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
our outward words and works as being but the rivulets and branches of our sin we be reformed but that in the fountain and root of this sin dwelling in us we may be cleansed and renewed The Fourth Lords Day Ephes. 5. 6. Let no man deceive you with vain words for because of these things the wrath of God comes upon the children of disobedience IN these words is contained an argument whereby the Apostle labours to perswade all the faithfull that they may keep themselves from those sinnes whereof he had made mention a little before The Argument is drawn from an adjunct that follows upon sin to wit the wrath of God of which sinnes are not onely the antecedents but also meritory causes certainly procuring it as is intimated in these words For these things The connexion of this effect with its cause is limited and confirmed 1. It is limited by a description of the subject wherein Gods wrath doth alway pursue sin in these words upon the children of disobedience 2. It is confirmed by rejecting of all vain shifts in these words Let no man deceive you The Explication by the wrath of God 1. Is understood Gods vindicative justice 2. His will to inflict punishment according to that justice 3. The punishment it self that is so inflicted And in this place most properly the punishment is understood which in other places is often called death distress severities hot anger and the like This wrath of God is said to come against or upon men because as it were coming down from Heaven it suddenly fals upon and overwhelms and holds as intangled in a net the sinners so that by no means they can escape it In the same sense that not unlike phrase is used Rom. 1. 18. by the expression of the children of contumacie or stubbornness upon whom this wrath comes those sinners are understood which can by no means be perswaded to leave their sins and seek God by true faith and repentance where this is to be marked that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be turned both children of incredulity and children of disobedience but it agrees better to this place to be turned children of disobedience and of rebellion because we read not this phrase the children of saith but of obedience 1 Pet. 1. 14. Doct. 1. Such mens condition is most desperate because they are not onely sinners but also stubborn in their sins It s gathered out of these words Upon the children of disobedience or stubbornnesse So they are named here as men whose condition is much to be abhorred and whose example and company is most to be shunned as appears from vers 7. be not therefore partakers c. Reas. 1. Because such men serve a most miserable servitude to a very base Master that is to sin for sin exercises a spiritual Kingly power and dominion over them because they do all that the lusts of sin commands them and can by no means be perswaded to shake off that slavish yoke and so much the lesse as they perceive that slavery by so much are they the more fully under its command because by this means it comes to passe that their very will it selfe and the spirit of their minde is possessed by this slavery and oppressed For as a brute or a man that comes neer to a brute serving some cruell Master takes no thought for that his condition because of his stupidity neither cares nor wishes for a better is a more full and perfect slave than some free-born and free-minded man who is by force constrained to serve one but yet under such servitude and force keeps a free minde even so it fares in this matter Reas. 2. Because such men are furthest off from repentance and so from the kingdome of God and from salvation For repentance doth most consist in the turning of the heart from sin to God by perswasion of the Word and holy Spirit And to this temper the obstinacy and unperswasibleness of such men is flat opposite who are not onely not perswaded to turn to God but are perswaded to the contrary that such perswasion of converting is not to be embraced or regarded for such are properly called the children of rebellion or disobedience As therefore those diseases are most mortal which admit of no cure and are but the more exasperated the more they are dealt with even so also is it with such kinde of men Reas. 3. Because these men do most grievously encrease their guilt in this that they withstand the means that God hath sanctified for procuring their salvation For while they will not suffer themselves to be perswaded to that conversion unto Faith and Repentance they directly fight against God and not onely so but in this very thing that he would and is some way striving as it were to save them Use Of Admâ—…nition That most of all we be carefull of this stubbornnesse or rebellion which is not onely to be understood in common of that conâ—…umacy whereby men refuse altogether to be converted but also specially and in every part of obedience For if we perceive that God calls us to this or that special duty t is then our part mainly to take care that even in that we present our hearts to God flexible and perswasible whereunto we are invited Doct. 2. Upon the children of disobedience certainly and unevitably the horrible wrath of God comes This is clear in the Text without any collection made from it That this wrath is horrible and altogether intolerable the Scripture every were testifies as Heb. 10. 27. Apoc. 6. 16 17. and elswhere And the thing it self doth sufficiently shew it if we consider Gods anger as to its intensness extensness and duration as to its intensnesse it is called in Scripture a consuming fire Heb. 12. 29. Now this fire of the wrath of God consumes not lightly or light things onely as in the superficies but as it is said Deutro 32. 22. Gods wrath set on fire will burn down to the grave c. Nahâ—…m 1. 6. Where there is a most likely pithy description By all which descriptions is signified that the wrath of God doth throughly peirce not onely into the body but into the soul and inward part of the spirit for which reason in many places of Scripture it is compared unto sharpe arrows peircing into the heart its self and consuming the spirit and life As to the extension this wrath of God contains in it all sort of evils whether corporal or spiritual whether in this life or at the end of it and in death or at death â—…ither belong those catalogues or inventories of curses that are found Deutr. 28. and Levit. 26. 3. As to the duration it remaineth upon impeâ—…ient sinners Iohn 3. 36. not for some short space but unto all eternity and without end For as that obligation whereby we are bound to render God all obedienees without end so consequently the transgression whereby sinners break that obligation is in a
cannot be shaken Heb. 11. last verse Use. Of Instruction that in the business of our salvation we turn away our eyes from all creatures and lift them up above in manner aforesaid to the fountain of salvation The sixth Lords day 1 Tim. 3. 16. And without controversy great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of Angelis preached unto the Gentiles believed on in the world received up into glory IN these words is contained an argument whereby the Apostle endeavours to stir up Timothy to procure diligence and care in the Church of God It is drawn from the object if we consider Timothy's Ministry which now ought to be busied about the greatest mysteries and so to be exercised with greatest reverence diligence and care Or from an adjunct if the Church her self be considered that was to be cared for by Timothy whereof mention was made in the preceding verse to wit because a matter of all others the greatest was concredited to this Church to wit the mystery of godliness and so Timothy's greatest diligence and care ought to be bestowed upon the Church In these words then properly is expounded the nature of the Gospell 1. From its Genius or general notion that it is a Mystery 2. From its end that it is a mystery of godliness 3. From the degree of its worth and excellency that it is a great or noble mystery 4. From the most certain and undoubted truth of all these in complexion and communication without controversy And all these are demonstrated by induction of the parts or members that make up this mystery as the whole For seeing in every part there is something altogether singular and wonderfull it follows necessarily that the whole mystery is altogether admirable and to be stood amazed at These parts are they which are contained in these words God manifested in the flesh c. Doct. 1. Our Lord Iesus Christ is true God and true man This is clear from the Text God manifested in the flesh and that he is true God appears from the following reasons Reas. 1. From plain testimonies of this sort whereby the name of God is simply and absolutely given unto Him in the same manner altogether as unto the Father as in this place and so Isa. 9. 6. Ioh. 1. 1. Râ—…m 9. 5. 1 Ioh. 5. 20. Reas. 2. From the divine properties that are given unto him as Eternity Ioh 1. 1. 7 5. Omnipotency Ioh. 3. 21. Phil. 4 14 and the like Reas 3. From the divine works whereof he is made Author as of Creatioâ—… Col. 1. 16. the Sustaining of all things Heb. 〈◊〉 2. and of all sorts of miracles Reas. 4. From the divine authority that every where is given to him in Scriptures as he gives authority to the Wâ—…rd and Sacraments and other divine Ordinances Reas 5. From the divine Worship Honour and adoration that is due unto him Heâ—… 1. 8. and in other places Reas. 6. From that efficacie which by his Ministers through the power of the Holy Ghost he puts forth in the Preaching of this his Doctrine as it is evident in our Text in these words justified in the spirit preached unto the Gentiles and believed on in the world That he is true man from hence is apparent enough that he was made like unto us in all things except in sin Heb. 4. 15. Why our Mediator ought to be true God Reason 1. Is that he might be able to sustain the weight of Gods wrath and performe the other divine duties that belong to the perfecting of our Redemption and Salvation Reas. 2. That the works of his Mediation which on our behalf he was to perform might have divine vertue and worth from his person Why he should be also man Reas. 1. Is that he might be fit to suffer and do all those things which were necessary for the Redemption of men and were below the divine nature alone to do or suffer Reas. 2 Because without effusion of blood or death whereof the divine nature is not capable there could be no remission nor redemption Heb. 9. 22. Reas. 3. That the whole mystery as well of our Redemption as of the deity it self might be some way made familiar to us so as to be seen with our eyes heard with our ears and handled with our hands 1 Iohn 1. 1 2. Use 1. Of Instruction That we may alwayes keep a right and pure belief about the divine and humane nature of Christ both in our hearts and in our mouths or confessions Use 2. Of Comfort to all such as are by true faith ingrafted into Christ because in him they are advanced into a state more than humane and are made partakers of the divine nature 2 Pet. 1. 4. Use 3. Of Exhortation That we may more and more exercise our selves in the religious contemplation and study of this mystery so will that love of God in Christ which shines forth in this dispensation of God confirm our hearts that it will powerfully stir us up unto all care of thankfulness for glorifying the name of God and Christ. Doct. 2. The nature of God and the nature of man were â—…onjoyned in Christ into one person This is gathered from these words was made manifest in the flesh for thereby is signified the conjunction of the divine with the humane nature so that God because not conspicuous in his divine nature was made manifest in his humane This communication in respect of the divine nature is rightly called an Assumption Incarnation Manifestation in the flesh as in this place But in respect of both natures together it is called an union personal because these two natures are together united in the same person In respect of the humane nature it cannot be called an Assumption actively understood that is an assuming but passively onely that is a being assumed nor a Deâ—…fication because the divine person existed from eternity and took unto himself and adjoyned the humane nature not the person in time because the humane nature assumed did never exist apart and by it self and therefore never had in it self the formal reason of a person and therefore also it cannot be said to have assumed the nature or person divine but onely to have been assumed by it Seeing actions are of suppositions or persons and not of the nature But the divine person not the nature properly is said to have assumed the humane nature not the person Therefore the humane nature cannot so properly and rightly be said to be deified as either the divine nature or person is said to be incarnate or made man for that is equivalent to made flesh which the Scripture often useth We read then in this place and its like that God was made manifest or visible in the flesh that is in the nature of man for flesh there by a Synecdoche signifies the whole nature of man as well the soul as the body and to the like sense we read that the
us than any other vertue or grace and gift of God as charity temperance and the like Use 1. Is of Refutation against such as attribute justification to Faith as it is an act and part of our obedience as a condition required of God For thus the strength and life of justifying Faith is destroyed and Christ is robbed of his glory and the consciences of Christians of their solid comfort and tranquility of minde Use 2. Is of Direction that we may alwayes set the the eye of our faith directly upon Christ or on the grace and mercy of God in him that so we may from him draw Righteousness and Salvation Doct. 4. Iustifying saving faith consists not properly in any knowledge but in certain solid or sound affiance or trust Justifying Faith is an act and fruit of the experience of Faith and not the first affiance and trust that justifies Our Doctrine is hence gathered in that the object of Faith in this place is no intellectual or logical truth as such but some good as the object of the practical mind of preelection viz. the means of salvation which is a single or incomplex terme as Logicians call it in these words on the Lord Iesus Christ where not any thing of or about Christ but Christ himself is the object Next because Faith is said to be busied about this object as about a prop or stay so that the heart of a man otherwise destitute of all help and about to run into despair casts it self upon Christ as a stay that by him it may be sustained and upheld which is intimated by this phrase believe in our Lord Iesus Christ. By affiance we understand not any assent or act of the understanding about logical truth or affirmation or negation nor yet properly the confident expectation of the will which is assigned to our hope and confidence therein contained or from thence arising but that act of the will or heart which properly is called eâ—…ection or choyse whereby we rely upon Christ repose and rest on him and adhere to him as a fit and sufficient Mediator by whom we may be saved By this affiance we are said every where in the Old Testament to be united or joyned to God as Isa. 48. 2. 50. 10. And by this affiance properly we come unto Christ Ioh. 6. and are said to receive Christ Ioh. 1. 12. which things cannot be affirmed of any complex knowledge or assent of the understanding whether general or special It is true that such a knowledge on the behalf of such as belong to Christ is a necessary antecedent and the cause of this faith and affiance that justifies and so in that respect it hath the title of this faith as well in Scriptures as in commn discourse But yet when Faith is considered precisely as it justifies and saves then it is understood either as an act or as a disposition of the will or heart which followes the foresaid knowledge and for the begetting whereof that knowledge doth serve From this affiance if it be lively and vigorous and joyned with fitting knowledge there followes a certain perswasion of remission of our sins and therefore true Faith useth often to be described by this perswasion especially when the controversy is with Papists who oppose this perswasion as a vain presumption Yet this perswasion is not properly justifying faith but an act of hope and experience rather a fruit in him who already is justified It is also such an act that for some time may be wanting where yet true justifying faith is though insirm as experience in the godly teacheth and therefore it ought not to be proposed in the essence and definition of justifying Faith least so the weak consciences of some believers should thence be heavily troubled as if they had not tru faith when they feel themselves to have no such certain perswasion of the remission of their sins It will appear then to any rightly weighing all things that justifying Faith as such is properly the affiance of the hear not any complex knowledge or judgement of the understanding Reason 1. Because nothing in the whole Gospell is promised to any that hath yet no affiance or trust in Christ before this affiance therefore nothing can be known that hath the vertue to justify until it be trusted on and therefore no knowledge going before this faith of affiance can justify Reas. 2. We cannot conceive any knowledge before this affiance which is not found sometimes in such as are not justified As for example such as have a spirit of illumination and light but not of regeneration and therefore fall away afterwards from that glory which inseparably followes justification sinning against the Holy Ghost Reas. 3 Because in every part of Religion and so in Faith also these two things are distinguished to wit to know and to do To know what is to be believed and what all ought to believe and to give assent to truthes that are to be believed is not yet to do that which believing imports and is the proper obedience of Faith it self which is the root of all other obedience and therefore joyntly to be understood under this as both comes from Faith Rom. 1. 5. And in very truth such is the formal reason of obedience in true Faith that under this name and nature it ought to be referred unto the will properly because it is the part of the will and not of the understanding to obey Reas. 4 Because by this act of the will we have an inward union with God in Christ even as amongst men there is a greater conjunction by a constant inclination and affection of the will than by the judgement of the intellect Reas. 5. Because the act of faith is such that by it we cast our selves wholly upon Christ or upon the mercy of God in Christ. But the act of the understanding properly and immediately doth not transfer the whole man but the act of the will which alone therefore properly is called the act of the whole man Nor can it be heer answered that Faith is an aggregate thing consisting partly of knowledge and partly of affiance because unto such aggregate things single and distinct operations can not be attributed as are attributed unto Faith For example the health of the whole body hath no distinct operation but is conceived as a single thing extends it self alike to soundness of all and of every part and as holiness as it is in this or that virtue hath no distinct and single operation Moreover no more reason can be given why knowledge affiance should make up one aggregate thing than knowledge and hope or knowledge and love or than knowledge and justice or temperance Besides all this however knowledge be aggregated with true Faith yet because a great part of this knowledge which goes before affiance is found also in the Devills themselves neither yet can any knowledge be shewn that goes before affiance which is not
found in some unregenerate persons no reason admits that this knowledge should be an essential part of Faith and of the spiritual life because it is found in them that have no part of spiritual life Use. Is of Exhortation against Papists and others who know nor acknowledge no other faith but knowledge and a certain material assent which yet may may consist with greatest diffidence and most wretched desperation Use 2. Is of Direction that we may enquire of the knowledge of the truth which is necessary for us unto Faith and to Salvation and that we be wary that we rest not on any bare knowledge but then think we have true Faith onely when according to the knowledge of the truth we rely upon Christ with our whole heart for salvation to be obtayned by him alone Use 3. Is of Consolation to those who with all their heart strive to rest upon Christ and yet cannot for a time or presently and certainly perswade themselves That God is reconciled unto thâ—…m for such have true Faith though weak For this certainty of perswasion is the effect of a more strong and perfect Faith whereunto also in their own time such believers shall be brought A Question is here propounded By what means is such a Faith begotten and promoted in our hearts Answer This Faith is properly begotten in us by the Holy Ghost through the Ministry and Preaching of the Gospell because Faith is above nature while we believe these things that surmount all reason and are lifted up above our selves by Faith as the Apostle saith that Abraham hoped above hope that is beyond humane natural and ordinary hope so also they that truly believe believe beyond belief or above belief It is begotten in us by the Gospell because in the promises of the Gospell Christ is offered and exhibited to us and the efficacy or power of the Holy Ghost accompanieth the preaching of the holy Gospell Now from these things it followeth that such have not true Faith who either believe nothing above what is natural or in a supernaturall way or else have not their Faith from the Gospell and word of God Doct. 5. Such as truly believe in Christ may and ought to be sure of their salvation This is gathered from the connexion between the antecedent and consequent in the Text believe and thou shalt be saved For as particular men while they remain in their particular sins may be assured that for that time they are subject to the curse of God so may some believers be particularly assured that they are partakers of eternal blessing and salvation For as that other assurance of the curse comes from the Law towards impenitent sinners or breakers of it so this other assurance of the blessing comes to repenting and believing sinners through the promises of the Gospell The whole order therefore of this consolation whereby we may be certain of salvation is as followeth in such a Syllogism wherein both will and understanding have their parts whereof the proposition stands in the assent of the understanding and makes up a dogmatical Faith The assumption is not principally in the compounding understanding but in the single apprehension and will so as to make it true and of force to infer the certainty in the conclusion which the heart doth by this act of affiance that being the property of justifying Faith and thus existing in the heart The conclusion is also principally ultimately in the single apprehension and will or in the heart by the grace of hope and both it and the experimental reflexion joyn'd with it which is in the understanding and the other also by this reflexion are the effects of the experimental knowledge and reflexion of our understanding in the assumption upon the true existence of the single term in the heart or will which bears the whole burthen of the assurance Use Is of great Consolation to believers whereof they are Sacrilegiously robbed by Papists and all such who impugne this certainty of salvation The eighth Lords day Mat. 28. 19. Go ye therefore and teach all Nations baptising them in the name of the Father and of the Son and of the Holy Ghost IN this verse is contained that principal command which Christ left to his Apostles and Ministers and it consists of two parts whereof in the first the preaching of the Word and in the other the administration of the Sacraments is commanded The chief scope of both parts is shewed in the last words to wit That men may be taught and confirmed in the true faith and obedience of the Father Son and Holy Ghost From this place was the Creed taken and framed which is called the Apostles Creed but as to the foundation of it in these words not first taught by the Apostles but to the Apostles by Christ himself at that very time when he spake those words 2. By the Apostles at the command of Christ to all Christians for a rule of Faith and a badge whereby Christians should be discovered as well froâ—… Heathens as from Jews and other Sects Nor was there any other or longer Creed than this contained in the words of our Lord in the times of the Apostles and of the Church that next followed their times But afterwards diverse Heresies laid a necessity upon the Church of adding diverse articles to this Creed not that they should be new additions to the old Faith but needfull explications of the same Hence it is that all things that are now contained in the Creed are referred unto these three heads which are set down in these words viz. either unto the Father or the Sonne or the Holy Ghost Doct. 1. Though God be one in essence onely yet is he three in persons the Fatheâ—… the Son and the Holy Spirit Reas. 1. Because in this place Faith is presupposed and prerequired for baptising one of age whereby he believeth in the Father Son and Holy Ghost and this same Faith is as it were sealed by Baptism as with a seal and the open profession of this Faith is solemnised by this Badge or Confession and Creed that our Lord himself taught and gave in command And these things were not done for once or in a temporary way but by an unchangeable Institution and perpetual Covenant they were delivered to the Church to be observed through all ages as necessary foundations of salvation The consequence of this argument hath certainty and confirmation from thence in that divine Faith and spiritual neither oughtâ—… nor is any where used in Scripture to be directed to any creature but to God alone Reas. 2. Because one and the self-same authority and power is attributed to the Father the Son and the Holy Ghost For when the Word is preached and Baptism administred not onely in the name of the Father but likewise also of the Son and of the Holy Ghost It is manifestly shewed that by the authority and power of this most holy Trinity Baptisme with other the like
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
see their felicity to wit that they are coheirs with Christ in the heirship of life and eternal glory Rom. 8. 7. Use 2. Is of Admonition to all that they hear the voice of Christ with all submission according to that command sent down from heaven This is my Son in whom I am well pleased hear him Doct. 2. Christ is the Son of God in a farre more perfect and a divine way than any creature is This is from the particle The or That Son The reason is because Christ is the Son of God by nature not by adoption or creation Christ is called the natural Son of God not because in his first or proper nature he is the Son of God for so the good Angells may be called the natural Sons of God if they be compared with men who now after the fall are not thus the natural Sons of God but onely in their second nature and generation that is their regeneration and adoption but Christ is the natural Son of God because the Father begot him not of free choice or decree of wisdome and will going before but of natural necessity as light engenders light Moreover Christ hath the same most single and singular nature with the Father wherof there can be no resemblance found on earth in any creature but that which is unperfect Therefore Christ is also called the onely Son of God and the onely begotten For though as to the general denomination he hath many whom he vouchsafes to call brothers yet as to the special manner and foundation of this filiation of his he hath no brothers at all or like unto himself nor can he have any Use 1. Is of Direction of our Faith and thoughts â—…bout Christ. For though we use the same words of Christ and of our selves in relation to God for the â—…overty and want of peculiar and more proper expressions because God is called the father of Christ and our Father and we together with Christ are called the sonnes of God yet we ought alwayes to conceive all divine perfection in these titles and words that are attributed to Christ and in the same as attributed unto us a far inferiour dignity yet which is sufficient enough to our consolation Use 2. Is of Information how we ought to seek all that belong to our adoption and happiness onely in Christ and by him For because Christ is that son of God in whom is the principality and all the excellency of divine filiation or sonship therefore in him and by him we alwayes ought to seek all our participation of this dignity that we can have or may crave Doct. 3. Christ is the supream Lord in the Church of God Though this be not expressed in our Text yet because it is in order conjoyned with the antecedent words in the Apostles Creed commonly so called it will be conveniently in this place joyned to the preceding matter It is thus gathered from our Text Peter in the words set down had regard to the Messias whom all the Prophets had preached that he would be a King a Lord and a most glorious vindicator or restorer of his people And hither also the particle the or that looks in part For such a Messias the Jews at that time did look for as appears from Ioh. â—… 10. Thou art that son of God thou art the King of Israel as also in the words of the High-priest Mat. 26. 63 And Christ in his answer following explaines the matter how that his dominion is contained in these words Reas. 1. Because Christ is one and the self same God with the Father and God is the Lord of all that he made as well in the order of grace as of nature so also Christ is Lord of them all by right of creation for by him all things were made and by right of sustentation because he sustains all that he made with his mighty hand Heb. 1. 3. Reas. 2. Christ he is Mediator is Lord of the Church by right of Redemption For he that redeemed the whole bought the whole man to himself therefore he hath him in whole in part in his power and that by a debt of justice whereunto also accrues another debt of thankfulness Whence it comes to pass that a redeemed one wholly yeilds and gives up himself to his Redeemer Reas. 3. As Christ is considered as the party to whom we subject our selves and oblige our truth and fidelity to him by a most holy Sacrament oath or vow sealed soleâ—…ly with an outward badge or confession so he is our Lord by right of contract or bargain of Covenant of our religious assurance or truth giving of our promise And for these two last reasons more peculiarly and specially he is every where in the New Testament called our Lord even when he is together named with the Father and with the Holy Spirit viz. because he alone is thus our Lord in our nature he is onely our Lord who thus onely redeemed us Lastly we in special manner chuse him to be our Lord in our calling to Faith by our answer of a good conscience as Peter calls it whence it is also that we are called Christians or subjects of Christ and his Kingdome and call upon his name as his name is called upon us and professed that he is our Lord. Use 1. Is of Instruction to establish our Faith concerning the Godhead of Christ because none either can or may be called our Lord absolutely or God of the Church except God alone For First God onely is the Lord of mans life and of such things as belong to the goods of nature For Magistrates and Commonwealths are onely by Gods institution keepers of the lives of their subjects under them in order to the publick good of all and every Citizen or Subject is but a tutor and keeper of his own life and no absolute Lord or maker of it Secondly God onely may use or apply to his use the whole man according to his own free arbitrement Thirdly The things that belong to the goods of grace are of a more noble rank than those of nature If therefore God alone be Lord of this natural life than much more must it be granted that he is onely Lord of grace and spiritual life Fourthly He that dischargeth the part of Lord of the Church of God ought of necessiity to be omniscient omnipotent and omnipresent because to him belongs to have the care over the Church and all its members dispersed over all the earth and under the whole compass of heaven and to direct them in all their wayes and defend them against all sorts of evills and lastly to heap upon them all sort of good to their happiness Seeing then this is the soleâ—…e title of Christ that he is Lord in the Church of God it followes necessarily that he is also essentially and by nature God and not by office onely Use 2. Is of Consolation to all the faithfull that they have him for their
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
we are both baptized into Christ and have communion with him in his body and blood in his Supper And wâ—…en Christ is exhibited there all the blessings that are prepared for us in Christ are together with him exhibited to us Reas. 3. Because the blessings of life and salvation cannot be separated from one another as for example effectual Vocation Justification Adoption Sanctification Consolation and eternal Glorification When therefore one of these blessings is directly represented indirectly also and by consequence all the rest are signified and sealed Use 1. Of Information 1. That we may learn rightly to distinguish between compleat Sacraments and other Sacramental signes For other signes and ceremonies that do not signify and seal the blessings of the New Covenant as they are such though they are sacred signes yet are they not presently Sacraments to speak properly that is they are not of that nature and rank with Baptisme and the Supper That we have in great esteem Christs most holy Sacraments because in them we go about no less than all that belongs to our eternal happiness Use 2. Of Admonition that we never separate what God hath joyned together in the use of the Sacraments which useth to be done by such as seek onely for remission of sins but not for sanctification and preservation from sin and that because they have not determined with themselves to amend their lives Doct. 4. By the Sacraments these blessings are not onely signed generally but also particularly to all that partake of them with true faith This is hence gathered in that Aâ—…raham particular ly is said to have received the seal of his own righteousnesse in particular Reas. 1. Because the Sacraments are not so proposed to us that they may seal on this condiâ—…ion tâ—…at we have faith but they alwaves presuppose faith alâ—…eady to be in us and so then they are offered to confirm and do singularly confirm it Reas. 2. Because to every one in particular and by name they are exhibited for their confirmation and not in common onely as the Word is preached publickly Reas. 3. Because the manner of administration and the Sacramentall actions that belong unto them as washing in Baptisme taking eating drinking in the Lord's Supper consist in a particular application of the signes and therefore also they signify a particular sealing of the things signified unto particular persons Use 1. Is of Comfort against scruples and doubts wherewith our minds are sometimes troubled Because in the Sacraments duly administred to such as have right God as it were from Heaven stretcheth out his owne hand and holds forth in it his grace and all the spiritual blessings of the Covenant alike unto every one of us thus participating in our own proper and singular persons particularly Use 2. Of Admonition that we neglect not the Sacraments but diligently both prepare and fit our selves for them and then seek after them receive them because to neglect them were to neglect our owne proper and singular consolation in particular Use 3. Of Direction how we may rightly use the Sacraments to wit â—…o as in a singular manner we seek our edification and advancement in this that we see Christ there offering and giving his grace to us by name and in particular and accordingly thus sealing to us in particular our salvation The six and seven and twentieth Lords day Mat. 28. 19. Go ye therefore and teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost HEre is expounded the command of Christ which being now about to ascend into Heaven he left unto his Apostles It contains two principal duties 1. The preaching and publishing of that Doctrine taught by Christ. 2. The administration of the Sacraments by him appointed For in this place by Baptisme according to that usual borrowing of speech called Synecdoche that puts sometimes one sort for the whole kind and sometimes contrarily the other Sacrament of the Supper is understood but here Baptisme is rather named than the other 1. Because it is the first Sacrament and that of initiation and receiving solemnly into the Church on which the other for this cause doth depend 2. Because it chiefly belonged unto the Apostles office by themselves or by others to see this Sacrament rightly administred who were rather sent to plant and gather or build Churches from their first beginnings than to feed govern and further build or advance them after they were first planted And Baptisme belongs particularly to the first ingrafting into Christ and to planâ—…ation and the Supper unto feeding and growth after planting Now Baptisme is expounded in this placeâ—… 1. From its object or parties to be baptized Baptizing them that is such as are already trained up in Christ's Doctrine or â—…ade his 〈◊〉 or â—…lars as the Greek word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them my â—…chollars or Disciples 2. From the â—…orme or manner of doing it to wit in the name of the Father Son and Holy Ghost By which forme or modell are designed 1. The efficient causes by whose authority Baptisme is exercised and made effectual and that is by the name or authority and power of Father Son and Holy Ghost â—… The union of the baptized that they are to have with the Father Sonne and Holy Spirit in the participation of all their graces of justification sanctification adoption c. that from the Father in the Son and by the Spirit are derived unto all the heirs of eternal salvation and in the profession and practice of all the outward Ordinances and meanes that Christ taught them whereby to attain to those inward graâ—…es and to keep and advance them by the same Spirit in the Son and from the Father Doct. 1. Baptisme is the Sacrament of our ingrafting and initiation or first reception into Christ. This is hence gathered in that all that are already taught Christ's Doctrine and made his Schollars professedly are theâ—… presently to be haptized that so they may be registred as it were amongst the domesticks or housholders of Christ. Reas. 1. This appears in that baptisme came in the place of Circumcision and Circumcision was the Sacrament of first admition amongst the people of God Reas. 2. In Baptisme is represented the death of fin and mortifying of the old man a washing and cleansing from sin and bringing of a man from death to life All which do most properly denote our first vocation and therefore also Baptism is called by Scripture it self the Sacrament of regeneration or washing of regeneration Reas. 3. Because by our Baptisme our first solemâ—… reception into Christ's Family and Kingdome is represented and therefore also we are said to be baptised into Christ by this therefore Baptisme is distinguished from the Lord's Supper because however it seal the same blessings as to the main businesse that the other doth yet it doth it not after the same manner but Baptisme denotates their beginning and the
are made partakers of this mystery by eating and drinking 2. Is about the manner of this action which is specified to us in the word 〈◊〉 And this manner is again contained in three acts whereof the 1. is that which is set in the last place that every communicant discerne the Lord's body 2. Is that he try himself 3. Is that he furnish himself with such a disposition as is worthy of so great a mystery And these three acts are set down in these three words discerning the Lord's body let a man examine himself and he that eats 〈◊〉 drinks unworthily Doct. 1. All our work that is ours onely in the Lord's Supper is to eat and to drink the body and blood of Christ. It is gathered from these words Let him eat of that bread and drink of that cup and not discerning the Lord's body Reas. 1. Because this is the Sacrament of our spiritual nourishment in and by Christ. Reas. 2. Because in the very institution of this Sacrament no other thing is prescribed but that we should take eat and drink to wit as the signs with our bodies so the body and blood of Christ spiritually or by faith to the nourishment of our soules Reas. 3. Because nothing else is represented in the external signes and actions but this nourishment on Christ which by the institution of Christ is in this Sacrament used Use Of Refutation against Papists What the difference is between the Supper and the Popish Mass because Papists have taken away the Sacrament that was instituted by Christ and have set up in its place the Sacrifice of the Mass that was devised by men And this is the difference between a Sacrament and a Sacrifice that the formal reason of a Sacrifice consists in this that in it men offer something to God and God receives something from men But the formal reason of a Sacrament is in this that God offers something to men by visible signes and men receive it from God on the conditions and manner that he offers it In this Supper God offers Christ unto us for our spiritual nourishment and we receive Christ as the food of our soules by eating and drinking of him by faith Hence the popish Mass is a meer stranger to Christ's institution while they make its principal use to be a Sacrifice for the quick and the dead and while they officiate their private Masses wherein the people neither eat nor drink while in the publick Masses they take away the cup from the people so that though they eat in some sort yet they drink in no manner while they hold up the Host or Sacrifice that is the consecrated bread and wine rather to be adored and worshiped than to be eaten or drunk while lastly they do all this in an unknown tongue so that the people cannot understand either what or how they should eat or drink Doct. 2. That we may rightly partake in the Lords Supper it is chiefly required that we rightly discerne the Lords body By this discerning of the Lords body is understood an act of the understanding whereby we observe the difference between this bread thus consecrated to be a signe and exhibitive seal of the Lords body that is of all his benefits and graces to our faith and common bread Or it is that judgement of our mind whereby we have a right apprehension and pronounce right sentence concerning this whole mystery or business The want of this discerning is that which is reproved here by the Apostle Reas. 1. Because without judgement and prudence agreeable to the thing undertaken nothing can be rightly or perfectly done or performed Reas. 2 Because in the Sacraments where the external appearances are bodily and gross and yet a spiritual mystery or secret as to sense lies hid in them there is need of spiritual heed and judgement that we may rightly pierce and dive into that spiritual secret it self Reas. 3. Because the want of this discerning brings with it a prophanation of this holy feast as appears by the example of the Corinthians For who so discerne not what it is about which they are busied can never fit themselves so as to behave themselves arightly in handling of such a business Use Is both of Direction and Exhortation together that every one earnestly set his mind and iudgement arightly to discerne before he come to the table of the Lord what it is that is there done and what it is that himself should there do Now the special points that ought by all communicants to be discerned are these 1. The occasion and necessity that there was that Christ should be broken and given for us and to us which was no other but the deepest guilt of our sin heaviest punishment due to it and the misery that to us would thence have followed 2. The proper cause and reason of this donation which was the infinite mercy of God towards us 3. The manner in which Christ was given for us which was both in body and soul to the sufferance of death though they were the soul and body of God personally that by this his obedience we might be both freed from death and the consequent of its misery and made partakers of all the blessings of grace and glory and happiness which were in him prepared for us and he had deserved to us 4. The meanes by which Christ is thus applied unto us and made ours as in this Sacrament externally by the signes of eating of bread and drinking of wine and internally by the operation of the Holy Ghost and our faith stirred up by him to rely upon Christ for life and nourishment and growth unto life eternal and all the blessings aforesaid Doct. 3. The second duty required unto a right communicating or partaking of this Sacrament is that we seriously examine or try our selves The object of the former duty was the Supper it self instituted of God The object of this is our selves wherein by a reflex act we behold and consider our selves that we may understand how our disposition and condition agrees or disagrees with the nature and use of this institution And this inquiry should be made with greatest care and diligence as the word used for it doth sufficiently express wherein is properly expressed the Goldsmiths pains in diligently trying of silver and gold that he may know true coyne from false Reas. 1. Because it would be in vain to discerne the Lords body unless we discern aright also how our selves agree with or disagree from the Lords body and whether we have such requisites as necessarily we must for the saving participation of his body For in the Sacrament there is a mutual relation between the gift offered and our receiving of it nor doth it bestead us at all to know of what sort and how precious the gift is unless we know also that our selves are such as to whom this gift doth belong Reas. 2. Because great is the deceit of mans heart whereby men
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
away of the guilt of sins Rom. 4. 6. 7. So also mans misery is declared by prosecution of the same guilt Doct. 1 We ought with all religion or devotion to be conversant about such things as belong unto Gods worship both as to the things themselves and as to the manner of handling them It is clear enough in the words themselves Take not the name of the Lord thy God in vain Reas. 1. Because this manner of handling things belongs some way to the form of the action and of our duty and it more inwardly belongs to our duties that we rightly direct our actions as to the point of their form than of their matter and object though a care must be had of both and that with a devotion of the same kinde Reas. 2. Because in such things the name of God is as it were committed and recommended to our trust that it may appear with what devotion and respect we will use the same Reas. 3. Because that name of God hath so much worth and excellency in it that it is with little or no lesse wickednesse used with contempt or sight than when it is altogether neglected Now the religious manner of using Gods name consists chiefly in these things First in the sincerity of our intentions whereby we are to look at the very end in the use of it and worship of God unto which of â—…s own nature and by Gods appointment it tends and was ordained 2. In the reverence wherewith we use it which is to be such as thereby we may shew that we are careful to preserve keep up the honour of God and of his worship in good esteem and save it from all contempt slight dishonour and reproach 3. In our zeal whereby we endeavour with all earnestnesse of minde to glorifie God in the use of these things and so advance our own salvation These and the like wayes are pointed out to us in the very forbidding the using of them vainly Reas. 1. Because that is used rashly and vainly which is not used to its own end therefore to exclude this vanity sincerity about our intention must first be used Reas. 2. Because that is counted but vain and empty which is but light and slightly handled as if it were a thing of no weight or importance therefore the forbidding to use vainly commands us by the same means to use it with reverence earnestnesse and gravity Reas. 3. Because a thing is used in vaine when it attains not to its end uses and fruit it was ordained for therefore for the taking away of this vanity also a diligent endeavour is required of reaping and receiving the just fruits of such ordinances thus is done by zeale Use 1. Is of Reformation against Papists who in many things look onely to the worke done and neglect the manner of doing and disposition of the dâ—…er Use 2. Is of reproof of all carnall and irreligious manners of men in the use of Gods worship and sacred things when as they go about them either after a wonted fashion of their owne or out of custome rather than from conscience and a knowing and feeling resentment of duties and have in them for the most part other ends set down and proposed to themselves than such as God appointed and they ought onely to intend or they are lightly touched with them and therefore but slightly busied in them as if they were matters of sport or high-way pastimes or lastly these are so old in the good duties they do though they look not like men in sport that yet they look as such that never either looked for nor had any great care of reaping any great benefit from the things they did Use 3. Is of Exhortation that we may more and more stir up in our selves and in our minds and consciences this religious care Doct. 2. This religious care ought singularly to be had in the use of Oathes and such things as are of the like nature thereto It is gathered from hence because the name of God in a special manner is taken up into our mouths in Oaths Vows Promises Covenants and the like and a reverence of Gods dreadfull name is especially here commended unto us Reas. 1. Because in every Oath there is a certain calling upon the name of God in a speciall sort Reas. 2. Because God is not barely and onely called upon as in other businesses to help us but as a witnesse judge and an avenger if we speak not and think not truth and do not right Reas. 3. Because in an Oath we binde our selves not onely to man or our party on earth but also unto God and for the most part of our own accord and where otherwaies we needed not put our souls under the wrath and curse of God and his fearful â—…engeance if we should deceive Reas. 4 Because as it were we here interpose God and his name for our Surety all which respects require a singular religious care of the use of Gods name in such a behalf Use Of Condemnation against such as are given to â—…ash Oathes or to superstitious blasphemous and prophane ones Doct. 3. It is a most grievous sin and such as God will â—…n a singular manâ—…er avenge to abuse Gods name in this manner This is gathered from the sanction adjoyn'd to the precept God will not leave him unpunished c. And this sanction is grounded on two Reasons Reas. 1. Because this sin amongst men is accounted venial and is daily committed without any punishment Reas 2. Because it is our natural corruption little or nothing to regard the dispositions of our minds in worshipping God which yet God chiefly looks at Now the grievousnesse of the sin appeareth in this 1. That God is in this as it were mocked 2. That Gods worship is turned as it were into a stage-play 3. That an occasion hereby is given of contemning and blaspheming of Gods name And amongst the punishments wherewith God follows this sin that spiritual revenge is most horrid whereby he so deserts such men that things which of their own nature are a savour of life unto life become unto them a savour of death unto death which also by the very order of nature follows upon this kinde of sin Use Of Admonition is that we take heed of such sort of sins and these are not to play and make a sport with passages of holy Scripture or to make use of them to charms or inchantments and witchcraft without any reverence or gravity to tosse them to and fro like Tennis-bals in common discourse and purposes lastly to be exercised in any part of Gods worship meerly for a shift and for the fashion and for the custome that is in use Doct. 4. That for the fear or horrour of such a sin we ought not altogether to abstain from Oathes as things in themselves and absolutely unlawfull For in some cases times and matters we are bound unto them by the affirmative or commanding part of this
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
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
strengthening of our soules against such temptations as we are vexed with Reas 3 From him depends the issue of the temptation it self together with its effects which follow on it either of their owne nature or by accident Use Of Comfort because from hence we may have comfort against all temptations that we be never fully led into them as 1 Cor. 10. 13. No other temptation hath overtaken you but as useth to befall men but God is faithfull who will not suffer you to be tempted above that ye are able but will with the temptation also make a way to escape that ye may be able to bear it Use 2. Of Exhortation to thanksgiving that we are not led unto this and that temptation because this should not be attributed to our owne strength and wisedome but to the grace of God Use 3. Of Admonition that with horrour fear and trembling we pray chiefly against this judgement of God which he exercises upon many sinners when he leads them into manifold temptations Doct. 5. It is a great benefit of God towards his owne that he thus delivers them from evill that they be not delivered into temptation This is hence gathered in that this is sought from God by a doubling of the same petition in a manâ—… lead us not into but deliver us from Reas. 1. Because a mischief to man lies in the prevaleuey of temptations when he is not onely tempted and led somewhither unto temptation but also led into it so as he is inwrapped in it and held intangled therein after the will of the tempter Sathan and so is kept captive in the slavery of sin Reas. 2. Because so great is the force of temptations and such is our natures slipperinesse and deceitfulnesse that from this evill of temptation we cannot be delivered but by God Reas 3. Because God delivers not all but of his just judgement suffers many to be led into temptation of whom a great part for ought we know were no worse than we our selves who yet are delivered from them Use Of Direction 1. What evill it is that we should chiefly pray against at Gods hands to be delivered from to wit not against outward afflictions which are also temptations nor yet against all other temptations absolutely but against that deadly evill of sin in them that is intended to us by Sathan both by afflictions and all other his temptations which in truth are often times no less dangerously couched in prosperity than in adversity 2. How we should wholly depend upon God for deliverance from this evill and so give him the glory On the conclusion of the Lords prayer For thine is the Kingdome power and glory c. THis is the conclusion of the Lords prayer wherein two things are contained 1. The confirmation of all the foregoing petitions 2. The obligation of our affection that moves us to offer up these petitions to God and in some sort moves God also to hear the petitions offered The confirmation is taken from the causes which concur in God for strengthening of our confidence about the hearing of our petitions at his hands The efficient cause is 1. The right and authority of God by which he can and may dispense and dispose of all according to his owne pleasure and it is here called the Kingdome of God for thine is the Kingdome that is the soveraignty the supreme dominion and right 2. The same efficient is also that power of God or his might whereby he is able to put in execution all to what he hath right that is all that he pleases or whatsoever he will Thine is the power 3. The final cause is his owne glory Thine is the glory All which are illustrated by their adjunct of duration not for a time onely and then either to cease or to pass to another but for ever and ever but unto ages of ages or worlds of worlds as the old English did bear or world without end as now it goes that is to all eternity The obligation of sealing up of our affection is in the word of acclamation Amen whereby is shown 1. The strength of our desire wherewith we follow after all these things that were proposed in these petitions 2. The strength of our faith whereby we rest in and rely on Gods mercy for them all 3. Of our hope whereby we look for and wish that God would ratify and hold firme all our petitions in the same manner as he doth the promises whereunto himself hath prefixed this same word of strong asseveration for it is of both Amen Amen that is Verily Verily a kind of oath and so hold our acclamation as firme as his owne asseveration and that is beyond exception Doct. 1. No petition nor pâ—…r ought to be made to God without some praise of his name at least implied This is hence gathered that in the very brief patterne of petitions a solemne praise of the name of God is subjoyned how ever it be in order to confirme all the petitions foregoing Reas. 1. Because it is not our selves that we ought either onely or chieflie to look at in the worship of God but it is the honour of Gods name that we should so much regard Reas. 2. Because this is a most powerfull motive to obtain what we seek if in all things we give God his glory Reas. 3. Because it is a chief part of worship Use Of Reprof against our negligence on this behalf who are so wholly taken up with the things that belong to our own necessities that we neglect the giving God his honour by duly praising of his name when yet it is the sole thing aimed at in this prayer of our Lords that the glory of God may have the first and the last place as the Alpha and Omega of all his worship the beginning and the end of â—…ight serving him For the first petition is about the hallowing or glorifying of his name and the last conclusion is the extolling and praising of him to the same glory Doct. 2. It makes very much for the strengthening and confirming us in our prayers if we set before our eyes the infinite soveraignty and right and the infinite might and glory of God From the words Thine iâ—… the Kingdome power and glory Reas. 1. Because hence it appears that we doe rightly and according as just order doth require fly unto God in our prayers and seek all good things from him because he onely hath the absolute right and might to dispense all these things according as his own honour and glory requires Reas. 2. Because hence it appears that we may have certain and sure confidence that he will hear our prayers because it is as easie to him to do all this as to will it and it belongs also to his glory in some sort to will the same Reas. 3. Because from hence we are taught both in what manner and for what end we ought to look for the accomplishment of our desires to wit
his minde which he attained to by this means and of that in the rest of the verses This confirmation is declared by a double reason First By an adhortation which he useth towards his enemies vers 2 3 4 5. Secondly By a profession of his confidence that he had in God from the sixth verse to the end of the Psalm In this profession of his confidence the Royal Prophet sheweth that he places his chief felicity in Gods favour towards him And this profession is first illustrated from a comparison with a very unlike and vanishing care of worldly men that they have concerning their owne happinesse or felicity verse 6. Secondly From the effect of Gods favour to wit that it brings with its self wonderfull gladnesse to the mindes and consciences of those that have received it verse 7. In which words the reason and cause is given of the former confession And then this gladness is illustrated by a comparison of a less joy or gladness which yet by the world is taken for a full joy and that is the joy that arises from the plenty and abundance of the goods of this life verse 7. Lastly this profession of the Prophet is illustrated from another effect that it brings with it to wit security and safety from fear and all cause of fear the true cause whereof is placed in Gods protection verâ—… 8. That all these things may be the better understood we must know and observe for the explication of the words that by many in this place all are understood because what is here attributed to many 〈◊〉 to all Secondly That by the word 〈◊〉 〈◊〉 is not heer understood properly an externall and vocall spâ—…ech but the inward affections desire and endeavour because this saying is affirmed of such also as abstain from outward speech and perhaps cannot speak Thirdly That by this exclamation Who will shew us any good a vehement desire is imported Fourthly That by good all and every thing is understood which appeares delectable whether it seem profitable pleasant or any other way desirable Fifthly That by lifting up of Gods countenance upon us by a constant phrase of Scripture is understood the communication and manifestation of Gods gratious presence and favour for it is a metaphor or speech that seems to be borrowed from the Sun arising and spreading abroad the beams of his light whereby he brings a certain lifâ—… and gladness to all creatures here below Doctrines from hence arising Doct. 1. Our chief felicity and happiness ought above all other things to be regarded and sought after and that throughout our whole life This Doctrine is thus raised and gathered In that David proposeth this as his onely comfort which he regarded in the time of his affliction and which he would regard all his life time Now by the chief good that properly is to be understood wherein our felicity consists in which felicity is contained an affluence or fulness of all desirable good things And this chief good as it is imperfectly here attained to and possessed in this life is properly called our consolation or comfort It is called Comfort because it is that which as it were strengthens and comforts the minde and makes it strong and firm against all oppressing pains griefs and terrours for consolation or comfort is properly a mitigation of pain and grief or a remedy against sorrow and fear Reason 1. The first reason of this Doctrine is because in this chief good the end of our life doth consist and the end in all things is chiefly to be looked on because whosoever doth any thing not in order to a fixed end he doth it but rashly and without reason So he also who lives without having his eye still fixed upon his chief good lives but rashly and at randome and like unto a brute and unreasonable creature Reas. 2. Is because from the regard we have to this end all our actions are to be governed whereof these onely can be called right which as it were in a right or streight line tend to this end and all others are wrong and like crooked lines or by-pathes turning out of the right and streight way He therefore that lives without regard to this chief and last end doth just as he that intending to shoot at a Butte would not yet look at the mark but let his Arrow loose at randome or as he that would commit his Ship to the wind and waves never looking to the load-starre or having any care of the haven whereunto he would arrive Reas. 3. Because the chief good is of chief excellency and worth and therefore also deserves to have the chief place in our thoughts studies and cares Whoso therefore neglecting this suffer themselves to be taken up with other things are like unto children who misregarding commonly things of 〈◊〉 worth busy themselves altogether with 〈◊〉 〈◊〉 The use of this Doctrine is for reproof against such as seldome or never think of the end and mark whereunto their life should tend and are not carefull about that perfection and chief good whereunto they ought mainly to contend and such mens lives are neither Christian nor rational but rather brutish and bestial Doct. 2. Is this That a mans chief good or happiness cannot be found in the goods of this life And this is gathered from verse 6. where this opinion of worldly men that it may be found in such things is rejected as vain The meaning of the Doctrine is that a mans happiness consisteth not either in riches or in honours or in renown or in power or in any goods of the body nor yet in pleasure nor in any perfection of the minde nor in any other the like created good Reas. 1. Because such goods do not make the man himself good and therefore neither can they make him happy but they are common to the worst of men as well as to good men 2. Because such goods are oftentimes the instruments and means of sin and misery 3. Because there is none of them which ought not to be referred to a further good therefore in them cannot consist the last chief and perfectest good 4. Because none of them can perfect the soul and spirit of man 5. Because most of these goods are common to beasts with men and yet beasts are not capable of happiness 6. Because oftentimes it is a mans vertue and perfection to neglect and contemne such goods so that such are the best and perfectest men that make least account of these outward and worldly goods Use. The use is of reproof against such who esteem as much of these goods seek after them as lawfully keep them with as great care when acquired and are as loath to leave them as if they placed their true and onely bliss and happiness in them Doct. 3. Is That our true and chief good consists in our union and communion that we have with God This is gathered from these words Lift up the light of thy countenance
upon us O Lord. The meaning is that God himself is our true chief good as well effectively as objectively because he alone makes us happy as the efficient and makes us happy in himself as the object that is by communicating himself unto us according to that modell of the Covenant I will be thy God I will be thy rich reward And that our communion with God is our formall or inherent happiness which is wont to be called the vision oâ—… seeing of God and the beatificall vision Now to see God in Scripture-phrase signifies not either the sight of the eyes or the bare speculation and beholding with the understanding but the full fruition and enjoyment of God as farre as 〈◊〉 makes for our blessedness And to this fruition and communion we attain by Jesus Christ our Lord and therefore this consolation must be referred to Christ as to its cause and all that belongs to our happiness must be acknowledged to come by him Reas. 1. Because there is nothing else that can bring 〈◊〉 solid quiet peace to our soules or satisfie 〈◊〉 〈◊〉 of the nature of man for all other things 〈◊〉 well noted by Isa. 35. 2. to be things unsatisfaâ—… where also on the contrary the fat and 〈◊〉 〈◊〉 of our soules is said to consist in this 〈◊〉 communion And this same in like manner is preached unto us in severall places of the Psalms That 〈◊〉 the Lords House that is in the communion that we have with God our soules are filled as it were with fâ—…t and marrow Psal. 83 6. and 65. 5. And as any naturall body out of its own place hath never that kindly and naturall rest which it desireth So also man standing without God is as it were out of his own place and so cannot rest with true and solid contentment Also as nothing which is less can fill up the whole capacity of a vessell that is bigger so nothing that is worldly can 〈◊〉 up the capacity of our soules and that because our soules are of an higher and larger capacity than 〈◊〉 whole world is Reas. 2. Because there is no other thing without or besides God which for its self is in the last place to be desired For all things ought always to be referred to God because he is the first efficient and last end of all things Therefore as one going a journey can never perform it so long as he stayes at half the way but ought to proceed to the end thereof So they that stick either at any creature or at any worldly matter which are but parts of the way whereby we ought to be led unto God can never arrive at the end and perfection of their life Reas. 3. Because there is no other independent good for he that trusts in him that depends on another is not sure in his trust because the other is uncertain in that he depends upon anothers pleasure Reas. 4. There is no other good that can be imparted to all and every man together and at once that are heires of happiness For that which is wholly communicated to all and every one at once and together ought to be infinite Reas. 5. Lastly There is nothing else which either in it self is free from all mixture of imperfection or can keep us free from all kinde of evill or make us partakers of all sorts of good Use 1. Of Exhortation to seek God and his face and favour above all things else whatsoever Use 2. Of Comfort for the faithfull who have God for their God in Christ for they are partakers of that chief good and so are truly blessed or happy whatever otherwayes befall them in this world Doct 4. Is That joy that the faithfull have from the commiâ—…ion that they have with God in its sweetnesse surpasses all other humane delights and Joyes This is gathered from vers 7. and from 1. Pet. 1. 8. from these places this Doctrine may be illustrated and cleared as from the place cited and such like Reas. 1. Because this joy is about the true and chief good and other worldly joyes are either about false and counterfeit goods or about such as in comparison of the chief are but light and of no great value There is a great difference between these joyes as is between the phansie and affection of a childe that is moved by the picture or resemblance of meat or drink or of some other delightfull thing and that affection that men feel in themselves arising from the use of convenient 〈◊〉 meat drink after great thirst hunger 〈◊〉 〈◊〉 Because the conjunction and presence 〈◊〉 this good is â—…ost intimate and inward to our 〈◊〉 for it doth not onely tickle the senses whether external or internal but it also seizes upon and possesses the soul it self and spirit of our mind Hence it is also that in Scripture Ps. 103. not onely the soul but all that is in a faithfull man is said to 〈◊〉 in God In this respect there is as much difference between this spiritual joy and that worldly gladness that arises from other things as is between the small besprinkling of the earth with the Morning or Evening dew and the through wetâ—…ing of it with a plentifull and seasonable rain Reas. 3. Because all other worldly joyes are â—…ding temporary and but for a moment and doe often end in mourning and sorrow Whereas that spiritual joy endureth to eternity as doth the good from whose possession it ariseth In this regard also there is as much difference between this spirituall joy and gladness and that of this world as is between the flame of straw or of thorns burning under a Pot and the light of the Sun it self Reas. 4. Because worldly joy is overcome and interrupted by the travails and afflictions of this life and much more by terrours and anguishes of Conscience but this spiritual joy doth so overcome all other afflictions and swallow them up that not onely it makes a man to rejoyce while he is in them but also to rejoyce of them and for them Act. 5. 41. Iam. 1. 2. Use 1. Of Admonition That we suffer not our selves to be deceived by the pleasures and delights of this world so that they may not in the least take us off from seeking of God as the Apostle saith That the afflictions of this world are not worthy that eternal weight of glory which we expect in heaven For indeed we ought to think of the pleasures of this world as not worthy to be compared with that spiritual joy whereunto we are called in Christ and in our God through Christ. For such as are led away by the pleasures of this life from seeking that solid joy in God do as if they should rest in the smell of meat or drink and should so think to feed themselves neglecting the solid food it self untill they perish for â—…inger Use 2. Of refutation against that carnal imagination of the world whereby many think