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
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
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
THE SVBSTANCE OF Christian Religion OR A plain and easie Draught of the Christian CATECHISME IN LII Lectures on chosen Texts of Scripture for each Lords-day of the Year Learnedly and Perspicuously Illustrated with Doctrines Reasons and Uses By that Reverend and Worthy Laborer in the Lord's Vineyard William Ames Doctor in Divinity and late Professor thereof at Franeker in Friezeland LONDON Printed by T. Mabb for Thomas Davies and are to be sold at his Shop at the Signe of the Bible over against the little-north-doore of Paul Church 1659. To the Reader SOme years are now passed since it pleased divine providence to put a period to the life of Dr. William Ames in whose death very many did interest themselves as no indifferent mourners Not onely those who either under the notion of Schollers or Friends were become his familiars but universally all such who had been sensible of injoying the fruits of his labours And who were fervent lovers of sound literature purity of heavenly Doctrine and godlinesse in sincerity of heart Knowing indeed that in Ames the garden of learning had lost one of its choisest flowers the fortresse of truth one of its stoutest defenders Piety its most faithfull favourite the School a most able and reverent Doctor and studious youth their most diligent instructor That we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who have derived 〈◊〉 〈◊〉 of learning from 〈◊〉 〈◊〉 〈◊〉 â—…und â—…able witnesses In further testimony are those his elabourate 〈◊〉 in opposition to the Idolatrous tyrany of Popery and the spreading gangrene of Arminianisme especially his Coroniâ—… whereby he obtained the Crown in the conflict As also those things which he Dedicated to both Religion and Pâ—…ty his Marrow of Divinity his Câ—…ses of Conscience Explication of the Psaâ—…mes Peâ—…er c. And these his Catechistical Commentations which indeed he designed for the private use of his Schollers upon whose intreaty he laid thâ—…n down But things so eminently conducing to the publick were not to be confined to the narrower limits of private profit Amongst those divers wayes by which diverse doe handle Catechistical Doctrine this Author thought fit above all to make use of this method He takes out of the Word of God a Text most apposite resolves and explaines it suâ—…inctly then drawes out examples containing Doctrinal instructions and lastly applies them to their several uses If this shall be disgusted by some â—…cer paâ—…at I intreat him onlâ—… by little and little to remit that prejudicate opinion which he can deduce from nothing but a slight perusal and must upon a more setled introspection confess that in this Piece Ames hath most prudently chose and dexterously handled the most plain and regular method for the Preachers function and Christian instruction But if any should please themselves with any other method they may with little pains and exceeding profit produce a compliance between it and our Amesian System The truth of this is sufficiently attested not onely by our own Country men but also by the Dutch French and others among whose Catechistical Treatises this was and is in no small esteem I need not have taken thus much pains to premise a Prefatory Epistle when indeed I am not ignorant how that the least knowing among us will conclude me but weak to suppose that I might induce them to prize this Piece by a second motive when the Title hath already presented them with the name of Ames But least a total silence should bring this Work at first sight to be questioned for spurious I thought it not altogether unnecessary to usher it into the world with this short Preface Farewell A Catalogue of Books printed for and to be sold by Thomas Davies at the Bible over against the little North Doore of St. Paul's Church THe History of this Iron Age wherein is set downe the true state of Europe as it was in the year 1500. also the original and causes of all the Warrs and Commotions that have happened together with a description of the most memorable Battels Sieges Actions and Transactions both in Court and Camp from that time untill this present year 1659. illustrated with the lively Effigies of the most renowned persons of this present time folio Bp. Andrewes his Lectures which he preached at St. Giles Cripplegate and elswhere with a Preface written by Mr. Th. Pierce Minister of Brington in Northampton Shire folio A Commentary upon the whole Epistle of the Apostle Paul to the Ephesians wherein the Text is learnedly and fruitfully opened with a Logical Analysis Spiritual and holy observations Confutation of Arminianisme and Popery and sound edification of the diligent Reader by Mr. Paul Bain sometimes preacher of Gods Word at St. Andrews in Cambridge The fith Edition to which is added the life of the Author and a Table of all the Doctrines folio Hewes his Phrases in English and Latin with an augmentation of several phrases by Aâ—… Rosse a Book very usefull for all 〈◊〉 Schoolâ—… octavo The Preachers patterne 〈◊〉 〈◊〉 handling in 52. Lectures on chosen Texts of Scripture the Substance of Christian Religion learnedly and solidly illustrated with apt Doctrines Reasons and Uses By that late famous Labourer in Gods Vineyard Wil. Ames Doctor in Divinity and Professor thereof at Franeker in Friezeland octavo Basilius Valentius his last Will and Testament shewing the ways he wrought to obtain the Philosopher's Stone and taught it to his fellow Collegians octavo Ougtredi Trigonometria hoc est modus computandi Triangulorum latera Angulos ex Canone Mathamatico traditus demonstratus 〈◊〉 A Discourse of the Empire of Germany and of the Election and Crowning the Emperour and King of the Romans with the interests of the Electors and the reasons why the present Emperour was lately chosen By James Howell Esq. octavo A Discourse made in the solemne assembly of Nobles and learned men at Montpelleier in France of the cure of wounds by the powder of Sympathy with the manner of making and applying the said powder By Sr Kenelme Digby Kt. 12. By whom also all sorts of Latine Books transported from beyond the Seas are to be sold. THE SUBSTANCE OF CHRISTIAN RELIGION The first Lords day Psalm 4. vers 6 7 8. There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us 7. Thou hast put gladness in my heart more than in the time that their corn and their wine increased 8. I will both lay me down in peace and sleep for thou Lord onely makest me dwell in safety THe scope of this Psalm is to teach us by the example of David how we ought to carry our selves when we are compassed about with the greatest dangers Now two things are here performed by David which make up the two parts of this Psalm First He prayeth for the turning away of imminent danger verse 1. Secondly He setteth out the effect of this his prayer in the strengthening of
mystery of godlinesse because godliness both riseth up to this Faith and floweth down from it This most practical doctrine is the generall use of all the rest that went before Reas. 1. Because in this mystery appears Gods greatest goodnesse grace mercy and love which if they be rightly taken up cannot but stir up our mindes unto care and zeale of honouring loving and adhearing to God and pleasing him in all things wherein he hath shown us that true godlinesse consists Reas. 2. In this mystery is contained both the merits and efficacy or power by vertue whereof men are regenerated that they may live acceptably to God and Christ that is godlily Reas. 3. Because in Christ we have the perfectest pattern of all godlinesse and with all the perfectest doctrine which is called the doctrine of godlinesse or according to godlinesse Use The use of Reproof against such as professe the faith of this great mystery but in the mean time most foully prophane it and make it to be blasphemed through their impiety The seventh Lords day Acts 16. vers 31. And they said believe on the Lord Iesus Christ and thou shalt be saved and thine house IN this Text is contain'd Paul and Silas their answer to the question proposed by the Jailor concerning the way how to be saved wherein these two things are proposed 1. An act absolutely necessary for attaining of salvation to wit that of Faith believe say they and this act is declared by its proper object our Lord Iesus Christ. 2. The effect that is certainly to follow upon this act is set down and that is the salvation of him that believeth Doct. 1. All are not saved by Christ but such onely as are united or grafted into Christ by Faith It is gathered from this Text in that one carefull how to be saved is sent to Christ to believe in him and so to have union with him by this belief that he may be saved Reas. 1. Because although there be sufficiency enough in Christ and in abundance to save all and any man yet this sufficiency is not reduced to efficiency or into act unlesse a due application be 〈◊〉 as neither meat nourisheth nor physick cureth nor cloth covereth nor silver maketh rich unlesse they be rightly applyed tothe party to be nourished cured clothed and made rich so it is in this businesse Reas. â—… As the first Adam neither received nor lost his righteousnesse and life but for such as were some way that is vertually in him and afterwards actually descended from him or were in union of the same blood with him so also the second Adam Christ restores not righteousnesse and life but unto such as are in him to wit ingrafted by Faith and adhear unto him by the union of one and the same spirit Hence it is that effectuall vocation whereby this application of Christ or this conjunction with him is brought to passe doth in order go before not onely our glorification and salvation but also justification and all sound consolation that we have concerning salvation Use Of Admonition that we may chiefly care for and go about this that we may both be and remain in Christ and live in him because without this union with him we cannot come to be saved The signe or mark whereby we know that is ordinarily or according to the order of means appointed that this or that man is in Christ is this if drawing vertue from Christ as a branch drawing spirituall â—…ap from the stock he hath care to bring forth fruits to him and in him Iohn 15. verse 〈◊〉 4. Doct. 2. Faith is the tye whereby we are first united to Christ and ingrafted into him This Doctrine is couched in the Text in the word believe for there are three tyes of Union whereof there is need in our conjunction with God and Christ the Spirit Faith and Love The Spirit is that tye whereby Christ layeth hold upon us and tyeth us to himself Faith is that tye whereby we lay hold upon Christ and apply him to our selves and is alway the effect of the spirit in some measure Love is the band of perfection whereby we wholly give over our selves to Christ and consecrate our selves to his will and is the effect of both the former Amongst these Faith is the first bond by which we lay hold on Christ. For though it follow the operation of the Spirit as its effect in that respect it is called the gift of God and the gift of the Spirit of God yet it goes before both Love and Hope that are saving Reas. 1. Because the proper nature of Faith is to be a spiritual hand whereby we lay hold on and receive that good that is needfull to us for salvation Iohn 1. 12. where to believe is meant to receive that the true office and nature of Faith may be seâ—… forth Reas. 2. Because a Faith receiving Christ doth also receive life in Christ and Faith is the principle of our spiritual life according to that of the Apostle The just shall live by Faith 3. Because Christ is not proposed unto us to salvation but in the promise of the Gospel and the proper and immediate end and fruit of this proposal is to make Faith or to gain belief and so the first receiving as well of the promise as of the thing where about the promise is is by Faith Use Of Direction and that such as upon another occasion the Apostle hath Eph. 6. 16. to wit that above all things we be carefull to acquire keep and increase true Faith Doct. 3. The adequate object of Faith as it justifies is Iesus Christ as offered in the Gospell for righteousness and life or the mercie of God in and through Iesus Christ thus offered It is evident in the Text. The explication is that although with our understanding we ought to assent to all things that are contain'd in the word of God and especially to those that are contained in the promises of the Gospel yet the power of justifying us doth proceed from no other object but from Christ alone And so Faith though it look at other objects also yet it justifies not nor absolves from guilt of sin and death but as it looks at Christ alone as offered us to that end Reason 1. Because Christ alone is our Righteousness and Redemption but our justification consists in the application of this Righteousnesse and Redemption Therefore Faith in that respect justifies as it lookes at Christ and applieth him Reas. 2. Because if all other things revealed in Scriptures and to be believed by us belonged to our justification as objects of justifying faith then not onely the belief of the creation would justify us but also the belief of mans falling into sin and of being dead therein And so Faith about sin and death should as well justifie us as Faith in Christ. Reas. 3. Unless Christ be looked upon by Faith Faith hath nothing in it why it should more justifie
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
waters with joy out of the Wells of this salvation ye shall say c. The twelfth Lords day Acts 2. 36. Therefore let all the house of Israel Know assuredly that God hath made that same Iesus whom ye have crucified both Lord and Christ. THis is one of the last parcells of that first Sermon which the Apostle Peter made to the Jews after Christs resurrection It contains the principal conclusion of the whole Sermon as appears by the illative particle Therefore and the necessity of the consequence it self certainly know therefore c. The conclusion it self is that Jesus is the Lord himself and the Messias that was promised The arguments from which it is deduced are testimonies of preceding Prophets and the present effusion of the holy Spirit which could be the effect of none other but of Christ the Lord or the Messias In the conclusion it self two things are explicated the function or charge of Christ and the calling to that charge The function is included in these titles Lord and Christ the calling is declared in this that he is said to have been made Lord and Christ and constituted so by God We have three names here that are attributes of our Saviour Iesus Christ and Lord which also elswhere use commonly to be joyned in Scripture and between them this distinction may be observed Iesus is his proper name Christ is his name of authority and Lord his name of power Iesus points at the end which our Saviour had before him Christ the means and way how to come to that end Lord the perfect execution and attainment of that end Between Christ and Lord there is no reall difference nor yet so great a notional difference as is between Christ and Iesus The Lordship or dominion is as it were an adjunct following that function which is designed by the titles of Christ Messias or Anointed But between Christ Iesus this is the difference that Iesus as before hath been said designes the end and Christ the means and manner of attaining it Iesus denotates Christs action on our behalf properly and Christ his perfection for it and reception of that dignity from the Father Doct. 1. Our Saviour Iesus was ordained and constituted by the Father for the performing of all these things that were necessary for our salvation It is hence gathered that he is said to be made Lord and Christ that is to say that Messias whom all the Prophets from the beginning of the world foretold and preach'd that he was to come for procuring and perfecting the salvation of man and whom all the faithfull with great desire looked for the onely author of their salvation The things that were necessary for our salvation to be brought about are contained in these three functions which are intimated in the name Messias and Christ to wit of Prophet Priest and King Our Saviour was the anointed Prophet Reas. 1. Because by outward Ministry he proclaimed and revealed the whole counsell of God about our salvation Deut. 18. 8 Ioh. 15. 15. 17. 8. Reas. 2. Because inwardly he illuminates the mindes and opens our hearts that we may be taught of God Reas. 3. Because he told us all things to come that are necessary to be known and belong to his Church and Kingdome Our Saviour was also the anointed Priest Reas. 1. Because by offering up of himself he reconciled us to God Reas. 2. Because he yet effectually intercedes at the hands of the Father for us Reas. 3. Because he makes us and our imperfect works acceptable to God by the vertue of his own oblation and intercession Our Saviour is also the anointed King Reas. 1. Because he overcame and gloriously triumphed over all the enemies of our soules and of our salvation Reas. 2 Because as Prince and head of his Church he governes the same protects and conserves her by his efficacious power Reas. 3. Because he shall with the greatest glory perfect the government protection and salvation of his Church deservedly shall at last not onely be called and acknowledged King but King of Kings and Lord of Lords Use 1. Is of Information that by true Faith and distinctly we may see that in Christ which in all our necessities may supply our wants If we would have our ignorance and blindness taken away that we may fly to Christ as our Prophet to be taught of him and to seek wisdome from him who is himself the wisdome of God If we be pressed with the guilt of our sins and be accused by our own consciences that we may fly to the blood and oblation of Christ our Priest which he made of himself for us If we would attain any thing from God that we may use Christ as our Intercessor If lastly our own weakness and strength of our enemies discourage and terrify us that we may look to Christ our King by whose help all the faithfull shall become more than Conquerours Use 2. Is of Consolation that we never give place to despair because God hath provided for us so sufficient and able a Saviour Use 3. Is of Admonition that by no means we separate such things as God hath conjoyned in Christ. And they are separated by such as either seek for knowledge onely but care not to be cleansed from their sins nor to be subjected themselves under the obedience of Christ as King or seek only remission of their sins in the name of Christ but neglect knowledge and other means of this and refuse flatly to bear Christs yoke or to acknowledg his Scepter and Crown Doct. 2. Christ was called to perform all the duties of these offices It ariseth from these words God made this man Lord and Christ. This calling contains in it his election preordination mission or sending and all other things that belongs to preparation inauguration confirmation and consummation of this anointed one now sent By vertue of election and preordination or predestination Christ was Mediator from all eternity By vertue of this purpose revealed he exercised the office of Mediator immediatly after the fall of Adam By vertue of his mission or sending in the fulness of time he was manifested and after he had manifestly and openly exercised these functions upon earth the time appointed for that end he was taken up to the greatest glory and dignity in which with great glory and majesty he yet exercises these functions that become so divine and exalted a Mediator Whence also in the Text where Jesus is said to be made Lord and Christ a singular respect seems to be carried to this exaltation of Christ after and in which he came as to the consummate possession of this his dominion in respect whereof he is called Lord and Christ. Reas. 1. Because none could or ought to usurp or assume to himself this honour but he that was called of God Heb. 5. 4 5 6. Reas. 2. Because the whole nature of Christs mediatory office stood in this that he should do the will of
Lord who gave himself to the death for them Use 3. Is of Admonition that we subject our selves wholly to this Lord and his will and do him all honour in all and every part of our life and conversation The fourteenth Lords day Mat. 1. 20. But while he thought on these things behold the Angell of the Lord appeared to him in a dream saying Joseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the Holy Ghost THese words contain a reason given by the Angell of the Lord why Ioseph should receive his wife Mary And the reason is from removing the cause for which Ioseph might have been induced to put her away Now the cause was that she appeared to be with child by another than her own husband This cause is removed by putting another unblamable cause in its place and this cause is determined by the Angell to be the Holy Ghost The effect then is placed with its causes in this enunciation The effect then is Jesus Christ as to his humane nature The causes are two to wit the Holy Ghost and the Virgin Mary Mary is the efficient cause less principal and supplier also of the material cause but the Holy Ghost is the most principal and first cause which brings the less principal efficient and the material together into acting for the production of this effect Doct. 1. Christ the Son of God took unto himself into the unity of his person the nature of man truly such together with the conditions of humane weakness This is taught in the Text. When it is said In time a man born and begotten of a woman it is but the same expressed in these words of the Creed conceived of the Holy Ghost and born of the Virgin Mary c. He might have assumed the nature of another creature as of Angells he might also have assumed mans nature in its greatest perfection as Adam was made who was never in propriety of speech either conceived or born an infant But it was his pleasure to assume the nature of man truly such and in this manner of sinless imperfections and not of Angells Reas. 1. That he might do mans businesse and work that is make satisfaction for them and save them Reas. 2. He would also take this our nature in its weak and low condition First Because he would come down as farre as could be without sin into the same very place and condition out of which he intended to lift us up higher Secondly That by this means he might some way sanctify all the states and conditions of humane life least any might imagine that any such low estate separateth a man from communion with Christ. Thirdly That he might leave this to us in his own experience as a pledge of his knowledge and like sufferings and affections with us from whence he might look upon our infirmities Use 1. Is of Information for establishing our Faith on this behalf that we give no place to phantastical imaginations of Hereticks who impugne directly or indirectly and fight against the humane nature of Christ which sort of errours are some way countenanced by Papists in their Doctrine of Transubstantiation and by Ubiquitaries in theirs of Consubstantiation in as much as they attribute omnipresence and other the like divine attributes to the humane nature which is no way agreeable unto the same Use 2. Is of Exhortation to extoll and solemnly to praise the grace of our Lord Jesus Christ with all admiration and thanksgiving who not only vouchsafes to become man for us but also in the nature of man disdained not to become an infant to be conceived and born after our manner and to undergo other the like infirmities and humiliations for our sake it is that the Apostle points at Heb. 2. 16 17. Use 3. Is of Consolation that we should make no difference between an infant newly conceived or born and a perfect man or one of age or between any other conditions of the nature and life of man as to our interest in Christ as if any sinless condition of nature could make us less regardable by him 〈◊〉 exclude us from him For Christ descended to the lowest and imperfectest sinless degree and condition of the life of man in that he was 1. conceived and 2. shut up in his mothers womb the ordinary time of other births and 3. born Doct. 2. Christ assumed this humane nature from Mary as from his Mother For though he is said in the Text to be begotten in her yet elswhere he is said to be made after the flesh of the seed of a woman and a woman is said to have conceived him and to have born him as her son hence also he is called the son of Mary the son of David the son of Abraham and the like whereby that phrase is expounded and the truth of it confirmed Reas. 1. He should have been born of a woman as of his mother to the end that that first Evangelicall promise of the seed of the woman that was to tread down the serpent's head might be fulfilled Reas. 2. It was according to right that he was born of Mary that so it might be certain how he descended of the Tribe of Iudah and of the Family of David according to the promises and prophesies that went before of him Use 1. Is of Refutation against Anabaptists and such like who phantastically think that the humanity of Christ onely passed through Mary and was not assumed from her nature Of which imagination the first reason seems to have been that some simple men could not conceive how any could without sin be born of a woman after the fall But the Anabaptists afterwards though they took away this ground of their errour of denying original sin yet they adhered to this conclusion of meer wilfulness without any reason Use 2. Is of Information for directing our Faith about Christs son-ship For he is the Son of God and the son of man both yet so as he is not two sons but in a certain way twice one son in one person The first from eternity the next in time and consequently two wayes a son as both by generation eternal and by generation in time yet but one son of God and of man because but one person who according to his divine nature is the Son of God and according to his humane nature is the son of man So is every man twice a Son in essence first to father and paternal generation and then to mother and maternal generation Doct. 3. Christ was born of Mary remaining still a virgin after he was born This is gathered from the scope of the words the question being about this whether Mary were a virgin or no and the words of the Angell were to assure him that she was Reas. 1. Is that this might be a singular and miraculous signe to the whole house of Israel and this is it that is pointed
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
rewards and punishments were more justly and equally to be distributed where it should be ill with evill men and not well at all and should go well with good men and not ill at all Which reason seems also to be confirmed by our Lord himself Luke 26. 15. and the Apostle Paus 1 Cor. 15. 19. Now after this life while the Soul remaines separate from the body the judgement of God is not compleat nor fully accomplished because it is not passed upon the whole man in his full being as he was in this life while he committed the things that were to be judged Therefore another and fuller â—…udgement than that on the souls departed onely followeth to be looked for which is this last judgement and shall be certainly in its own time Reas. 2. It is most convenient agreeable to Gods glory that God in by Christ in a most glorious manner should make manifest before all as well Angels as men as well his mercy as his justice that he might have the publick and solemne glory of both mercy and justice and this is the thing that at that time is topass come in that universal and last judgement Reas 3. This belongs also to the glory of God the joy of the faithfull and just confusion of the unfaithfull that before their faces they may see the promises and threatenings of God almost perfectly and accurately fulfilled not onely particularly on their own persons now in the body as before death but universally upon all others both men and Angells Which shall then onely be when this last and universal judgement shall be held Use 1. Of Information that we take care to have our faith and hope solidly confirmed and strongly rooted about this article least we be any wayes troubled with prophane blasphemies and mockings of Infidells and Heathens who first cast downe and trample upon the profession of this article by their life and manners and then also by words and speeches fight and dispute against it Concerning whom we are admonished by the Apostle St. Peter 2 Pet. 3. 3 4. c. Use 2. Of Admonition that with all fear and trembling we watch over our wayes as those that certainly mind and look for the day of this judgement 1 Pet. 1. 17. 2 Pet. 3. 11 12. Doct. 2. Our Lord Iesus Christ will be Iudge in this judgement Reas 1. Because it belongs to his Kingly office and power whereby he was made Lord and King and had all judgement committed to him Reas. 2. Because Christ is he from whom and by whom the faithfull have salvation adjudâ—…ed unto them even in this life and from whom also unbelievers have death adjudged unto them Now it is the same judgement that in this life both wayes is begun and in the last judgement shall be fully manifested and perfected Reas. 3. Because at that time it is that Christ should fully and actually triumph over all enemies and opposite power and crown all his own servants souldiers and adherents And this is most conveniently and gloriously done in forme of publick and solemne judgement Use Is of Consolation chiefly to the faithfull because they shall have him for their Judge whom they received for their Redeemer Justifier Sanctifier and Intercessor or Advocate from whom therefore they may with all confidence expect all good Doct. 3. Christ's glory at that time shall be incomparable It hence appears from the Text that if the Angells so glorious shall then be his Ministers of State and attendants and his Throne with all the rest of that procedure shall be so glorious it mmst needs be that Christ himself be excellent in glory above all that we can think of Reas. 1. Because the exercise of this judgement belongs to the manifestation of Christ's highest exaltation Reas. 2. Because the very end of his coming was to give glory to such as sought God in him It is fit then that Christ appear in greatest glory Reas. 3. The majesty of the supreme Judge of the world and the terror and confusion of his enemies that they must be put to require that he should come clothed in the greatest glory Use Of Consolation to the faithfull against the crosses and contempts they are liable to in this world together with Christ because as now they are partakers of the cross of Christ so then they shall be partakers of his glory Doct. 4. In this judgement the condition of the godly and ungodly shall be quite unlike and opposite one to another This is taught in the Text by the separation of the sheep from the goats by the right hand and the left by â—…ome ye blessed and go ye cursed Reas. 1. Because there is a great unlikeness and opposition in the lives and wayes of the godly and ungodly while they are in this world Reas. 2. Because there is a great dissimilitude or opposition between the promises that belong to the godly and the threatenings that belong to the ungodly Reas. 3. Because there is great disparity and opposition between the manifestation of greatest mercy and of greatest execution of justice Use Of Admonition that we separate our selves from ungodly men as much and in such manner as we can that is if we cannot separate in places yet in internal affections as well as external conversation we should be as unlike unto them as can be in that wherein they are ungodly Doct. 5. The cause of any blessing to the godly is the mercy of God but the cause of any caâ—…se to the ungodly is their own sault This is clear in the Text when the godly are called blessed of the Father But the ungodly barely are called ye cursed not of the Father nor from the Father nor from God because though it is God that curseth them yet the first cause of this curse is in their sins Reas. 1. Because all good is from God who is the greatest good and chiefly good in himself But all evill of punishment ariseth from evill of fault and this evill of fault is from the creature it self breaking the Law and Order that God hath set to it Reas. 2. Because the blessing of life is the meer free gift of God but the curse of death is the reward or wages of sin Rom. 6. 23. Reas. 3. Preservation from the curse which is by Gods favour is necessary for our blessing but to incur the curse there is nothing more needfull but onely to neglect or contemne that way that leads unto the blessing Use Of Direction that we may alway give God the glory in every good thing that we either have or seek or look for and alwayes blame our selves for any evill that befalls us Doct. 6. The blessing of the godly consists in the communion that they shall have with God in Christ and the curse of the ungodly in the separation of them from such communion This is plaine in the words come ye blessed and go ye cursed Reas. 1. Because this is the end whereunto all
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
in that we are said in the Text to have communion with the flesh and blood of Christ which yet are not bodily present with us but are onely spiritually partaken of by faith as is apparent by other places Reas. 1. Because by faith it is that we have union with Christ. Reas. 2. Because by faith in Christ we draw as it were and suck unto us all grace and spiritual life Reas. 3. Because as the principle of our spiritual life is faith so from the further intention and extention of this faith depends our nourishment and growth in the same life For all spiritual endowments riches are not only vigorous grow cold according as our faith is vigorous and grows cold Use 1. Of Refutation against such as will have Christ to be given us in the Sacrament by the outward work only bodily and by the mouth to be received whether we have faith or not Use 2. Of Direction that in the use of the Lord's Supper we take great care to stirre up our faith because unto nourishment and growth is not only required the habit and disposition of faith but also the actual exercise of it in so much that all even believers and faithfull are not worthy receivers of this Supper unless they rouse up the faith that they have and exercise it according as the exigent of that time and business doth require Doct. 3. For this spiritual nourishment in the Supper it is not required that the bread and wine be substantially changed into the body and blood of Christ nor that Christ be bodily present in with and under the bread and wine but onely that they be changed 〈◊〉 to relation and application or use and that Christ be spiritually present onely to such as partake in faith This is hence gathered in that bread and wine are said to remain here in the Supper and our communion with Christ is in a sort said to be such as Idolaters have with their Idols which stands in relation onely Therefore Transubstantiation of Papists and Consubstantiation of Lutherans fight Reas. 1. With the nature of Sacraments in general whose nature consist in a relative union or likeness as hath been explained not in a bodily succession of the one in the others place or a substantial change of the one into the other nor yet in a bodily conjunction or presence of the one with in and under the other Reas. 2. With the analogy of this to the other Sacrament of Baptisme wherein neither Transubstantiation nor Consustantiation useth to be made nor is dream'd of to be made Reas. 3. With all the Sacramental phrases or manners of speaking used through all the Scriptures Reas. 4. With the humane nature of Christ which with its essentiall properties safely can neither be every where nor yet in so innumerable places at once as the Supper of the Lord useth to be given at one time Reas. 5. With the state and condition of the glorified body of Christ which suffers not that the flesh and blood of Christ should be divided or sundred broken devoured and chawed by the teeth concocted and digested by the stomack c. handled in other such manner Reas. 6. With the revealed will of God by which it is certain that Christ remains bodily in the Heavens and shall do so untill he come again to judge the 〈◊〉 and the dead Use â—… Of 〈◊〉 against the errors and mad 〈◊〉 of such as defend such monstrous Doctrines without any shame as they were at first hatched and received without any ground Use 2. Of Direction that in the use of this Supper we 〈◊〉 of no gross and carnall thoughts into our minds as if the spiritual eating of and feeding upon 〈◊〉 dayly in the Word preached were not the 〈◊〉 altogether as to the substance with this in the 〈◊〉 For they differ onely in this that the 〈◊〉 eating differs onely in the manner or external adjunct of sealing or obsignative exhibition or ratification from the others that are meerly spiritual and without this outward obsignation in the Word preached though it hath often the inward and substantial obsignation by the Spirit for which onely the other was instituted Doct. 4. The onely 〈◊〉 of this operative presence of Christ in the Sacrament is that blessing whereby we bless 〈◊〉 or set apart to such an holy use the bread and wine according to Christ's appointment who cannot but be 〈◊〉 with him own Ordinance by his Spirit and operation 〈◊〉 〈◊〉 his promise when it is used as he appointed This is taught in the Text The cup of blessing which we bless c. This blessing containes in it self 1. The Institution recited and explained in celebration of the upper as the ground of the whole action and of the benefit and blessing that is to follow on it 2. A thanks giving for Christ and for this his appointment unto the Father through him and by the Spirit that in this Ordinance we are more and more made partakers of Christ and his benefits 3. A petition wherereby the grace of God is sought for directing and keeping us in the right use of it and making this Ordinance powerfull unto all the ends for which it was appointad by him And this is properly the consecrating of the signes or outward elements Reas. 1. Because by this blessing bodily things are separated from a common use and are set apart to an holy and so are consecrated and sanctified Reas. 2. Because by these acts both the will of God by his institution and our will or consent in this business sanctified by our prayers come both together and to one for procuring spiritual power and operation in the formes or use of these signes Reas. 3. Because Christ himself did this and commanded that we should do the same that we doing so may look for the spiritual blessing from him Use 1. Of Resutation against those kind of inchantments or sorceries that the Papists have put in place of this blessing or consecration Use 2. Of Direction that in the celebration of this Supper we may alwayes have Christs institution before our eyes with thanksgiving and seeking of grace or favour that we may approve our selves in the right use of it because from these comes all the blessing and power of the Sacrament The thirtieth Lords day 1 Cor. 11. 28 29. Verse 28. But let a man examine himself and so let him eat of that bread and drink of that cup. 29 For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lord's body THe Apostle in this part of his Epistle corrects many abuses which had got some strength in the Church of Corinth amongst which was the prophanation of the Lord's Supper and of the correction of it this is the conclusion wherein he expounds the duty of believers in receiving the Lords Supper This duty may be referred to two heads whereof the 1. Is concerning the action it self whereby the faithfull
decayed things in which respect many things of greater excellency than others are called new in comparison to the other And this new man is said both to be repaired and to be put on because as these inward dispositions in the spirit of our minde are acquired they are the renewing of the man and the innerman verse 23. and the same is said to be put on as a garment as both outwardly and inwardly it hath full hold of us and wrappes us wholly up in it self so that it containes not oney imputed righteousnesse but together also that of inherence which consists in the actions of a new obedience Reas. 1. This new man must be put on because it is according to God or the image of God as it is in the Text. For it is our duty in our whole life to live unto God and to aspire to be like to the image of God according to which we were created and whereunto we are now again called Reas. 2. Because in this new man or in this image of God our spiritual perfection consisteth and so are almost the chief parts of our glorification Reas. 3. Because as by this image we please God who delighteth in his owne image so by the same alone we are made fit and apt to glorifie God as we ought Reas. 4. Because we cannot be freed from the corruption and perversenesse of the old man but by vertue of this new man as darkness is not removed out of this or that place but by letting in of light Use That with all care and by all means sanctified of God for this end we may more and more labour to put on this new man Now he is put on 1. By virue of that effectual desire purpose we have to please God in our first repentance 2. By vertue of Christ's resurection applied to us by faith 3. By vertue of the Holy Spirit given us in the word of Christ and in his Sacraments Doct. 5. The old man brings us errours and coruptions and the new man brings forth righteousnesse and true holinesse verses 22 23. The old man corrupts 1. The understanding with all secret errours 2. The other faculties by all sorts of lusts and concupiscences 3. The life and conversation by all sort of misleadings from the right way In all these there is corruption properly so called because there is want of such a life and perfection as should not be wanting and a perturbation of that order that belongs to the state of perfection Now that the new man produceth the workes of righteousnesse and holinesse appears by these reasons Reas. 1. Because he observes the rule of righteousnesse which is the Law of God Reas. 2. Because he belongs to our spiritual perfection wherein we resemble the divine nature according to our proportion which is our holinesse Reas. 3. Because he brings alwayes forth kindly fruits or like unto himself seeking both his owne conservation and improvement from the common conspiration of all our inclinations Use Of Exhortation that with the same care and zeal we may labour for the mortification of the old man and vivification of the new wherewith we desire to shun corruption and death and to attaine unto an holy and blessed perfection The thirty fourth Lords day Exod. 20. 1 2 3. Ver. 1 And God spake all these words saying 2 I am the LORD thy God which brought thee out out of the Land of Egypt out of the house of bondage 3 Thou shalt have no other gods before me IN these words are contained the preface of the Moral Law and the first precept thereof In the preface is contained the definition division and confirmation of the Law The difinition is pointed at by circumstances which are as it were the specificative or differencing notions of it whereby this Law is distinguished from all others Whereof the 1. is that God himself spoke it or immediately by himself pronounced the words of this Law 2. That then he spoke it that is after such a singular preparation of the people as never was used in the giving of any other Law The division of it is contained in these words that God is said to have spoken all the words of it that is of both the Tables or all the tâ—…n words where respect to the whole and to its parts is plainly pointed at The confirmation or perswasion used to confirm it is verse 2. where a most strong argument is brought to induce to obedience suitable to this Law and it is twofold 1. In general from the Covenant I am thy God 2. From a special benefit bestowed upon them by vertue of that Covenant The first precept it self is verse 3. whereby is injoyned us that we have Iehovah for our God or Iehovah alone So that in it two points are together injoyned us 1. That we acknowledge Jehovah to be the true God and none else 2. That with all religious honour and worship we worship him and that with all our heart c. For that is to have Jehovah for our God and not to be understood speculatively onely but practically effectively and really Doct 1. This Law of God contained in the decalogue or ten words that is brief sentences is the most perfect rule for directing of the life of man This is gathered from the definition which we said before was pointed out in two circumstances because it hath not onely God for its author but is also given with singular majesty in the perfectest manner as after extraordinary preparation That we may understand all perfection that can be desired in any Law is to be found in this Reas. 1. Because it prescribes all the duties of man whether they look at God himself directly as in the first Table or our neighbour as in the second Reas. 2. Because in all those duties it not onely requires the workes themselves but also the most perfect way of working them to wit that they come from the whole heart and from the bottome of the heart that is from the intire strength of the whole man and with perfect purity and sincerity and that they be directed to the glory of God Reas. 3. Because it containes in it self a delineation or draught of that perfection whereunto man in his first or innocent nature was created according to the image of God And therefore also it is called the Law of Nature because that rule of life which was written in the heart of man according to its primitive and pure nature is in this Law explained Reas. 4 Because it belongs not onely to one Nation as the Judicial Law did nor unto some certain time onely as the Ceremonial Law did but it is the Common-Law of all Nations Times and Persons Use 1. Of Information that we esteem this Law of God as we ought that is that we think no otherwayes of it than as of the will of God omnipotent and as of that will of his which most intimately belongs to us as the onely
their own ordinance Use 2. Is of Direction that in worshipping God we have a precise regard of Gods own holy Ordinances in the ministry of the Word Sacraments and Discipline and on the other part that we despise all humane devises with how soever faire colour and pretence they may be commended to us Doct. 2. God is not to be worshipped at or before an Image For otherwayes Images in this place are not absolutely forbidden because there is a civill lawfull use of some Images but onely the use of Images in Gods worship Neither are such Images onely forbidden in Gods worship as are of counterfeit Gods as Papists will have it but also of the true God Deut. 4 1◅ Where Moses opposeth the voice of the true God which the people had heard in the Mount unto all Images of the same God and not of other counterfeit gods This was also said expresly to have been signified in the sin of the Israelites about the Image that they made Exod. 22. verse 6. that they would make a Calf for an Image or representation of Iehovah The distinction therefore between an Image and an Idoll in which and by the which Image God is served hath no ground neither in writing nor right reason nor in common use of words The grievousnesse of this sin every where appeareth that in scripture it is commonly called Idolatry For such as worship the true God at or before an Image they do not altogether and professedly forsake the true God and therefore do not commit that principal and essential Idolatry yet are they guilty of secondary Idolatry and that which is such indirectly and by participation Reas. 1. Because in some sort they make unto themselves another God besides the true God to wit such an one as will be represented by an Image and worshipped there by us Reas. 2. Because they not onely diminish that glory which they ought to give unto God but they also refer a part of it either expresly or implyedly unto the image which is due unto God alone Reas. 3. Because also they honour in some sort with Divine honour the Authors of Images while they grant them the power or authority of instituting divine worship which belongs to God alone and by that means also they are said to worship the Devill himself because he is the principal authour of Image worship Hence it is that scripture useth to call this grievous sin by some special phrases as when in the sanction of this commandment it is called a hating of God and in other places treachery or perfidiousness adultery and violation of the wedlock-covenant Hence also it is that so heavy a punishment is denounced against this sin as is in the threatning laid down in this commandment whereby it is said that God will visit this iniquity on the Sons Nephews and their Children again unto the the thrid and fourth generation Use 1. Is of Refutation against the Idolatry of Papists who as they commit Idolatry against the first commandment in praying to Angels and Saints departed and the like so here they commit secondary Idolatry 1. In that they make Images of God the Father Son and Holy-ghost which is expressely forbidden 2. In that they honour with divine worship these and other Images 3. In that they make the worship it self Idolatrous which they would offer to God while by the intervention of an Image they thrust it upon God against his own revealed will And this amongst others gives just and necessary cause to all the godly of making separation from the Church and worship of Papists Because such a worship is abhominable to God and ought to be in abhomination and detestation with all the godly Use 2. Is of Exhortation as well for thanksgiving to God that he hath delivered us from such Idolatry as unto care and caution that we communicate in no manner with such Idolatrous ordinances Doct. 3. Such Images are diligently to be shunned of us It is gathered from the manner of setting forth the command whereby with such care and so precisely all and every sort of Images are forbidden And this is it that thē Apostle Iohn means in 1 Epistle chap. and last verse◅ Reas. 1. Because such Images belong to that greatest abhomination to wit of Idolatry from which all the godly ought to keep themselves very far Reas. 2. Because there is great danger in these humane inventions least they should insensibly allure us unto an apostacy or defection from God as is evident by the words of this precept Thou shalt not bow thy self neither worship c. Reas. 3. Because by this means we should reprove Idolaters and as much as in us lies call them back from their Idolatry Use Is of Direction that we alwayes have a care to be precise in this kinde that so we may preserve unto our selves the worship of God pure and undefiled Neither then are any Images of God to be admitted nor any other Images for holy use nor any thing of our devising that hath analogy or proportion to an Image as are all symbolike or signifying ceremonies in divine worship introduced by men And the instructing of rude and ignorant people hereby is but of vain pretence because Images are teachers of lies Hab. 2. 9. Ier. 10 18. The thirty six and seventh Lords day On Exod. 20. 7. Verse 7 Thou shalt not take the name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh his name in vain THe third command is here proposed and its Sanction or Confirmation The Command is concerning the manner of worshipping God or the right use of such things as have a speciall relation to God and his worship For by the name of Iehovah all is understood whereby God is made known to us or discernable as a man is by his name By taking of Gods name into our mouths is understood then the use of all such things because things use to be taken up so commonly that they may be applied unto use And by in vain or vainly is understood all pravity of this use by a Synecdoche of the special put for the more general kinde and that because a vain using of sacred and holy things is a grievous abuse of them though there may be others that are more grievous as when not onely without their just and true end and fruit they are used or for no settled end that is rashly or in vain but also setledly and purposely they turn and wrest them about to some wicked and impious uses So then by taking Gods name in vain all abuse of sacred things is understood The Sanction of this precept is by its threatning which is generally of all misery This misery is explicated by its proper causes that is the prosecution of that guilt which followeth the breach of this Command God will not leave him or hold him guiltless c. For as the blessednesse of a man is declared by the taking
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
name not onely beyond and above all profits and pleasures of this life but also above our life it self both in this world and in the world to come if it were possible that we could desire Gods glory separately from our owne salvation and glorification in Heaven Doct. 3. Our hallowing or sanctifying and glorifying of Goâ—…s name depends upon his owne 〈◊〉 gift and bounty For we are here taught to seek and pray for it from him Reas. 1 Because no mortal creature of it self knows the way how Gods name is to be sanctified nor doth any by that illumination which he hath got so understand it but that he still stands in need yet more and more from time to time to be taught it of God Reas 2. Because when we understand how Gods name ought to be sanctified of us yet the direction and leading and grace of the Spirit of God is needfull for the performing of that which we know belongs unto our duty Reas 3. Because there be many things without us that belong to the sanctifying of Gods name that cannot be brought to any effect by us but by the special and powerfull working of God himself Use Of Information that by this we may understand that all the duties that we perform unto God are Gods owne gifts For nothing can be by us offered unto God for sanctifying of his name unless that first were freely given us of God And thus God is Alpha and Omega the beginning and the end in all that spiritual communion that we have with him First he forgives us our sins then he gives us the grace both to will and to do that which is good and well-pleasing in his sight and lastly all these his owne gifts he crownes in us both with grace to the end and glory in the end Doct. 4. It is a great benefit of God to us when we see his name to be hallowed or glorified For here we seek this first as our principal desire and benefit that the name of God may be hallowed Reas. 1. Because this hallowing of Gods name turnes alwayes to the profit and building up of the children of God who in some sort are made partakers of his glory Reas. 2. Because all such as love God above all things else are made possessors of their chief desire when they see the name of God to be hallowed and glorified Reas. 3. Because God often vouchsafes us this honour to be made some way instruments of hallowing and glorifying his name and this ought to be acknowledged for a great honour and benefit Use Of Reproof against the base and earthly mindes of men that are more taken with a little profit of the things of this world than with the glorious hallowing of the name of God Doct. 5. It ought to be our greatest grief if the name of God be prophaned or blasphemed For this is it that is directly contrary to this first and great petition and the greatest hearts desire of all the godly Reas. 1. Because Gods majesty ought to be most dear unto us Reas. 2 Because the actors of such a sin are most wretched and therfore much to be pittied for the miserable blindnesse and perversnesse wherein they lie Reas. 3. Because great scandal is given to others Reas. 4. Because by this meanes Gods judgements are in a singular manner thus provoked and procured for God will alwayes have his glory will we nill we either from us freely or upon us fiercely either the glory of his mercy from us or the glory of his justice and wrath upon us Use Of Direction how we ought to be affected when the name of God is prophaned or blasphemed that is if it be done by others we ought to grieve at the thing and as far as in us lies to mend it but if it be done by our selves or by occasion of us that is for a life led altogether unworthy of and unsutable to the glorious God that we profess to serve then we ought as it were to repair God of his honour by our humiliation and repentance for such misdoings and by zeal of glorifying him afterwards as we had offended and dishonoured him before The forty eighth Lords day On the second petition of the Lords prayer Let thy Kingdome come IN the second Petition is handled the principal meanes whereby the name of God is hallowed or glorified amongst men and that is the Kingdome of God and its coming is sought for And by the Kingdome of God properly is understood that state of the Church wherein she is made partaker of that happinesse that she hath in her communion with God For a Kingdome in its general notion is a kinde of politie or publick government and state of men wherein one hath the supreme and chief command and all others are subject less or more for their own good For unless it be for the good of the Subjects or people it is not a Kingdome but a Tyrany So the Kingdome of God is a Politie or State wherein God hath the Soveraignty or Supreme power and command and men are subâ—…ect in such a sort that from thence they may reap and receive their chief good that can be desired or eternal and true happinesse By a 〈◊〉 also all such meanes are understood by the Kingdome of God whereby such a state of the Church is procured Of this Kingdome there are two most remarkable degrees one in that administration which belongs unto this present life in respect whereof it is called the Kingdome of grace The other unto the life to come in regard whereof it is called the Kâ—…ngdome of glory By the coming of this Kingdome then is understood its state or condition and the giving or bringing to pass of all such things together with the advancing and perfection of them as belong to this state for its accomplishment Doct. 1. The chief meaâ—…s to hallow or glorify Gods name by is the Kingdome of God which consists in his Church This is gathered from the connexion of this petition with the preceding Reas. 1. Because the name of God or the greatest perfections of God are more manifested in this Kingdome than in any other of his works but especially his grace or mercy justice truth and wisdome Reas. 2 Because this Kingdome of God in its perfection comes nighest unto God himself For there is nothing out of God himself that can be compared with his Church yea in a manner all things else are subject to the Church Rea. 3. Because nothing is more contrary to the glory of Gods name than the impairment of this Kingdome or trenching upon it or than the troubling and deforming of it Use Of Direction and Exhortation that first of all we seek the Kingdome of God Doct. 2. This Kingdome is not set up nor brought about by any other than God himself This is hence gathered in that the coming hereof is sought from God alone as the author and principal cause and procurer of it Reas.
1. Because the adversaries and enemies of this Kingdome are more and mightier than that they can be overcome by any creature Reas. 2. Because the profits and advantages that this Kingdome brings are greater than that they can be imparted to any by any creature Reas. 3. Because the administration of this Kingdome is more spiritual than that it can be performed by any creature in chief Use 1. Of Refutation as well against Pelagians who go about to rob God of a great part of this Kingdome and ascribe it to nature as against Papists and others Who will have the external government of the Church at least to depend upon humane power and pleasure Use 2. Of Direction that in seeking this Kindome we fly to God by faithfull prayers Doct. 3. This Kingdom is come to us but in part as yet This is hence gathered in that the coming of this Kingdome is by all during this life alwayes to be sought for Reas. 1. Because alwayes in this life something cleaves to us which belongs to the Kingdome of darkness and must be put off and laid away Reas. 2. Because alwayes something is wanting to us that belongs to the Kingdome of light and must be put on Reas 3 Because we must alwayes pant and breath after the accomplishment of this Kingdome which is to be revealed and perfected in the last coming of Christ. Use Of Admonition that we never so set up our rest here as if we were arrived at the end and last perfection but strive unto a further perfection than any we have attained Doct. 4. It belongs to our duty that we use all care and pains to advance this Kingdome of God by our desires prayers and all other lawfull meanes and endeavours within the compass of our power place and calling that God hath set 〈◊〉 in This is gathered because we are here taught to do this by prayer and what we are bound to pray for we are bound to use all lawfull and expedient meanes to bring it to pass else we should but tempt and mock God by such prayers by dividing the right means from the end and disjoyning of things that God hath conjoyned Reas. 1. Because the zeal of the House and Kingdome of God for Gods Kingdome and his Family or House are all one ought to take up and possess our mindes as farre as makes for the glory of God Reas. 2. Because from it depends our owne salvation Reas. 3. Because such endeavours if they be sincere are never in vain For though perhaps they profit little with men sometimes yet they alwayes advance the Kingdome of God in our selves and have the promise of the blessing Use Of Reproof of such as care nothing what the estate of the Church be how the Word is preached the Sacraments administred Discipline exercised and the like but it is to be feared that such Gallio's have no part nor portion in this Kingdome which they entertain with such slight and neglect Doct. 5. We ought to wish for the uttermost perfection of this Kingdome which is to be after the day of judgement This is hence gathered in that believers here on earth are taught still unto the day of judgement to pray for this Kingdome For further illustration it needs no more than what hath been said on the former Doctrines Doct. 6. The Kingdome of the Devill and of Darkness and of Antichrist and all other such things as are opposite to the Kingdome of God and enemies to it we ought with all our heart to detest and with all our strength to oppose This is gathered from the distinctive particle thy Wherein is held out an opposition of this Kingdome to all other Kingdomes and things that are contrary to it The forty nineth Lords day On the third petition of the Lords prayer Thy will be done on earth as it is in Heaven IN this Petition is sought the fulfilling of Gods will and in that manner that it ought to be sought to be fulfilled which is explicated by a comparison of the like where the things compared are the fulfilling of Gods will by men and by Angels The quality or manner wherein they are compared is the manner of obedience that ought to be given to this will Now by the will of God here properly is understood that which God hath revealed unto us concerning our duty or that which he hath laid upon us to doe by his revealed will though the secret will of God also is so farre contained under this Petition as that we ought to rest content with it when it appears now to us by the event that it was the will of God Acts 25. 14. This Petition hath dependance on the first in as much as it is a mâ—…an teâ—…ding to that end that is there proposed It depends also on the second because it is the effect of that kingdome and administration and it is also the perfection and accomplishment of the same kingdome For God is not said to have a perfect kingdome of grace untill he have got all the faithfull absolutely subject in all things unto his will The fulfilling therefore of the will of God differs from his kingdome as the government differs from the obedience that is given to it in the same sort almost as the kingdom of God and the righteousness thereof differ Mat. 6. 33. Seek â—…e first the kingdome of God and the righteousness thereof and all these things shall be added unto you Doct. 1. The name of God is hallowed by men and his kingdome is advanced when his will is religiously and devoutly done This flows from the former connexion already shown Reas. 1. Because reverence to the name of God which is the hallowing or glorifying of it brings with it of necessity obedience to his will Reas. 2. In this very thing that we subject our selves to the will of God we give God glory and power and command over our very souls and lives and so we highly glorifie him Reas. 3. By this doing of the will of God the kingdome of God comes to be within us and within us is his place of maâ—…esty and state and his throne powerfully set up to him in our hearts Use Is of Direction according to this rule we judge of our love and care towards the name and kingdome of God Doct. 2. The revealed will of God shâ—…uld be the rule of our life This follows from the substance of the Petition Reas. 1. Because the will of God is the law partly written in our hearts and partly revealed in the Scriptures for this very end that according to it we should direct our wayes Reas. 2. Because it contains in it self all perfection which belongs to the imprinting upon us the image of God and making of our life divine Reas. 3. Because according to this will and the doing of it God both in this life and in the life to come distributes and disposeth of all rewards and punishments Use Is of Admonition that we deny
our own carnal wills and affections or lusts with all things that disagree from this will of God and that we conform our selves altogether to it which seems here to be insinuated to us in the particle thy which is put here in opposition to our will and to the lusts of this world Doct. 3. It is God that gives us both to will and to doe any thing that is according to his will For this is the very thing that here we seek of God Reas. 1. Because of our selves we can do nothing that is truly good and pleasing to God in a spiritual sort Reas. 2. Because there are so many things both in us and without us that fight against this good will of God that unlesse God gave us to will and to do what he will 's and kept us in this minde we should never be able to attain it Reas. 3. Because God ought to have all the glory of any good which yet could not be given him unlesse he were the Author and giver of all good Use Is of Admonition that with all humility we think of our selves and of our own endeavours and learn to depend altogether upon God that from him we may receive both to will and to â—…oe that which is good Doct. 4. In this doing of Gods will we ought to strive and endeavour unto an Heavenly and Angell-like perfection From the words On earth as it is in Heaven Reas. 1. Because this is the best way to help our imperfections if we alwayes aim at the chiefest perfection Reas. 2. Because we are called unto the same society and communion with those blessed spirits that are in Heaven therefore we ought to aspire unto the imitation of them Reas. 3. Because we seek the same happiness and glory that they possess and therefore ought to follow the same holinesse Use Is that we alwayes study to obey God with all cherefulnesse sincerity readinesse and intirenesse that in Scriptures are attributed to Angells in their obedience as special properties and qualifications of the same The fiftieth Lords day On the fourth petition of the Lords prayer Give us this day c. THe summe of this petition containes things needfull for this present life For by bread is understood by a Synecdoche all that sustaines and comforts bodily life The act of God that is humbly desired about these necessary things is that he would give us by which also by another Synecdoche is understood not onely the first free imparting of things to us that we have not but also the continuation of them that we have together with the right use and fruit of them by the blessing of God And moreover the removing of all other things as on the other side are contrary to this present life or to the comfort quietnesse and contentment of it This bread then thus understood is illustrated from its subject and adjunct From its subject in that it is called our bread And from its adjunct in that it is called daily bread that is fit for us and our use day by day or from day to day The giving of God that we desire is illustrated also from the adjunct of time this day that is now when we have need And from its object to whom to wit us mâ—…n of all sorts or all men but especially such as are of the houshold of Faith This petition depends on the first in as much as all other comforts of this life ought no otherwayes nor no further to be made use of than as they are instrumental or made necessary to the hallowing of Gods name or glorifying of him It depends also upon the last preceding petition and by it also on that going before it because by the necessaries of this life we are made the fitter and ought to be readier for doing the will of God upon earth as it is done by the holy Angells in Heaven Doct. 1. Necessaries of this liâ—…e are on this ground chiefly to be desired and sought for that by them we may be the better fitted and inabled for the doing of the will of God and glorifying of his name This followes from the connexion that we have shewed Reas. 1 Because thus all things are referred to the glory of God as their last end according as they should Reas. 2. Because while thus we receive these outward goods we get all the good that is in them and at once also keep our selves free from all the evill that someway cleaves to them in regard whereof they are called snares thornes and all designed in Scripture by such like names that set forth unto us great danger by them or from them Reas. 3 Because thus such bodily goods are turned in some sort into spiritual goods as they are looked upon as effects and signes of Gods blessing and are received as pledges of his love and directed in their use to the encrease and furtherance of spiritual good things Use Of Reproof against worldly men who in a carnal manner seek the goods of this life and use them also onely carnally Doct. 2. All the necessaries of this life both the greatest of them and the least come â—…o mens use by the free gift and bounty of God This follows from the manner of seeking them give us c. Reas. 1. Because God is absolute Lord of all that is in heaven and in earth and therefore whatsoever any creature possesses or enjoyes it hath all this from Gods free indulgence Reas. 2. Because as from God the thing it self that we possesse depends so also doth the whole fruit use and benefit of it every way Reas. 3. Because this gift of God is herein singular and freely bountifull in that he gives them to such as are unworthy and such as too too unworthily use them and abuse his gifts Use 1. Is of Refutation against the doctrine of Papists about mens merits which have no place so much as in our daily bread or in one â—…crum of bread much lesse in respect of the life to come or eternal glory Use 2. Is of Direction that we place not our confidence in second causes but in God alone even for these outward things and that we shew all thankfulness to God even for these worldly things and specially beware that we abuse not these gifts of God and make them an occasion and matter of sinning against the Author and donour of them Doct. 3. We ought all to live contentedly on that pittance that God hath measured out unto us of the conditions of this life This follows from hence in that we are taught to seek onely our daily bread so Proverb 30. 8. Feed me with the food of my daily portion or pittance measured â—…ut to me Reas. 1 Because we ought not to be carried towards such things with such a desire as we should seek the kingdome of God with and the righteousness thereof but with greater moderation and with far lower desires Reas. 2 Because we ought not to bind and
prescribe God the measure of the things that we desire of him but for that we ought to rest content with his pleasure Reas. 3 Because that as he gives and we have of him if we enjoy it with contentment it brings more true good with it to us than all the greatest riches bring or can bring to worldly men Use Is of Exhortation to keep our selves from all inordinate care and sollicitude about worldly things Doct. 4. Our confidence or trust in God and prayer to him even about the necessaries of this life is daily to be renewed This follows from the word this day Reas. 1 Because there is no day wherein we stand not in need of Gods favour and blessing even in such things Reas. 2. Because daily the blessings of God are renewed towards us and therefore also our worship towards him ought daily to be renewed Reas. 3 Because every day hath in it as it were a picture which represents the whole life of man and we are uncertain whether we shall live unto the next day therefore every day as it goes over us we ought to take care of this duty Reas. â—… Because there is great danger that we shall finde no time that we may apply to such duties but that we will forget and over-passe them altogether unlesse daily we do renew the duty and do it every day in its own day Use Is of Reproof against such as either daily neglect these daily prayers or very slightly and coldly go about them to perform them Doct. 5. We ought not onely to pray for and procure such things to our selves but to all others also as much as in us lyâ—… From hence give us not give me Reas. 1. Because this belongs to Charity Reas. 2. Because it is the duty of a good steward of the gifts of God Use Is of Reproof not onely against such as exercise thefts and robberies but also against all such as are guilty of too great sparing niggardliness and envy The one and fifty Lords day On the fifth Petition of the Lords Prayer Forgive us our debts c. THe following Petitions treats of the removing of spiritual evill or sin And sin is two ways removed either 1. by forgiveness of sin committed or 2. by preservation from sin that it be not committed The first is the substance of the fifth Petition the last of the sixth and last In the fifth the Petition is proposed and then afterwards it is confirmed In the Petition because sins are chiefly considered as to their adjoyned guilt therefore 1. they are under that notion by a metaphor or simily marked out to us and declared when they are called debts The reason of the simily or metaphor is because by the law and justice we are bound to God to give him intire obedience and for omission of any part or point of this whole or intire obedience we were bound to undergo the punishment or penalty of the curse of the law Sins therefore are called debts 1 Because of the want of that obedience in them which we owed to God 2 Because they did bring with them an obligation of undergoing those punishments Now of both these debts the forgiveness is sought for that is the removing of our guiltinesse that we contracted by our sins and by consequence justification and adoption The argument whereby this petition is enforced is taken partly from the place of like things because from our forgiveness and mercy to others we must expect the forgiveness and mercy of God and partly from the place of unlikenesse or of that from the less to the more in this or such â—… Syllogisme If we who scarce have a drop or small resemblance of that mercy that is in God do yet forgive men their offences whereby they have offended us then much more will God forgive us our offences out of his infinite mercy that we have done against him but the first is true and therefore the latter also This argument is thus expounded Luke 11. 4. This petition hath its dependance rrom all the foregoing as a means whereby way is made for the obtaining of them because God of his mercy forgiving us our sins by so doing removes the hinderance of his grace and blessing whereby other things are obtained and so he gives us all good things that we want or desire It is expresly coupled to the next foregoing petition by the conjunction and which was not used in the former petitions because the three former petitions were so nere allied that of themselves they depended one upon another by a natural connextion and consequence and the fourth did upon the last of the cther three by that kindlinesse of connexion that the well-being of the whole or person for the better exercising of its duties and actions well hath on the well-being of a very necessary and essential part of it self But this petition and that fourth are of farre different kindes and have not so direct and immediate a connexion in the nature of the things but that they required to be coupled together by such a grammatical conjunction and. Doct. 1. Our sins are the heaviest of all evills This is hence gathered in that we are taught to pray for the removal of this evill absolutely and of none other Reas 1. Because they are most opposite to the chief good that is unto the image and holinesse of God as they may be partaken of by us to our felicity and so some way to God himself Whose will as much as in us lay we have violated Reas. 2. Because they spoyl us of our greatest perfection Reas. 3. Because they beget unto us the greatest miseries Use Of Direction that having a right esteem of our sins we may the more abhor them and all other evill that comes by them Doct. 1. Sinâ—…s bring with them an obligation of the greatest debt It is hence gathered that they are here called debts Reas. 1. Because the Law of God bindes sinners to suffer paines and that no common ones but of the wrath and curse of God Reas. 2. Because this debt is such that for it we can never be able to satisfy God For whatsoever sinners do it rather augments than diminisheth the nature or account of the debt Reas. 3 Because the justice of God exacting so rigorous a discharge of this debt for sinners is still upon them and is as it were perpetually threatening condemnation to them in their owne consciences Use. Of Admonition that neither by a mad kind of secureness or secure and careless madness we neglect these so heavy debts but go about this by all meanes that we may be set free from them Doct. 3. The mercy of God in Christ is sufficient to forgive and remit all our debts This is hence gathered in that we are here taught to this end to fly to the forgiving mercy of God Reas. 1. Because God is not onely a just Judge but also a mercifull Father as is in the preface of
this prayer Reas. 2. Because God according to his infinite wisedome hath so ordered things in Christ that he can with safety to his justice of his free mercy forgive us our sins Reas. 3. Because this mercy being infinite farre surpasseth our sins though in themselves they be horrible Use Of Exhortation that with all our hearts we fly to this mercy and rest in it and on it Doct. 4. Unto remission of sins together with â—…aith is required a confession of them and repentance or a change of minde and amendment This followes from the nature of the petition Reas. 1 Because none can earnestly desire the blotting out of his sins unless he both confess and also hate and detest them Reas. 2. Because otherwise he can by no meanes rightly magnify the mercy of God whereunto he flies but rather goes about to prostitute it and make it a Pander or Baud to his sins Reas. 3. Because without these none is fitted for receiving comfort from the mercy of God in remission of his sins Use Of Reproof against such as presume on the mercy of God though they never thus seriously repent of their sins nor can be brought to confess or acknowledge their cruell dispositious to men Doct. 5. Mercy and love to our brethren is a signe of the mercy and love of God to our selves From these words As we forgive our debtors Reas. 1. Because the mercy and love of God shed abroad in our hearts begets mercy in us to our bretheren as heat begets heat Reas. 2. Because this mercy and love towards men is for its conformity thereto and suitableness to it a special condition of obtaining the mercy of God and so is declared to be tied to it Mat. 6. 14. If ye forgive men their trespasses your Father also that is in Heaven will forgive you Reas. 3. Because this forgiving of all injuries and wrongs done to us by others is taken of the special and free mercy of God communicated unto us and this grace is the effect of Gods mercy forgiving us our sins Use Of Admonition that we deceive not our selves and promise to our selves the mercy of God whilst we nourish in our own hearts hatred and ranâ—…our against our brethren The fifty second Lords day On the sixth petition of the Lords prayer 〈◊〉 uâ—… not into temptation c. IN this petition the business is about the evill of sin in respect of its dominion which it uses to have over men concerning which we have first the petition and secondly its declaration or opposition In the petition we pray against this evill in its twofold cause whereof the first is the proper cause of sin intending it which is the temptation of the Devill or the Devill tempting us to sin Now temptation is nothing else but an argument proposâ—…d to us whereby we are induced to be perswaded and drawne into sin The other cause that is looked at in this petition is not properly the cause of the sin nor any efficient or author of it but a governour and orderer as well of the sin it self as of the tempting to sin and of the effects of both but the true cause of the evill of punishment that followes sin And this is Gods effectual and powerfull way of working about sin or exercising of his providence which usually is called Gods permission although it be more than a bare and an idle permitting The explication of this petition is in praying for the contrary to this evill that we prayed against in the words going before which is prayed against from Gods gracious acting towards us contrary to that which before was called a leading into temptation For it is called a delivering or plucking of us out of temptation Doct. 1. The guilt of former sins committed deserveth altogether at gods hands that we should be quite given over to temptations and sins This is gathered from the connexion wherein first forgivenesse of sins is sought and then deliverance from temptations and evill for sin Reas. 1. Because sin being an aversion or turning away from God therefore it deserves that he should turne away himself and his grace from us Reas. 2. Because for sin we both give our selves up as it were servants to sin and to him that tempts to sin We deserve therefore directly and very rightly that we should be given to such masters as we our selves have chosen Reas. 3 When we rush into sin we neglect that grace of God by which we might have been preserved from sin and therefore we deserve to be deserted by him Use 1. Of Admonition that we so much the more take care to keep our selves from sin Use 2. Of Direction that we daily seek from God the forgivenesse of our sins even for this end that we be not further given up to sin and to temptation but that we may be preserved from both Doct. 2. Whosoever have forgivenesse of sins or seriously seâ—…k after it they have a desire and true purpose to abstain and keep themselves from sinning in time to come This is also clear from the connexion of these two petitions Reas. 1. Because otherwayes they would not truly abhor sin and so would shew themselves altogegether indisposed and not qualified for remission of sins Reas. 2. Because else they would not be thankfull to God that forgave them their sins Reas. 3. Because else that forgivenesse would be in vain if they should again purpose to themselves to returne to the like condition wherein they were before Use Of Reproof of such as seem to wish for forgivenesse of sin but in the mean time have no care to fly from sin Doct. 3. Who so desires to keep himself from sin ought also to keep himself from all temptations and occasions that lead into sin It is clear from the petition which prayes against temptations to sins Reas. 1. Because the end of such temptations is sin and the misery that followes upon sin Reas. 2. Temptations are so many so subtile and so powerfull that unless with great care we take heed to our selves it cannot be but they lead us into sin Reas. 3. Because of our selves we are carried that way and incline unto this that by giving place to temptations we may betray our owne soules to the tempter Use Of Admonition to such as from too much security and boldness rashly expose themselves to the danger of diverse temptations and inticements to sin for temptation is not to be desired and sought after but as wisely as we can to be shunn'd and where that cannot be stoutly and couragiously to be repulsed Doct. 4. Our Father that is in Heaven disposeth also of our temptations according to his owne good pleasure For thus it is here held out to us that it is he that either leads us into temptation or causes us not to be brought into it but kept from it Reas. 1. Because he exercises his providence in guiding and measuring of every temptation Reas 2. From him depends the