title Father properly belongs to God who is a father simply by creation giuing beeing to all things and preseruing them by his prouidence Men indeede are called fathers but that is onely secondarily because in some properties of fatherhood they resemble God Now this title is giuen to God sometime simply considered without personall relation as Deut. 32. 6. Doe ye sâ— reward the Lord O foolish people is not he thy father that hath bought thee Orherwhile it is giuen to the particular persons in Trinitie as first and principally to the first person who is commonly called the Father And the second person in Trinitie is sometime called Father as Isa. 9. 6. the father of Eternitie because he is the ground of our adoption whereby we become eternally the sonnes of God and therefore he is brought in thus complaining of reproach Behold I and the children which the Lord hath giuen me are as signes and wonders in Israel for the author to the Hebrewes expounds that place of Christ Heb. 2. 13. he is said to haue seede Isa. 53. 10. And the holy Ghost may proportionally be called Father because with the Father and the Sonne he giues beeing to all things But in this place by father is meant properly the first person who is first and cheifly the father of Christ and in Christ our father He is the father of Christ first by nature begetting him as he is the Sonne of his owne substance before all worlds by communicating vnto him his whole essence or Godhead Secondly he is the father of Christ aâ— Christ is man by the grace of personall vnion for the manhood of Christ doth wholly subsist in the Godhead of the second person and therefore Christ as he is man I say not his manhood which is a nature not a person may well be called the Sonne of God And in this relation of himselfe to the first person Christ saith My Father is greater then I Ioh. 14. 28. God the father is our father not by nature or in regard of personall vnion but by the grace of Adoption in Christ for God sent his Sâ—â—ne made of a woman that is incarnate that we might receiue the adoption of sonnes And this grace we receiue when we truly beleeue in his name Ioh. 3. 12. and Gal. 3. 26. God for Christs sake beeing content to receiue vs for his sonnes and daughters Which art in heauen God is said to be in heauen not as though he were included in the circle of the heauens for the heauens and the heauens of heauens are not able to containe him 1. king 8. 27. and indeede he is neither included nor excluded any place beeing infinite and so euery where but because his maiestie and glorie is most eminent in the highest heauens to his Saints and Angels and thence doth he manifest himselfe vnto vs in his power wisdome iustice and mercie while we are on earth for heauen is his throne and the earth his footstoole Isa 6â— 1. So that the meaning of this preface is this O Lord God thou art the father of our Lord Iesus Christ and in him our most mercifull father by Adoption and grace thou art a most glorious God who dost in heauen and from heauen manifest thy glorious power and mercie thy wisdome iustice c. â— The Instructions I. This title Father here giuen to God teacheth vs to whome we must direct our prayers not to Saints or Angels or any other creatures but to God alone Reasons I. This is a perfect patterne of true praier wanting no direction for the right performance of this part of Gods worship now this directs vs onely vnto God in praier II. God onely is the author and giuer of all good things Iam. 1. 16. and therefore we must aske them of him alone III. The Lord onely who is infinite and omni potentican heare all mens praiers at all times and in all places and therefore he alone is to be praied vnto and not Saints departed as the Papists teach II. By this title we may see in what order we must direct our pâ—aâ—ers vnto God for as the word of God reuealeth God vnto vs so must we pray vnto him now the Scripture reuealeth God vnto vs to be one in essence and three in person vz. the Father the Sonne and the holy Ghost whereof the Father is first the Sonne is the second the holy Ghost the third in order though noâ— in time oâ— greatues Thus and no otherwaies must we conceiue of God neither seuering the Godhead from the persons nor the persons from the Godhead And thus also must we worship him euen one God in three persons and three persons in one God And yet seeing the Father is first in order the Sonne the second and the holy Ghost the third therfore when we pray to God we must obserue this order directing our praiers to God the Father in the mediation of the Sonne by the assistance of the holy Ghost as Christ here teacheth vs to say Our father Quest. May we not direct our praiers to the Soâ—ne or to the holy Ghost by name Ans. Yes for Stephen praied to the Sonne Act. 7. 59. Lord Iesus receiue my spirit and Christ bids hiâ— Disciples Goe teach all nations baptizing them in the name of the Father the Sonne and the holy Ghost that is calling vpon the name of the Father Sonne and holy Ghost Obiect But in this perfect platforme we are taught to pray to the Father alone Ans. Though the Father alone be here named yet the other two persons are not hereby excluded the Father indeede is most vsually named because he is the first in order but yet with him alwaies is implied the Sonne and the holy Ghost for as all the three persons subsist in one and the same diuine nature or Godhead and are not seuered in will in counsell or in outward actions as creation preseruation and redemption saue onely that they are distinguished in the maner of working so likewise must they be all conceiued in our minds together when we pray and none seuered out though they be not named we must pray to all though we name but one hauing in that one relation to the rest in our minde and heart And if we conceiue aright of the order of the persons in Trinitie subsisting in the vnitie of essence we may safely name in our praiers which person we will so that withall we include the rest in our minde and may also if we name all place them in such order as best fitteth our present occasion as the Apostle doth in his benediction 1 â— Cor. 13. 13. The grace of our Lord Iesus Christâ— and the loâ—e of God the father and the communion of the holy Ghost 〈◊〉 with you allâ— Aâ—en where he placeth the second person before first because by the grace of Christ we come to be partakers of the loue of God the father III. In this title Father see the true ground
God and to conceiue aright of this God namely that he is one in essence and three in person and that the persons must be worshipped in the vnitie of the godhead for as they are one in nature so we must vnite them in one and the same worship Againe by nature we take libertie to our selues to forget the true God and in our owne hearts doe set vp a false god vnto our selues some make riches their God some honours some pleasures for looke whereon a man bestowes his heart and his affections as his loue his feare and confidence that he makes his god and hence it comes that some in iudgement hold the true God and yet haue a false god vnto themselues in their hearts but the first commandement restrains vs of this libertie also and it inioynes vs to bestow our whole heart and all our affections on the true God louing fearing and trusting in him aboue all Thirdly our nature is to exalt our selues to ascribe some thing vnto our selues esteeming the good things that be in vs as of our selues and as though they were our owne whereby we take to our selues some thing that is proper to God becomming like to the prodigall child which would haue his portion to himselfe seuered from his father With this naturall pride was Dauid puffed vp when he numbred the people But the first commandement restraines vs of this also perscribing vnto vs the dutie of inward adoration which we performe first when we giue vnto him all the honour that we can esteeming our selues but dust and ashes and ascribing vnto him all the good that is in vs as from him secondly whē we subiect our selues vnto him wholly as to our creatour and doe submit our hearts wills and conscience to his holy word and these be the strait waies which this commandement perscribes vs. The 2. commaundement concernes Gods outward worship and it puts vnto vs many restraints Our nature desires to conceiue of God in some forme and to represent him in some image but the Lord is a spirit and this commandement inioynes vs to worship him in spirit and truth and to conceiue of him in his workes and properties restraining our naturall desires of conceiuing and representing God Secondly it is our nature to performe outward worship vnto God onely but for any further thing wee would take libertie to our selues wee would giue him onely the outward bodily worship as come to Church heare the word pray outwardly and receiue the Sacraments but the Lord in this commandement giues vs charge that with as great care conscience we should giue vnto him the inward worship of the heart for god must be serued with the whole man our loue feare trust in God must be cōformable to our outward worship Further euery man almost can be content to professe religion and to performe so much as the laws of his countrie require for the seruice of God but yet they would take libertie in their callings to liue as they list but Gods commandement restraines this desire also We must hold religion not only in the Church but also shew the same in our liues and conuersations and therefore is the second table ioyned with the first to teach vs that wee must performe dutie to God in the seruice of man The third commandement concernes the holy vse of the holy things of God especially of his word and Sacraments Now for the outward worke of hearing the word and receiuing the Sacraments we are content to performe them but we would haue God thinke himselfe satisfied with the worke done But this commandement restrains vs of this desire inioyning vs not onely to vse his holy things but also in an holy manner that is with repenting beleeuing hearts for they are not holy to vs vnlesse we vse them in and by faith and repentance Againe we take libertie to vse Gods name in oathes and specially in vowes as in baptisme which we renue when we come to the Lords table but herein we ordinarily abuse this his holy name not hauing like care to make good our vowes vnto God as we haue to make them The 4. commandement concernes the time of Gods worship wee our selues would haue all times in our owne disposing we thinke it hard to be restrained of any time but this commandement restraines vs of this desire binding vs in conscience to giue one day in seauen to the honour of God in his publike and solemne worship The 5. Comm concernes the giuing of honour and reuerence to Superiours and it restraines vs of our naturall desire which is to seeke for and to take honour vnto our selues alone for this inioyneth vs to giue honour one to another especially to them to whome it belongs as to all superiours in authoritie in gifts or age let this be your honour saith Paul to giue honour to whome it belongs Rom. 13. 7. The sixt Commandement concerneth murther and it restraineth our naturall desire which is vpon small occasion to conceiue malice and to beare grudging against our brother forbidding all thoughts wordes deedes and gestures which tend to the impairing or destroying of our neighbours life and person The 7. Commandement concerneth chastitie and it restraines mans nature which desires to take libertie in vncleannes and fornication both of heart and life and it binds vs to abstaine from all speach action or gesture which tends to the hindrance of our owne or of our neighbors chastitie for God is holy and pure and so ought our bodies and minds to be which are temples of his blessed spirit The 8. Commandement concernes our neighbours goods and it restraines our corrupt nature which desires to haue libertie by all meanes good and bad to intich our selues And it inioyneth vs both in will and word and in trafficke also to seeke the common good and the good of those with whome we liue Againe this also restraines our naturall desire of abundance inioyning vs to seeke onely for necessaries as foode and raiment for we may not seeke to be rich yet if God giue vs more then things necessary in the labours of our calling then we are to blesse God for them and to vse them to his glorie this is a strait way to the worldly man but it must stand and we must walke in it if we would enter into life The 9. Commandement concernes our neighbours good name and it restraines vs of our naturall desire which is to conceiue and speake vnto others as also to receiue from others euill report of our neighbour and on the contrarie it inioynes vs by all good meanes to seeke to preserue our neighbours good name and credit The 10. Commandement is touching lust When as we hurt no man in word or deede then we take it for graunted that we may thinke what we will no lawes restraine thought that we hold to be free But this Commandement restraines the very first motions
minde meekenesse c. and Ephes. 2. 10. Ye are the workemanship of God created in Christ Iesus vnto good workes which God hath ordained that wee should walke in them Now this is a most excellent thing for a man to bee answerable to his calling When Dauid was a shepheard hee kept his fathers sheepe and liued as a shepheard but when he was called to be a King hee behaued himselfe like a King in gouerning Gods people and so euery Christian ought to doe beeing a newe creature he must walke as Gods childe and testifie his vocation by shewing forth the vertues of him that hath called him 1. Pet. 2. 9. Fourthly good workes serue to be a way in which we are to walke that so wee may receiue the mercies of God promised to his children and escape the Iudgements threatened against sinners for Gods word is full of most sweet promises vnto the obedient and of terrible threatning against rebellion and iniquitie Now a man by walking in good workes eschewes the paths of wickednesse wherein Gods iudgements light and holdes the waies of righteousnesse wherein Gods blessings are scattered Prou. 3. 17. Thirdly the ende of good workes in regard of our brethren is principally this that by our example in well doing wee may winne some vnto God and keepe others in the obedience of the truth and preuent offences whereby many are drawne backe The contagion of a badde example especially in men of superiour place is such that it wil not only cast their owne soules to hell but also draw many with them When Ieroboam the King sinned hee caused Israel to sinne 1. Kings 15. 34. And therefore wee must carefully looke to all our waies in regard of others and so liue according to Christs commandement in this place that others seeing our good workes may bee wonne to the truth and so glorifie God which is in heauen And thus wee see the endes of good workes Now considering good works be of such excellent vse we are hereby admonished to exercise our selues therein with all diligence for hereby we benefit our brethren wee helpe our selues and we glorifie God neither must any mans pouertie hinder him from this dutie for not onely almes deedes and large gifts to Churches and high waies are good workes but also the speciall duties of euery mans lawfull calling done in faith to the glorie of God and the good of men bee the calling neuer so base by the doing whereof in faith and obedience he may get sure testimonie of his election This exhortation is most needfull for so soone as men haue occasion to commit any sinne then they shake off the yoake of all obedience as there were no way of good workes to be walked in The Papists indeed make the merit of iustification and life euerlasting the ende of good workes but that hath bin sufficiently confuted heretofore Hitherto wee haue spoken of the first point in this conclusion touching the manner of teaching The second point herein contained is the end of all teaching namely to turne men vnto God and thereby to bring them to glorifie God That men may see your good workes and glorifie your Father which is in heauen that is so teach that men may see your good workes and be wonne thereby to the faith so glorifie God Our Sauiour Christ his Commission giuen to his Disciples before his ascension bids them God make all nations my Disciples and Paul saith that hee became all things to all men that by all meanes hee might not onely instruct but saue some Hereby then all Ministers and all those that set themselues apart for this calling must learne to propound this vnto themselues as the maine ende of all their studies and labours namely to turne men vnto God that beeing conuerted they may glorifie God Againe the same ende of the Ministerie admonisheth all hearers so to yeelde themselues obedient to the Ministerie of the word that it may take place in their hearts to turne them vnto God that after their conuersion they may glorifie God This the people ought the ra 〈…〉 to yeeld vnto because it is the maine comfort that the Minister hath of all his labours to see his hearers conuerted and so inabled to glorifie God And to mooue them hereunto they are further to knowe that if they heare and be not thereby conuerted that so they may praise and glorifie God by their obedience then this Ministerie will bee a Bill of Inditement against them for their deeper condemnation at the last daie See Matthew 11. 21. 24. Verse 17. Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them In this verse and the rest which follow to the ende of this Chapter is contained the Third part of Christs Sermon wherein hee goes about to restore the Morall law to his true sense and meaning which was much corrupted by the Iewish teachers And to the ende the same might bee the better accepted hee makes way thereto by a notable Preface verse 17 18 19 20. Wherein hee seekes as well to preuent and to remooue the false opinion which the Iewes had conceiued of him in respect of the Law as also to procure all reuerence and loyaltie to bee shewed therevnto For the Iewish teachers seeing our Sauiour Christ condemne and neglect the traditions of the Elders and not so much to respect the ceremonies of the Law as they thought hee should did thereupon iudge him to bee a deceiuer and one that went about to ouerturne the whole law of Moses This opinion Christ confuteth by three arguments First from the ende of his comming in this verse The second from the nature of the law in the 18. verse whereupon he infers two notable conclusions to procure reuerence thereunto verse 19. And thirdly from the scope of his Ministerie verse 20. For the first The Exposition Thinke not that I am come c. This comming of Christ must bee vnderstood of the manifestation of the godhead in our nature for otherwise his godhead being euery where cannot be said to come properly and as for his manhood it had not beene in heauen To destroy the Law The Law in generall is that part of Gods word which commaunds things iust honest and godly and beeing thus conceiued it is threefold Ceremoniall Iudiciall and Morall The Ceremoniall law is that part of Gods word which prescribed to the Iewes ceremonies rites and orders to be performed in the worshippe of God this law is laid downe in the bookes of Moses especially in Leuiticus The Iudiciall law is that part of Gods word which prescribed ordinances for the gouernment of the Iewes common wealth and the ciuill punishment of offendours The Ceremoniall lawe concerned the Iewes onely the Iudiciall lawe did indeede principally concerne them but yet so farre forth as it tendeth to the establishing of the Morall law hauing in it common