Of Direction that in seeking this Kindome we fly to God by faithfull prayers Doct. 3. This Kingdom is come to us but in part as yet This is hence gathered in that the coming of this Kingdome is by all during this life alwayes to be sought for Reas. 1. Because alwayes in this life something cleaves to us which belongs to the Kingdome of darkness and must be put off and laid away Reas. 2. Because alwayes something is wanting to us that belongs to the Kingdome of light and must be put on Reas 3 Because we must alwayes pant and breath after the accomplishment of this Kingdome which is to be revealed and perfected in the last coming of Christ. Use Of Admonition that we never so set up our rest here as if we were arrived at the end and last perfection but strive unto a further perfection than any we have attained Doct. 4. It belongs to our duty that we use all care and pains to advance this Kingdome of God by our desires prayers and all other lawfull meanes and endeavours within the compass of our power place and calling that God hath set 〈◊〉 in This is gathered because we are here taught to do this by prayer and what we are bound to pray for we are bound to use all lawfull and expedient meanes to bring it to pass else we should but tempt and mock God by such prayers by dividing the right means from the end and disjoyning of things that God hath conjoyned Reas. 1. Because the zeal of the House and Kingdome of God for Gods Kingdome and his Family or House are all one ought to take up and possess our mindes as farre as makes for the glory of God Reas. 2. Because from it depends our owne salvation Reas. 3. Because such endeavours if they be sincere are never in vain For though perhaps they profit little with men sometimes yet they alwayes advance the Kingdome of God in our selves and have the promise of the blessing Use Of Reproof of such as care nothing what the estate of the Church be how the Word is preached the Sacraments administred Discipline exercised and the like but it is to be feared that such Gallio's have no part nor portion in this Kingdome which they entertain with such slight and neglect Doct. 5. We ought to wish for the uttermost perfection of this Kingdome which is to be after the day of judgement This is hence gathered in that believers here on earth are taught still unto the day of judgement to pray for this Kingdome For further illustration it needs no more than what hath been said on the former Doctrines Doct. 6. The Kingdome of the Devill and of Darkness and of Antichrist and all other such things as are opposite to the Kingdome of God and enemies to it we ought with all our heart to detest and with all our strength to oppose This is gathered from the distinctive particle thy Wherein is held out an opposition of this Kingdome to all other Kingdomes and things that are contrary to it The forty nineth Lords day On the third petition of the Lords prayer Thy will be done on earth as it is in Heaven IN this Petition is sought the fulfilling of Gods will and in that manner that it ought to be sought to be fulfilled which is explicated by a comparison of the like where the things compared are the fulfilling of Gods will by men and by Angels The quality or manner wherein they are compared is the manner of obedience that ought to be given to this will Now by the will of God here properly is understood that which God hath revealed unto us concerning our duty or that which he hath laid upon us to doe by his revealed will though the secret will of God also is so farre contained under this Petition as that we ought to rest content with it when it appears now to us by the event that it was the will of God Acts 25. 14. This Petition hath dependance on the first in as much as it is a mâ—…an teâ—…ding to that end that is there proposed It depends also on the second because it is the effect of that kingdome and administration and it is also the perfection and accomplishment of the same kingdome For God is not said to have a perfect kingdome of grace untill he have got all the faithfull absolutely subject in all things unto his will The fulfilling therefore of the will of God differs from his kingdome as the government differs from the obedience that is given to it in the same sort almost as the kingdom of God and the righteousness thereof differ Mat. 6. 33. Seek â—…e first the kingdome of God and the righteousness thereof and all these things shall be added unto you Doct. 1. The name of God is hallowed by men and his kingdome is advanced when his will is religiously and devoutly done This flows from the former connexion already shown Reas. 1. Because reverence to the name of God which is the hallowing or glorifying of it brings with it of necessity obedience to his will Reas. 2. In this very thing that we subject our selves to the will of God we give God glory and power and command over our very souls and lives and so we highly glorifie him Reas. 3. By this doing of the will of God the kingdome of God comes to be within us and within us is his place of maâ—…esty and state and his throne powerfully set up to him in our hearts Use Is of Direction according to this rule we judge of our love and care towards the name and kingdome of God Doct. 2. The revealed will of God shâ—…uld be the rule of our life This follows from the substance of the Petition Reas. 1. Because the will of God is the law partly written in our hearts and partly revealed in the Scriptures for this very end that according to it we should direct our wayes Reas. 2. Because it contains in it self all perfection which belongs to the imprinting upon us the image of God and making of our life divine Reas. 3. Because according to this will and the doing of it God both in this life and in the life to come distributes and disposeth of all rewards and punishments Use Is of Admonition that we deny