in that we are said in the Text to have communion with the flesh and blood of Christ which yet are not bodily present with us but are onely spiritually partaken of by faith as is apparent by other places Reas. 1. Because by faith it is that we have union with Christ. Reas. 2. Because by faith in Christ we draw as it were and suck unto us all grace and spiritual life Reas. 3. Because as the principle of our spiritual life is faith so from the further intention and extention of this faith depends our nourishment and growth in the same life For all spiritual endowments riches are not only vigorous grow cold according as our faith is vigorous and grows cold Use 1. Of Refutation against such as will have Christ to be given us in the Sacrament by the outward work only bodily and by the mouth to be received whether we have faith or not Use 2. Of Direction that in the use of the Lord's Supper we take great care to stirre up our faith because unto nourishment and growth is not only required the habit and disposition of faith but also the actual exercise of it in so much that all even believers and faithfull are not worthy receivers of this Supper unless they rouse up the faith that they have and exercise it according as the exigent of that time and business doth require Doct. 3. For this spiritual nourishment in the Supper it is not required that the bread and wine be substantially changed into the body and blood of Christ nor that Christ be bodily present in with and under the bread and wine but onely that they be changed 〈◊〉 to relation and application or use and that Christ be spiritually present onely to such as partake in faith This is hence gathered in that bread and wine are said to remain here in the Supper and our communion with Christ is in a sort said to be such as Idolaters have with their Idols which stands in relation onely Therefore Transubstantiation of Papists and Consubstantiation of Lutherans fight Reas. 1. With the nature of Sacraments in general whose nature consist in a relative union or likeness as hath been explained not in a bodily succession of the one in the others place or a substantial change of the one into the other nor yet in a bodily conjunction or presence of the one with in and under the other Reas. 2. With the analogy of this to the other Sacrament of Baptisme wherein neither Transubstantiation nor Consustantiation useth to be made nor is dream'd of to be made Reas. 3. With all the Sacramental phrases or manners of speaking used through all the Scriptures Reas. 4. With the humane nature of Christ which with its essentiall properties safely can neither be every where nor yet in so innumerable places at once as the Supper of the Lord useth to be given at one time Reas. 5. With the state and condition of the glorified body of Christ which suffers not that the flesh and blood of Christ should be divided or sundred broken devoured and chawed by the teeth concocted and digested by the stomack c. handled in other such manner Reas. 6. With the revealed will of God by which it is certain that Christ remains bodily in the Heavens and shall do so untill he come again to judge the 〈◊〉 and the dead Use â—… Of 〈◊〉 against the errors and mad 〈◊〉 of such as defend such monstrous Doctrines without any shame as they were at first hatched and received without any ground Use 2. Of Direction that in the use of this Supper we 〈◊〉 of no gross and carnall thoughts into our minds as if the spiritual eating of and feeding upon 〈◊〉 dayly in the Word preached were not the 〈◊〉 altogether as to the substance with this in the 〈◊〉 For they differ onely in this that the 〈◊〉 eating differs onely in the manner or external adjunct of sealing or obsignative exhibition or ratification from the others that are meerly spiritual and without this outward obsignation in the Word preached though it hath often the inward and substantial obsignation by the Spirit for which onely the other was instituted Doct. 4. The onely 〈◊〉 of this operative presence of Christ in the Sacrament is that blessing whereby we bless 〈◊〉 or set apart to such an holy use the bread and wine according to Christ's appointment who cannot but be 〈◊〉 with him own Ordinance by his Spirit and operation 〈◊〉 〈◊〉 his promise when it is used as he appointed This is taught in the Text The cup of blessing which we bless c. This blessing containes in it self 1. The Institution recited and explained in celebration of the upper as the ground of the whole action and of the benefit and blessing that is to follow on it 2. A thanks giving for Christ and for this his appointment unto the Father through him and by the Spirit that in this Ordinance we are more and more made partakers of Christ and his benefits 3. A petition wherereby the grace of God is sought for directing and keeping us in the right use of it and making this Ordinance powerfull unto all the ends for which it was appointad by him And this is properly the consecrating of the signes or outward elements Reas. 1. Because by this blessing bodily things are separated from a common use and are set apart to an holy and so are consecrated and sanctified Reas. 2. Because by these acts both the will of God by his institution and our will or consent in this business sanctified by our prayers come both together and to one for procuring spiritual power and operation in the formes or use of these signes Reas. 3. Because Christ himself did this and commanded that we should do the same that we doing so may look for the spiritual blessing from him Use 1. Of Resutation against those kind of inchantments or sorceries that the Papists have put in place of this blessing or consecration Use 2. Of Direction that in the celebration of this Supper we may alwayes have Christs institution before our eyes with thanksgiving and seeking of grace or favour that we may approve our selves in the right use of it because from these comes all the blessing and power of the Sacrament The thirtieth Lords day 1 Cor. 11. 28 29. Verse 28. But let a man examine himself and so let him eat of that bread and drink of that cup. 29 For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lord's body THe Apostle in this part of his Epistle corrects many abuses which had got some strength in the Church of Corinth amongst which was the prophanation of the Lord's Supper and of the correction of it this is the conclusion wherein he expounds the duty of believers in receiving the Lords Supper This duty may be referred to two heads whereof the 1. Is concerning the action it self whereby the faithfull
Precept The thirty eighth Lords day On Exod. 20. 8 9 10 11. Verse 8. Remember the Sabbath day to keep it holy 9. Six dayes shalt thou labour and do all thy work 10. But the seventh day is the Sabbath of the LORD thy Gods in it thou shalt not do any work thou nor thy son nor thy daughter thy man-servant nor thy maid-servant nor thy cattel nor thy stranger that is within thy gates 11 For in six dayes the LORD made heaven and earth the sea and all that in them is and rested the seventh day Wherefore the LORD blessed the Sabbath day and hallowed it THis fourth command which is about the time of more solemn worship is explicated 1. generally vers 8. Remember c. 2. speciall vers 9 10. that this is the seventh or one of seven whereunto is adjoyned the duty about keeping this day This duty consists of two parts to wit of rest and of the Sanctification of that rest the rest is a ceasing from all our workes and is illustrated from its causes by a distribuition neither thou nor thy son c. The sanctifying of this rest is consecrating or holy application of it to Gods worship And this sentence is not onely proposed but also confirmed and that with a double reason whereof 1. Is taken from a tacit comparison of the greater God hath promised us six dayes for our works and therefore by very good right and reason he may challenge the seventh to himself to be consecrated to his worship â—… Reason is taken from the exemplar cause because God by his own example of resting on the seventh day went before us as it were to give us a coppy to follow 3 Reason is from the efficient that is Gods institution or appointment which consisteth of two parts sanctifying of it and blessing it The sanctifying of it was the separating of this day from a worldly use to an holy The blessing of it was the promise to blesse them that rightly blesse this day Doct. 1. Certaine times are both privately and publickly to be appointed and set apart for more solemn worship This is understood in the command by that Synecdoche that names the special for the general Those times in general are due unto publick worship which are most agreeable to the societies in which we live And to the private exercises of godliness by night order some part of the morning and of the evening time is due and this is alwayes the practice of the Prophets and Apostles approved in Scripture and proposed unto us as an example to be followed Reas. 1. Because we ought to have this care that we orderly and decently worship God which cannot be without setting apart such a certaine time 2. Because our vanities and straglingnes of mind and forgetfulness about spirituall duties requires of us the help of such an ordinance as this 3. Because these appointed times keep us from many sins while in our thoughts we are either preparing our selves for these exercises or else keep still the fresh remembrance and power of them in our memories Use is of Reproofe against their negligence who though they professe themselves to be worshippers of God yet can scarce finde any time to give God the worship that is due to him Doct. 2. That one day of seven be holily observed is of morall and perpetuall duty as with us the Lords Day Reas. 1. Because this is expresly commanded in this morall law as spoken immediatly by God himself together with the other commands and written by his own finger on tables of stone as they were which things were onely proper to the morall law Reas. 2. Because it was thus ordain'd from the beginning of the Creation Reas. 3. Because it is never lesse necessary that some seventh day be observed than it was at the first institution And that the Lords day or first of the week or seventh is now by Divine authority appointed to us that it be holily kept appeareth 1. From the ground and reason of the change because as God from the beginning appointed the seventh day of the week or septenary circuit of dayes for his rest from Creating of things So Christ appointed the first of the week or of the seventh days of ordinary recourse because on that day he rested from his penall and afflictious labours of his humiliation or emptying himself whereby he restored and created the world as it were new again unto a better condition than it had lost 2. By the frequent apparitions of Christ in the convention of his Disciples on this day 3. From the sending and shedding abroad of the Holy-ghost on this day 4. By the practise of the Apostles 5. By Apostolike constitution 1 Cor 16. 6 From the very title and name of the Lords day that it hath in the New Testament 7. From the rigorous observation of this day in the Primitive Church by occasion whereof they were accounted worshippers of the sun because this first day of the week was by Heathens attributed to the Planet of the Sun as the rest were to the rest of the Planets Use Is of Exhortation that out of conscience towards God and obedience to this command we have a care of observing the Lords day Doct. 3. One part of our duty is that on the Lords day we cease from all our own works It is gathered from the Text In six dayes shalt thou doe all thy work but on the seventh day thou shalâ—… doe no work c. That is no work that is thme Now that work is said to be our work which neither directly belongs to the worship of God nor yet is otherways imposed upon us by any necessity from God but is chosen by our selves for some humane or worldly end Now such are 1. All our common and merâ—…enary works 2 All things that call away our mind from that intention that is required unto the worship of God on that day though otherwaies they be not servile Yet such things are not forbidden as either belong unto common honesty or are of a very urgent and not of a made necessity of our own The reason of this rest is that we may be at convenient leisure for divine worship For worldly businesses do in divers wayes withstand this more solemn worship of God Reas. 1. Because the very external acts of both are for the most part such as that they cannot consist or stand together at one time Reas. 2. Because the minde being distracted with such worldly businesse cannot compose or settle it self in good order to perform solemn worship to God as it ought Reas. 3. Because the taste and savour and power of holy exercises is impaired and dulled at least or blunted by mixture of such things with them which in comparison should be but vile to them Use Is of Reproof of such as easily break the rest of this day either by their ordinary and vulgar occupations or with merchandizes or with sports or plays or
with troublesome and long feastings on it c. Doct. 4. The other part of our duty on the Lords day is to sanctifie this our rest that is to apply the leisure that we have to Gods worship as well publikely as privately Duties of this kinde are first a preparing of our minds to Gods solemn worship Secondly Hearing of his Word Thirdly Solemn prayers Fourthly Partaking of the Sacraments Fifthly Works of Charity Sixthly Meditation and conference about holy things Seventhly A religious considering of the works of God of Creation and Providence and even of such as occasionally we then hear or see though they be otherwayes worldly Reas. 1. Because in such duties we make profession of Religion and of that honour that is due unto God which therefore is to him honourable and accepted Reas. 2. Because by this means we build up our selves and advance our communion that we have with God For seeing that by worldly occupations through the six days of the week our mind is somewhat pressed towards the earth it was by a most wise purpose and counsel of God ordain'd that every seventh day at least again they should be lifted up to heaven and sent up thitherwards by all such means that they might be restored to their former step or degree from which they had been declining And seeing we contract also some filthynesse from such worldly businesses on the Lords day they should be wiped off and we cleansed from them by the exercises of sanctification And seeing many occasions fall on the other days which bring their own difficulties and tentations with them on this day we ought to be well furnished and armed so that it ought to be our day of spirituall mustering or weapon showing and a day of lustration A cleansing our selves from all filthinesses before contracted and a day of our ascending into heaven in as far as our Faith and Charity with other heavenly gifts on this day should be singularly kindled in our hearts Reas. 3. Because by this means also we build up one another in the practise of our Religion so that he who hears the preaching of the word though he learn nothing himself yet he teaches others some good thing even in this that he hears and thereby presses that he both should do so and other too So hereby he teaches others that God is to be solemnly worshipped and his word with reverence to be heard Use 1. Is of Admonition that we beware of the neglect of these duties which can not consist with any vigour either of religion to God or of love and care of our own salvation Or lastly of love and christian affection towards the Church and our neighbours Use 2. Is of Direction that according to this rule we judge of the duties which on this day we perform about Gods worship For all of them in common should rise up so high as to a sanctifying of this day and this sanctifying again of the day depends on our sanctifying of the name of God and our advancing of our own salvation Unlesse therefore we seek such fruits in our consciences we have therein just cause of great humiliation but if we feel them in any degree we have as great reason to give the Lord as great thanks for it Doct. 5. It is the duty of every Christian that not onely themselves sanctifie that day but also that they make all such to do it as far as in them lies that are under their power This is hence collected because this commandement is in a singular manner directed to such as are over others Magistrates Parents Masters c. Neither thou nor thy son Reas. 1. Because such servile works as are forbidden on that day are for the most part made to be done by command of Fathers to Children Masters to Servants Magistrates to Subjects So that though they be performed by others yet the works are theirs at whose command they are done Reas. 2. Because the sanctifying of this day was ordained as well for the cause and use of Sons and Servants as of Parents and Masters Reas. 3. Because it is the duty of all Superiours to further the salvation as much as they can of all that are under them and to procure by them and from them that honour to God that is due to him from them Use 1. Is of Reproof against that most unworthy carelesness of men who as they are not diligent enough themselves in doing their own duty on this behalf so they think that they are free from all charge of children and servants about this matter Use 2. Is of Direction to Inferiors that are under others power 1. That herein they willingly obey their Superiours when they call them to serve God 2. Yea that they be thankfull towards them for this cause 3. That such as have the liberty should chuse out such Superiours to be under as from whom they may look for this help Doct. 6. For keeping of this duty we must have a special remembrancer Remember that ye keep holy c. Reas. 1. Because this command is not written naturally on our hearts as the other but it was a command of institution rather than of natural light Reas. 2. Because the command concernes not all dayes and houres but one special time therefore we may the more easily forget Reas. 3. Because the many businesses of this life do easily turne away our mindes from this duty unless with care and some diligence we set our selves to the contrary Reas. 4. Because that we may rightly and conveniently sanctify this day we had need before-hand to think of the same and set our worldly business in such order that they be no hinderance to us in that day to sanctify it arightly and so also on other dayes be busied about them that when that day comes we may be disposed and ready with freedome of minde and chearfulnesse to lay them aside and betake our selves to and go about the solemne worship of God with our whole mindes Use Is of Reproof against the lazinesse and carelesnesse of many who are so farre from an holy remembering of this day that they remember it rather to this end that they may bestow it on their private pleasures or other businesses of their owne on which they cannot have the leisure to bestow any other day For if they must run abroad a little or some sport and easy journey must be made or some trouble-feast to be held before any day else they chuse the Lords-day for these as if otherwayes that day should be lost to them as an idle day if it were onely bestowed on Gods solemne worship Others there be that do not so much as remember the day of the week unless by the Bell they be put in rememberance of it The thirty nineth Lords day Exod. 20. 12. Honour thy Father and thy Mother That thy dayes may be long upon the land which the LORD thy God giveth thee IN the fifth command of the Decalogue
use to deceive themselves while they think that all is right although it be nothing so It is needfull therefore that we diligently examine our owne hearts least we be deceived with a false faith and rest in a phancie and vain imagination instead thereof Reas. 3. Because it is not enough to our comfort that we be sometimes well disposed to partake of these good blessings of God unless we also discerne this disposition to be in us For our comfort dependeth not onely on the presence or having of grace but also on our inward feeling and perceiving that we have it Which perceiving that we may attain to it is needfull that we seriously examine our selves and know what is in us Use Of Exhortation that we may have a care of this duty and deal not too gently with our selves nor slightly but bring all to a very punctual and rigorous trial Now the special points that we ought to examine in our selves are these 1. Whether we have knowledge and understanding of the things that belong to the institution of the Supper that is whether we rightly discerne the Lords body as hath been taught in the precedent Doctrine 2. Whether we have a true acknowledgement and repentance for our sins from the guilt whereof we would be disburthened i. e. the pardon whereof we seek to be sealed unto us in the use of this Sacrament 3. Whether we have that faith whereby we flee onely to Christ that we may be freed from 〈◊〉 sins 4. Whether we be so far in charity and love with our Neighbour as that we carry no spite hatred malice or revenge to his person but can pray heartily for him to God for his forgivenesse in case he be froward to convenient and fitting meanes of reconciliation as for our selves though we may not outwardly testify our forgivenesse of him in such case where Ecclesiastical procedure cannot be had for fear of hardening him in his sin or exposing our selves and these mysteries to dirision or because some other hinderance will not suffer us as remote absence of the parties and others the like and can where occasion offereth yea are desirous to do him really all the good that we can Doct. 4. The third duty for right communicating is that we have the disposition that is worthy and fitting for so great a mystery It is gathered from these words He that eats or drinks unworthily Now the worthinesse that is here required is not the worth of quantity or of merit but of quality or uprightness in the business and of suitableness as when St. Iohn Baptist saith Bring forth fruits worthy of repentance he understands not fruits that deserve repentance to be given us but are agreeable to true repentance that is true fruits of true repentance and suitable to the nature of it Reas. 1. Because these mysteries cannot be unworthily used but that the grace of our Lord Jesus Christ must needs withall be unworthily affronted as it were by contempt And hence it is that unworthy partakers are said to eat and drink judgement unto themselves to wit from God's wrath who by this most unworthy ignomony put upon his Son is provoked Reas. 2. Because no noble forme is introduced ordinarily into matter nor fitly disposed and prepared before so the grace and comfort of this Sacrament useth not to be received but by such as are suitably disposed and prepared for it so that who so comes unworthily doth of necessity go unfruitful from this Sacrament as to any solid fruits thereof Reas. 3. Because unfitness and unpreparation makes this most holy Ordinance become an occasion unto many of greater hardening in their sinnes For as the preaching of the Gospell is to some a savour of death unto death not of its owne nature but by their perverse dispositions so also this Sacrament unto unworthy communicants is not the cup of blessing but occasion of a curse Now the specialties that are required unto this disposition are these 1. A right and pure intention whereby we look at all and onely such ends in partaking of the Supper as God looked at in the appointing of it and giving of it to us 2. A good conscience whereby we have a sure and firm purpose and resolution of obeying God in all things commanded by him and of shunning all sins in obedience unto him 3. An awfull reverence flowing from the right discerning of the Lords body 4. Humility which flows from a right examination of our selves whereby we cannot but perceive our owne unworthinesse 5. A great desire to the spiritual good things which are offered us in this Sacrament 6. Thankfulnesse to God for the goods bestowed and imparted to us 7. Charity towards our brethren who are together with us partakers of these blessings in Christ as in the former Doctrine were further declared Doct. 5. Whoso neglect openly these duties are not to be admitted unto the Lord's Supper The one and thirtieth Lords day Mat. 16. 19. And I will give unto thee the keyes of the Kingdome of Heaven And whatsoever thou shalt bind on earth shall be bound in Heaven whatsoever thou shalt loose on earth shall be loosed in Heaven IN these words is contained an explication of that promise which Christ in the last preceding verse had made to Peter of building his Church upon the Rock and of the strength of that building which the gates or power of Hell should not overcome Now the building of his Church is signified by the instrumental cause thereof that is the Ministry of the Gospell The strength or firmness of this building is shewn in the firmness it hath from Heaven which is its principal cause And the building of the Church by the Ministry is Metaphorically explained by the keyes of the Kingdome of Heaven because the giving of the keyes to bear is the signe of power given over that House or Town unto which they belong therefore Christ most fitly designed the power of the Ministry in such things as belong unto the Kingdome of Heaven by this simile The confirmation or strength of this Heavenly building is explained from things compared in likeness to wit between the administration of men about these keys and the approbation thereof and ratification by God This parity or likeness is explained in two parts according to the two uses that keys use to serve for of 〈◊〉 and binding and of opening and loosing Doct. 1. Christ appointed in his Church a certain order â—…r rank of Ministers for the building of her up and keeping â—…er in repair or strength He appointed a Ministry not a Magistry mastership or Lordly power because he ordained not that any in the Church should do any thing from or of his owne authority or according to his owne pleasure but onely from and by the authority of Christ himself who is the only King Lord and Law-giver in his Church He appointed a certain order Reas. 1. Because God is the God of order and not of confusion which ought
of the life and livelihood of each one in particular Reas. 2. Because sins that are committed against parents by whom we received this life are most sutably punished by the losse of this life and of the comforts thereof and there is a like reason sinnes against such as are placed in stead of parents Use. Is of Exhortation That by this and the like considerations we stir up our selves to a generall care of the performance of this duty The fortieth Lords day Exod. 20. 13. Thou shalt not kill IN this sixth command of the Decalogue Moses treats of the person and life of man and this is the reason why this command is placed before the other two following in which onely are â—…andled only the adjuncts of these For the person and life are of greater importance than the things that belongs to the person Therefore care was first â—…o be had of this and then of these The command is proposed negatively without the rest that follow when yet the praecedent were proposed affirmatively The reason is because in things belonging to the fifth precept privation is more used than contrariety that is it is more commendable not to give the honour to such as it is due than to load them with manifest injuries and reproaches But in these commands nothing is more usuall than that unto the duties commanded we run into the quite contrary faults as to hurt our neighbours life or his livelihood in his goods or to beare a false testimony against him or to desire any thing inordinately that is his It was therefore very sutable that in the fifth commandement the perfect duty opposite unto the privation of honour should affirmatively be commanded us but in the rest it was more necessary that we should be recalled from the contrary faults and sinnes by a negative prohibition Now the life for which provision is made in this command is both bodily and spirituall and both these ought to be considered not onely in their esteem and existence but also in all their accessarie qualities that makes for their comfort and conveniency Doct. 1. Out of conscience to God and his law we ought to abstaine from all such things as tend to the hurt of our neighbours bodily life This is gathered from the words of this command because while murther or killing is forbidden all causes also and effectuall occasions thereof are forbidden Reas. 1. Because man is made after the image of God and so any unjust violence done to the peâ—…son or life of man makes against the honour of God Gen. 9. 6. c. Reas. 2. Because God alone is the father of spirits and the Lord of our life He doth therefore an injury to God who unjustly hurts his brothers life and arrogates to himself that power which belongs properly to no other but to God alone Reas. 3. Because this is the greatest wrong that can be done to a man as to this life to deprive him of life in which all other injuries are privatively contained Use 1. Is of Admonition That we diligently keep our selves not onely from effusion of blood in which consists the height of this injury but also from all cruelty and from all both words and deeds whereby mans life or the comforts and conveniencies of his life may be hurt or impaired Use. 2. Is of Admonition also that by like reason and conscience we keep our selves from all those inward dispositions and affections whereby men use to be led and provoked to hurt their neighbour unjustly as are 1. Anger 2. Hatred which is as it were a vehement anger now strengthned and rooted in the minde whence it is that men wish great evils to such as they hate and that constantly form which affection indeavour follow 's and from endeavour the act it self of hurting 3. Envy whereby men so repine at others good estates that they wish them worse or some evil 4 Desire of revenge whereby men use to render evil for evil and that as it is evil For although the desire of restitution of what is taken away or of satisfaction for wrong or of chastisement or punishment against such or such an one that hath offended be honest sometimes and laudable to wit because and when some evill in these and the like is wished to the party not as evil but as it tends to his good and so as it may be good for him Yet desire of revenge whereby we desire some evill to another as it is and may be evill to him onely without any reference to his good can never be either honest laudable nor lawfull Doct. 2. But most of all we ought to keep our selves from such things whereby the life of the soul of our brother is 〈◊〉 This is gathered from the words of the Text because of all other this is the deadlâ—…est sort of killing a man of which also the Scripture admonisheth us in the same phrase whereby bodily killing is forbidden I will require his blood at thy hands Ezek. 36. Yet this difference there is between bodily and spiritual killing that no man can be spiritually killed or murthered by violence and meer force as bodily many are Reas. 1. Because the spiritual life of a man is his preciousest possession farre surmounting his bodily life Reas 2. Because the hurting of this life belongs to the hurt of his eternal state and condition Reas. 3. Because the depriving of this life drawes with it the deprivation of all the true comfort of the bodily life also Reas. 4. Because in hurting this life Gods glory is directly wronged by reason that this life cannot be hurt but by the sin as well of him that hurts it as him that is hurt though bodily life may be taken away without the sin of him whose it is Use Of Admonition that with great care conscience we keep our selves from all things whereby this life of the soul is hurt as 1. From Heretical Doctrines â—… From evill and corrupt counsells â—… From scandalous and pernitious examples 4. From all neglect of such duties as we owe unto our Neighbour in order to this eternal salvation Doct. 3. It is our duty not onely â—…o abstain from all such things as the life of our Neighbour bodily or spiritual is hurt by but also carefully to do all such things whereby he may be fuâ—…red in either life and it may be made more lively and comfortable to him It is hence gathered that as no command is altogether negative but containes alwayes and commands the contrary duties to the sinnes forbidden so is it also in this sixt Commandment Reas. 1 Because there is a certaine communion of nature and life bodily amongst all the posterity of Adam as they do all come of one and the same blood There is likewise a like communion of spiritual life amongst many as to the act and exercise it self and amongst all as to the hope and possibility Reas 2. Because religion sets up a sort of society amongst
men and as it were a spiritual or City oâ—… Commonwealth wherein every one is bound to procure the common good and advance it as much as he can Reas 3 Because God in such duties is glorified and according to the power and occasion given us there ariseth to us a calling and a divine allowance whereby we are in special manner to perform this duty Use. Of Exhortation to all sorts of duties whereby the life of our Neighbour may be cherished as â—… To a care of peace and love 2. To patience 3. To courtesie 4. To pitty mercy and bounty 5. To spiritual almes of Instruction Exhortation Admonition Consolation as occasion shall require Hither also are such sinnes to be referred as we commit against our owne lives as drunkennesse surfet the evills of whoredomes and uncleanness and the like and contrarily those duties whereby we ought to procure and further our owne comfort both of life and health as also of body and soul The forty first Lords day Exod. 20. 14. Thou shalt not commit Adultery IN this seventh Commandment are handled such duties as belong to the begetting propagating of humane life For these have place next after such as belong to preservation of life which were ranked in the sixth Commandment which takes care for continuing the life of this and that party in particular but this seventh Commandement of all men in general By name then one special impurity and dishonesty is onely forbidden but by the usual Synecdoche or comprehensive sort of speech all others of that kinde are understood whether disordered actions like unto this or whether such as tend either of their owne nature or of the intention of the doer to the furtherance of such impure acts Doct. 1. We ought out of conscience towards God to keep our selves from all impurity and unchastity Reas. 1. Because sins of this kind bring disorder into such things as belong to the propagation of mans life and so tend some way to the corrupting of mankind Reas. 2. Because from such sins a sort of most inward uncleannesse followeth in the person or body of man whence it is that the Apostle 1 Cor. 6. 18. distinguisheth this sin from all others in that others are without the body this in and against the body it self though there be some other sins that seem to be in and against the body as drunkennesse surfet c. yet they neither so inwardly arise from the body nor so directly affect it and primarily as these lustfull dishonesties Reas. 3. Because from this kind of uncleannesse followeth that dishonouring of our owne bodies the contrary whereof is naturally due to them and to our persons as appears â—… Thes. 4. 4. Reas. 4. Because these impurities in a special manner withstand inward holiness as appears both from that place of the Thessalonians where holinesse is conjoyned with the honour of the body in opposition to this uncleannesse and from that to the Corinthians where our bodies by these faults are said of temples of the Holy Ghost and of members of Christ to become the members of an Harlot Use Of Admonition that with the greater care and conscience we shunne all such uncleannesses which ought so much the more to be called to mind by us as the depravednesse of mans nature useth most to appear in these kind of sins because they are most common most prevalenr and keep strongest dominion in him possessing the whole man in whom they are and that most deeply and with a kind of violence and force Hence it is that in Scripture they are called a burning because they burne up all in their way and by little and little consume the whole man as fire doth the thing that it burnes more especially we ought to keep our selves 1. From that lust which is properly called carnal that we be not subject to or obey the affections and dispositions of it 2. From all outward conversation whereby such lust is cherished and furthered in our selves or in others as are 1. Such thoughts as with pleasure and delight are taken up and used about unchast matters 2. Wanton apparel and behaviour or which savour of wantonnesse or cherish it 3. Filthy and unclean communication either in common discourses or songs 4. Unclean company and wanton representations as are commonly in Stage-playes and interludes pictures and rooms hung with such c. 5. All occasions and provocations to lust as idlenesse drunkennesse surfetting and the like 6. Most of all the acts themselves of unchastnesse in whordome adultery fornication and the like Doct. 2. By vertue of this command we are bound to study all cleannesse of soule and body that belongs unto procreation This is commanded in the same words that the contrary faults are forbidden by according to the constant use of speech in the decalogue Reas. 1. Because this cleannese is a part of our inward sanctification Reas 2. Because from this part of our sanctification a special sort of honour ariseth 1 Thes. 4. 4. While our bodies are not made drudges for the fulfilling the base and vile affections of the flesh but are applied unto nobler uses Reas 3. Because this purity is needfull that we may be fit to worship God as we should For carnal impurity where it prevailes and gets the dominion it not onely presses downe and burthens the minde so that it cannot raise up it self unto spiritual thoughts and affections but also it infecteth with contagion and pollutes those very thoughts and endeavours whereby we seek after and breath for spiritual life Use Of Admonition that we indulge not nor allow the inclinations of our corrupt natures in these things nor suffer our selves to be carried away with the evill manners and examples of the vulgar sort who in this kind are more beasts often than Christians but let us alwayes be thinking how we may keep our selves clean as well from these lusts of the flesh as from other sins This cleannesse is maintained by modesty and temperance Modesty is herein kept if neither by words nor by gestures nor by any other such way we uncover as it were without reverence what nature tells us should be covered and hid and be ashamed of the uncovering Temperance or sobriety consists in the keeping a moderation or measure in the pleasures of the flesh or body especially in meat and drink The cleannesse or chastity as to the diversity of manner is divided into chastity of single life and chastity of mariage For mariage is appointed now since the fall by God to be a meanes of keeping this cleannesse or chastity in things that belongs to the generation of mankinde We ought therefore to have a care 1. That we so marry as that it be in such cleannesse that is with such a person in such a manner for such an end that from a good conscience it may be said that the contract or bargaine was made in the Lord and in his fear 2. That it be used and exercised
no time in no place for no party whatsoever no not for God himself as hath been said we ever witnesse any thing Moreover we are always bound to give witnesse unto the truth and to confirm it when either religion or conscience towards God or iustice and charity towards our neighbour shall require this duty from us The forty fourth Lords day Exod. 20. 17. Thou shalt not covet thy neighbours 〈◊〉 thou shalt not covet thy neighbours wife nor his man-servant nor his maid-servant nor his ox nor his ass nor any thing that is thy neighbours IN this last commandment is handled the estate and condition of our Neighbour in common as appeareth by these last words or 〈◊〉 is 〈◊〉 neighbours For as in the first Commandment of the first Table that duty is commanded whereon all other duties lye and depend so also in this last Commandment of the last Table that duty is handled on which all others that relate to our neighbour do depend About this state of our neighbour in common coveteousness is forbidden by which neither is understood the natural faculty of coveting or desiring which is of it self good and lawfull and not to be ranked in the place of things forbidden Nor yet every concupiscence or lust is here to be understood because such acts of filthy lust as have the consent of the will joyned with them for the accomplishing the acts of sin if occasion were given are prohibited in the other Commandments according to their kindes whereunto they belong as Christ himself teacheth of a man inordinately lusting after a woman which while he calls adultery he shows that it is forbidden in the seventh Commandment Nor yet is understood that innate and inbred lust in us which is original sin and the â—…inder to all actuall sin because that is no more forbidden in any one Commandement than the contrary original righteousness and innocency is commanded in the whole Law but as this primitive righteousness is commanded us in all the Law throughout so the contrary original sin lust or inclination and propensity to evill in general is forbidden in the whole Law and not in any one commandment Here then is properly understood that coveteousness which is a disorderly desire or longing after any thing that is our neighbours though we do not fully consent thereto and though we never desire to accomplish the same by unlawfull means Doct. 1. The first motions wherein we are touched with an inordinate desire are to be holden â—…or sins that are to be shunn'd It is gathered from the words of the Commanment because that first lusting after any thing that is our neighbours is expresly condemned and all other inordinate motions are of the same kinde Reas. 1 Because such motions are contrary to the perfection of Gods Image which we are every where bound to keep intire in our selves as much as is possible Reas. 2. Because such motions are contrary to charity whereby we ought to love God with our whole hearts and our Neighbour as our selves For if this charity were perfect in us no place would be left in us for such motions of affections either against God or against our Neighbour Reas. 3. Because in such motions there is a certain beginning of a consent to evill though it be not full and perfect which appeareth from that hidden liking and delight that useth to accompany such motions untill seriously they be repressed Use 1. Of Refutation against Papists who hold not such first motions for sins and so do not acknowledge the spiritual depth of sin and by the same meanes in great part take away the power of repentance and spiritual humiliation Use 2. Of Admonition that with all diligence we keep our hearts that however we cannot be altogether free from such motions yet as much as may be we may keep our selves from them and that for two causes 1. Because they have something of sinfulnesse in them and tend also to the promotion of heavier sins 2. Because in some sort they defile our mind and make it less fit for excercising and preserving holy motions Doct. 2. Every one ought to be content with that portion and condition that God hath measurâ—…d out unto him This is hence gathered because contentment with our owne is the duty directly contrary to desiring what is anothers Reas. 1. Because we ought to rest in Gods dispensation as in our Fathers good providence who knowes best what is good for us Reas. 2. Because this contentment makes much for the quietnesse of our minde and so for the happinesse of our life Reas. 3. Because the want of this content argues our too great love of the world and of our selves and it comes from a perverse affection that we are not content with our lot Use 1. Of Reproof against such as do or think nothing else almost than how they may compasse such or such a worldly thing that they have not so that their whole life is nothing else but a continual exercise of avarice and ambition Use 2 Of Exhortation that we may more and more strive unto this contentment of minde which is the companion of true piety as is said Godlinesse is great gain with a minde contented with its owne condition For we brought nothing with us into this world nor can we take any thing out of it with us but having foâ—…d and raiment let us there â—…ith be content But such as will be rich fall into tentation and into a sâ—…are and many lusts or covetousnesses c. 1 Tim. 6. 6 7. Doct. 3. We ought to desire our Neighbours good as well as our owne This is hence gathered that here is forbidden the coveting of that which is our Neighbours whence followes that we ought not onely to leave to him such things as are his but also which is more desire heartily that he may keep and enjoy his owne to his owne content not that we should have them or desire them So that as the love of God above all things else is commanded in the first Commandment so this love of our Neighbour as of our selves seems chiefly to be commanded and as it were summed up in this last Commandment Reas. 1. Because love to our Neighbour ought to follow from our love to God and God may be as well honoured by the things he gives to our Neighbour as the things that he gives to us Reas. 2. Because however it be more natural to wish well to our selves yet it is more divine and perfect to wish well to others in such external things Reas. 3. Because by wishing well to others we wish well to ourselves in as much as by the exercise of this duty we further our owne salvation Use Of â—…eproof against the common frailty of us all For from this as from the Commandment of a loving God above all things it followes that none can perfectly keep this moral Law in this life to wit if we understand such perfection as consists in compleat
obedience For otherwise in all believers is found such a perfection or integrity and sincerity as is opposed unto fainednesse and dissimulation and such as is opposed unto halting or lamenesse by which some duties seem to be looked after but not all and such a perfection also as is opposed to lukewarmnesse For all believers both worship God sincerely and desire to keep all his Commandments and pant after a compleat obedience also Yet the Law is not for this proposed to us in vain though we be unable to keep it fully For hence we understand 1. What is our duty 2. What are the defects under which we lie 3. What we may require of God to wit that we may be freed from guilt renewed to a performance of duties 4. That we have a mark set us whereat we may aim in all our endeavours 5. That we may in part take notice of the perfection of that life which we shall enjoy in another world The forty fifth Lords day On Ephes. 6. 18. Praying alwayes with 〈◊〉 prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication fâ—…r all Saints THe Apostle after explication of our spiritual armour which every Christian ought to furnish himself with addes exhortations to prayers by which this spiritual armour is taken up put on strengthened made sure and of proof and is encreased In the Exhortation it self several things are expounded as the Duty of praying which duty is declared 1. By a distribution with all prayer and supplication 2. From the adjâ—…nct of time alway or at all times 3. From the obâ—…ect unto whose good these prayers are to serve to wit not onely for our selves but for all Saints 4. From the efficient cause by the Holy Ghost 5. From its singular manner that must accompany it which consists in watching and in perseverance Doct. 1. Prayer is amongst those pâ—…incipal duties which ought to be had a care of by us It is hence gathered from the Text because the Apostle so carefully urgeth it Reas 1 Because it gives very great glory to God for God in all our prayers is acknowledged the principle and fountain of all our good Reas. 2. It contains mans greatest subjection and homage to God 1. Because it seeks all things of free gift and grace 2. Because the soul and conscience themselves are prostrated before God and cast at his feet as it were when we pray Reas. 3. Because by prayer we receive all the spiritual gifts of God Reas. 4 Because by the same we sanctifie to our selves all the corporal gifts of God Reas. 5. Because by Prayer we flie unto God that in him we may be secured from all evill Reas. 6. Because we have most sweet communion and communication of the grace of God in the exercise of Prayer Reas. 7. Because in Prayer either expressely or implyed we give up our selves unto God so as after and from prayer we rise more obliged and bound to God than we were before because all Prayer hath alwayes adjoyn'd to it some promise of thankfulnes for hearing our prayer and granting our desires Use Is of of Exhortation that we may more and more give our selves to this holy exercise of Prayer as well in publick as in private Unto which care many considerations ought to stir us up As first That holy Prayer is so acceptable to God that in Scriptures it useth to be called Incense or Perfume and Sacrifice 2. In that it is so proper to the godly that in Scriptures godly men and such as call upon the name of God are without difference put for the same 3. In that it is so inseparable a fruit of the holy spirit dwelling in the heart of a believing man that from thence it is called the spirit of Prayer and Prayer is almost the same to spiritual life as breathing is to naturall or animal life Moreover that by prayers we best resist all sort of temptations whence also it is that we are bid resist the Devill by Praying and to pray and watch that we fall not into temptation Lastly in that all grace is stirred up and increased by the exercise of Prayer Doct. 2. In prayer we ought to exercise our selves in all the kindes and sorts of it This is hence gathered in that the Apostles exhorts us here to all prayer and supplication and thanksgiving Reas. 1. Because our manifold necessities as well in respect of evils wherewith we are pressed as in respect of good things that we want or for receiving whereof we ow thanks as also the necessities and occasions of others unto whom we ow this duty of Prayer do require manifold sorts of Prayer Reas. 2. Because by this means not one onely or another but all the graces of God are put forth and exercised in us according to their proper objects and natures Reas 3. Because God by this means is many ways glorified of us Use Is of Direction that we rest not on forms of Prayers as if the saying over of such were enough for the fulfilling of our duty in general because according to divers occasions we ought to betake ourselves to divers manners or wayes of Praying Doct. 3. In Godly prayers the holy spirit exercises a speciall power of his own From the words by the holy spirit Reas. 1. Because we of our selves know not neither how nor what to pray for And although we be taught about such things in the word of God yet for the practise it self a special direction of the holy spirit is requisite Reas. 2. Because our weaknesses are so many in the exercise of Prayer that they must be helped by the holy spirit Reas. 3. Because no prayers can be holy and acceptable to God unlesse they come from the holy Spirit Use Of Direction that in making our prayers we trust not to our own wit and volubility of gifts and to our own strength but that we rely alwayes on the grace and help of the Holy Spirit Doct. 4. In some sort or other we ought alwayes or at all times to be praying From the words Praying alwayes Reas. 1. Because we ought always to have a praying disposition of minde or a mind ready to pray For in this consists the right disposition and ordering of our minde Reas. 2. Because we ought to take all just occasion of this exercise of Prayer Reas. 3. Because we ought not to passe over our set and established times of prayer Use Is of Reproof against such as are so far from this exercise that they cannot onely passe over whole dayes but weeks also without any serious thoughts of Prayer Doct. 5. The manner of Praying is as much to be taken care of as prayer it self This is here gathered in that watching unto prayer is commanded in the same manner with prayer Now watching unto Prayer belongs unto the manner of Praying and in some sort it contains all things that belongs unto it For First We ought to watch before
prescribe God the measure of the things that we desire of him but for that we ought to rest content with his pleasure Reas. 3 Because that as he gives and we have of him if we enjoy it with contentment it brings more true good with it to us than all the greatest riches bring or can bring to worldly men Use Is of Exhortation to keep our selves from all inordinate care and sollicitude about worldly things Doct. 4. Our confidence or trust in God and prayer to him even about the necessaries of this life is daily to be renewed This follows from the word this day Reas. 1 Because there is no day wherein we stand not in need of Gods favour and blessing even in such things Reas. 2. Because daily the blessings of God are renewed towards us and therefore also our worship towards him ought daily to be renewed Reas. 3 Because every day hath in it as it were a picture which represents the whole life of man and we are uncertain whether we shall live unto the next day therefore every day as it goes over us we ought to take care of this duty Reas. â—… Because there is great danger that we shall finde no time that we may apply to such duties but that we will forget and over-passe them altogether unlesse daily we do renew the duty and do it every day in its own day Use Is of Reproof against such as either daily neglect these daily prayers or very slightly and coldly go about them to perform them Doct. 5. We ought not onely to pray for and procure such things to our selves but to all others also as much as in us lyâ—… From hence give us not give me Reas. 1. Because this belongs to Charity Reas. 2. Because it is the duty of a good steward of the gifts of God Use Is of Reproof not onely against such as exercise thefts and robberies but also against all such as are guilty of too great sparing niggardliness and envy The one and fifty Lords day On the fifth Petition of the Lords Prayer Forgive us our debts c. THe following Petitions treats of the removing of spiritual evill or sin And sin is two ways removed either 1. by forgiveness of sin committed or 2. by preservation from sin that it be not committed The first is the substance of the fifth Petition the last of the sixth and last In the fifth the Petition is proposed and then afterwards it is confirmed In the Petition because sins are chiefly considered as to their adjoyned guilt therefore 1. they are under that notion by a metaphor or simily marked out to us and declared when they are called debts The reason of the simily or metaphor is because by the law and justice we are bound to God to give him intire obedience and for omission of any part or point of this whole or intire obedience we were bound to undergo the punishment or penalty of the curse of the law Sins therefore are called debts 1 Because of the want of that obedience in them which we owed to God 2 Because they did bring with them an obligation of undergoing those punishments Now of both these debts the forgiveness is sought for that is the removing of our guiltinesse that we contracted by our sins and by consequence justification and adoption The argument whereby this petition is enforced is taken partly from the place of like things because from our forgiveness and mercy to others we must expect the forgiveness and mercy of God and partly from the place of unlikenesse or of that from the less to the more in this or such â—… Syllogisme If we who scarce have a drop or small resemblance of that mercy that is in God do yet forgive men their offences whereby they have offended us then much more will God forgive us our offences out of his infinite mercy that we have done against him but the first is true and therefore the latter also This argument is thus expounded Luke 11. 4. This petition hath its dependance rrom all the foregoing as a means whereby way is made for the obtaining of them because God of his mercy forgiving us our sins by so doing removes the hinderance of his grace and blessing whereby other things are obtained and so he gives us all good things that we want or desire It is expresly coupled to the next foregoing petition by the conjunction and which was not used in the former petitions because the three former petitions were so nere allied that of themselves they depended one upon another by a natural connextion and consequence and the fourth did upon the last of the cther three by that kindlinesse of connexion that the well-being of the whole or person for the better exercising of its duties and actions well hath on the well-being of a very necessary and essential part of it self But this petition and that fourth are of farre different kindes and have not so direct and immediate a connexion in the nature of the things but that they required to be coupled together by such a grammatical conjunction and. Doct. 1. Our sins are the heaviest of all evills This is hence gathered in that we are taught to pray for the removal of this evill absolutely and of none other Reas 1. Because they are most opposite to the chief good that is unto the image and holinesse of God as they may be partaken of by us to our felicity and so some way to God himself Whose will as much as in us lay we have violated Reas. 2. Because they spoyl us of our greatest perfection Reas. 3. Because they beget unto us the greatest miseries Use Of Direction that having a right esteem of our sins we may the more abhor them and all other evill that comes by them Doct. 1. Sinâ—…s bring with them an obligation of the greatest debt It is hence gathered that they are here called debts Reas. 1. Because the Law of God bindes sinners to suffer paines and that no common ones but of the wrath and curse of God Reas. 2. Because this debt is such that for it we can never be able to satisfy God For whatsoever sinners do it rather augments than diminisheth the nature or account of the debt Reas. 3 Because the justice of God exacting so rigorous a discharge of this debt for sinners is still upon them and is as it were perpetually threatening condemnation to them in their owne consciences Use. Of Admonition that neither by a mad kind of secureness or secure and careless madness we neglect these so heavy debts but go about this by all meanes that we may be set free from them Doct. 3. The mercy of God in Christ is sufficient to forgive and remit all our debts This is hence gathered in that we are here taught to this end to fly to the forgiving mercy of God Reas. 1. Because God is not onely a just Judge but also a mercifull Father as is in the preface of
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
in us Rom. 8. 11. Use 1. Of Admonition that we suffer not sin to reigne in our natural bodies that we offer not our members weapons of unrighteousnesse to sin but weapons of righteousnesse to God Rom. 6. 12 13. Use 2. Of Exhortation that we glorify God in our body as it followes in the Text verse 20. For we ought to have that care of our body in order to things spiritual that is due to the Temple of God as in the Text and to an offering to be offered up in the Temple of God Rom. 12. 1. Doct. 4. The indwelling of this Spirit is a flat enemy to the 〈◊〉 of sin in us This is the consequence of the argument in the Text to wit that the Temple of God cannot be prostituted to whoredome and other such sinnes without Sacriledge Reas. 1. Because there should be an agreement between the Temple and him whose temple it is or to whom it is dedicated as it is 2 Cor. 6. 16. what agreement hath the Temple of God with Idolls For by a like reason we may say What agreement hath the temple of God with reigning sin Reas. 2. Because therefore the Holy Spirit dwels in believers that he might impart holiness to them and as his nature and name so also his indwelling and operation is an enemy to all ungodliness Reas. 3. Because if the Kingdome of sin should prevail in the Temple and dwelling of the Holy Spirit this would turn to the disgrace and dishoâ—… of the Holy Spirit himself And this is indeed the thing that is done when some prophane men blaspheme and mock at the name of God of the Holy Ghost because of the unworthy carriage of those that make profession to be led by this Holy Spirit Use 1. Of Reproof against such as turn the Temple of the Holy Ghost into 〈◊〉 Den of Thieves or into a Cage of unclean birds Use 2. Of Admonition that we give no place to sin either in our soules or bodies but as farre as is possible that we imitate Christ who as it is written Mat. 25. did cast out of the Temple of God even buyers and sellers and the tables of money changers and Iohn 2 15. with a wlâ—…ip drave out of the Temple sheep and beeves Doct. 5. All the faithfull ought to have both faith and experience about this indwelling of the Holy Spirit in them This is intimated in these words Do ye not know brethren that is ye ought not to be ignorant of this but to believe this and 〈◊〉 know it from your own proper experience or feâ—…ling Reas. 1. Because this is amongst the greatest benefits that belong to our salvation Reas. 2. Because from this benefit depends the knowledge of all the rest that God hath freely given to us 1 Cor. 2. 12. So that the same may here â—…e said that is said of Christ 2 Cor. 13. 5. Know ye not that Christ is in you c. So here Know ye not what the Holy Ghost is in you c. Use 1. Of Direction that we try our selves in this point and never rest as if it were well with us untill unto our comfort we can perceive that the Holy Spirit dwelleth in us Use 2. Of Exhortation that we study to have this knowledge lively and powerfully according to the intent of the Apostle here who intimates to us that this knowledge if it be such as it should be cannot consist with whoredome or any such like impurity of life The one and twentieth Lords day Eph. 5. 25 26 27. Vers. 25 Husbands love your wives even as Christ also loved the Church and gave himself for it 26 That he might sanctify and cleanse it with the washing of water by the Word 27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing But that it should be holy and without blemish IT is the Apostle's purpose in this place to stir up men to the duty of love to their wives And he illustrates this duty and perswades it from the example of Christ's love to his Church and in the example the love of Christ towards his Church is declared from its effects whereof the first is that he laid down his life for her The second is the end and effect of the former to wit that by vertue of his death he sanctified and purified the Church unto himself The third is the effect and end of both the former that he namely makes her glorious The fourth is the conjunction and union that the Church hath with Christ to wit that she is his body and of his flesh and bones verse 30. The manner of which union and its nature is shewn to consist in a mystery and not in any carnal or bodily way but in a most spiritual and hidden way Doct. 1. The Church is the whole company and community of the elect This is hence gathered because she is here described and designed by Christ's spiritual love to her as ought the love of an husband to be to his wife Now this love includes alwayes in it self a differenceing of her beloved separating of her from all other and so it is nothing else but an election or choice made of her before others This is to be understood of a company chosen unto eternall life Now this company is considered of two manner of wayes First as election lies in the absolute and internal counsell of God Secondly as it is described and manifested by its effect of calling and the blessing that followes on it They that are chosen the first way they are members of the Church onely virtually and potentially to be such in time but such a power as is determinate and certainly to be brought forth into act in due time by the decrees of God Therefore the elect not yet called are not yet actually and in themselves formal members of the Church The second way as the act of vocation and effect of election is there it makes men actual and formal members of the Church Now that first effect of election internal which is proper to the elect is effectual calling which 〈◊〉 a kinde of external election as it were made in time Therefore the Church hath her name rather from this calling than from justification sanctification or glorification unto which this accrues moreover that by this meanes the company or community of actual believers is fitly designed seeing that none are ordinarily called effectually but such as by actual faith answer that call Use Is of Direction how we may obtaine to our selves the certainty of our election to wit if we can be certain of our effectual calling that is be sure by inward feeling and experience of our true faith and unfaigned repentance of their operations on and in our hearts and by the effects that thence follow Doct. 2. This Church is the body of Christ. Reas. 1. It is called his body by way of proportion or similitude not unto a body
to be far from his House Reas. 2. Because no other but the Lord of the Church had power to ordain any such thing or make it effectual for its ends Reas. 3. Because thus it became Christ to shew himself faithfull in the House of God as Moses was Heb 3. He appointed this order for the building of his Church or keeping her in repair or strengthening of her Reas. 1. Because he would deal with men in a man-like and moral manner as was suitable to their nature And this servantship or Ministry is a moral meanes of building up and confirming the faithfull Reas. 2. Because believers imperfections and diverse tentations require such means whereby they may be established and ordained in the faith Reas. 3. Because he would so put forth his powerfull working by such earthen vessels and weak meanes for the greater praise end illustration of his grace Use Of Information that we understand how to esteem the Ministry of the Gospell to wit as a most holy and saving Ordinance of Christ ought to be esteemed Doct. 2. To this Ministry is adjoyned a ministerial or servant-like power in things that belong to the Kingdome of Heaven This is collected from giving of the keyes For although by a key is sometimes designed supreme or Lordlike power and command as Rev. 1. 18. yet sometimes also a Ministerial power onely as Isa. 22. 22. And that it is so understood here is clear in that Christ alone is King of his Church and commander endowed with supreme power And by this he is distinguished from the Apostles themselves Mat. 18. 19 20. as also by this that the Apostles every where profess themselves the Ministers of Christ. Reas. 1. Because every order rank or degree instituted of God hath some suitable power adjoyned to it As therefore a commanding or an imperial power is adjoyned unto Empire or the State so a ministerial power is adjoyned unto Ministers Reas. 2. Because the building and keeping in repair and strengthening and advancing the Church in which the end of this Ministry consists cannot be procured by men but by such a power Reas. 3. Because the Kingdome of Heaven is of that nature that it can be subâ—…ect to no imperial or commanding power of sinfull man but to him onely that is infallible and imperable God and man Christ Jesus and to a Ministerial or servant-like power of sinfull men only Use 1. Of Refutation against Papists who give an imperial and commanding power to Peter and to the Popes of Rome which also they would fain pick out of this place But the power here spoken of is equally given or joyned to all the Ministers of the Word and not to Peter alone as they would have it For 1. Peter here represented the persons of all the Apostles and of all Ministers of the Word their successors and in some kinde of the whole Church For as Christ thus proposed the question to them all and had the answer given by Peter by the approbation and consent of them all as that to which they adhered and allowed as well as he and therefore might be said to have been made in the name of all he being the senior and so often the speaker for all so also in this promise instead of them all Christ directs his speech to Peter 2. This same power is solemnly given unto all the Apostles and to their successors Ioh. 20. 23. 3. Unto every true Church this power is in some kind extended Use 2. Of Direction as well of Ministers that they attempt nothing but from the command of Christ as his Ministers as of others that they so look at Ministers as they keep not still their eye upon their persons and look no further but that they lift up their eyes to Christ whose Ministers they are and love and honour them for his sake and the imployment he hath laid upon them wherein and as far as they carry themselves sutably to both Doct. 3. This power is properly exercised in binding and loosing or in shutting and opening that is in retaining or remitting of sins Reas. 1. Because the whole consolation and edification of the Church chiefly consists in the remission of sins given and granted unto believers which is also set out and illustrated by retaining of sins or denial of remission which is denounced to unbelievers in the Church Reas 2. Because all other duties that belong unto the Ministry depend on these and may conveniently be reduced into them either as meanes effects adjuncts and the like Reas. 3. Because in these the excellency and worth of the Ministry of the Gospell do singularly appear because that chief work of forgiving sins which properly and absolutely agreeth onely to God is in some sort communicated to the Ministers of Christ or made common to them with God to wit because the denunciation testification declaration and certification of forgiveness of sins belongs unto the Ministers of Christ by their office and that in two wayes to wit either in the preaching of the Word or in the exercise of Discipline Use 1. Of Information about the excellency and worth of the Ministry of the Gospell that it may not be disgraced by Ministers themselves nor condemned or spoken against by others Use 2. Of Comfort to believers because the whole Ministry of the Gospell labours for this that believers may be ascertained of the forgiveness of their sins The thirty third Lords day Ephes. 4. 20 21 22. Verse 20 But ye have not so learned Christ 21 If so be that ye have heard him and have been taught by him as the truth is in Iesus 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts THe Apostle is here taken up in that most weighty exhoration whereby he began at the entry of this Chapter to stirre up Christians to that conversation which agreeth unto their calling unto Christianity And this exhortation he began verse 17. to illustrate from a comparison of unlike things And the parties that are compared are Christians and other people The quality wherein they are compared is their manner and way of living The unlikeness in this quality is either in the principles and causes of living or in their effects As to their principles Heathens are said to have all their faculties corrupted and as to the faith all their actions and motions are deformed On the contrary all the faculties of a Christian are renewed and the motions of them holy and honest The reddition or second part of this comparison which belongs to Christians is contained in these five verses wherein the unlike condition of Christians and unbelievers is explained 1. From its external cause which is the Doctrine and Discipline of the Gospell verses 20 21. 2. From the internal causes which is conversion and sanctification This again consists of two parts 1. The mortification and laying off of the old man 2. It s vivification and putting on of
in this cleannesse that is that neither the end of it may be broken nor it self be drawne beyond the bounds of modesty and temperance nor that it be any way from a remedy of sin and lust turned into a cover for uncleannesse and wantonnesse The forty second Lords day Exod. 20. 15. Thou shalt not steal IN this eighth Commandement mens possessions are handled as things that come under the name of their outward goods and commodities For thus God would shew what a care he hath of us in that not onely by his Law he hath provided for the safety of our life and chastity and honour of our persons but also for our possessions and external goods He would also hereby admonish us how confidently we may trust all that is ours to him where by his eternal Law he would have us secured about these lesser matters There is in this Commandment ordained and presupposed a propriety to every particular man in his own goods by reason whereof it s truly said his is mine and that is â—…hine For though at the beginning of the creation all things were in a manner common yet afterwards by lawful seizure and possession of this or that a division of things ensued the unjust breach of which division is condemn'd in this commandment with all such things as make for it or lead to it For as in a feast some dish is set downe in common and is no more this guests than that 's yet when any guest hath taken to himself a portion or share of it then that is more his owne than any others so that it cannot by any other be taken from him without uncivility so were all the commodities of this life at the first set out in common to all but when one took to himself a certain portion of them another could not by violence take it from him without sin Now by name theft onely is forbidden because it is one of the grossest and manifestest sins of this kinde because in theft to every one is apparent the breach of that right which every one hath to his own commodity and so the unjustice and the wrong is clear Yet together with it also according to the perpetual use of speech in all the other Commandments all the degrees and causes principles and occasions or provocations to it are forbidden Doct. 1. We must keep our selves out of consâ—…ience towards God from all unjust hurting of our Neighbour in point of his possession or outward goods Reas. 1. Because otherwayes we sin against God and that after diverse manners 1. That dispensation of his providence whereby he hath made division of such things amongst men is disturbed against his revealed will 2. The dominion of God himself which he exercises in the dispensing of such things as seems best to himself seems this way to be contemned 3. We invade as it were this soveraignty and dominion of God while at our pleasure we will make ours whatsoever we list Reas. 2. Because we do our neighbour grosse and manifest injury while we take by force to our selves what belongs to him and so take away from his his goods Reas. 3. Because in this manner charity is directly broken while instead of that good which we both ought to wish and procure to our neighbour we do him reall evill in depriving him of his own goods Reas 4. Because from such sins follow strifes hatred and the disturbance of all society Use Is of Admonition that we not onely shun that which is commonly called theft but also all those sins which in Scripture are referred to theft as their common head As 1. the too great love of riches 2. The desire of our own profit with our neighbours losse 3. All unjustice of bargains and commerce how ever it may be done with colour of right 4. All using or appropriating to our selves that which is anothers without its masters consent whether this be done by force or by deceit and circumvention Doct. 2. With the same religion or conscience that we ought to abstain from theft we ought to sâ—…t ouâ—…selves to this on the contrary that we may seek our neighbours good and further it in his outward goods It is gathered from the likeness of reason that is between the sins forbidden and the duties commanded that are contrary to the same Reas. 1. Because by this means we make our selves instruments of Gods bounty and good providence whereby it is his pleasure that all be provided for in things necessary to this life Reas. 2. Because it is the exercise of our charity towards our neighbour Reas. 3. Because it belongs also some way to iustice in as much as we ought to behave our selves as members of the same society and every one hath right to such duties from others as far as conveniently they can be by them performed Reas. 4. Because our Lord admonisheth us that we make unto our selves freinds from the use of this communion and so further others by our good example and our selves by their good desires and prayers for us in the way to salvation Use Is of Direction that we set our selves with all care that according to this duty of humanity we further the profits of others as our occasion and power shall require Hence 1. we ought to purchase nothing to our selves but by honest means and just titles of right For whatsoever is otherwise purchased or acquired turns alwayes to the wronging of another 2. Every one should betake himself to some honest exercise of life which is in its self lawfull sutable to our selves and profitable to others and such as live at ease For who so live disorderly as stout beggars with him in the Gospel who having full Bags and Barns sings a requiem to their souls saying Soul take thine ease thou hast much laid up these as in other things so they sin in this that they take not upon them such a condition of like whereby they may doe good unto others 3. Diligence is to be used in our calling without which we cannot keep the things we have much lesse increase them that we may spare something from them and lay it out unto the common good of others 4. Frugality and moderation in our expenses about our selves ought to be used least the fountain should be drawn dry whence such streams should flow for helping and refreshing others 5. Bounty and mercy ought to be exercised in communicating our goods unto others especially persons that are to be pittied and of these chiefly such as are of the houshold of faith For in this duty is most of all exercised and most manifestly that vertue that is most contrary to theft because as in theft we take unjustly to our selves what is not our own so in liberality and alms we justly take from our selves what is our own and freely bestow it on another The forty third Lords day On Exod. 20. 18. Thou shalt not beare false witnesse against thy neighbour IN this Commandment