every other thing in some manner For that is it which the Apostle teacheth Act. 17 27 Use 2. Is of Admonition that for this cause we take heed to our selves that we sin not against God because we are held up in and by the hand of God If therefore witting and willing we offend God it is even as if a child out of petulancie should hurt his Fathers face while he is held by his Father in his arms and in his bosom Doct. 4. All the glory that can be given by a creature to God is due unto him â—…y reason of his onely creating and â—…ustaining of all things It is out of the Text Thou art worthy c. Where this glory is expounded by three words which designe one and the same thing though in a diverse manner because no one word can be found which can sufficiently mark out the duty of a creature to God its Creator Râ—…as 1. The reason in general is Because the greatest perfection of all divine power appears in the work of Creation and such things as therefrom depend Now by how much the more the power of the cause appears in the effect by so much the more praise and glory is due to the efficient cause Theâ—… First Gods goodness appears for whose sake chiefly he is ever to be glorified because what ever good is in the creature all this is derived from Gods goodness and it is nothing else as it were but a certain slender scent that is breathed from the infinite goodness of God and flowes from it This is some way pointed at in these words God saw all that 〈◊〉 made and they were very good Secondly His greatest and infinit power appears in the Creation in that by his word and his command he made the whole world suddenly and of nothing or matter praeexistent Thirdly His highest wisdome also appears in that he made all things not confusedly that there should be and remain a Chaos but in all perfection of order and proportion so that to one who attentively considers things so much wisdome appears not onely in the fabrick of the whole but in the disposition of the parts in one man or in one flea as all the wisest men in this world can never be able either to inâ—…itate or to explicate or by all the diligence they can use sound the bottom of it Use Is of Exhortation that with heart â—…ind and work we study alwayes to give this glory unto God that he deserveth and which justice requireth from us to which we are perpetually called and stirred up by all creatures in heaven and in earth The tenth Lords day Rom. 11. 36. For of him and through him and to him are all things THe Apostle brings an argument here to prove that which he had before put viz. That God ows no man any thing He proves it from the opposition thus the cause ows nothing to its effect but contrarily the effect ows all to the cause Now God is as the cause not as the effect in respect of all things whatsoever that either are or are done in this world But God as a cause comes under a threefold reason or notion as 1. either of a procreating cause 〈◊〉 â—…im are all things or 2. of a conserving and directing cause and through him or by him are all things or 3. of a final cause or for which and to him or for him are all things In the first notion creation is attributed to him in the second sustenâ—…ation and gubernation of all things in which two the providence of God doth properly consist in the third notion perfection and conservation of all things is attributed to God in which the end and accomplishment of creation sustentation and gubernation is seen and consists Doct. 1. God 〈◊〉 a sure providence whereby he takes care for alâ—… things and directs them to his own glory It is 〈◊〉 from the Text in as much as all things by him and for him are 〈◊〉 〈◊〉 directed 〈◊〉 1. Because God is the 〈◊〉 of things from reason and wisdome of the greatest excellency 〈◊〉 from any necessity of his nature nor yet from 〈◊〉 caâ—…ualtie or coaction And in such a cause there is alway a regard had to the end and an efficacions willing of it together with an ordering of the means for attaining of that end accordingly Reas. 2. Because if God had onely made the creatures and had no care of them afterwards or did not direct and govern them the work of creation had been but idle vain and as done in jest For workmen use not to take pains to perfect a work and then neglect it unless from too much leisure and sport or pastime they do it which agreeth not to God Reas. 3. Unless God directed and governed all things that he created his work would be imperfect as not bringing it to its destinate end It would also be subordinate to the operation or influence of some other upon it that is not the principal as we see it is among men For he that makes a Ship and directs and governs her not afterwards in her â—…ailing his work about her it is but imperfect and as it were vain and his art and work is subordinated to the art of sailing which doth the other and better sort of the work about that Ship Reas. 4. Common experience teacheth that there is some present and powerfull wisdome every where that is efficacious in its workings and intentions whereby creatures are directed in their operations For without it the kinds of all things could not have been preserved and propagated under the same forms and figures parts and dispositions through all generations Without it also creatures that want reason could not be directed to tend to some certain end unknown to themselves and to possess certain places most convenient for them and to seek the order and preservation of the universe or whole rather than their own particular Without this providence it cannot be understood how some beastshave such instinct as it were some beams of a certain wisdome imparted unto them as they have as may be seen in Ants Bees Spiders Swallows Storks of which the Scripture it self speaks and in many other beasts which are rightly said to be borne as it were with a Law a Book and a Lanthorne with a Law which they follow and observe constantly in all their operations in which Law a certain art and wisdome manifestly appears With a Book wherein they have that Law written down to them because it is ever present with them and indeed written or engraven on their soules With a Lanthorne also because at all times they so radily read therein and perceive all such things as agree to their condition Use 1. Of Information that we may have a care solidly to establish our Faith in this behalf because providence is amongst the first principles of Religion whence the glory of God mainly depends and our affiance patience reverence humility and all the
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
our outward words and works as being but the rivulets and branches of our sin we be reformed but that in the fountain and root of this sin dwelling in us we may be cleansed and renewed The Fourth Lords Day Ephes. 5. 6. Let no man deceive you with vain words for because of these things the wrath of God comes upon the children of disobedience IN these words is contained an argument whereby the Apostle labours to perswade all the faithfull that they may keep themselves from those sinnes whereof he had made mention a little before The Argument is drawn from an adjunct that follows upon sin to wit the wrath of God of which sinnes are not onely the antecedents but also meritory causes certainly procuring it as is intimated in these words For these things The connexion of this effect with its cause is limited and confirmed 1. It is limited by a description of the subject wherein Gods wrath doth alway pursue sin in these words upon the children of disobedience 2. It is confirmed by rejecting of all vain shifts in these words Let no man deceive you The Explication by the wrath of God 1. Is understood Gods vindicative justice 2. His will to inflict punishment according to that justice 3. The punishment it self that is so inflicted And in this place most properly the punishment is understood which in other places is often called death distress severities hot anger and the like This wrath of God is said to come against or upon men because as it were coming down from Heaven it suddenly fals upon and overwhelms and holds as intangled in a net the sinners so that by no means they can escape it In the same sense that not unlike phrase is used Rom. 1. 18. by the expression of the children of contumacie or stubbornness upon whom this wrath comes those sinners are understood which can by no means be perswaded to leave their sins and seek God by true faith and repentance where this is to be marked that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be turned both children of incredulity and children of disobedience but it agrees better to this place to be turned children of disobedience and of rebellion because we read not this phrase the children of saith but of obedience 1 Pet. 1. 14. Doct. 1. Such mens condition is most desperate because they are not onely sinners but also stubborn in their sins It s gathered out of these words Upon the children of disobedience or stubbornnesse So they are named here as men whose condition is much to be abhorred and whose example and company is most to be shunned as appears from vers 7. be not therefore partakers c. Reas. 1. Because such men serve a most miserable servitude to a very base Master that is to sin for sin exercises a spiritual Kingly power and dominion over them because they do all that the lusts of sin commands them and can by no means be perswaded to shake off that slavish yoke and so much the lesse as they perceive that slavery by so much are they the more fully under its command because by this means it comes to passe that their very will it selfe and the spirit of their minde is possessed by this slavery and oppressed For as a brute or a man that comes neer to a brute serving some cruell Master takes no thought for that his condition because of his stupidity neither cares nor wishes for a better is a more full and perfect slave than some free-born and free-minded man who is by force constrained to serve one but yet under such servitude and force keeps a free minde even so it fares in this matter Reas. 2. Because such men are furthest off from repentance and so from the kingdome of God and from salvation For repentance doth most consist in the turning of the heart from sin to God by perswasion of the Word and holy Spirit And to this temper the obstinacy and unperswasibleness of such men is flat opposite who are not onely not perswaded to turn to God but are perswaded to the contrary that such perswasion of converting is not to be embraced or regarded for such are properly called the children of rebellion or disobedience As therefore those diseases are most mortal which admit of no cure and are but the more exasperated the more they are dealt with even so also is it with such kinde of men Reas. 3. Because these men do most grievously encrease their guilt in this that they withstand the means that God hath sanctified for procuring their salvation For while they will not suffer themselves to be perswaded to that conversion unto Faith and Repentance they directly fight against God and not onely so but in this very thing that he would and is some way striving as it were to save them Use Of Admâ—…nition That most of all we be carefull of this stubbornnesse or rebellion which is not onely to be understood in common of that conâ—…umacy whereby men refuse altogether to be converted but also specially and in every part of obedience For if we perceive that God calls us to this or that special duty t is then our part mainly to take care that even in that we present our hearts to God flexible and perswasible whereunto we are invited Doct. 2. Upon the children of disobedience certainly and unevitably the horrible wrath of God comes This is clear in the Text without any collection made from it That this wrath is horrible and altogether intolerable the Scripture every were testifies as Heb. 10. 27. Apoc. 6. 16 17. and elswhere And the thing it self doth sufficiently shew it if we consider Gods anger as to its intensness extensness and duration as to its intensnesse it is called in Scripture a consuming fire Heb. 12. 29. Now this fire of the wrath of God consumes not lightly or light things onely as in the superficies but as it is said Deutro 32. 22. Gods wrath set on fire will burn down to the grave c. Nahâ—…m 1. 6. Where there is a most likely pithy description By all which descriptions is signified that the wrath of God doth throughly peirce not onely into the body but into the soul and inward part of the spirit for which reason in many places of Scripture it is compared unto sharpe arrows peircing into the heart its self and consuming the spirit and life As to the extension this wrath of God contains in it all sort of evils whether corporal or spiritual whether in this life or at the end of it and in death or at death â—…ither belong those catalogues or inventories of curses that are found Deutr. 28. and Levit. 26. 3. As to the duration it remaineth upon impeâ—…ient sinners Iohn 3. 36. not for some short space but unto all eternity and without end For as that obligation whereby we are bound to render God all obedienees without end so consequently the transgression whereby sinners break that obligation is in a
are made partakers of this mystery by eating and drinking 2. Is about the manner of this action which is specified to us in the word 〈◊〉 And this manner is again contained in three acts whereof the 1. is that which is set in the last place that every communicant discerne the Lord's body 2. Is that he try himself 3. Is that he furnish himself with such a disposition as is worthy of so great a mystery And these three acts are set down in these three words discerning the Lord's body let a man examine himself and he that eats 〈◊〉 drinks unworthily Doct. 1. All our work that is ours onely in the Lord's Supper is to eat and to drink the body and blood of Christ. It is gathered from these words Let him eat of that bread and drink of that cup and not discerning the Lord's body Reas. 1. Because this is the Sacrament of our spiritual nourishment in and by Christ. Reas. 2. Because in the very institution of this Sacrament no other thing is prescribed but that we should take eat and drink to wit as the signs with our bodies so the body and blood of Christ spiritually or by faith to the nourishment of our soules Reas. 3. Because nothing else is represented in the external signes and actions but this nourishment on Christ which by the institution of Christ is in this Sacrament used Use Of Refutation against Papists What the difference is between the Supper and the Popish Mass because Papists have taken away the Sacrament that was instituted by Christ and have set up in its place the Sacrifice of the Mass that was devised by men And this is the difference between a Sacrament and a Sacrifice that the formal reason of a Sacrifice consists in this that in it men offer something to God and God receives something from men But the formal reason of a Sacrament is in this that God offers something to men by visible signes and men receive it from God on the conditions and manner that he offers it In this Supper God offers Christ unto us for our spiritual nourishment and we receive Christ as the food of our soules by eating and drinking of him by faith Hence the popish Mass is a meer stranger to Christ's institution while they make its principal use to be a Sacrifice for the quick and the dead and while they officiate their private Masses wherein the people neither eat nor drink while in the publick Masses they take away the cup from the people so that though they eat in some sort yet they drink in no manner while they hold up the Host or Sacrifice that is the consecrated bread and wine rather to be adored and worshiped than to be eaten or drunk while lastly they do all this in an unknown tongue so that the people cannot understand either what or how they should eat or drink Doct. 2. That we may rightly partake in the Lords Supper it is chiefly required that we rightly discerne the Lords body By this discerning of the Lords body is understood an act of the understanding whereby we observe the difference between this bread thus consecrated to be a signe and exhibitive seal of the Lords body that is of all his benefits and graces to our faith and common bread Or it is that judgement of our mind whereby we have a right apprehension and pronounce right sentence concerning this whole mystery or business The want of this discerning is that which is reproved here by the Apostle Reas. 1. Because without judgement and prudence agreeable to the thing undertaken nothing can be rightly or perfectly done or performed Reas. 2 Because in the Sacraments where the external appearances are bodily and gross and yet a spiritual mystery or secret as to sense lies hid in them there is need of spiritual heed and judgement that we may rightly pierce and dive into that spiritual secret it self Reas. 3. Because the want of this discerning brings with it a prophanation of this holy feast as appears by the example of the Corinthians For who so discerne not what it is about which they are busied can never fit themselves so as to behave themselves arightly in handling of such a business Use Is both of Direction and Exhortation together that every one earnestly set his mind and iudgement arightly to discerne before he come to the table of the Lord what it is that is there done and what it is that himself should there do Now the special points that ought by all communicants to be discerned are these 1. The occasion and necessity that there was that Christ should be broken and given for us and to us which was no other but the deepest guilt of our sin heaviest punishment due to it and the misery that to us would thence have followed 2. The proper cause and reason of this donation which was the infinite mercy of God towards us 3. The manner in which Christ was given for us which was both in body and soul to the sufferance of death though they were the soul and body of God personally that by this his obedience we might be both freed from death and the consequent of its misery and made partakers of all the blessings of grace and glory and happiness which were in him prepared for us and he had deserved to us 4. The meanes by which Christ is thus applied unto us and made ours as in this Sacrament externally by the signes of eating of bread and drinking of wine and internally by the operation of the Holy Ghost and our faith stirred up by him to rely upon Christ for life and nourishment and growth unto life eternal and all the blessings aforesaid Doct. 3. The second duty required unto a right communicating or partaking of this Sacrament is that we seriously examine or try our selves The object of the former duty was the Supper it self instituted of God The object of this is our selves wherein by a reflex act we behold and consider our selves that we may understand how our disposition and condition agrees or disagrees with the nature and use of this institution And this inquiry should be made with greatest care and diligence as the word used for it doth sufficiently express wherein is properly expressed the Goldsmiths pains in diligently trying of silver and gold that he may know true coyne from false Reas. 1. Because it would be in vain to discerne the Lords body unless we discern aright also how our selves agree with or disagree from the Lords body and whether we have such requisites as necessarily we must for the saving participation of his body For in the Sacrament there is a mutual relation between the gift offered and our receiving of it nor doth it bestead us at all to know of what sort and how precious the gift is unless we know also that our selves are such as to whom this gift doth belong Reas. 2. Because great is the deceit of mans heart whereby men
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
rule of our life and as of such a rule as hath no defect but is both perfect in it self and requires all perfection in us Use 2. Of Admoniâ—…ion that with all reverence we give heed unto this Law and beware of all neglect and contempt of it as we would shun death Doct. 2. The Moral Law is divided into diverse words or precepts It is gathered from this in that God is said to have spoken all these words They are called words because they are short and as it were spoken summarily or in one word The chief division of them is into two Tables the next into ten Precepts or Commands Reas. 1. That we might the more easily understand the will of God by parts delivered which wholly together and at once declared as it were in heaps we could not so well understand For the parts in a distribution or division make much for the declaration and illustration of any whole Reas. 2. That by this meanes our memory may be helped because naturally our memory is strengthened from the order of the parts amongst themselves Reas. 3. That in every part and act of our conversation we may have light of singular direction from some part of this Law Use Of Admonition that we neglect nor contemne no word of this Law because they are all parts of one and the same Law and have the same sanction of authority so that who so stumbles against any one is guilty of them all Iam. 2. 10. Doct. 3. Whatsoever is commanded in any part of the Law we are bound for may causes to perform the same to God This is gathered from that confirmation of the Law I am Iehovah c. Reas. 1. Because God commands us nothing he may not with very good right require from us as well by reason of his absolute power and dominion as of our dependance on him by which we require to be supplied and upheld by him in all things Reas. 2. Because he requires nothing from us the observance whereof he did not deserve at 〈◊〉 hands before as well by spiritual benefits and blessings as temporal and bodily in regard whereof out of thankfulness we owe him all obedience as is plain in the Text I brought thee out of the Land c. Reas. 3. Because God is ready to reward our obedience most abundantly in every point Use Of Direction that by often meditation of the manifold obligations whereby we are bound to performe our obedience to God we may more and more stir up our mindes to a care of observing him in all things Doct. 4. Every command of the Law requires the whole obedience of the whole man That is as well inward as outward of the heart as of the mouth and hand or worke Thou shalt have no other c. Make not unto â—…hy self c. Are formes of speaking whereby formally such an universal obedience is required Reas. 1. Because God the giver of this Law ought to be glorified with obedience of the whole man as well of soule as of body and of both these parts of man Reas. 2. Because this is the excellent perfection of the Law of God whereby it goes beyond all humane Lawes in that it subjects unto it self the heart and the reines and the most inward retirement of of men as God himself alone who is the author of this Law knowes what is in man Reas. 3. Because this Law is the rule of spiritual life and so ought to peirce even to our spirits themselves Use 1. Of Information that for the right understanding of this Law we look not onely to such things or think that they onely are contained under the Law as in express words are there contained but all such things also as belongs to such an head of obedience whether they be outward or inward For in every command as is certain by the summe of entire and whole obedience the words are to be taken not according to the bare letter but in a modification of diverse tropes or borrowed sorts of speaking as agree to the perfection of such a Law of nature The trope of Synecdoche that puts the special for the general to be understood by it is here frequent as when abstinence from some one vice by name is put for the whole obedience whereby we not onely abstain from all faults of that kind but also are bound to the performance of the contrary affirmative good and when some action is put for all of its kind and of affinity of nature with it The trope also of Meâ—…onymie is every where in these commands whereby all the adjuncts are understood under the name of their objects the effects in their causes and contrarily with which is complicated the trope of Metaphor some way so as all the decalogue is Metaleptick or to be understood by Transsumption And these rules must of necessity be understood in the explication of every precept as our Saviour's exposition of them and other Scriptures make clear Use 2. Of Admonition that we rest not nor please our selves in obedience of any sort done to the Law but that we may aspire to the entire and perfect observance of it and ever acknowledge just matter of our humbling in this that we are so farre from that perfection that it requires Doct. 5. The first and greatest command is that which containes our duty to God Hence is it that it is both put in the first place and hath also the expresse testimony of Christ Mat. 22. 28. Reas. 1. Because God himself being the object of this duty from him a sort of noblenesse and dignity is derived unto the duty it self Reas. 2. Because more and greater things are contained in our duty to God than either can or may be used in duties to man as is clear by that form With â—…he whole minde and the whole heart c. Reas. 3. Because this duty is the foundation and principle of all others in as much as in God and for God onely we ought to perform all other duties and so the duties of the second Table are thus virtually contained in the first Commandment Use Is of Direction that our first and chief care may be taken up in those duties that belong to God Doct. 6. The principall duty to God is that we have him onely for our God And to have God for our God is in general to give God that honour which is due unto his excellent Majesty And to this are required 1. That we seek the true knowledge of him with all care as he hath revealed himself in his word because we cannot honour him rightly whose nature and will we are ignorant of Iohn 4. 12. Rom. 10 14. 2. That from a most humble reverence we subject our selves unto him because the honour that we give to God as to our God is the honour of a Creature towards its Creator of a Son towards his Father of a Servant towards his Master and that such a Master as hath power
away of the guilt of sins Rom. 4. 6. 7. So also mans misery is declared by prosecution of the same guilt Doct. 1 We ought with all religion or devotion to be conversant about such things as belong unto Gods worship both as to the things themselves and as to the manner of handling them It is clear enough in the words themselves Take not the name of the Lord thy God in vain Reas. 1. Because this manner of handling things belongs some way to the form of the action and of our duty and it more inwardly belongs to our duties that we rightly direct our actions as to the point of their form than of their matter and object though a care must be had of both and that with a devotion of the same kinde Reas. 2. Because in such things the name of God is as it were committed and recommended to our trust that it may appear with what devotion and respect we will use the same Reas. 3. Because that name of God hath so much worth and excellency in it that it is with little or no lesse wickednesse used with contempt or sight than when it is altogether neglected Now the religious manner of using Gods name consists chiefly in these things First in the sincerity of our intentions whereby we are to look at the very end in the use of it and worship of God unto which of â—…s own nature and by Gods appointment it tends and was ordained 2. In the reverence wherewith we use it which is to be such as thereby we may shew that we are careful to preserve keep up the honour of God and of his worship in good esteem and save it from all contempt slight dishonour and reproach 3. In our zeal whereby we endeavour with all earnestnesse of minde to glorifie God in the use of these things and so advance our own salvation These and the like wayes are pointed out to us in the very forbidding the using of them vainly Reas. 1. Because that is used rashly and vainly which is not used to its own end therefore to exclude this vanity sincerity about our intention must first be used Reas. 2. Because that is counted but vain and empty which is but light and slightly handled as if it were a thing of no weight or importance therefore the forbidding to use vainly commands us by the same means to use it with reverence earnestnesse and gravity Reas. 3. Because a thing is used in vaine when it attains not to its end uses and fruit it was ordained for therefore for the taking away of this vanity also a diligent endeavour is required of reaping and receiving the just fruits of such ordinances thus is done by zeale Use 1. Is of Reformation against Papists who in many things look onely to the worke done and neglect the manner of doing and disposition of the dâ—…er Use 2. Is of reproof of all carnall and irreligious manners of men in the use of Gods worship and sacred things when as they go about them either after a wonted fashion of their owne or out of custome rather than from conscience and a knowing and feeling resentment of duties and have in them for the most part other ends set down and proposed to themselves than such as God appointed and they ought onely to intend or they are lightly touched with them and therefore but slightly busied in them as if they were matters of sport or high-way pastimes or lastly these are so old in the good duties they do though they look not like men in sport that yet they look as such that never either looked for nor had any great care of reaping any great benefit from the things they did Use 3. Is of Exhortation that we may more and more stir up in our selves and in our minds and consciences this religious care Doct. 2. This religious care ought singularly to be had in the use of Oathes and such things as are of the like nature thereto It is gathered from hence because the name of God in a special manner is taken up into our mouths in Oaths Vows Promises Covenants and the like and a reverence of Gods dreadfull name is especially here commended unto us Reas. 1. Because in every Oath there is a certain calling upon the name of God in a speciall sort Reas. 2. Because God is not barely and onely called upon as in other businesses to help us but as a witnesse judge and an avenger if we speak not and think not truth and do not right Reas. 3. Because in an Oath we binde our selves not onely to man or our party on earth but also unto God and for the most part of our own accord and where otherwaies we needed not put our souls under the wrath and curse of God and his fearful â—…engeance if we should deceive Reas. 4 Because as it were we here interpose God and his name for our Surety all which respects require a singular religious care of the use of Gods name in such a behalf Use Of Condemnation against such as are given to â—…ash Oathes or to superstitious blasphemous and prophane ones Doct. 3. It is a most grievous sin and such as God will â—…n a singular manâ—…er avenge to abuse Gods name in this manner This is gathered from the sanction adjoyn'd to the precept God will not leave him unpunished c. And this sanction is grounded on two Reasons Reas. 1. Because this sin amongst men is accounted venial and is daily committed without any punishment Reas 2. Because it is our natural corruption little or nothing to regard the dispositions of our minds in worshipping God which yet God chiefly looks at Now the grievousnesse of the sin appeareth in this 1. That God is in this as it were mocked 2. That Gods worship is turned as it were into a stage-play 3. That an occasion hereby is given of contemning and blaspheming of Gods name And amongst the punishments wherewith God follows this sin that spiritual revenge is most horrid whereby he so deserts such men that things which of their own nature are a savour of life unto life become unto them a savour of death unto death which also by the very order of nature follows upon this kinde of sin Use Of Admonition is that we take heed of such sort of sins and these are not to play and make a sport with passages of holy Scripture or to make use of them to charms or inchantments and witchcraft without any reverence or gravity to tosse them to and fro like Tennis-bals in common discourse and purposes lastly to be exercised in any part of Gods worship meerly for a shift and for the fashion and for the custome that is in use Doct. 4. That for the fear or horrour of such a sin we ought not altogether to abstain from Oathes as things in themselves and absolutely unlawfull For in some cases times and matters we are bound unto them by the affirmative or commanding part of this
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
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