sacred Institutions were delivered to the Church and that for the same authority they are by all men to be received and acknowledged with religious subjection of soules and consciences thereto The reason of this consequence is because however supplication useth to be made in some parties name without respect had to his authority and power and with respect onely to the grace of God to whom we make our supplication yet when an Institution is published as a Law and proclaimed in the name of this or that party the authority and power of him in whose name this was done is alwayes declared and is used as a sanction or means to make inviolable the Institution Reas. 3. Because an operation truly divine and an omnipotency is heer attributed to these three while they are set out and acknowledged as the authors of all the spirituall good things which are imparted to the faithfull and in Baptism are signified and sealed For in vain had mention been made of their name and authorities in that solemn promise unless they had the power and faculties to perform and perfect the things promised Reas. 4. Because in this place we are taught to invocate the Father the Son the holy Spirit that by their grace and power Baptism may have its due effect in the same manner almost as the same is done in the Apostles salutation The grace of our Lord Iesus Christ the love of God the Father and the communion of the Holy Spirit be with you all And the reason of the variety or little difference that is between the these formes seems to be this that in Baptisme where authority and power are regarded there the first place is given to the Father but in the salutation aforesaid where regard is had to the receiving consolation whereunto none doth attain unless he first come to Christ lay hold of his grace that by him he may be reconciled to the Father and made partaker of the Holy Ghost there in the first place mention is made of the grace of Christ and then afterwards of the love of God the Father The strength of this whole argument hangs on this that invocation of or praying to and the worship of God belongs to none but to God alone Reas. 5. Divine honour and glory are not onely here given to the Father but also to the Sonne and to the Holy Ghost in as much as all baptised in these names are directly consecrated to these three that they may alway live unto the Father Son and Holy Spirit And hence are these Apostolick phrases wherein the faithfull are said not onely barely to live to God but also to live to Christ the Sonne and to the Spirit of God This reason is confirmed from hence that neither it is lawfull wholly to consecrate ones self to any other but to God and this also is the Tenor of the New Covenant that God be acknowledged for our good and we be to him for ever his people Hence also hangs the direction of our whole life that we may alwayes have this proposed to our selves to be serviceable to his glory in all things whereunto we were consecrated from the beginning Use Of Instruction that we may alwayes keep this rule of Christian Faith safe pure and unviolated against all the gates of hell as the chief principle and foundation of salvation on which both our Baptism and all things that in our Baptism are signified and sealed do depend Doct. 2. The divine essence and all its essential attributes and all divine workes external equally agree to the Father Son and Holy Spirit It is gathered from the Text. Reas. 1. Because the same name the same honour the same power and glory is attributed to the three Reas. 2. Our Faith is here in like manner directed towards all as the same in Father Son and Holy Spirit Reas. 3. All things that belong to the divine essence are such as can neither be multiplied nor divided nor admit of variety of degrees for their immensity and perfection If therefore at all they agree to the Son and Holy Ghost as that they do is apparent from what hath been said it must needs be that they agree to them idemtically that is in the greatest equality they are one and the same Use Of Direction That in exercises of our Faith Hope Charity and in all parts and appurtenances of religious worship and the practise of godliness we lift up our mindes as much as can be not onely to the name of God in common but distinctly to the name of God the Father the Son and the Holy Spirit as equally in all our addresses to be honoured and celebrated Doct. 3. Between these three persons there is a certain distinction as to the form and manner or order of subsisting It is gathered from the Text because they are disposed or set in a copulative enunciation For if there were no distinction between them then would that copulative be impertinent and it would have no more ground for it than if one should say in the name of the righteous God and the mercifull God and the omnipotent God c. Which are not to be taken in propriety and rigor of conjnction but exegitically They differ then from the essence as essential or substantial concretes do from their abstracts They differ from themselves as relatives and some wayes as unlike this unlikeliness or dissimilitude is in certain as it were of their individuant and characteristical proprieties which are not inherent qualities but relative affections or properties As to the point of order the Father is the first the Son the second the Holy Ghost the third not in order of time or of nature properly so called but in order of origination Hence is it that such works wherein the beginnings of things are most apparent are attributed to the Father by appropriation as the creation But those things wherein the second and successive dispensations or procurations are most conspicuous are attributed to the Son as redemption and such wherein the perfection and last consummation are manifest are attributed to the Holy Ghost as our sanctification and glorification Use Of Direction That as well in receiving such blessings as are bestowed on us by God as in performing the duties of Religion and Obedience we have regard to 〈◊〉 observe this distinction as much as may be to the glory of God and our own consolation For this is every way a divine meditation whereby the hearts of the faithfull are singularly affected and lifted up if they well ponder with themselves that in the descent or coming down on us of Gods benefits whereof we are made partakers the beginning is taken from the Father the progress is by the Son the accomplishment is through the Holy Spirit And morever the ascent or sending up of our duties to God which we ow to him the beginning is taken from or through the Holy Spirit the progress is made by the Son and
the Father Heb. 10. 7 9. Reas. 3. Because in Christ an example is set down of that procedure which God observes in us to be brought into life and glory by him For our life and glory have their first foundation in Gods electing of us and begins at his effectual calling of us Use 1. Is of Information for the establishing of our Faith because we may certainly know that God made Christ every way fit for accomplishing our salvation Use 2. Is of Consolation against all terrours and tumults whereby either our salvation or the Church of Christ is impugned because we ought certainly to know that Christ is made Lord hath all power of restraining his enemies at his own pleasure If therefore nothing at present appear from which we may be confirmed against such tentations yet we ought to live by this Faith according to that The just shall live by Faith Doct. 3. All that by true Faith rely upon Christ are made partakers according to their measure of the dignity of Christ. This is hence collected that the Apostle so earnestly exhorts to this faith especially if we compare this conclusion with the occasion of the question as it is explicated verses 17 1â—… For they are some way partakers of the fruition and dignity Prophetical as they have the Spirit of Christ as ver 17 18 is apparent by which Spirit they are taught all things 1 Ioh. 2. 27 So that in some sort they may discern all things 1 Cor. â—… 15. Secondly they are made partakers also of the function and Priestly dignity as it is granted to them to offer unto God Sacrifices and Oblations while they offer themselves to God Rom 12. 1. And while all that they can have they dedicated consecrated to God lastly while they continually cause to ascend unto the presence of God the sacrifice of praise and thanksgigiving Thirdly they are made partakers of the Kingly dignity 1 Pet. 2. 9. Apoc. 1. 6. As they have through the grace of God got the dominion over themselves nor are servants any more of this world but rather masters of it and as lastly they are heirs of heavenly glory and receive the right and first fruits of it in this life Reas. 1. Because so great is the spiritual and mystical union that beleevers have with their head that they must of necessity some way or other participate of his dignity as the members of the body partake of the dignity of the head and as the Wife participates of the dignity of her Husband Reas. 2. Because all things that Christ doth as Mediator he doth them for us and to our good in our name and in a manner in our person that is representing and standing in our stead Reas. 3. Bceause so great is the love of Christ towards his own that he would have that is his as far as can be to be communicated to others Use 1. Is of Information that we may umderstand the force reason of this name whereby we are called Christians Now believers were rather call'd Christians than Iesuâ—…s because as hath been said Iesus properly denotats Christ's action of â—…aving us but Christ the receiving of that offiâ—…e so that we are not made saviours of our selves so much as fitted receivers of this salvation from him For what he doth as our Iesus this he doth not communicate to us but only the fruit of it but what he received as our Christ therefore he received it that to us he might some way communicate it and make us fit to receive it of him Such therefore alone are truly Christians that have spiritual and effectual communion with Christ or with God in Christ. Use 2. Is of Admoni ion that we make not the divine name of Christian to be dishonoured and blasphemed by the filthiness of our life and manners The thirteenth Lords day Mat. 16. 16. Thou art Christ the Son of the living God THis is Peter's answer to the question propounded by Christ to the Apostles The question was about their judgement and faith as to the person of our Saviour In the answer there is contained the confession of the Disciples concerning Christ and together with this a description of Christ. In this description the person of our Saviour is described 1. From his office Thou art Christ. 2. From his essence which is pointed out to us by his essential relation to that principle from whence he came forth This principle is God who is illustrated by his attribute of life the living God The relation of our Saviour to God is that of a Son to a Father the Son of the living God And he is also illustrated by a tacite comparison of that unlikeness that is between this Son and others that use to get the same name also And this comparison is illustrated to us in the particle prefixt to Sonne the Sonne or that Sonne Doct. 1. Iesus Christ is the coeternal or natural Son of God He is called the Son of God because he proceeds from the Father not by way of creation but by way of generation And generation is here used by similitude or proportion that this emanation of the Son from the Father hath with that production which a child hath from its parent in the comparison of which similitude or analogy as in all others that are attributed to God the perfections onely of the denomination are to be understood to agree and all the imperfections and defects are to be removed in our thoughts Hence that which is proper to corporal generation that he who begets doth it with some transmutation and that the thing begotten is something out of the begetter these are not to be imagined in this divine mystery nor that which is found in the spiritual generation in or by a creature to wit that the thing begotten is of another essence from that of the begetter as in the production of the wâ—…rd of the mind in humane understanding But the perfection that is in the generation of a body to wit that the begotten be in essence and nature like unto the begetter is here to be con oyned with that perfection that is found in spiritual generation of creatures to wit that the begotten be in the begetter by the most inward and inseparable way of being so and so we come â—…ighest to apprehend that which can be conceived or apprehended of this divine generation of the Son by the Father For Christ proceeding from God the Father hath the same common nature and essence with him and is his substantial image Heb. 1. 3. Yet he remains still in the Father and the Father in him without total separation of either from other as God understanding himself is in God understood by himself and God understood by himself is in God understanding himself Use 1. Is of Consolation towards all believers because while they have communion with Christ who is the Son and heir of all the goods of the Father they may thence
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
agents and was against Christs internal natural inclinations and in some sort natural also as it was wrought by external causes naturally producing such an effect Yet it was voluntary not onely as to the willing disposition and choice of it whereby Christ set himself to suffer it but also as he suspended his own power of hindering it and averting death and so gave way and power to the enemies inflicting it in which respect also his death may be called miraculous or wonderful because he himself who was dying ordered his owne death and willingly admitted the same So that by doing he suffered and by suffering he acted and had his owne action in it all without which he could not have suffered by any creature whatsoever Reas. 1. Because it became him to dy so that was God For since the humane nature subsisted in the f◅me person with the divine nothing could befall the humane nature either in doing or suffering but as the divine willed and ordained it Reas. 2. Because otherwise Christ in his death had not been together both Priest Sacrifice and Altar For though it be the part of a Sacrifice to be passive and to be offered up to the Father yet it is the part of the Priest by being active about it and ordering the whole to offer up the Sacrifice Use 1. Is of Information for arming our faith against tentations and scandals which use to arise hence in that Christ in whom we believe as our God was subject to death For Christ died not of weakness and coaction but by certain resolution and of his own proper will and power so that the divine nature and power of Christ appeared not onely in his resurrection but if the thing be rightly considered had as great a hand and was as evident in his death also Use 2. Is of Direction for our preparation to undergo death in whatsoever way God would have it come to pass For from these two things that were in Christ that he both willingly underwent death and then also ordered it himself the first of these lies upon us all out of duty that we be ready at such time and such manner to dy as God is pleased we should The other though it cannot be performed by us because we have not the power of laying down our lives and ordering our deaths yet by faith and holy desire to our comfort we ought to seek this of God and look for it that in Christ who ordered his own death for us he would order our death unto our salvation and unto his own glory Doct. 3. Christ underwent this death by his Fathers command It is in the Text This command I received of my Father And this command was neither any of the law of nature nor of the moral ceremonial or judicial but it was a peculiar condition of the mediatory office that was laid upon Christ by the Father and of his own free consent It was therefore a command to the Messias alone as he was our Mediator Reas. 1. Because as by disobedience of the first Adam sin and death entered into the world so by the obedience of the second Adam righteousnesse and salvation shoud be brought us and as the disobedience of Adam was the breach of the command given to him so also the obedience of Christ was to be in the keeping of that command that was given him with his office of mediatorship or whereby the office it self was also imposed upon him Reas. 2. Because in Christ we were to have such an example of obedience as was most perfect in keeping the commandments of God Use 1. Of Resutation against the superstition presumption of popish Monks who have devised a kind of perfection in obedience of councells beside and beyond that which stands in keeping of the commandments of God when yet Christ himself that hath given us the whole pourtraict and pattern of perfect obedience confesses that he went no further than to obey that which the Father cōmanded him Use 2. Of Admonition that we may set our selves to follow Christ in this point that we may even unto death it self cleave fast unto the commandements of God Doct. 4. God the Father loveth Christ for this obedience This is in the Text Therefore the Father loveth me that is is delighted with this obedience and so delighted that he commends it to be looked upon by every Christian and all such as are Christ's Reas. 1. Because by Christ's death God was most glorified by Christ Ioh. 12. 18. and 17. 4. Reas. 2. Because by that death of Christ the counsell of God was fulfilled whereby he had from eternity appointed in himself to communicate his grace and glorious good will unto men Ephes. 1. 5 6 7 9. Use 1. Of Resutation against such as use to conclude from such phrases whereby God is said to love men for this and not for that that such mens works were the first causes of Gods love For Christ was the Son of God beloved of him from all eternity and yet the Father is said to have loved him also for his obedience Use 2. Of Consolation to all such as are in Christ by Faith For as the Father loveth Christ so will he also love them that are in Christ. Use 3. Of Exhortation that with all chearfulness we stir up our selves to obey God because God loveth such as obey him The seventeenth Lords day Joh. 10. 17 18. 17 I lay down my life that I may take it up again 18. None taketh it from me but I lay it down of my self I have authority to lay it down and I have authority or power to take it up again This commandment received I of my Father SEeing the Text is the same that it was before the same analysis that was there may here also serve and be made use of Doct. 5. Christ rose again from the dead For this is it that is understood in the Text by taking up his life again For this taking up again is a reunion of things that were separated before And in this reunion of the soul and body there was a change or motion from an inferior condition to a superior of that which was before in a better also or superior to this from which the change is now And therefore it is properly called a reassumption or taking again and not barely a resurrection The forme then from which this change was made was from his state of humiliation and the forme to which was the state of exaltation and glory the subject of this transmutation or motion was Christs humane nature which had fallen unto the lowest and abjectest condition of his humiliation Christ's own body arose again from true death and from the grave And his soul also is said to have risen again as it was now restored and reunited unto the body and so delivered from the state and dominion of death or as delivered from the privation of its act in the body wherein there was some
diminution in its ralative perfection There were two parts of this resurrection revivification or a quickening again of the humane nature by the renewed union of soul and body and its going out of the grave to make it manifest that it was restored This resurrection was confirmed moreover by Angells by the Scriptures by Christ himself and by the assent and eye-witness or experience of many witnesses in divers apparitions reiterated from time to time during the space of forty dayes Reas. 1. Because it was unbeseeming and impossible that the Son of God and author of life could be long detained by the power of death Acts 2. 24. Reas. 2. That by this means Christ himself might be justified in the spirit or according to the spirit of holiness that is by the power of his God-head justified to be God as well as man in one person justly and fully declared and proved to be God by his raising of himself again from the dead Rom. 1. 4. 1 Tim. 3. 16. and might shew that we were justified by him from our sins for which he died and rose also again to shew that he had overcome for us and delivered us from them Rom. 4. 25. Reas. 3. That being now alive he might powerfully apply to us what before he had purchased by his death Rom. 5 10. Reas 4. That he hereby might be the cause foundation and sign of assurance and earnest to us of our resurrection as well spiritual as bodily Rom. 1 Cor. 15. 12 13 14. Use Is of Information for the direction of our faith that believing in Christ unto justification and salvation we may so lay hold on Christ's death that we still also look upon his resurrection wherein his victory for us was shewn and his power over death and efficacy to work in us appeared and which renders his death full of comfort to us Rom. 5. 34. 1 Pet. 3 2. Doct. 6. Christ's resurrection came to pass by his own proper vertue and power It is clear in the Text I take it up again and I have power of taking it up again For this is the difference between Christ's resurrection and that of others that they rise again by the power of another to wit of Christ as many as are his But Christ by his own power as Lord of life and death and therefore hath the disposing of both as he sees good Neither doth it make any thing against this truth that it is often said that God raised him again from the dead and the Spirit of God For the works of the Trinity from without are undivided common to all the three Persons Reas. 1. Because what is thus attributed to God is therefore also attributed to the Son together with the Father and Holy Spirit and is not taken from him as is clear by our Text. Reas. 2. When Christ is said to be raised by God or the Spirit of God then properly his humane nature is considered as raised by Father Son and Holy Spirit though not alwayes all three expressed but now one now another But when he is said to have raised himself his divine nature and person is spoken of and considered as raising his assumed humane nature together with the Father and the Spirit Reas. 3. Because by the Spirit and glory of God whereby Christ is said to be raised no other vertue or power can be understood than that of the divine nature which was in Christ. Use 1. Of Information to confirm our faith about the person of Christ. For he that by his own power â—…rose from death can not be a bare man onely but must of necessity be acknowledged to have been God also For the raising of a dead body is no less divine a work than the creation of a live body He that raised himself from the dead at the same time while he was dead in one of his natures yet had life and the fountain of life in his other nature to wit the divine at his command whereby he did so great a work as to raise his other nature to life again As Christ therefore by his death proved himself to be true man so also in and by his resurrection he proved himself to be the eternal and natural Son of God and true God especially not by office onelie and that most manifestly Use 2. Of Consolation to all such as are in Christ. For they are in him who hath vertue and power to raise them again from the dead and to give them eternal life Iohn 6. 39 40 Doct. 7. Christ's resurrection was for us or to do us good This is hence gathered because in the Text the common end of laying down his life and taking it up again for all is mentioned For for such as he laid down his life for such also he took it up again Now the resurrection of Christ turnes to our good in another way than his death doth For his death hath the account of satisfying and deserving for us But his resurrection not so but it hath the place and account of a samplar and efficient cause and some way of an efficacious and powerfull applier and perfecter Reas. 1. Because Christ in his resurrection represented some way all the elect of God and by a virtuall containing had them all in himself and brought them all back from death Reas. 2. Because the same Spirit that raised Christ again from the dead by a certain sort of communicating the same resurrection quickened as well the soules as bodyes of the faithfull that they may be made conforme to the likenesse of his resurrection Rom 8. 11. Reas. 3. Because that same Spirit quickens us by the power and vertue of the resurrection of Christ. Reas. 4. Because the whole reparation of our nature will be after the image and pattern of the resurrection of Christ Rom. 6. 5. Use 1. Of Consolation because in the resurrection of Christ as brought to pass for us or for our good we have our victory over Death Devill Sin and Hell and all our Enemies ready purchased and prepared for us It is not therefore left to us to fight that we may overcome but onely in sincerity that we may mind this to lay hold on the victory already acquired by Christ for us and that in the same manner we may strive to keep it prosecute it and more and more put ourselves in perfect possession of it by faith in Christ. Use 2. Of Admonition that by no means we suffer sin to reigne in our mortal bodies but that we may spiritually imitate such as arise from the dead The eighteenth Lords day Mark 16. 19. So then after the Lord had spoken unto them he was received up into heaven and sat on the right hand of God HEre is explicated a singular act of Christ after his resurrection Where mark 1. The motion wherein the act is designed And 2. The thing brought to pass by that motion The motion is but the means The thing done by the motion was
the soule cannot come to its perfect and compleat glory by its reunion with the body because it would be as it were maimed as to such faculties the operations whereof it exerciseth by the body and so in some sort it should remain as it were blind deaf dumb c. Reas. 3. Because the equity of divine dispensation requireth this that those bodies which had their own share in the labours and workes that belong unto this life should also have their share in such rewards as belong unto the end of this life Use Is to establish our faith about this truth which is one of the principal articles of the Christian faith Doct. 2. The same bodies that we had as to their essences and natures shall arise again though not the same as to their dispositions and qualities This is hence gather'd that in the Text our bodies are not onely said that they shall be transfigured by which phrase we are to understand that the substance of our bodies shall remain the same and that the outward figure or fashion or manner of its disposition and complexion shall onely be changed But also that they are said that they shall be transfigured after the manner of Christs body For Christ had the same flesh and bones which he had before and this he made manifest unto his Disciples Reas 1. Because neither reward nor punishment would have any place in the body after its resurrection unless the very same bodies were restored to men whereof they made use here upon earth before either for doing evill or doing good Reas. 2. Because otherwayes after the resurrection the party should not remain the same man determinately this man that man or that he was before Reas. 3. Because it is as easie to God to glorifie the same bodily substance that he had before as any other Use Of Resutation against such Hereticks who having almost blended their own dogmatical fictions and phancies with the true Doctrine would also have our bodies after the resurrection not to be the same but new ones even as to their substance Doct. 3. Perfection glory and eternal happinesse shall be given to believers after that in the resurrection they shall be clothed with their bodies again It is in the Text. This glory is partly in the soul and partly in the body but in both there shall be a removal of all imperfection and a communication of all perfection which shall be thought fit for every one to receive In the soul shall be the fruition of God whereby all desire of desirable things shall be in a certain eminent way satisfied There shall be also an abundantly heaped perfection of all gifts and virtues as is in the blessed Angells This glory shall also so stream forth unto the bodies that they shall be like unto heavenly bodies which is the point chiefly expounded in the Text Our body shall be made conformable c. Reas. 1. Because it is God's purpose singularly to glorify himself in that supernaturall blessednesse that is to be given unto us Reas. 2. Because Christ already glorified is not onely the efficient cause but the pattern of our glory We shall not therefore have onely such a likenesse to Christ as is between any effect and its cause according to that maxime as the cause is such is the effect But also that proportion which is between the pattern and its pourtraict Reas. 3. In order of dignity by the bountiful appointment of God believers shall next after Christ have their place together with the blessed Angells Use Of Direction that we may often set before our eyes in our meditation the greatnesse of this glory unto which we are called that so we may both stirre up thankfulnesse in our selves to God and a certaine holy contempt and neglect of all things in this world Doct. 4. This resurrection of our bodies from the dead and the glorification of them shall be by the most powerfull operation of Christ. From these words According to that mighty power of working he should transforme c. And this agrees to Christ as he is one and the self same God with the Father Reas. 1. Because it is the work of that supereminent greatnesse of power that is proper unto God 〈◊〉 1. 19. Reas. 2. Because that most wonderfull quickening of our bodies should come from the living and alive-making God who is the fountain and source of all life Therefore in the same manner it is not attributed onely to the Father but also to the Son and Holy Spirit Rom. 8. 11. This agreeth also to Christ as he is Mediator but still as united unto God essentially also as he submits himself together with the humane nature in one person to be mediator Ioh. 5. 26. and 6. 40. Reas. 1. Because it belongs to the Mediatory office of Christ not onely that by his merit he should procure life eternal to us but also by his powerfull working actually bring the same to pass Reas. 2. Because Christ as Mediator is the head of his Church from whom is derived and communicated to us the Spirit of life whereby as well our soules as our bodies are quickened our soules especially in this life and our bodies in the day of the resurrection Reas. 3. Because Christ as Mediator and as the Son of man but as united pesonally in the Godhead in the Son of God shall judge the world Ioh. 5. 27. Now this belongs to the power of the Judge that he can bring before himself and make the parties to be judged to appear Use Of Direction that by all meanes we do this as in our prayers so in our meditations and other our spiritual exercises to wit that we may behold this supereminent power and greatnesse of Christ's might as the Apostle wisheth to the Ephesians and to us as one of the greatest gifts of God Ephes. 1. 17 18 19 20. For by this meanes 1. Our faith and confidence in Christ is established 2. We will be forearmed against all terrours of this world and of Hell it self 3. With all cherefulnesse we shall recommend our soules to Christ in well-doing because he is able to performe all that he hath promised all that we seek of him and above all that can come into our thoughts Doct. 5. We should so look for this glory to come in this present life as that we lead in some sort an heavenly life â—…ven here upon earth This is it which is said in the beginning of the Text We behave our selves as Burgesses or Citizens of Heaven Reas. 1. Because where our treasure or chief good is there will our hearts be also and where the â—…cart is there will the whole man be if therefore we have our treasure and chief good in Heaven our heart will be in Heaven also and our conversation will be heavenly Reas. 2. Because all these worldly things whereabout men are busied and most are drowned in can never come in competition with the blisse of Heaven
Supper their progress and advancement Use Of Direction how we should make constant and perpetual use of our Baptisme to wit if we take occasion often to meditate on it and the graces of God sealed in it on God's part and our return of universal obedience sealed too on our part and of the favour God did us thus solemnly to receive us into Covenant with him and into his Church the true confederates of God or number of them that are saved by Christ and if from this faith and belief thus sealed and continued we more and more study to take care in all things to walk worthy of this condition and to glorify God in Christ as becomes and as he requireth of us Doct. 2. In Baptisme by washing of water our adoption â—…ustification and salvation is sealed to us This is hence collected in that our union in the forme of Baptisme is designed to be with the Father Son and Holy Ghost for sealing our communion in those benefits which flow from this union And we are properly adopted by the Father justified by the Son and sanctified by the Holy Spirit Reas. 1. Because these three are directly necessary for us that we may have true entrance into the Kingdome of God For 1. We must be accepted of as God's children that he may be our Father which is by adoption 2. We must be freed from the guilt of sin by which we are separated from God and this is done by justification 3. We must be cleansed and purged from the remainders and corruptions of sin whereby men are made unfit to injoy God and this is done by sanctification Reas. 2. Because the washing with water in Baptisme designeth and some way respecteth our cleansing as well from the guilt as corruption of sinne whereby we were made strangers to the estate of the Sons of God that thence it may appear that now by grace we are adopted justified and sanctified Neither by any other visible sign could these things so conveniently have been shadowed out as by the washing of water because both of its owne nature it hath a principal fitness to cleanse and amongst all Nations it is eaâ—…ie to be had at hand and then also it had been before sanctified under the Old Testament for such uses Use 1. Of Information how greatly we ought to esteem our Baptisme wherein so great benefits or blessings spiritual were first sealed unto us Use 2. Of Direction that upon occasion of seeing Baptisme administred at any time we both with all devoâ—…t meditation on our own Baptism lift up our mindes unto the lively apprehensions of these blessings of our adoption â—…ustification sanctification namely and withall think upon what is due to God from us for so great benefits and what we engaged in and by our baptisme to perform in all manner of holy thankfull and Christian obedience Doct. 3. Those saving blessings which are signified in Baptism do not properly depend on the washing of water as to their reall efficacies but on the operation of the Father Son and holy Spirit This is hence gathered because by these words of the institution our hearts as it were are commanded to be lifted up that we may look for all the grace and efficacy of this Sacrament out of heaven from Father Son and holy Ghost Reas. 1. Because the Sacramental signs are no causes of grace neither principal nor instrumental by any virtue or efficacy that is either inherent or adherent in themselves that is are no physical causes as the phrase is us'd receiv'd in the Schools about this point but onely moral and in a moral way put forth any vertue they have to wit in as much as they seal onely that which God the Father in the Son and by the Spirit worketh in us Reas. 2. Because our â—…ustification and adoption which consists in the remission of â—…ins and accepting of us into favour are moral effects of their own nature and not physical and therefore cannot by any meanes be otherwayes produced than morally Reas. 3. Because it can no way be conceived how these external elements of the Sacraments should physically work upon the soul to the production of spiritual effects seeing themselves are but corporal and therefore can onely work physically upon thâ—… body Indeed in holy Scriptures such spiritual effects use to be attributed unto such signes as well in the Old as in the New Testament but this is onely in the moral sense aforesaid and by trope or borrowed speech because of the union or relation of likeness that is between signes and things signified by them from which union or relation of likeness grounded partly on the analogy between the things themselves and partly but chiefly on the divine institution there ariseth in common manner of speaking almost such a mutual interchangeable giving or communicating of the attributes or qualities of each of these to the other as is found in Christ between his human divine nature because of the hypostatical or personal union between them Though otherwayes there be no other union here but of likeness and proportion between the signe and things signified or sealed when the signes are rightly used which performance or making present of the graces signified depend wholly on the truth of God's institution and promise and that in a moral way as was said before not properly physical though this Sacramental union was devised by School Divines or mistaken and imagined physical for maintaining their corporal presence of Christ's body in propriety of words or their monster of Transubstantiation And all forsooth because the things that are proper to the signes are sometimes attributed to the things signified and countrarily the properties of the things signified are attributed to the signes The true reasons and manner whereof we have sufficiently explained Use 1. Of Refutation against Papists who in somâ—… sort turn the Sacraments into Idols while not by â—…rope or borrowed speech which is usual as we have declared but in propriety of words they give unto the the signes and external elements such things as are proper unto God Use 2. Of Direction that in the use of the â—…acraments we lift up alwayes our hearts and by faith and devout desires look for and seek from God such divine blessings as are represented by the outward signes Doct. 4. All and onely such are to be baptized as are the Disciples or Schollars of Christ that is that are of his family before and as it were his housholders and thâ—…refore fit to be solemnly declared and enrolled for â—…uch This is hence gathered because the Apostles are here commanded first to gather Disciples or Schollars unto Christ out of all Nations and then to baptize them after they were made such Reas 1. Because the Saraments are appendices of the Word so that they are often understood under it in Scriptures to wit when the Gospell and word of the Kingdome are onely mentioned because they are appendants and connexed to it
Word was made flesh Iohn 1. 14. But we no where read that flesh was made God or that the flesh or humane nature was made invisible in God although these things may be said but not so properly nor so freely from danger and abuse But here we must not think that for the union of the divine nature with the humane that therefore there was any real change properly produced or made in the divine nature but relative and of reason or notional onely all the reall mutation being in the humane nature onely For whatsoever is mutable is imperfect but the divine nature is no wayes imperfect Therefore though the divine nature in Christ be under another relation or habitude than before the incarnation yet that is for no real change in it self but in the humane nature assumed As the Sun is called illumâ—…nating from his action that he hath on the ayr which was not before let us suppose this and yet the Sun is not thereby changed in it self but the ayr onely is changed In this conjunction when the flesh or humane nature is said to have been assumed is so to be understood that not onely the essence of humane nature is assumed and all that necessarily follow the essence but that also were assumed all the weaknesses qualities and common or universal defects which follow not from nature but from sin that are in themselves siâ—…less and as they are siâ—…les onely and penall and these onely are excepted that have in them the nature of sin or tend of themselves to sin Reas. 1. Because the mediatory actions of Christ ought to be both humane and divine and all his actions are of the person as of the principle which acteth though they be of this or of that nature as of the principle whereby or by vertue of which they are extracted from the person Therefore the divine and humane nature ought joyntly to subsist in one and the same person Reas. 2. This union of the divine and humane nature ought to have been most intimate and of all unions the highest because the perfection of the person assuming from which the union flowed was absolutely the greatest but the inwardest union with him that could be was personal Therefore also that union of men with God that flows from and depends upon this union is of very great perfection though not personal Therefore next unto the unity of the three persons in one divine nature there is no other union of more things more in ward and perfect than is this of two natures in one person in Christ. Reas. 3. The essential worth of the mediatory obedience and passion of Christ which properly agreed to him according to the humane nature ought to have been also in some kinde divine but that divinity of worth is derived from the person or this union as the esteem of all the actions and passions depends upon the person and therefore the humane nature ought to have subsisted and been sustained in the nature or person divine Use 1. Of Instruction for directing and establishing our Faith about the person of Christ that we may neither here imagine confusion of the natures nor multiplication of the Persons in any sort but the union onely of two natures into one and a single person to wit the second person of the Trinity which is the primary principle of Christian Faith Use 2. Of Direction that in seeking union and communion with God wherein our whole happinesse doth consist we wholly adheere to Christ above because there alone we have the certain and manifest foundation of this union between God and men so that in this very respect Christ may no lesse truly be called the way than the truth and the life because as he hath the truest and highest union of man with God so is he the way because of this union whereby we may come to the beatifical union which is our eternal life Doct. 3. This of the divine and humane nature in Christ is a mysterie most divine It is called a mystery 1. As it contains in it self that divine wisdome of highest and rarest price or that treasure of wisdome 1 Cor. 2. 6 7. 2 Cor. 4. v. 7. 2. Because this wisdome is a thing hidden and remote not onely from humane sense but also from our understanding and comprehension 1. Cor. 2. 7. 8 9 10. it is called a depth for this cause so also Eph. 3. 8 9. And it is called hidden or secret 1. because it was not possible for the wit of man or Angels to have so much as thought upon or devised such a means of Redemption and Salvation much lesse to have gone through with it 2. Because it was not revealed to the Church her self for many ages but under a certain vaile and sparingly 3. Because by our selves now in the light of greatest revelation it is not understood but very imperfectly and in the least part of it 1 Cor. 13. 12. in part a little but in comparison of the whole as in a glasse and like a riddle do we know here for the darkening and lessening of our knowledge by sin which is signified by these phrases The Reason why this wisdome is not fuller comprehended is not in the darknesse of Scripture as some blasphemously will have it but partly in the depth of the thing it self and partly in the blindnesse of our minds 2 Cor. 4 4. unto the depth of the thing it self belongs this that in Christs person highest power with lowest weaknes greatest glory with greatest humility highest justice with highest mercy eternity with novelty of being agree together and abide in one subject Use Of Admonition that we suffer not the nature of our Faith to be troubled in any sort with vain speculation of humane reason whereby this mystery is wont to be opposed For though it hath nothing in it contrary to reason yet it contains many things above reason and the capacity of the minde of man otherwayes it would not be a great mystery as here it is called but the vulgar and common verity Use 2. Of Exhortation that we may seek from God the spirit of wisdome and of revelation in the acknowledging of him that the eyes of our minds being enlightned we may perceive so much of this mystery as is needfull for us unto salvation and glorifying of Gods name as it requires Ephes. 1. vers 17. 18. Use 3. Is of special Admonition to the Ministers of the Word chiefly that with all reverence and religious faithfulnesse they behave themselves in their charge because they are called to this to be Stewards of this great mystery 1 Cor. 4. 1. where this reverence and fidelity are pointed out to them Doct. 4. All true godlinesse depends on the beliefe of this mystery so that there is no true and solid or sound godliness without this beliefe neither can this belief be true and solid unlesse it have also true godlinesse joyned with it This is gathered from that title the
its end The motion was as it were the way and the thing done by it the end of that way and the rest and perfection that was to be attained by it This motion was Christ's ascending into Heaven The thing brought to pass by it was Christ's sitting down at the right hand of God The motion then is described from the terme to which it was made which was heaven But the terme from which it was is also understood which was the earth The thing done by this motion is also explained by its adjuncts to wit Christ's glory and power and his quiet and setled possession of these all which are metaphorically signified in these words He sate down on the right hand of God For the placing on God's right hand signifies a communication of divine glory and power and sitting on his right hand denotates the quiet and setled possession of this glory and power Doct. 1. Christ ceased to be upon earth by his bodâ—…ly presence after the fortieth day after his resurrection This is clearly enough signified in the Text by these words He was received up into Heaven that is â—…e ceased to be here upon earth The time is here but generally intimated Act. 1. 3. We say by his bodily presence because by his spiritual and divine presence by his Godhead and his Spirit he is present with his own in a gracious manner according to his promise Even unto the end of the world Mat. 28. 20. We call it also his bodily presence rather than his real presence because real presence is more properly opposite to an imaginary or fained presence onely than to a divine and spiritual Reas. 1. Because it because not Christ to abide longer upon earth when now he had left off to be earthly as he was in the state of his humility Which leaving off to be earthly we understand not of the substance of his body but of the manner quality and suit or garb as it were of his body which now from earthly or infirme was turned to be heavenly and glorious Reas. 2. Because his bodily presence had not been for our good but rather to our hurt for as much as the Spirit the Comforter his true Vicegerent here upon earth could not be poured out and given before Christ did ascend into Heaven Iob. 16. 7. Reas. 3. Because Christ had now done the work which he had to do upon earth for glorifying his Father there and therefore was now to return to that he had before the world was made and manifest it by exaltation of his humane nature as much as before he had hidden it by laying it aside as it were during the dayes of his weakness or humility Ioh. 17. 4. Use Is of Refutation against Papists Ubiquitaries and other false Prophets who designing some definite and determinate places upon earth dare say behold here Christ is bodily and behold there Christ is bodily according to that of Mat. 24. 23. Doct. 2. Christ when he left the earth went up into the highest Heavens This is clear enough in the Text compared with other Scriptures where the Heaven of glory and of bliss is called the highest Heaven and the third Heaven which is all one Reas. 1. Because it is most fit that his humane nature which is now made immortal and glorious should be seised and possessed of a place that was convenient for it self and its condition and such was onely the highest or third Heavens the other two being subject to corruption or to a change Reas. 2. As he opened that Heaven for us which was shut upon us for our sins so it was expedient that by his own proper ascension and going thither he should make this plain unto us Reas. 3. He ascended that he might on our behalves also take possession of the Kingdome of Heaven and might raise us to certain hope that thorough him we should come to the same place and condition Reas. 4. He ascended that he might dispatch such other things as yet remained to be done for us Now such were his intercession and mediation at the right hand of his Father for us his giving and sending and shedding abroad of his Spirit to supply his room and to be the comforter of his lastly the universal government of all things for our good and the like Use 1. Of Refutation against such as fain Christ's humane nature so to be in Heaven as that yet it is together and at the same time bodily upon earth For that he might ascend to heaven it is clearly said that he was received up into Heaven and therefore that he might ascend into Heaven he left the earth For if the consequence be good where unto the good Angell dictates He is arisen therefore he is not here to wit in the grave Then no more doubt can be made of this consequence he is ascended into Heanen therefore is not here on earth Use 2. Of Direction in our Faith and worshipping or adoration of Christ to wit that we think not now carnally and in an earthly manner of Christ but worship him in spirit and in truth as placed in highest glory and divine power in the Heavens Use 3. Of Admonition that we may remove our mindes and affections from things earthly and set them upon things heavenly and that are above where Christ our treasure sits at the right hand of the Father that there and with him our conversation may be Mat. 6 21. Col. 3. 1. Phil. 3. 20. Doct. 3. Christ in Heaven hath the possession of all highest glory that a created nature can be capable of This is hence gathered in that he is said to be seated on the right hand of God whereby is signified that unto God himself he hath the next place in dignity and so not onely above all men and their blessed spirits but above the glorious Angells themselves Reas. 1. Because Christ's humane nature of which we here peculiarly speak came next up in dignity to God himself by free grace and personal union and communion with the God-head and therefore it was most meet also that in prâ—…eminence of glory and dignity he should be next unto God himself Reas. 2. Because Christ is the head of all Saints and blessed ones both men and Angells from whom is derived all dignity glory upon all such as are gathered together in one body under him as the Angells also are It was needfull therefore that as he received the Spirit of grace without measure that so also he should be adorned with glory and majesty above all other creatures Reas. 3. Because both the grace and glory of the Church tends to the glory of Christ as the glory of Christ tends to the glory of God 1 Cor. 3. 22 23. Use Is of Consolation to all the faithfull in Christ because not onely the glory of the head redounds to the glory of all its members but we have also a sure promise concerning this that as in this life we are partakers of
that duty is handled which is due to our Neighbour in regard of his rank degree or quality that he is of Aâ—…d it is expounded by the Synecdoche that denominates one special for all the kind which is honour For honour is a principal part of this duty and also an impulsive cause unto other parts of it For by honour is understood a just and right esteem and respect of worth what ever it be which appeareth in our Neighbour whether he be our Superiour or our inferiour or our equal Yet as we said it hath its special denomination from that special respect which we owe unto them in whome some singular and eminent excellency appears Whence it is also that the degree of our Neighbour in regard whereof honour is to be given him is by like Synecdoche signified to us by the titles of Father and Mother in whom nature it self however very corrupt yet doth evidently acknowledge a rank and degree of dignity whereunto honour is due The sanction of this command is in a promise of long life because the continuation of our life and of all our quietnesse thereof depends on the preservation of the societies of mankind whereof the first and source of all the rest almost is between parents and children and this also is the true reason why this command hath the first place in the second Table Doct. 1. All men whatsoever are in some sort or other to be honoured by us It is hence gathered in that all precepts of the second Table regard our Neighbour whatever he be according to Mat. 22. where the summe of this Table is made Thou shalt love thâ—… Neighbour c. Though therefore this honour is referred by name to Father and Mother as its chief objects yet in some sort it is to be extended unto every Neighbour that is unto all mankind Reas. 1. Because none is found so base and vile but that he hath something in him that ought to be esteemed by us and much valued For if nothing else could be remarked in one yet the very common nature of man hath that worth and dignity in it as unto it regard should be had and the party not altogether contemined or accounted less of than indeed he deserveth and in such respect some honour is contained Reas. 2. Seeing all men are either our Superiours or Inferiours or our equals religion charity and natute it self in a sort leads us thither that we should honour all Superiours because they are superiour to us as Parents as by the very phrase of this command appears where all Superiours are called Fathers and Mothers and by a like reason all Inferiours should be respected by us like sonnes and equals as brothers or sisters Reas. 3. Because such honour makes much for advancing of love and mutual duties of all kinds For all do the more willingly performe their duties when they see themselves and what they do to be had in some respect Use Of Reproof against that barbarous pride which so possesses the mindes of many that they can finde but very few that they think worthy of any honour from them Whether are such to be from hence excepted as make some such poor shew of respect towards others by their Puppit and Moris-like behaviours as signs of the honour forsooth that they do you but they go no further unto any reality For the honour here commanded ought to have sound roots in our hearts and to bring forth some found fruits and not onely colours and preâ—… and lying shews Doct. 2. A special honour is due to our Superiours and that according to the nature and quality wherein they are superiour to us This is contained in naming of Father and Mother specially to be honoured in the general duty of honour due to all Reas. 1. Justice requires that to every one his due be given and Superiours have a special worth and excellency unto which a special esteem and respect of honour is due Reas. 2. Religion commands that we acknowledge that special manner of Gods image which appears in every supereminence of dignity whence it is also that all such respect towards Superiours is called piety partly because by piety or religion towards God it is in special manner commanded partly also because it hath some likenesse of that piety and worship that is due unto God Reas. 3. Charity and thankfulnesse perswade the same also as from Superiours to Inferiours some good thing ordinarily useth to descend if it were but from the rank and order by reason whereof a special sort of honour is due to them even from such as in their owne proper persons perhaps receive no particular good from them Reas. 4. Because even for the society of mankinde nature teacheth us to honour them that deserve well of others though we should receive no profit by them Use 1. Of Admonition that we take heed of such barbarous and uncivill manners whereby respect towards Superiours is taken away Use 2. Of Direction that we alwayes give reverence to such as in authority or power are superiour as to the Fathers of the Country the Fathers of our bodies the Fathers of families Fathers in Christ and the like Doct. 3. Superiours owe a kinde of honour to their Inferiours suitable to their place This is hence gathered in that Father and Mother are put here by a Synecdoche 1. For all Superiours 2. For all Neighbours as hath been said So men are commanded to honour their wives 1 Pet. 3. 7. The meaning is that so they ought to behave themselves towards their Inferiours that their Inferiours may chearfully acknowledge that degree of dignity they have over them and shew the same Reas. 1. Because this is but that general and universal justice whereby every one is bound to render to another his due Reas. 2. Because humility inclines all godly men that as farre as conveniently may be they condescend to Inferiours and as it were lift them up rather to themselves than stand too much upon their owne title or superiority Reas 3. Because that esteeme and respect which descends from the superior to the inferior hath much more weight than that which ascends from the inferior to the superior and therefore makes more for preserving of the safety of mankinde in its right order Use 1. That Superiours uphold with their dignity that resemblance of God which they ought to carry before there inferiours 2. That they have a care of going before them in a right way and by a good example 3. That they alway use all their wisedome authority and power that they have to the procuring of the good of them that are under them Doct. 4. This mutuall honouring of each other makes much for the prolonging and making our lives the more pleasant in this world and improving of our hope about the life eternal This is clear from the promise that is subjoyned to the precept Reas. 1. Because the conformation of humane society tends derectly to the conservation
prayer that we may so prepare our selves thereto as all hinderances may be removed and we our selves get a fit disposition of mind and spirit Secondly In prayer we must watch against lukewarmnesse want of reverence wandring thoughts and the like Thirdly After prayers we must be watchfull against forgetfulnesse and slothfulnesse whereby we come short of the fruit of our prayers neither indeed for our carelesnesse ought we to expect any Reas. 1. Because in every moral action the manner of doing is of greatest weight by which it onely is that we not onely do that which is good but do it well Reas 2. Because in prayer after a special manner we are in Gods presence in whose sight how we behave our selves is a matter of no small concernement Reas. 3. Because a corrupt manner of praying sometimes not only blasts the power of our prayers but also makes them to be turned into sin to us Use Of Direction that we may have a care of all such things as make for the right manner of praying such as are Faith Humility Zeal or Fervour and Constancy The forty sixth Lords day Mat. 6. 9 10 11 12 13. Verse 9 After this manner therefore pray ye Our Father which aâ—…t in Heaven Hallowed be thy Name 10 Thy Kingdome come Thy will be done in earth as it is in Heaven 11 Give us this day our dayly bread 12 And forgive us our debts as we forgive our debtors 13 And lead us not into temptation but deliver us from evill for thine is the kingdome and the power and the glory for ever Amen THis prayer was dictated by Christ and for this reason ought chiefly by all Christians to be had in esteem as coming from him that was the wisdome of God it self which therefore both knew well all our necessities knew also most perfectly what the will of God is towards us And it was dictated that it might be an example or pattern of all Prayers that we ought to use not that we should be bound up to this very frame and form of words however it may also be freely used by us For we read not that this very form of words was used by the Apostles though otherwayes divers Prayers of theirs are mentioned as well in the Acts as in their Epistles This Prayer is made up of certain Petitions whereunto are adjoyned a foregoing Preface and a following Conclusion The Preface is in these words Our Father whâ—…ch art in Hâ—…aven And herein is proposed and commended unto us a certain description of God to whom our prayers are alwayes to be directed This description sutably to its occasion that is unto praying layes out unto us those perfections of God which are most needfull to be knowne and considered of us for a devout calling upon his name And because nothing makes more for this than that we be assured of Gods goodnesse and good will towards us whereby he intends good to us and of his power whereby he is able to do all that he pleaseth in Heaven or on earth Therefore â—… The goodnesse of God is declared by that title of Our Father And 2. His greatest power and majesty is designed in these other words Which art in Heaven He is called Father not onely from the benefit of creation and providence whereby as with a Fatherly care he provides for us in all things but chiefly also for the benefit of adoption whereby of his special favour he chuses us to be of the rank and number of his sons And he is said to be in Heaven because in Heaven especially the third Heaven he manifests his maâ—…esty as it were in his royal throne amongst the blessed and glorious spirits and from thence he sends out his Word as a royal declaration of his will through all parts of the world for the powerfull effectuating of all and every thing that he wills or pleaseth Doct. 1. Some preparation of minde is necessary for â—…ight making of our prayers This is hence gathered in that a preface is here used and that such a one as directly makes for preparing of our mindes that we may make our prayers the more directly before God Reas. 1. Because so great is the majesty of God that to appear before him and rashly as it were to rush into conference with him and so negligently without any care of our fitnesse and predisposition to it would be such an indignity as it were great incivility and want of wisedome to use towards any worldly Prince or great man Reas 2. Because so great is our weaknesse that unlesse our mindes be strengthened by some religious meditation they will never lift up themselves to God so as becomes them Reas. 3. Because so great is our unworthinesse that hardly can our mindes be raised up to consider and believe how our prayers are heard of God unless we seriously meditate on the favour or grace of God and his promises Uâ—…e Of Direction how we ought to dispose and settle our selves to prayer namely by such a preparation which chiefly doth consist in two things 1. In calling away of our minde and thoughts and cares from all other things not onely unlawfull but otherwise lawfull though worldly during that time and exercise 2 In setting of our mindes and thoughts and affections on heavenly things and that according to that occasion which our prayers in general and in their special and particular natures give us Doct. 2. God alone by religious prayer is to be called upon This is hence gathered because in this most perfect pattern of Christian prayer we are not taught to call upon any in that kinde but whom we may call Our Father which art in heaven Reas. 1. Because prayer is so divine a worship and gives so much glory to the party that it is made to that without idolatry it cannot be offered to any creature whence also in Scripture every where it is called a sacrifice which the very Papists themselves confess cannot be offered but to God alone Reas. 2 Because no creature can sufficiently know our prayers to wit as they come from the heart and not from the mouth onely R. 3. Because no creature can always every where be present to hear prayers where they are made Reas. 4. We cannot religiously call on such as we do not religiously believe in Rom. 10. But we may not religiously believe in a creature Iâ—…r 17. 5. Use. Of Resutation against the perverse superstion of Papists Doct. 3. In all our prayers we ought to come unto God with confidence as unto our Father It is gathered from the word Father Reas. 1. Because prayer in its most inward and essential nature is an action of affiance and trust For we seek nothing from God but out of trust and hope grounded on his promises Reas. 2. Because we ought to strive unto this that we our selves may be accepted of God as his sons that so we may know that our prayers will be accepted of him And