Chaldean paraphrast or to Ionathan or to Rabbi Shimâ—on tâ—e sonne of Ishai or to Rabbi Moses the sonne of Nichar or to Rabbi Haccodesh Whether Christ should be an earthly Monarch and to all the ancient Rabbins that lived before the comming of Christ then were the matter at an end But they give more credit to the latter Rabbins which all were moved with envie against Christ Rabbi Salomon Nizahon For the first whether the Messias comming should be an earthly Kingdome See Esay 53.2 but especially verse 6. Esay 53.6 8. The Lord hath laid upon him the iniquity of us all But they shift this off and say It s meant of the whole people But after he saith He shall die for his people And it were absurd to say the people shall die for the people neither could they die Psal 22.16.18 They pierced my hands and my feete Psal 22 16 17 18. they parted my garments among them and cast lots upon my vesture which cannot be understood by David Zach. 9.9 Zach. 9.9 The King of Zion shall come to thee poore and kumble sitting on an Asse most plainely Dan. 9.26 And after 62. weekes Messiah shall be slaine Daniel 9.26 c. This the elder Jewes could not conceive and Philo Iudaeus understandeth it of the sanctification of the high Priest But he might easily gather that this place was meant of the Messiah by Iohn the Baptist that sent two of his Disciples to know whether he were that Christ or no but especially that place of Daniel troubleth them insomuch that Nizahon falleth into these blasphemous words that the Prophet was deceived and over-seene Reason against the Jewes 1. Haggai 2.8 That the Messias of the world should be the expectation of the Gentiles How should it be a comfort to the Gentiles Reasons against the Jewes to have a stranger raigne over them which is forbidden the Jewes Deut. 17.15 16. There shall not be a stranger to raigne over them 2. For as much as it is plaine that the Messias should be that that giveth felicity to all the world I would know of them how Abraham Isaac and Iacob could be saved by an earthly Prince and temporall they being dead many hundred yeeres before his time This they shake off so weakely that they are faine to say It shall be as they say no bigger then it was before as also the City God will not call the Saints from the fell-city that they have with him to an earthly banquet Whether Christ be the Messiah that they and all the true Jewes shall returne to life againe But that is absurder than the first For first they doe themselves injury to thinke that the Land of Iury as also their Temple can hold all the Jewes that ever were 2. They are utterly injurious to the Heavenly soules to call them out of an heavenly paradise out of Abrahams bosome to come into an earthly paradise The third is common By this there should be no purgation of the soules from sinne for this earthly Kingdome cannot purge the soule it belongeth onely to the body The second part That Christ is not the Messias 1. Gen. 49.10 That the Scepter shall not depart from Iudah nor a Law-giver from betweene his feet till Shiloh come It was sure that before the captivity it was altogether in Iudah till the leading of the captivity continued In the captivity they had it by one of their brethren that was called the King of captivity And after the captivity it continued till it fell betweene Aristobulus and Hircanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex multitudinis deportatae who striving for it were both dispossessed and Herod an Idumaean placed in their roome and then was the time of Christ Now if they shift this off and say that the Macchabees were not of the Tribe of Iudah Object but of Levi and so deny the prophecy Sol. The prophecie is divided Sol. that either a King or a Law-giver should be of the Tribe of Iuda And that there was a Law-giver even till Christ was borne its manifest for they confesse that Simeon Iustus Note whose song we have in our Liturgy was the last of them and ever since the whole company of their Sanedrim dispersed The third answer Object They say that in the prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scepter shall not depart from Iudah The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not a Scepter but a Tribe so that it is meant that Iudah should be a Tribe till Shiloah come Even that way they are confounded For ever since that time Sol. all the Tribes have beene promiscuae confused and the Emperours presently after that they had heard that In Iudaea nascetur orbis dominus the Lord of the World should be borne in Iudaea sought to roote out the Jewes and especially that Tribe that Christ should come of and so it made them to confound their Genealogies 2. Dan. 9.25 Daniel receiveth this Oracle from the Angell that from that time to Messiah c. What these seven weekes are it s shewed in the Gospell that they stand for yeeres so counting for every weeke seven yeeres 49. And so long was the Temple in building for three yeeres they were in building the walles and gathering themselves together the other 46. in building the Temple as the Iewes said to our Saviour from that time to the comming of the Messias 490. yeeres 3. Hag. 2.10 The glory of the last house shall be greater then the first But in the first Temple there was thâ— Arke of the Lord the pot of Manna Aarons rod the shew-bread c. the second Temple had none of these but the Prophet saith the second Temple should be more glorious This glory they cannot finde unlesse it be in the time of Christ for forty yeeres after his death it was destroyed so they make this no prophecie Petrus Galatinus de arâ—â—â—is Two Famous companies among the Iewes the schollers of Rabbi Shamma 2. Of R. Hillel but the latter the more famous Petrus Galatinus out of the third of their Talmud that the schollers of Rabbi Hillel considering thâ—se three prophecies Daniel Haggai Esay though they lived 50 yeeres before his time hoped that he should be borne in those daies being thereto induced by the end of the 60. chapter of Esay That God would hasten his comming In the same chapter of the Talmud on that place Esay 9.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finale in all copiâ—s in that place onely against the nature of the letter Whereupon Rabbi Thalumma doth hold it is an Oracle sâ— that iâ— is the number of the yeeres betweene Esay and Christ his comming i 600. yeeres 3. They say This a principle among the Iewes that the vaile should not open not the voyce of the Lord faile till the comming of the Messiah that the prophecie of the second Temple should not cease which
and darknesse shall not be able to comprehend the light And it is even in the worst natures if at any time they be straighted by afflictions as in Aeschylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Persians being put to flight at the lake Strimon When danger commeth then the light breaketh forth must needs goe on the Ise thawing by the heate of the Sunne then every one that before said there was no God fell on his knees and prayed God that the Ise might beare them So Dion Boristhenes as the Italian Histories report Antonius Vrceus Codrus when the Lord attached them of age Cephalus 1. Plat. de rep saith to Hippocrates while I was a young man when they told me of Styx Acheron I could thinke that there was none and I scoffed at them but now in my old age when I am to depart I begin to doubt how if there be such So we see danger sicknesse and age will shew us that there is a God The maine argument The major The notions naturall in us are universally true The minor Of the essence of God we have a notion Conclusion therefore we must beleeve that there is a God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath revealed them Argument 2. Ab altera animi notione a reali sc distinctione boni mali contra Pyrrhonem from the other notion of the mind namely from the real distinction of good and evill against Pyrrho that said That nothing was simply good or evill We see Gen 9.22 though Cham was such an ungodly person Genes 9.22 yet he seeth this that it was an uncomly thing to lie as his father did Therefore in him a power to distinguish betweene decorum non decorum that which is comely and not comely Genes 14.21 the most wicked Sodomites knew Genes 14.21 that good was to be requited to Abraham Gen. 27.41 Esau would kill his brother Jacob yet not whilst his father lived 2. Sam. 19.17 Absalom though in Armes against his father yet seeth this wickednesse in Hushai his fathers friend and rebuketh it Math. 26.48 Judas though he would betray his Master yet hee would not doe it in open manner but gave them a privy token Whomsoever I shall kisse c. The ground of reall distinction betweene good and evill So then seeing the most evill would seeme good and deny evill in themselves and reprehend it in others this is really to distinguish betweene good and evill The ground of this distinction either the consent of men betweene themselves as Pyrrho saith which cannot be for then every thing at mans appointment should be good or evill Or from a nature above man and so it leadeth us to God an unchangeable nature Gen. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who told thee c. From a manifest part of the soule sc conscientia the conscience which is Gods Deputy That is also a demonstration against those that thinke that religion is a devise Conscientia 3. 3. Those that committed any offence are alwaies troubled and never in quiet If any object least they should be revealed to the Law Then give them security let them doe it in the wildernesse in the darke Object Sol. where and when none shall see them yet shall they never be quiet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conscience shall smite the soule They shall have their surda verbera deafe strokes yea they themselves will be constrained to tell it in their sleepe or in their madnesse or as Plutarch saith of Bessus he shall thinke that the Birds of the aire will tell it Then is not religion a devise of man as they say nor shall be Of Gods fearefull vengeance as long as they have the Vicegerent of God in them And Christ useth this to condemne them out of Esay 66.24 Vermis eorum non moritur their worme dieth not 4. To conclude this point They that have denied it in their lifes their deathes have proved it for them Genes 7. the overwhelming of the Flood the punishing of Sodome with utter destruction Pharaoh And whereas the Lord useth in all sinnes to punish them most severely at the beginning and after to suffer them yet in this sinne he hath taken another course to confute the Atheists lives by their death to confute them by the end of their daies Pherecides the Syrian never almost durst come into company yet once at a banquet amongst his friends being merrily disposed saith that he had lived a long time yet never done sacrifice nor offered up prayer to any God And within few daies after he was eaten up with lie◠So Diagoras was the cause of his proscription at Athens and of the sacking and destruction of his whole Country in revenge of that wicked opinion of his Julian the Apostata being overcome of Necromates in battaile The horrible death of Atheists pulled out his owne guts and cast his blood into the aire and so died with miserable yelling Lucian keeping for recreation a kennell of hounds leaving them fast bound and safe when he went out to supper at that supper having spoke much against the truth of God as he came home his dogges ran mad and breaking loose fell upon him and tare him in pieces Appion against whom Iosephus writeth scoffing against the old Testament but especially at the point of circumcision the Lord in that very same place strooke him with ulcers so that he made him a spectacle to all that came after him Machiavels end was in the prison of Florence rotting in pieces Therefore for a conclusion as the heathen men write upon Zenacharibs tombe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whosoever looketh upon me let him learne to be godly so may we conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever looketh upon these let him learne to be godly The second station is that God is a rewarder of them that seeke him The second station Gods providence God in regard of his essence is as a stranger to us in a farre Countrey Foure false opinions 1. No providence therefore we must not onely acknowledge his essence but also his providence for denying of his providence is semiatheisme and the Epicures erred in this For though they were by reason compelled to confesse that there was a God yet they said Non curare eum nos that he hath no care of us Then of the providence of God 1. what God is to us the knowledge whereof must be joyned with his essence there be foure branches of opinions 1. That God at no hand medleth but that he hath drawne the Heavens betwixt him and us 2. That God had providence and governement in the beginning of the world but after set his Deputy to rule the world that we should not see what he doth nor he what we doe 2. That there is a providence but of generall things a generall providence rewarder to two causes but not to every particular individuum individuall 3. Grant both these esse etiam
why it was put to silence answer was made because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew child Trophonius his cave the Oracle there the Oracle Delos Jupiter and Jupiter Dodonaeus all put to silence Saint Ambrose Tertullian Justin Martyr testifie that by Pilates Epistle to the Emperour Tiberius they were confirmed Egesippus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the briefe heads of Christ of his innocent death godly life and his resurrection Ad Senatum de Jesu in Deorum numerum referendo cum vocis suae praerogativa retulit He propounded to the Senate with the consent of his voyce to bring in Jesus into the number of the Gods But the Councell refused to doe it quia author ipse consilii non fuer at because the motion did not first of all proceed from the Senate it selfe And the chiefest that was against it was Sejanus who afterward came to a most miserable end The next and chiefest argument is the proceedings of this religion i. Whereas nature and reason teacheth us to get apt instruments to worke with and that the matter must be disposed and well fitted before we worke But there were no meanes wrought to propagate this religion For the instruments they cannot be devised more unfit of no nobility of no power of no learning c. but barbarous rude handicrafts men for the matter to worke upon they had it altogether unprepared nay cleane against them They had the Jewes in hatred against them in as deadly hatred as possibly could be The heathen also at the first continued this hatred against them after were converted by them but afterward returned to their former hatred The learnedst men have been against it Vlpian the greatest Lawyer who wrote 460. bookes against the Christians Gallen the greatest physitian Plotinus the greatest Platonist Porphyry the greatest Aristotelian Libanius a great writer in the Grecian tongue Iulian the greatest forcerer Lucian the greatest scoffer For persecutions The ten strangest and bloodiest persecutions were against them The strangest torments that could be devised were executed upon them nothing there was that could be done by force but it was done Great and huge heaps of Christians suffering every where every day for their faith For craft and policy Iulian used all the meanes that could be wrought by putting downe schooles of catechising and schooles of the Prophets by breaking godly meetings by making Dialogues betweene Christ and Pilate against Christ c. causing them to be insteed of catechizing to abalienate the childrens minds from Christian religion by all meanes possible Yet at length forme prevailed the matter being never so ill disposed Man cannot away with this happines 6. The Commandements and precepts in no wise agreeable to flesh and blood For revenge we must love them Love them that hate us speake good of them that persecute us Happy shall you be when men revile you and persecute you For lust we may not looke after a woman with our eye to lust after her For covetousnesse we must be ready to part with all For truth we must not onely confesse and also professe it when any one asketh of our faith here is no plausiblenesse in the world The meanes s promises 7. the next way to make a man forsake and to terrifie him from it Math. 10.17 Iohn 21.18 Math. 10.38 7. The promises Others as Turkes Epicures c. their religions set them great promises either in this life or in the life to come or in both as wealth preferment c. in the world to come ablutions This for this life Flâ—gellabunt vos in Synagogis suis they will scourge you in their Synagogues Christ to Peter They shall bind thee and lead thee whither thou wouldest not they shall stone thee c. to forsake that they have and take up the Crosse and follow Christ He that forsaketh not father mother friends house all his owne soule cannot be my Disciple c. You shall not have so much as a breathing time in your persecutions he that cannot be content to part with all he hath yea with himselfe for Christ his cause he is not worthy of Christ This is not the next way for sequimini me follow me but discedite â me depart from me Here is a very resemblance of the creation as in the creation something was made of nothing so here nothing is set to confound something that we may plainly say and see that it is the finger of God that worketh here Here is strength confounded by weakenesse something by nothing death by death What is this but a divine religion Mahometisme could never take any hold of any learned man When Mahometisme first began the Emperour gave himselfe to pleasure the people to idlenesse so that there was nothing but idlenesse and palpable ignorance religion freezed very few learned men But in the time when this began the world was full of eyes never so great industry then it pleased the Lord to shew forth his weaknesse in the greatest strength of the world and by his most simple meanes to convert the learned men that then lived as Pantenus Clemens Origen Bâ—sil Augustin Ambrose For the conversion Paul having a testimony from the counsell to binde all such as he found professors of Christs name and to imprison them being in the highest way to preferment a man of speciall account among the Jewes so that Porphyrie saith it is pitie that so excellent a man for the gifts of learning so neere preferment should have beene converted to the Christian religion yet then suddenly he was content to turne to many sharpe showres whippings perils by Sea and by Land shipwracks c. he had no great pleasure 2. Cor. 12.2 for he had no time to breath in his afflictions when he should come to honour and the people of Lycaonia came to sacrifice to him and Barnabas they rent their clothes beate their brests ranne in the middest of them and told them that they were but men as they were so that they were not vaine-glorious Origen was the fairest for preferment that any man could be Ammonius was his master alwaies preferred before Plotinus who afterward came to great preferment in the common wealth Yet he was content to leave all and betake himselfe to be a poore catechist in Alexandria where he was every minute in danger of his life After they were converted after they were not converted to any sect c. never the like examples of manners and all kind of vertues as in these of fasting of abstinence of continence of liberality of justice in all things and with all men of fortitude Plotinus one of their great enemies saith of theÌ„ omnis Christianus mortis contemptor every Christian is a despiser of death For life most innocent and simple Longinianus the Philosopher in his Epistle to Augustine I reason thus with my selfe The heathen men had it cast into their heads that Christ wrought not by the finger of God but
because he returned not food and nourishment to his parents So saith one to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic ut satis sit vives thou shalt live long Among Charondas his lawe◠there was one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summum esto scelus senum contemptus let it be accounted an hainous crime the neglect of venerable old men For the sixt it is a canon of the common law homicida quod fecit expectet the murtherer what he hath done let him expect For the seventh Stephan out of Nicostratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whosoever would live in this City and not be fleyed let the very name of Adultery be feared For theft Demosthenes against Timocrates repeateth Solons law very close joyned with the words in this law For the ninth tab 12. Qui falsum testimonium dixerit Tarpeio sane dejiciatur whosoever shall give a false testimony let him be throwne downe from Tarpeius a great high rocke in Rome For the other foure which are now more darke with them For the first though we finde them for the most part speaking in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship the Gods or to feare the Gods yet the thing was notoriously well knowne to the Philosophers and especially to Pythagoras If any man say he is a God beside one that made all things let him make another World c. So Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his truth there is one God and they could dispute in their schooles that there was but one God For the second that which Socrates in Platonis repub he would have us worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he himselfe thinketh best And so the Heathen altogether thought it meete and this is the very ground of the second Commandement But for the thing it selfe Augustine 8. de civitate Dei cap. 31. ex Varrone That Varro's allowance of the Jewish religion was great because it excluded Images and saith that if all had used it it had beene a great meanes to have taken away much trifling For the fourth but very little to be found yet they had this common among them that numerus septenarius est numerus quietis the number of seven is the number of rest and that 7. betokeneth rest and that numerus septenarius est Deo gratissimus the number of seven is most acceptable to God Out of these they might have gathered a conclusion that God would have his rest on that day c. The practise of this in the finishing of their exequiae burials seven daies after the birth in many funerals seven daies after any mans death So did they allow Saturne Jupiter and Apollo c. the seventh day One of the Pythagoreans mysteries was in numero Septenario in the number of seven For the ten Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Divine covet not at any time so much as another mans needle They must not desire so much as another mans Pinne or Button as some say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to covet another mans is the top and pitch of justice And indeed though in their lawes they never touched this yet the very scope of their lawes though they thought no such thing did drive them to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to covet therefore we may conclude with Paul Rom 1.20 that they were inexcusable Now to shew that they had the grounds and the rules of these lawes They had written on the doore of Apollo's Temple at Delphos in the uppermost place the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if to signifie that if any one would aske counsell at that Oracle if God once say it he should doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the rule of godlinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know thy selfe the rule of sobernesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing too much a rule of justice And that was Subde Deo quod habes commune cum Angelis subdue to God what thou hast commune with Angels Under the one leafe of the doore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know thy selfe that a man should acknowledge how farre he is better then the beasts and the mind then the body and so by this knowledge should Subdere appetitum rationi quod habet commune cum brutis corpus animae c. To subdue the appetite which he hath commune with bruites to reason and the body to the soule On the other leafe was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. fac quod vis pati nothing too much that is doe that which thou wouldest suffer Covetousnesse the root of all evill Sobriety the ground of justice That no man should desire more then he should against covetousnesse And though they had not had this yet they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequale repensum due recompence Nemo facit injuriam quin velit idem sibi fieri no man doth an injury who would the same to be done to him As soone as ever Severus the Emperour heard this sentence he ever after used it in every punishment Quod tibi fieri non vis alieri ne feceris that which thou wouldest not to be done to thy selfe see that thou doe it not to another 2. Modus the manner and caused it to be graven in his plate And thus they had rules for actions and for the substance of obedience 2. The manner 1. for doing it toti totis viribus animi corporis the whole man with the whole strength of soule and body they had this among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either all or not at all We must doe with all our mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either we must eate sea snailes whole or not eate of them with all our scope affection strength heart or not at all Plutarch compareth our duties to a kind of fish if we eate niggardly of it it will doe us no good and withall will be troublesome to us but if we eate it whole it is not onely wholesome but also medicinable 2. For doing the whole duty totum They found fault with Euripides the Philosopher and Caesar that used this sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The summe is We must keepe justice in all but onely in the way to obtaine a Kingdome So the adulterer And man must keepe justice onely for pleasure he may breake it c. Therefore justice must not be broken for any thing 3. Toto tempore and the daies of our life continually there must be in a good man the resemblance of a tetragonisme on all sides alike as a die Alway like himselfe never like a Camaeleon sometime good sometime bad For reward and punishment we see what they hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iupiters parchment that god Iupiter had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sheet or parchment made of the skinne of the Goat that nourished him wherein he wrote all mens deeds what they had done in this life and that those that had done well he had the 3.
gifts our measure our knowledge should waxe greater In 1 Cor. 14.20 he saith Be ye children if ye will for malice but not for knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethren be not children c. Esa 28.9 he goeth lower and calleth it a sucking knowledge Therefore he saith he will teach them no more because they will not grow in knowledge but are still as if they had the pap in their mouthes v. 10. for saith he Precept must be upon precept precept upon precept line unto line line unto line here a little and there a little But as t is 1 Tim. 4.7 They are ever learning and yet never come to knowledge And t is that which the Apostle Heb. 5.12 inveigheth against in the Hebrew Christians that they were not as yet come to the Christian faith having spent so much time and profited no better but as yet needed to be catechised in the first principles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For when for the time ye ought to be teachers ye have need that one teach you againe which be the first principles of the Oracles of God c. For the time before Christ in Dan. 12.3 And they that be wise shal shine as the brightnes of the firmament and they that turne many to righteousnes shall shine as the starres for ever And also Ioel 2.28 And afterward I will poure out of my Spirit on all flesh and your sons and your daughters shall prophecy c. In Esa 54.13 And all thy children shall be taught of the Lord and much peace shall be to thy children What flouds of knowledge did the Prophets foresee should be in our times Esa 9.2 The people that walked in darknes have seene a great light They that dwelt in the land of the shadow of death upon them hath the light shined And we have proofes of it in the Primitive Church For the time of Christ it s a common and ordinary phrase with Christ Non legistis non audiistis have ye not read have ye not heard This were strange now for he knowes they know it not It was a question then but now a man needs not aske the question for he may be sure that they neither read nor knew The Apostle sets down commonly a question and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shame if they know not as 1 Cor. 15.29 Else what doe they which are baptized over the dead c. And a little after For some have not the knowledge of God I speake this to your shame And this is not onely in light matters but even as 1 Cor. 6.2 3. in high mysteries Know ye not which was heretofore known know ye not that the Saints shall judge the world And if the world shall be judged by you are ye unworthy to judge the least things doe ye not know that ye shall judge the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more things which belong to this life And v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speak to your shame So in the primitive Church it was their use without collation of chapter or place or Author to alledge and we see oftentimes in the Scriptures and in the Fathers divers places alledged without quoting therefore if there had not been greater skill in them then now there had beene but small edifying but they knew that they knew the places So we read 1 Cor. 14.34 that the Corinthians were so forward in religion that the women thought themselves able to teach and to dispute about weighty points in religion so that the Apostle was faine to make a prohibition not to speak in the congregation Your women c. which argueth though too great boldnesse yet great knowledge in them So Act. 18.3 Aquila and Priscilla being makers of Tents Aquila afterward attained much knowledge so that he was a pillar of the Church And Severus as the ecclesiasticall story maketh mention was a wool-winder yet afterwards for his knowledge was chosen Bishop and a Bishop of a great See If we confer these and see how carefull they were for the avoyding of light knowledge we shall think it odious to be in the number of them And if that wil not move us in Hos 8.12 I have written to them great things of mylaw but they are counted as a strange thing That we count it strange yet that Heb. 5.12 should prevaile whereas we should be far past principles we have not the measure of knowledge that is required And for the measure that the common people should have If I should speak to the people that dig not after knowledge I would not appoint them that measure that the Church of Rome doth But seeing in knowledge there must be a discerning to know quid verum what is true and in that quare verum a giving of a reason therefore that in the 1 Thes 5.21 I would require omnia probate try all things that they be able to prove what they say i. that they be able to prove that they heare Or that in Io. 10.5 That they know their own shep-heard and his voyce and a stranger they will not follow Or at the least wise that which is 1 Pet. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that they can give a reason of that they believe and hope for But that our scioli smatterers in knowledge should enter to debate of controversies which is not theirs as discussing of hard and great questions but Timothy's office i. the Ministers that they should do this it cannot be allowed And it will be found that which the papists say that sancta simplicitas est virtus laicorum holy simplicity is the vertue of the laicks Yet not ignorance but knowledge is required He that said that time to be evill that laboured of both extreames must now more say it That either they are ignorant be cause as it is Ps 82.5 They will not be learned nor understand but walk still in darknesse or because they are out of course that are the foundations of the earth i. the teachers and as Chrysostome saith Ierome if darknesse be on the tops of high mountaines it s no marvell that there is a myst in the valleys and where there is knowledge it filleth the mouth of the adversary They will check and controll their teachers The 2. Rule of our knowledge is to no further end but to worship God aright Objectum scientiae drâ—iâ—ae The objâ—ct of divine knowledge Sâ— much knowledge as sufficeth for Gods worship is sufficient for 〈◊〉 which is now done in our times So in the 2. rule we see what is forbidden Wherein is included both the Species Aequipollens Of the 3. rule of extension we have no use in the first Commandement because it is wholly spirituall To the 4. rule belong the means of knowledge But before we intreat of the means we must first know the object which is one of the circumstances and that is here God the Father he whom he hath sent Iesus
and suiters unto him And not only this glory but also a double glory returneth to God by it so the action is so much the more to be commended to us and so much the more to be esteemed of us for both this when we acknowledge that we have it not from our selves but from him this is great magnifying of Gods bounty as also when we have received thanksgiving i. that homage that we do to him that is a thing that he maketh most account of Psal 50.15 when he hath given commandement to call upon him in the time of trouble and hath made promise that he will heare So I will heare thee and thou shalt praise mee But more excellently in Psal 107. it is five times repeated and it is the keep of the song he entreating of five sorts of men that are especially bound to God 1. those that goe astray in the wildernesse out of the way and find no City to dwell in 2. Those that are at the point of death and escape 3. Those that are delivered from prison and from the sentence of death 4. Those that be saved from the raging of the tempest 5. Those that are delivered from the enemy he saith v. 6. So they cryed unto the Lord in their trouble then commeth performance of promise and he delivered them from their distresse and then last O that men would therefore praise the Lord for his goodnesse and declare the wonders that he doth for the children of men For when as the prayer of the poore afflicted is heard then seeing both the humble mind by the having of his request granted is raised up and beginneth to be glad Psal 34.3 and secondly forasmuch as sinners when they see the fulfilling of their prayers and forgivenesse of sins granted them Ps 51.13 are converted and thirdly Psal 107.42 that the mouth of sin may be stopped all these three waies there doth still glory returne to God Then if it be so necessary and God without it is defrauded of much honour it imposeth on us a necessity diligently to consider of it and to practise it in regard of Gods glory so in regard of our selves thus Luk. 18.1 Christ being in exhortation sheweth his Apostles by a parable that they ought to pray alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to faint for the which end he that never did any superfluous thing being as the Apostles call him our Advocate 1 Joh. 2.2 it is said Luk. 11.2 hee hath indited us a forme of prayer In the use whereof that commeth first to mind that Chrysostome hath in his 1. booke de orando Deum out of Dan. 6.10 that death of hody being set before his eyes on this onely condition to abstaine from prayer 30. dayes tanquam si as if the forbearing from it for that time could be the death of the soule so he was content rather to hazzard his life then not to performe his daily custome As in that respect in Numb 28.3 8. there is set downe by way of figure that God requireth of the Israelites as a necessary thing beside the hallowing of the Sabbath a morning and evening Sacrifice What this in truth is it is expounded Ps 141.2 the lifting up of his hands he compareth to the morning and evening sacrifice as the first is burning of incense so the morning prayer is nothing else but as an incense that goeth up into the nostrils of God the lifting up of his hands in the evening is the true evening sacrifice of the Christians If a man should read what the fathers have written in this point as Cyprian on the Lords prayer Gregory in his booke of Prayer Austin ad Probam c. he shal rather see them spent in perswading the necessity then in teaching the manner to performe it that being an especiall meanes to performe it to thinke it so necessary They call it Clavim diei et seram noctis the key that openeth the day and the barre that shutteth in the night Chysostome calleth it signaculum diei the seale of the day Out of 1 Tim. 4.5 where the use of the creatures be noysome without blessing by prayer and thanksgiving and out of Mat. 14.19 and out of Mat. 26.26 Christs prayer before supper and Mat. 26.30 his last seale and the end of his supper was hymno dicto after an hymne it having beene no new thing but the outward practise having continued so from the dayes of Abraham as the Jewes record their manner remaining that the chiefe of the family taketh first the bread and with that delivereth prayer and then breaketh it as the last thing he taketh is the cup and then he delivereth the second blessing this being so holy an use as that it was used generally in the whole Church from this generall custome of the Church Christ translated it to his owne supper In Eph. 6.18 for the necessity of it as head foot breast were armed before by the Apostle there being no place to put it in yet in all cases and times he recommendeth it unto us Prayer goeth through out all things which the Fathers call armaturam armaturae the very armour of armour without which all the armour we put on beside is of no greater strength then if we were naked as in regard of the necessity of the spirituall enemies they call it flag ellum Daemonum a scourge for the Devills Athanasius standeth very stiffe on this assertion that at the bare Psal 68.1 Let God arise and let his enemies be scattered c. but hearty recitall of the 68. Psal v. 1. it is a verse that makes all the devils of hell to quake and as Maximus another of the Fathers commendeth the 1. v. of the 70. Psal to be that which as an instrument or meanes he found alwayes effectuall to deliver him from any temptation Jam. 5.13 when he will commend it he taketh no other course to shew the great strength that it hath for as in hope it saw nothing of it selfe to be performed but that which was impossible to us was possible per alium by another so there being the same in Prayer It hath its force in miracles it is the more to be esteemed That in Jam. 5.17 is nothing but a certaine miracle wrought in the aire by prayer that the Prophet Elias shut up the middle region that no raine could come downe for three yeares and an halfe If we desire to see it in other elements we may see it in fire by the same Elias 2 King 1.10 at his call fire descended from heaven and devoured the Captaine with his 50. men and in the earth Psal 106.17 at the prayer of Moses the earth opened and swallowed up Corah Dathan and Abiram with their Companies In Water Exod. 14.16 the division of the red sea And we see the performance of it from Gods behalfe not in elements onely but also as Josh 10.12 it hath an efficacle on the heaven it selfe at the prayer of
the fulnesse of the vessels and thirdly by dissolution of some great exercise or heate as in great journeys not tending hereto in these respects it commeth to be no sinne So if not being in thought of man it passe from him Of Divines to speake of it against it or Physitians for the cure of it without any affected minde if of this thought it doth proceed it is certaine that in both these it is quit and no sinne As on the other side that a man doth it after excesse it is sinne as in drunkennesse though he commit it not ex ratione actus subsequentis by reason of the act subsequent that is purposely to sinne yet he is punished for it ex ratione actus praecedentis by reason of the precedent act that is his drukennesse so if a man give himselfe to surfetting and of that commeth profluvium seminis in this he is not quit Or againe if by often rolling of that cogitation in the minde in the day time it is procured in the night so it is sinne as likewise in the former if there be not ingraia recordatâ—o a sorrow in remembring it This sinne the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleannesse the Fathers call it mollities soeminea effeminarenesse In the Law it is called the sinne of Onan Gen. 38.9 It is said he spilled it on the ground and the censure of it is vers next It was exceeding wicked in Gods eyes 2. Cum alio with another and first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bestialitâ— an abomination not to be named Buggery forbidden Levit. 18.13 punished with death Levit. 20.13 the beast also And with death of soule also Revel 21.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abominable shall have their portion in the lake c. ratio est because it is abominable confusion 3. With mankinde 1. where violence is offered Rapius as well to males as females as Aloisius bastard to Paulus tertius to females Deut. 22.25 that if a man offer to force a Virgin or woman she seeking to resist him is innocent but he shall die because beside that sinne there is violence breaking the former Commandement and so there is a double guilt and death its reward 4. Of those parties that yeeld consent they are males or females Sedomie for so strong is our concupiscence and so strangely affected in it that every thing is sufficient to stirre up the coales of it And the Heathen quod in foe nina sexus facit id in puero aetas what the sexe doth in a woman that doth youth in the male It is forbidden Levit. 18.22 and 20.13 present death enacted and decreed for both The reasons of it 1. Ephes 5.11 because it is an unfruitfull worke of darknesse it is contra bonum prolis against the benefit of procreation which is the end of matrimony 2. Against nature Rom. 1.26 the naturall use is in the other sexe vers 24. it is a pollution vers 27. not onely a sinne but also a recompence of other sinnes vers 28. it is a signe of a reprobate minde For the same sinne God sate in judgement Gen. 19.5 and punished the five Cities therefore that plot of ground is an unfruitfull Sea to this day called mare morinum the dead Sea because it nourisheth no live thing and lacus asphaltites of an unprofitable worke Gen. 18.20 he faith it is an exceeding grievous sinne and a loathsome So there is Gods owne censure for it 5. In the other sexe 1. a man with a woman if it be with many and that without all colour of Law it is scortatio whoremongers Scortatio Deut. 23.17 God saith there shall be no whore among the daughters of Israel nor whoremonger among the children of Israel and as vers 18. God compareth them with a homely comparison but good enough the adulteresse to a bitch and the scortatorès to a great number of dogges The civill punishment of this sinne by the light of nature Gen. 38.24 death and Heb. 13.4 if the civill punishment take no hold of it if in the Common wealth it be forborne yet he himselfe will judge it both in the life to come Revel 21.8 and in this time with strange and extraordinary judgements as lues Gallica the French poxe an abominable and filthy disease not heard of in former ages 6. Under colour of Law came that vice of polygamie Polygamy wherewith sundry of the Patriarchs and others were intangled yeelding to the corrupt customes of the Countries about where they lived not requiring Gods will But both nature it selfe might have taught them that whereas the care and foresight of both father and mother the male and damme or female is required for education there the very beasts admit but one but whereas the damme or female may bring up alone there it is otherwise The creation is plaine and plainer by Matth. 19.5 They two shall be one flesh expressing the number and Marke 10.11 he saith plainly that if a man should put away his wife and marry another wife he commits adultery against her so Levit. 18.18 as it is best understood when he saith Ye shall not take a woman and her sister both The termes and names of brother and sister are joyned to any thing in things without life as if one halfe and the other were added together it may be called the brother or sister of it But whether it be so to be understood or no yet the reason Lest you vex her the vexation of the soule and the trouble as in the house of Abraham betweene Sarah and Agar and in Iacobs house betweene Leah and Rachel and in 1 Sam. 1.2 betweene Annah and Peninnah in all these we see the inconvenience that redounds to bonum oeconomicum the peace of the family a motive strong enough to evince the inexpediencie if not the unlawfulnesse of it Polygamie and that is to have a woman and her sister Mal. 2.15 calling men to that ab initio non fuit sic from the beginning it was not so for we speake not what God can permit he sheweth plainely that if ever polygamie had been to be allowed it had been in the beginning of the world for that is the colour they have that for increase of children and propagation of the world it was lawfull but he saith there that God having plenty of spirit and power to have made more yet he made but one for Adam Eve therefore polygamie unlawfull for any age that came after Againe whereas Gen. 4.19 Lamech one of Cains race is the first that the holy Ghost noteth to have had two wives and that Iacob learned it in Padan Aram among the idolaters and so consequently was unlawfull then and afterwards seeing the Prophets condemne it and Christ and the Apostle 1 Cor. 7.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her owne husband for a woman and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his owne wife for the man it is flat that it is of it selfe unlawfull In
matrimony ferâ—â— 7. In matrimony cum uxore sua with his owne wife The saying of Sixtus a Philosopher is greatly used of Aug. Ambrose and other Fathers that adulter est uxoris suae amator ferventior too hot and fervent a love towards a mans owne wife is not free from the suspition of adultery that fervour Levit. 18.19 is forbidden and is punished not with death but with excommunication Levit. 20.18 no approaching permitted in mensibus no not to his wife therefore we are not left to our selves in matrimony but when in the 1. choice of wife in the 2. contract and 3. solemnization of marriage in the Church by the Minister Gods deputy Gods order hath beene kept then 4. doth fall out into this question in marriage to behave our selves 1 Co. 7.29 as if we had them not i. as he saith vers 5. being content to master his lusts so that for duties of christianity we may separate our selves then 5. as Christ Matth. 5.32 not departing nor willing to a divorce but onely in the case of adultery And lastly 1. Cor. 7. vers ult after we are delivered by the death of one party 1 Tim. 5.11 not quickly to waxe wanton againe and to fall to our lusts but to be contented to stay our lusts for a time till the body be resolved to earth whence it came These things being observed and kept the other controversies shall not greatly trouble us 8. If the woman be allied to us as either cognata or agnata Incest a kinsman by the fathers side or mothers it is Incest Lev. 18.6 forbidden and Lev. 20.17 punished with death And he taketh it for such a plaine case that he dealeth with it as with a principle as if the onely naming of mother and sister were cause sufficient in the light of nature to restrain us from them No man hotter then Plato in his Common-wealth against it as also 2 Thes 4.4 Possesse your vessels in holinesse and honour The honour we are to give to them of our owne flesh is that we doe not approach or come neare to them Other reasons 1. That the nearenesse of education which by consanguinity if the same had not beene removed even by occasion of nearenesse would have beene a great incentive and inticement of lust and of this sinne 2. Because not onely a family with it selfe but one with another should have friendship and familiarity which is procured by marriage which if it were made within the family every house would have beene as it were a Common-wealth within it selfe whereas now there is unity to one family with another and more made of one another therefore the difficulty of the consideration of Adams children maketh this somewhat hard to decide yet this is agreed upon by all in the right line Gen. 2.24 it hath not beene done but in the collaterall lines it hath beene done but there are that of this and more that makes doubt of it as divorcement and polygamie winked at for a time but God Levit. 20.23 saith that the Canaanites c. for this abomination the land spued them out therefore of its owne nature it is unlawfull and Gen. 49.4 Ruben is punished for Incest his forfeitures there before the Law 1. of the right of the Kingdome to Iudah 2. of the Priesthood to Levi and he became like water for his fact So for the collaterall line Iohn Baptist Marke 6.18 stood in it against Herod that he might not have his brothers wife and died in the quarrell Againe the sharpe course of the Apostle against the incestuous person 1 Cor. 5.1 and last Amos 2.7 Gods owne judgement that if the father and sonne goe in to one woman he will not spare them c. shew the unlawfulnesse of it though for necessity tolerated in the beginning 9. Next Adultery if the party be removed and espoused or married which is all one it is adultery and forbidden Levit. 18.20 10. Dent. 22.22 punished with death and vers 23.24 he saith plainely If a maid be betrothed c. and so sheweth plainely that the extension of it is not onely to be understood of the married but of the espoused too Now the reason why God continually likeneth adultery to this vice and there is no vice that he oftner setteth himselfe against then Incest and why it pleaseth him to name it in this Commandement wherein the hainousnesse thereof may the more easily be discovered therefore we are to consider it for howsoever politicke men have not punished it with death yet it is the joynt consent of all Divines that it is capitall We see in it the perverting of the whole estate of these two families of which the parties are members and so of every family For if it be not knowne which God will not suffer for howsoever he dealeth in all other yet he stayeth not in this for an accusation but in Numb 5.11 he giveth reine to the jealous man to put his wife to it though he cannot accuse her If it be kept close it is certaine that in the family of the woman there is notorious theft committed because the man nourisheth and bringeth up a child that is none of his and layeth up inheritance for him And in regard of the brethrenâ— because he hath inheritance among them and he counteth him among the brethren that is none of his If it be knowne God giveth them a plaine marke and taking away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturall affection both from them to the parents and betweene them and the other children they all perish at last as Augustus to his bastards Medea to her children Absalom and Adoniah to David and Iephta and his brethren and betweene Abimelech and his brethren they had no naturall affection betweene them so he sinneth against his own children against the children in the other family and against that that is not he begetteth one that shall not be accounted of the congregation of the Lord he that is excluded out of the politicke and ecclesiasticall government Deut. 23.2 Now it is against the Common-wealth for it is a common hurt Levit. 18.17 that it polluteth the land and the pollution will spue out the inhabitants and the land cannot be rid of pollution but by bloudshed therefore it is certaine that adultery if it be not punished is a very ready way to bring downe Gods judgements upon the land rather then those things that are committed more against the popular estate murthers by poysonings punished with death Lex Iulia and the ground of this law that the adulterous woman thinke with the other she hath fitter occasion to mingle poyson with their meates and so every Common-wealth upon such grounds may resolve To make it capitall now we see not onely by that but also by plaine murther by David he falleth into murther Marke 6. Herodias Herods wife because Iohn was a reprehender of it a cause of murther But a good wife Prov. 31.10 she is a
occupatio the treading of the foote or occupation that entitled every man to his first right And a second right There is a right in common and right in proprium propriety as right in common is prima occupatio the first possession when we seise upon a Countrey in which no body is or if it be terra derelicto a land given over whosoever is primus occupatur the first seisor on it hath the jus right of it And secondly of things immovable immobilium est praescriptio mobilium usurpatio there is a prescription of goods immovable an usurpation of the movable and there are two very good reasons for this 1. Because the Common-wealth doth marvellously respect terrenam pacem mutuall outward peace and doth looke to bloudshed and because infinite quarrels might arise out of this and men might forge evidences therefore to cut off this there is Praescriptio But the second hath more shew The Common-wealth saith this If any man neglect his owne right for that is our Maxime interest reipublicae ut quisque re sua recte utatur the Common-wealth is to have a care that every man use his goods aright if he neglect them that except the Common-wealth should take order for them they should perish the Common-wealth taketh order to punish him for his negligence and saith If he leave his ground without tilth so many yeares till such a prescript time he shall lose it And thus every one doth possesse his things in communi jure the common Law The jus proprium the right of propriety added to the second member that it is done ex jure belli by the law of Armes because the Magistrate hath gladium exteriorem he hath authority to punish any outward offence and him that doth it and so consequently persisting in his obstinacie may cast him out as Gen. 48.22 The inheritance that Iacob gave to Ioseph he had gotten it of the Amorite by his sword and bow jure justi belli by a lawfull waÌ„rre Now this proprium jus right of propriety ariseth thus For after a man is thus seised on any thing whether it be a publike possession or private he taketh it in 4. rights In jure pâ—oprâ—â— a man hath 4 â—â—â—hâ—s 1. Besides his Dominion and Lordship over it he hath usum he may use the thing as his horse to ride on 2. Eructum whatsoever commeth of the horse 3. Consumptionem the spending of it he may kill it 4. Alienationem the making of it from himselfe to another as selling or giving of it This had the Patriarch at the first Now according to these foure things commeth in jus proprium the right of propriety for having power to alienate he hath power to doe it either liberally and freely or illiberaliter as in debt I will set it c. or it shall goe for debt Now in this giving freely or otherwise he hath power to translate either the whole Dominion and likewise the property of it or nothing but the use of it or the usus fructus the profit of it and this either for a time or for ever See it in particulars When a man doth alienate the property and use and all of a thing liberally and for ever Dâ—nat without any consideration then it is called Donatio a gift or legacie and that is of two sorts either in a mans life or when he is a dying So he translateth the right of his succession at his death to his childe Now if he doe translate a thing liberally and but for a time Mutuum then it is called mutuum a loane he lendeth it but without consideration And if he translate not the thing but the use of it then it is commodatum borrowed to be used though commonly it be taken for that that is but for some particular use and then the end is named and this is first for the fruit so is alienation Contractus innâ—minatus Now secondly that that is called alienatio illiberalis in consideration it is called donatio illiberalis they commonly call it by the name of contractus innominatus and that is of three sorts 1. Do ut des 2. Do ut sacias 3. Facio ut des These contracts innominate are not unusuall in these dayes For lightly every contract we make falleth into one of these Of them the first is a kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. I let into your hands such a Farme on the condition that you husband it and in regard of the properties give me thus much 2. And of the second feoda fees for homage when for service something is given 3. The third they call contractum civilem a civill contract Now then for Do ut des The old order Permutaâ— when men beganne to bee weary of liberality the first brood of it was permutation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now is referred to two kinds either money for money and that is called cambium exchange or else it is that they call Bartering Cambium Bartering when one thing is given for another out of money and this is where there is percommutatio Now where it is pecuniae pro re or rei pro pecunia money for goods or goods for money there commeth in two for where is commutatio rei pro pecunia an exchange of goods for money it is emptio buying Emptio Venditio the contrary nummi pro re the change of mony for goods is venditio selling Which is divided either into negotiationem whole sale or by parcels retailing And this is in the alienation of the thing it selfe Then besides this alienatio usus rei making away the use of the goods and that illiberalis illiberally too not of the thing wholly Condâ—â—â—â— but of the use of any thing separated from the propriety and that if it be usus rei pro pecunia hiring if pecuniae pro usu rei then locatio Lâ—catiâ— letting And out of this groweth another that is distrustfulnesse because sometimes wee will let one have the use whereas yet wee dare not trust him with the property of it and so consequently there groweth another contract out of this the contract of words and writings of pawnes of pledges and suretiship In regard of words if he be content with his bare word in regard of him that requireth it Stipulatio Sponsio it is called Stipulatio in regard of him that giveth it Sponsio If it be in writing these are proles humanae perfidiae if he be content with his owne writing alone it is called Chirographum Otherwise Chirographum Syngrapha if wee have other mens hands with him then it is called Syngrapha If it be Rei reall then it is either in regard of some oath Cautio and then it is Cautio or for the recovery of some thing received and then it is either moveable and that is Pignus or immovable as lands Pignus and they are called 〈◊〉 〈◊〉 〈◊〉
of their enemies Josh 10.13 Thirdly the earth it selfe and things contained in it do yeeld obedience to heaven for if the heaven be favourable in sending downe raine and fruitfull seasons Act. 4.17 Psal 65. the earth answerably will bring forth her encrease for the good of man but if the heaven be brasse the earth also will be Iron Deut. 28. Lastly as the powers of the heavens are such as that they can draw up clouds from the earth Psal 13.5 which do distill raine upon the earth to water the Furrowes thereof so we desire that the spirituall heaven may transforme us into an heauenly nature not setting our minds on earthly things but on things above For the things contained in heaven as they are heavenly so we desire that we living on earth may have our conversation in heaven that earthly man to whom God said Terra es Gen. 3. may by this meanes be made heavenly In the third heaven is contained in respect of his humanity first Christ himselfe who is both in heaven and earth for as he is called the head Ephes 3.23 of his Church he is in Heaven but in respect of his body which is called Christ 1 Cor. 12. he is on earth Therefore we pray that Christ on earth that is the Church may do Gods will even as Christ the head who is in heaven hath done it that as Christ our head came not to doe his owne will but the will of him that sent him Joh. 6.38 so the whole body of Christ may labour to fulfill the same Secondly in heaven thus are Angels which fulfill his Commandement and hearken to the voyce of his word Psal 10. So our prayer is that men to whom God hath made the promise that they shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 20. may labour to be like the Angels in doing Gods will as they hope to be like them in nature Thirdly in heaven there is the Congregation of the first borne Heb. 12.23 that is the Saints departed wherefore our prayer is that as they have and still do carefully fulfill Gods will so the Saints on earth and Church militant may do the same Againe whereas Saint Cyprian out of the 16. Psalm 2. and 19.1 saith that heaven is here upon earth for when the Psalmist saith The Heavens declare the glory of God the Apostle applyeth that to himselfe and to the rest of the Apostles Rom. 10. of whose preaching he saith No doubt their sound went out into all Lands and their words unto the ends of the World So that the Apostles were heavens living on earth So our prayer is that as they living on earth lived an heavenly life and began heaven here so our carnall heart may be applyed to the meditation of heaven that we may be Saints on earth Ps 16. The Wiseman saith of the body That it being dust at the houre of death turnes it self to dust from whence it came and that the spirit returnes to God that gave it Eccl. 12.17 Thus must the spirit returne to God in our life-life-time and we must while we be on earth and beare the Image of the earthly man seeke still to be in heaven and here labour more and more to beare the Image of the heavenly 1 Cor. 15.49 As the heavenly part of man that is his spirit is willing and doth not only consent that Gods Law is good but delight in it Rom. 7. so must we be carefull to bring our flesh in subjection that our old man and outward man may conforme himselfe to the inward and new man 2 Cor. 4. Eph. 4. Secondly touching the question How Gods will is done in heaven the answer is that where his will is both dulcis and amara voluntas a sweete and a bitter will it is there obeyed and performed in both kinds for the heavens do not onely at Gods commandement keepe a continuall motion which is agreeable to nature but against nature Sunne and Moone stand still at his will Jos 10. whose obedience tels us that our duty is to doe his will not only in things agreeable with our nature but when his will is contrary to our liking This obedience was performed in Christ Not my will but thine be done Luk. 22. and in the Angels which at Gods commandement are ready not onely to ascend but also to descend Gen. 28. to shew that they are content not onely to appeare in heavenly glory which is their nature but also to be abased according to the Apostles rule I can abound and I can want Phil. 4. The heavenly bodies do service to all Nations and the Angels are ministring spirits Heb. 1. As naturally they have a desire to ascend to beare rule so at Gods commandement they are content to descend to do service here below they do altogether fulfill Gods will Psal 104. whereas the nature of man doth hardly grant to obey Gods will in that which seemeth strange to flesh and blood as Agrippa affirmeth of himselfe Thou somewhat perswadest mee Act. 26.25 The Saints in heaven confesse to God Thou hast created all things and for thy wils sake they are and were created Rev. 4.11 And therefore refuse not to subject their will to the will of God be it pleasant to them or not but as our Saviour speaketh Yee seeke mee not because ye saw the miracles but for that ye did eate of the loaves and were filled Joh. 6.26 So if we do that which God requireth it is rather for our owne sake with regard to our owne private profit then to do Gods will The heavenly Angels do Gods will with willingnesse and readinesse of mind which is the fat of their sacrifice and therefore they are said to have every one sixe wings Esay 6. From whose example wee must learne to do all things commanded of God without murmuring or disputing Phil. 2.14 and that because it is Gods will we should do it In earth when God willeth any thing that is not pleasant to our wils we make excuse Luk. 14. or we post it off to others as Peter said to John Joh. 21. Quid autem hic We are ready to communicate with flesh and blood Gal. 3.16 and to say with the Disciples Durus est hic sermo this is a hard speech Joh. 6. If we cannot shift it off from our selves yet as the Devill reasoned Cur venisti ante tempus Matth. 18.29 and as the people say It is not time yet to build the house of the Lord Hagg. 1.5 So we are ready to deferre and prolong the doing of Gods will as much as may be when we do it as the uncleane spirit would not come out of the child but with much crying and renting of him Mark 9.26 so we cannot do Gods will but with great murmuring and grudging and when men do Gods will in this sort they do it not as it is done in heaven by the Angels and Saints that willingly obey it but as the Devills in hell which against their
repentance The persons to be delivered are expressed in the word nos which implyeth a twofold reason the one in regard of the word libera We are thy servants therefore make us free and suffer us not to be slaves to Satan So the Prophet reasoneth Psal 116. 143. Secondly againe deliver us for we are thy children those whom thou hast taught to call thee Father therefore though we be Mephibosheths for our deformity and Absolons for our ungraciousnesse yet shew thy selfe a Father to us and of servants though we be not only unprofitable Luk. 17. but evill and wastfull Luk. 16. yet because we are thy servants deliver us Thirdly we are thy workmanship therefore despise not the workes of thine owne hands Psal 138. Fourthly We are thy Image Gen. 1. Fifthly the price of thy Sonnes blood Sixthly Vessels to carry thy Name we are they upon whom thy name is called therefore deliver us else wee shall be a reproach to them that are about us Dan. 9.18 Seventhly we are the members of thy Church which is the body of Christ Jesus our Saviour our head Rom. 12.5 Eph. 1.22 The other reason is from the word mala the devill as hee is our enemy so he is Gods and he hateth us because we are thine and therefore laboureth to draw us from thee but save thou us that wee fall not from thee as he hath done Lastly us for we may not pray for our selves alone but for our brethren also that God will be good to them likewise and though we be out of trouble yet because we be of the body we may truly say deliver us when we pray in the behalfe of our brethren that are under the crosse Untill the last enemy death be destroyed 1 Cor. 15.26 we shall never be fully freed but have one evill or other Therefore we are to pray for that time when we shall hunger and thirst no more when God shall wipe all teares from our eyes Rev. 7.16 at the least if he take us not presently out of the world yet to keepe us from the evill of the world Joh. 17.15 till that day when there shall be no more death nor sorrow nor crying nor paine Rev. 21.4 but God shall be in all to us for ever THE EIGHTEENTH SERMON For thine is the Kingdome Power and Glory for ever and ever SAint Paul willeth that all things in the Church be done orderly 1 Cor. 14. which no doubt he tooke from Christ whose answer to John Baptist Matth. 3.14 was Sic enim decet for so it becommeth whereby wee see that both Christ and his Apostles have alwaies observed a decorum or decency in all things So touching prayer our Saviour Christ to shew that it is an undecent thing for any having done his Petitions to breake off suddenly or to beginne his prayer without any introduction hath not onely made an entrance to his prayer wherein he acknowledged Gods goodnesse but also addeth a conclusion wherein hee confesseth his Kingdome Power and Glory which the Fathers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hee tooke the patterne of this conclusion out of the old Testament where King David acknowledgeth Thine O Lord is greatnesse power and glory and victory and thine is the Kingdome 1 Chron. 29.11 In the beginning we heard that all Prayer and Invocation is nothing else but a testimony and confession The Petitions that are severally made in this Prayer are confession of our weaknesse want need and unablenesse to do any thing that may please God The beginning and end of it are an acknowledgement of Gods riches power and goodnesse whereby he is inclined to supply our wants for that hee is not onely willing as a Father but able as a King so that whatsoever prayer we make whether Tekinnah or Tehillah whether we pray that we may receive some good thing of God or praise him for good received is a confession and both these confessions make for Gods glory not only to him that was to make confession of his sin it was said Da gloriam Deo Josh 7.19 but the blind man that had received a benefit by the recovery of his sight was said to give glory to God Joh. 19.24 The beginning of this prayer was a confession of Gods goodnesse the end of his power for unto doing of good is required not onely willingnesse but power and ability To shew that God is willing we are taught to call upon him by the name of Father for any father is willing to do his child good but with this willingnesse there must concurre an ability to do good which howsoever it be wanting in earthly Fathers yet it is not wanting in our heavenly Father for whereas nothing doth more expresse power then the name of a King Christ acknowledgeth God to be such a Father as hath Kingdome power and glory and therefore is able to do us whatsoever good he will So God himselfe affirmeth of himselfe I am a great King Mal. 1.14 Rev. 19.16 he is called King of Kings and Lord of Lords so that if wee will pray to God the Father wee have cause to conceive hope that hee will heare our Petitions and help us because he is not onely willing as a Father but able as a mighty glorious and powerfull Prince Secondly if to God the Sonne his dying for us doth assure us of his good will and readinesse to do us good and his rising againe from the dead when he hath broken the yron barres doth assure us of his power Thirdly if to the Holy Ghast we shall not need to doubt of his willingnesse for he is the essentiall love of God which is shed in our hearts Rom. 5. Besides he is the spirit operative by whom God worketh all good things in the hearts of his people and therefore able to do whatsoever good for us and those two to wit the assurance of Gods goodnesse and power are the two parts of the anchor of our hope Heb. 6.18 19. and he gives us not onely audaciam petendi but also fiduciam impetrandi not only boldnesse to aske but also assurance to obtaine The make requests in our owne behalfe and acknowlegement to God of his love and power are both confessions but the principall is the acknowledgment of his gooodnesse and Kingdome power for to make request to God for good things that we want concernes men but to confesse Gods power and goodnesse is that wherein the heavenly Angels are occupied in they feele no want of any good thing and therefore they have no neâ—d to make petition to God as we on earth and therefore all the confession that they make is of Gods goodnesse and power whereof they cry continually Holy Holy Holy Lord God of Hosts the earth is full of his glory Esay 6.3 The same is done by the Saints in heaven Blessing and glory and wisedome and thanks and honour and power and might be unto our God for evermore Rev. 7.12 Whereby we learne that wee