needed So for quietnesse must we part with our goods Augustine Ut illum reum facit iniquitas imperandi ita me innocentem facit ordo parendi as the injustice of his command maketh him guilty so throughthy obedience art thou made innocent Particular duties are betweene 1. Husband and Wife 2. Father and Childe Particular duties 3. Master and Servant First Husband and Wife because first ordained and a nearer bond betweene them Of this duty there be two ends 2. Ends of marriage First in respect of God Gen. 1.28 that all be blessed in his seed Secondly in regard of the Church 1 Tim. 2.4 to shew a care to bring one another to godlinesse First then of the mutuall duties of these to be seen in three words used herein 1. Conjugium 2. Matrimonium 3. Nuptiae 1. Conjugium is the fellowship of a Yoke that they might be better then if they were alone But we may 1 Cor. 7.1 by diverse circumstances in these dayes of corruption be alone better Gen. 2.24 is the greatnesse of this conjunction in our departure from our dearest things to be united in this conjugio which conjunction is a covenant Mal. 2.14 not to be broken of man Mat. 10.16 And in this respect is made an helpe therefore are all such conjugia condemned as be a hindrance to Gods Religion or contrary thereto and those that be unequall not bearing the same yoke and are not in Domino they marry not in the Lord 1 Cor. 7.39 2. Matrimonium ut fiat mater This was before sinne the first end whereof Gen. 1.18 is propagation not as of other things but Mal. 2.15 of the holy seed of Gods Church for though Woman was the instrument of sinne yet as 1 Tim. 2.15 if the children be faithfull there shall be a meane to save her So these children must be proles sancta a holy offpring to build his Church 3. Nuptiae after sinne So as Ambrose saith Nubo signifieth first to cover as we may see by the compound of it obnubo Therefore as Augustine saith aliquid sit celandum by this some thing is done which ought to be concealed For so it is said they were naked which was because of their sinne which sinne made their appetite irregular and by that the Devill taketh occasion of temptation 1 Cor. 7.3 for by it we are made opposite to that Heb. 13.4 Lectum immaculatum undefiled bed and to that 1 Cor. 7.7 avoyding of fornication and to that Prov. 20. avoyding of strange Women and to that 1 Cor. 7.14 that they should be as though they had none In particular 1 Pet. 3.7 the husbands duty is set downe 1. Ossic viri to dwell with them as men of knowledge seeing that Gen. 3.6 she was deceived by the serpent as she confessed Gen. 3.12 he beguiled me c. and therefore Gen. 3.16 she must never follow her owne will hereafter but be Subject So that his duty is to governe her but so as to beare with her Col. 3.19 for she is coheire with him and also for his own quietnesse for who troubleth his own flesh So that hee 1 Cor. 14.35 because shee must aske him must bee able to answer her her inquisition enquiry of instruction and must not be carried away with her affection but exhort her wisely as Elie his sons 1 Sam. 2.23 and Ioh his Wife Cap. 2.10 not to be over credulous as Potiphar Gen. 39.9 Moses his Wife also stomached against the Sacrament Exod. 4.15 So Iezebell 1 Kings 23. 2 Sam. 6.2 Davids Wife also found fault with him So that the Husband must be able to rule his affections and not yeeld to them And here the duty of the Woman is 1. Offic. uxoris submission She must not stand to her owne will therefore subject which subjection must be Ephes 5.25 as to the Lord and that with feare shewing that they have authority 2 Pet. 2.10 1 Cor. 11.4 Man is the Womans head And because the sense of seeing is there she must see by him So also as Augustin Non ê pedibus neque ê capite facta est sed ê latere ut fere sit aequalis the Woman was not made out of the head nor feet but the side of Adam to shew that she is almost equall with him The Heathen could see this to be absurd that Women should not be subject Hest 1. The second duty of the Husband agreeth with the generall duty 〈…〉 Love yet in a particular and speciall respect as it appeareth by Gen. 2. we are to forsake that that is deerest to us for this And as this love taketh hold in outward things Prov. 5.18 so specially in inward things Ephes 5.29 to be such as Christ to his Church to forsake all and unite himselfe to it and spiritually to make it without spot so that our love being such must not be fleshly but in the spirit to care that they be fellow heires with us in Christ And for the Woman Prov. 31.29 30. she is above all that is timens Iehovae if she be one that feareth the Lord therfore is Lidia set for a pattern of this Acts 16.14 So in outward things that she have an amability to be modest with humility Prov. 11.16 1 Tim. 2.9 1. Pet. 3.3 And all these to that end 1 Tim. 5.4 to give no offence but to convert the very enemy 1 Pet. 3.1 1 Tim. 3.8 To provide for his family an honest care for him and his that is meat and cloths such was Iacobs care Gen. 30.30 When shall I provide for mine owne house This is that desire Ephes 4.28 to be chargeable to none but rather to helpe other Set downe metaphorically Prov. 5.15 To drink water of his owne Cisterne so he sends the sluggard to learne of the Ant Pro. 6.8 and calleth him a sonne of blessing that gathereth in Summer Pro. 10.10 Thus did Ioseph lay up Gen. 41.40 And this blessing must be onely to them which provide thus without any grudging of conscience Pro. 10.2 And the Woman 2. Offi◠uxoris 1 Tim. 5.4 must look to this and preserve it Iohn 6.12 Gather up that nothing be lost This is commendable for though Christ rebuked Martha Lu. 10.40 yet Iohn 11.5 he loved her and those houses are happy where Martha complaineth of Mary This duty of the wife is set down particularly Pro. 31.27 She overseeth the waies of her houshold and eateth not the bread of idlenesse That they must keep at home carry their houses on their backs Tit. 2.5 A patterne of this we have in Sarah Gen. 18.6 4. There must be officia resultantia in regard of this marriage knot there must certain duties result from both parties to each the others friends and parentage an honor love of their friends mutually Of the Man we have example of Moses towards his Father-in-law Exod. 18.7 c. Numb 10.29 And for the Woman very excellently Ruth 1.16 Mutua parentum
A riotous eater and an hunter of Tavernes if any have such a sonne and he will not heare his Fathers counsell let him be stoned So the Heathen would have the Father Dicere sententiam to give sentence against his owne sonne Solon thinketh and saith he hath proved by experience them to be Bastards that will not obey And so every of them had their Eridnis as the Heathen said So not much unlike is that 1 Sam. 2.25 Elies sons could not obey for God was purposed to slay them wherefore he hated their disobedience He that will not obey his Father and Mother shall once obey the Hangman or worse as the Poet saith The duty of children towardâ— their Fathâ—â—â—kindred c. This duty must yet reach further on both sides Levit. 25.29 to his Brother his Fathers brother and his Fathers brothers Sonne Numb 35.51 he that is next of the kinne is alwayes called vindex sauguinis the revenger of blood This of Father or Superiour to his Inferiour we fee in Abraham to Lot Gen. 13.11 in Mordecai to Hester Cap. 2.15 so that in this respect is the precept of the Widdow Deut. 26. and the fatherlesse 1 Tim. 5.4 that first they looke to their owne house to helpe such And for children though Caine be wicked yet as the Elder he is to be honoured of his brother Gen. 4.7 Acts 10. Cornelius sent for all his friends to be partakers with him of Gods word So we have Judg. 4.11 a deed of love in Israel Of Kinsefolke Luke 1. â—9 Mary to Elizabeth So 1 Tim. 5. the Inferiours must looke to their Superiours as Prov. 27.10 Thine owne friends and thy Fathers friends forsake not but as 1 Sam. 15. Bee friendly even to the friend of thy friend Dominii origo The Masters power over the Servant 3. The third duty is of Master and Servant This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a humane ordinance but the approbation of it was from God and it depends on 2 Kings 5.13 where Naamans servants call him Father Dominii finis The end of that power and government The end of this is first Luke 19.9 that the regeneration of Zacheus should be the regeneration of the whole house And secondly Eccles 8.9 Dominari in bono The mutuall good one of another Seâ—itutis orâ—gonalis The institution of the Servants duty For the institution of this As if man had continued in innocency we should have had no servants so wee read of none till Gen. 9.25 and afterwards of Esau Now after this curse came that which the Fathers call Depressio intellectus Darknesse of the understanding Whereby men became more fit to be ruled then to rule And Prov. 11.29 Solomon there sheweth that by nature insipiens the foole shall be Servus sapientis Servant to the wise So did Jacob prophecie of Issacar Gen. 49.14 that he should have this Depressionem imellectus this darknesse of understanding as also God hath shewed in making the body sit to beare rather then to governe So we see how naturall servitude and service came in Then Gen. 13.38 and 10.18 after this plague of God though it were under all began first to bring men under subjection so that Nimrod and his crue oppresseth the Kings of Sodom and the Pentapolis about them Gen. 14.4 And thus came Servitus ex necessitate servitude forc't through necessity Necessitas enim dat legem legi From this necessity came servus pacti a servant by Covenant for men would willingly make a covenant and bind themselves that they might be free from those their oppressors And hence it was that Abraham had so many servants as the Jewes note 318. Because they seeing his equity were glad to be with him And Gen. 17.29 it turned to their great good receiving thereby Circumcision the freedome of their soules and for this cause none of Israel might be servant for God by their service might gaine the more of the Heathen Yet after other respects drew even the Saints of God to be servants Gen. 27.29 Jacob served Laban twenty yeares so that in this respect where poverty is that a man may be made rich Where ignorance is that a man may learne knowledge he may be servant Deut. 13.12 And thus came this service by Gods goodnesse turning the punishment into a blessing to his So that when we can have no freedome it is generally for all 1 Cor. 7.17 and particularly for every one verse 20. and 21. to abide service And 1 Tim. 6.2 though they were Heathen yet obey them So Paul sends the servant againe to Philemon to teach him with his knowledge and to be willing to impart to him of his riches so then is service eopacto permitted by the Gospell So must servants respect two ends 1. Gods glory 1 Tim. 6.1 2. The Masters profit Phil. 11. So did all things prosper under Josephs hands Particular duties 1. Duty of the Master 1. For the Master ars imperandi knowledge to enjoyne them their worke and herein there must be foure things 1. That it be lawfull else it will displease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Master according to the spirit and though we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Master after the flesh Yet Praeponendus est Dominus secundum spiritum the Master after the spirit must alwayes be preferred before him so did Joseph set God before his Mistresse Gen. 39.9 Therefore we must walke integre uprightly Psal 101. and therefore command them nothing but what is lawfull 2. It must be Possible For a thing may be lawfull and not possible And therefore Abrahams servant puts the doubt Gen. 24.5 What if she will not come and is in that case set free 3. It must be profitable David sheweth 2 Sam. 13.17 by not drinking the water that it was an unprofitable commandement and might as well have been left undone 4. It must be proportionable to person time and other circumstances Pharaoh Exod. 5.7 went above all proportion and this is the Masters duty 2. The Servants duty answering this is set downe 1. Duty of the Servant Mat. 24.45 Faithfulnesse and Discretion 1. For Faithfulnesse the Heathen can say that servus is totus alterius a servant is wholly another mans therefore Mat. 6.24 he can serve but one Master and the reason is because his duty is infinite he cannot set downe any time when he shall have done but must worke all the day Luke 17.7 and at night too till his Master set him free Yea he must spare from his owne meate to doe his Masters businesse as Abrahams servant Gen. 24.33 Opposite to this faithfulnesse Opposites of faithfulnesse 1. Wasters is First when they will doe some thing beside or let some thing stick in their fingers Tit. 2.10 Filchers Luke 16. Wasters such as spend in vile company Mat. 24.49 Secondly lying 2 Sam. 16.3 such was Ziba 2. Lying 2 Kings 5.22 Gehezi was grievously punished for this Thirdly slothfulnesse 3. Sloth when
he will not give to his Master all his strength non accuratè agere as the Poet saith but be servus glis not like to Jacob Gen. 31.40 nor to them Prov. 31.15 rise early and verse 18. get up in the night Therefore Matth. 25.26 the slothfull decrease but Prov. 12.24 the diligent increase 4. Unwillingnes and murmuring Fourthly Ephes 6.7 when they doe it unwillingly which when they must doe it will not doe it with commendation Therefore they must doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all thine heart Col. 3.23 not murmuring Tit. 2.9 but as the Poet saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe as the Centurions servant Matth. 8. hee heard Goe and hee went presently Fifthly deceitfull diligence onely at their pleasure eye-service 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6.6 Col. 3.22 but it must be done with singlenesse least the cheife Master be displeased And if they doe it so he will reward them with another reward 2. For Prudentia or Discretion 2. Prudentia the distinctions of servants which the Philosophers have First one can doe no more then that which he is taught to doe and this is like a bleared eye of which a man would gladly be ridd but that he cannot spare his sight Secondly the other is such as Luke 12.42 knoweth his Masters will and then as the Steward would doe for himselfe Luke 16. so must he cast for his Master in due time and season Gen. 31.38 as did Jacob so shall he prosper with Joseph Gen. 49.2 2. Duty of the Master The second duty of the Master is not to be asper rigorous Levit. 25.43 but Col. 4.1 he must governe with justice and equity for they are conservi fellow servants also and servants are humiles amici humble friends as one calleth them And though it cannot be said to us as to the Iewes Remember that yee were servants yet as the Poet saith in futuro remember that you may be servants and therefore Quod tibi vis fieri doe as you would be done by But if the servant will not understand then Pro 19.29 he must be corrected Offiâ—â— seve and thereto be subject 1 Pet. 2.8 3. Duty of Master The third duty is Pro. 31.27 to provide for them abundantly meate and cloth Pro. 31.2 Mat. 25.27 When he hath done well let him be preferred and before the going downe of the Sunne be partaker of the fruit of his hands Deut. 15.12 c. Exod. 21.6 Jer. 34.14 Levit. 25.39 after he is free and the time of his service expired his wages must not remaine in thine hand so that on both sides there be mutuall duties to bee performed on both sides The contrary to which is that Pro. 29.4 Bribery and not friendship which prophecy of Solomon was fulfilled in his servant Jeroboam to his sonne Rehoboam And thus much of these three duties Now to the other division For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ordinance is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine preparers or Masters of Schooles Pastors for the Soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humane Teachers and Schools their institution c. For the Preparers and Schooles The ground of this is in the Prophets where as 2 Kings 2.3 one telleth Elisha that his Master shall be taken from him and verse 12. he himselfe calleth him Father This is to be a Father by Regeneration And it is that which the Heathen make their eloquence so saith Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as Elisha being for the Ecclesiasticall use called him Father so the young King being for the Politick use 2 Kings 13.14 calleth him Father So seeing he is the Father both of those that are in the Church and in the Common-wealth he hath his maintenance from both from the Church 2 King 4.42 from the Civill body 2 Kings 8.9 Pâ—nis scholaruâ—â— c. The end of Schooles The end of this is Esay 8.16 That the Law might be sealed in the Disciples 2 Pet. 3.16 There bee those that be unlearned that corrupt these seales and those which be not grounded which counterfeit others So that his Seale might remaine he will set it in the Schoole Hosea 6.5 that men might hereby be made fit to build the House of God Ut dolentur homines bee made fit matter For as it is Ephes 4.18 there is a naturall blindnesse of heart in every one so that the taking away of this is a speciall part of this function So saith Balaam Numb 24.14 15. that he was borne clausis oculis with his eyes shut Jer. 10.14 Every man is a beast in his owne knowledge c. But Audiendo verbum sentiebat artem sic veniebat vidit locutus est At the first they were called Seers 1 Sam. 9.8 yet they would not be so called but Dophim that is Speculators seeing in a glasse some things that others saw not Institutio hujâ—â— anteâ—lâ—gâ—â— Institution of this before the Law Numb 10. toward the end Gen. 8. and Num. 11.28.14 There must be Elders they must have the spirit put on them that is nothing else but to take the spirit which he hath and to give it to another The word in Hebrew Esay 58.9 signifieth a peaceable learning as Rom. 10. Plentifulnesse of wisedome and that is 1 Cor. 14.3 to edifie exhort and comfort not to foretell things only for that was extraordinary and is now ceased and so is not the prophecie there meant for then we should perish that have it not as the wise man saith Then they had both Levites and Nazarites that is such as of any other Tribe were given to the service of GOD in his Church And of these their Colledges stood Amos 2.11 and also of many other good Students such as was Moses his servant Joshuab which tarried alway about the Tabernacle that is plying his study and so became so excellent Exod. 33.11 when they came to the Land of promise they found a City of Bookes which after they called the City of God least the Bookes should be thought the cheife cause of Prophecie After they had Mispat Gilgall and Bethel 1 Sam. 10.11 where Saul was wondred at for being among the Prophets It is manifest that they acknowledged it to be extraordinarily and so that there was an ordinary meanes to Prophecie After this when Samuel left the Rule he went againe to his Fathers calling and built a Colledge at Rhamah and was Master of it himselfe And this continued till the Captivity When they had places likewise to study in and left behinde them there that learning that was there to be had So that it hath beene from the beginning to Christ and Christ accepteth of that name which was for a Teacher Rabbi and calleth his Disciples Scholers John 15.8 Mat. 12.4 Mark 10.42 he will reward a cup of cold water that is bestowed on these And by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how he came to be so learned
passe Both Philosophie and humane reason shew that there is a singular providence 3. Now that this providence reacheth it selfe to every singular man this by Philosophy and mans reason proved Yea Philosophy making providence a part of prudence and prudence a practicall vertue and practicall vertues having their objects in singularibus in particulars Therefore secondly it is sure that the power of God reacheth to every thing Quia virtutis est maximae pertingere vel remotissima for supreme vertue can reach things most remote But his goodnesse and will to doe good is no shorter then his power all good qualities and of equall longitude and latitude where there is power and providence there can be no hinderance 3. There are none but will confesse that it is a more commendation to provide for every particular thing then for the whole in generall Mithridates is highly commended for that having many thousands in his Armie could speake familiarly to every one and call him by his name Then si quod melius non agatur if that which is better be not done it is of some defect in the doer but in God there is no defect Now from the rest of creatures to man ut Christus If God hath a care of Heaven which hath no use of his owne light or motion but is onely to make the inferiour things fruitfull and Cattell have the use of greene things and man of Cattell and all other things and the Philosopher telling that that which hath the use of all things is principall of all man having the use of all things must needs be principall Si sit providentia Dei in reliquas creaturas in principalem se extendat necesse est If Gods providence reach to the other creatures then much more must it extend it selfe to the principall Psal 8. David considereth the great glory of the Heavens then the eternity of them and he wondreth how God could passe by them a most glorious body and put the soule of man a most excellent creature into a vile lumpe of clay and earth 3. Man was the inteded end of all other creatures for they know not their owne gifts Equus si vires suas nosceret non reciperet sessorem suum The Horse if he knew his owne strength would not receive his Rider Therefore this occultation of the gift from that that hath it and the manifestation of it to man that hath it not is an argument that man is Gods County Palantine of the whole world This is that that Chrysostome in a godly anger being displeased with mankind saith Appende te homo ponder thy selfe O man art thou not better then all other creatures yet is Gods providence over the basest of them And as from all other creatures to man so from men to good men For if he have a providence of those who have onely the Image of God in them by nature then where there are two Images of God 1. of Nature 2. of grace through Christ multo magis much more The Philosophers similitude is magnes amoris amor love is the loadstone of love If he care for all mankind then much more for them that hate themselves to love him that lose themselves to finde him that perish The third station that God will be sought to live with him There are yet two things 1. That God will be sought 2. That he will reward them that seeke him 1. Facientis finis est ipsemet the end of the doer is himselfe Therefore bringing this to God and by 2. necessity because God hath no end quia finis est supra efficientem the end is above the efficient and God having nothing above himselfe ipse sui finis therefore he himselfe is his owne end And being his owne end it must needs be that he created all things either for his owne profit pleasure or honour But neither for profit for no profit can redound from us to him nor for pleasure therefore for honour and this honour is the seeking of God 2. Where there are two relatives there is grounded a mutuall duty betweene them betweene a father and a sonne obedience betweene a servant and a master service betweene the husband and the wife mutuall love betweene the creature and the Creator cultus i. The fourth station God is the rewarder honour 1. Therefore he being sought for sure it is that though we be but vernae Domini the Lords bondmen and that possit esse Dei diplomata condere God may make Charters or Letters Pattents as of Kings that give Lawes and yet give no rewards to the keepers of them but punishe the breakers of them yet he will reward both the keepers and breakers of his lawes And that he will reward there can be no better argument then that he rewardeth some and he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give unto this last even as unto thee Matth. 20.14 But in the eyes of the world we see that he rewardeth some and it cannot stand with the justice of God that he should reward some and not othersome therefore there shall be a place where these all shall be rewarded And if we see not the multitude of rewards as we would let us ascribe it to this that God is not sought for as he should be small service for doctrine in examining controversies for life in examining our actions This to this end that religion being divided into these two parts into Christianity and in Christianity The body of christianity which is the true part having such little seeking of God there being no doubting in doctrine none in mens actions he so seldome rewarding After the Counsell of Trent when the league was made by mutuall marriage of the Emperour King of Spaine King of France having then taken their oath for the rooting out of us and our religion the Lord at that time disappointed them by the death of their corpses and within halfe a yeere they fell together by the eares 2. The wounding of the Spaniard Ieroego who was shot thorough the head and no faculty hurt In the delivery of Rochel when the King of Spaine withall his power laid siege to it and famind it There was a great multitude of shell-fishes brought to the City that never was seene before nor never after and by that meanes was the City saved In the siege of Harlam by Duke de Alva the reward of them that seeke not God Reward of them that seeke not God Examples The King of Sweveland deposed of his owne subjects for incest For murther the last King of France died miserably the blood gushing out of as many places of his body as could come forth and that presently upon that great slaughter of the Saints Deut. 28.1 Levit. 26.3 For breach of faith The Venetians making league against the Turke and after joyning themselves with the Turke were punished by the losse of the best I le in all their Country Cyprus In
〈◊〉 〈◊〉 without naturall affection 2. The second is the property of love to wish well to him whom we love and because Christianum vorum est oratio a Christians mans wish is his prayer therefore in this respect we bring it to prayer which is a mutuall unity or affection of love betweene the Father and Sonne 1 Tim. 2.2 a Commandement that prayer be made for Superiours The like Ier. 29.7 for Babylon the Countrey and backward and downward 1 Cor. 29.18 19. David prayed for the people and for his sonne Solomon and Iob. cap. 1.5 was wont to pray daily for his Sonnes So for the duty reciprocall Come to Honour which is the duty due from Inferiours to Superiours what it is in particular As there is a Father Matth. 23.9 So we have exactly but one Father viz. God so as truely is it said of honour 1 Tim. 1.17 honour exactly belongeth onely to God But that he himselfe hath vouchsafed to resigne part of it to some men 2 Tim. 2.20 he created some vessels to honour c. and consequently Heb. 5.4 out of the generation of mankinde he calleth some to be honourable and as Matth. 25.24 his calling is knowne by his gifts for he giveth them parcels and portions of his goods whereby they excell their fellowes It was said that the Scripture useth three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excellencie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principality unto this Excellencie honour properly belongeth and it is twofold 1. outward 2. inward 1. Inward honour as Prov. 5.9 Meddle not with a strange woman c. so Prov. 20.3 for he shall lose his honour Inward honour that good opinion that men have of him And opinio honesla and honest and good opinion is defined to be testimonium excellentiae whereby wee witnesse that there is in this man a certaine excellencie above us or somewhat above us by nature Paul Col. 3.18 1 Pet. 2.13 expressed this by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjection to be subject as Luke 2.51 Christ went c. and was subject to them i. in respect of his manhood he acknowledged himselfe a childe and so consequently somewhat more to be in them then in him The contrary will make it more plaine Numb 16.3 Corah and his company his thesis was The Lord was among them all holy to the Lord and equall therefore Moses should not be so excellent The contrary of this is when men doe not onely confesse that there is not any equality but that some excell and that not by chance nor as the Poet saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by Gods appointment and this is the first and inward part of honour But 1 Sam. 16.7 God and man looke not one way God looketh on the heart which man cannot therefore he cannot see this inward excellencie And this maketh the exteriour honour as it is taken Honour externall 1 Sam. 15.30 where Saul saith Yet honour me before the elders c. Matth. 23.67 the desire of the chiefest place chiefe roomes greetings c. the honour that the Pharisees longed for What the exteriour honour is what kinde is to be exhibited and due it is better determined and knowne by the manner of the Countrey because all are not alike in fashion For our selves they may be reduced to these seven heads Every one hath a warrant from the practise of the godly 1. To rise up when the person of excellencie which either by nature analogie or property is our Father is in presence done to Iob cap. 29.8 and a greater by Solomon to Bathsheba his mother 1 King 2. he rose up and met her 2. Nudare caput to uncover the head which was ad honorem in token of honour in use with the Saints as 1 Cor. 14. 3. Genuflexio the bowing of the knee practised Gen. 41.43 the cry of Pharaoh made to be proclaimed before Ioseph Abrech i. bow the knee And thus farre proceed the first salutations 4. Afterward it pertaineth to exterior honour to Stande Exod. 18.13 Moses quia Iudex because Judge sate the people stood 2 King 5.21 Gehezi stood before Elisha and indeed it is the common expressing of service 5. Silence to give eare when he speaketh Iob. 29.9 10.11 so they did to Iob when he was in presence 6. When we are by necessary occasion to speake to use words of Submission as 1 Pet. 3.6 Sarah called Abraham my Lord or Sir Gen. 31.35 43.28 See it in Iosephs brethren Thy servant our Father c. And they bowed downe and made obeysance Gen. 31.25 So Rachel to Laban Let not my Lord be angry that I cannot rise up and give testimony of honour because it is with me after the manner of women 7. The last is dispersed throughout the Scriptures and is comprehended under the word ministrare Luke 17.8 when we waite upon and when we performe any duty which mens servants use by that action whatsoever it be we testifie a supâ—râ—ority and excellencie in that party It comprehendeth many duties And thus farre goeth honour For when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poweâ— To Power belongeth feare power is added then another thing viz. feare doth belong to it as Ioh. 19.11 power it is not but from above from God and so consequently commeth there unto them that have power part of that feare that we owe to God To this belongeth an awe a standing in awe a reverent feare Levit. 19.3 Every one shall feare his Father and Mother Ephes 6.5 With feare and trembling to our Masters secundum carnem after the flesh Prov. 16.14 A great feare belongeth to the King because his anger is the messenger of death and Iob. 29.8 that the people stood in such awe of him that they when he came forth conveyed them out of the way as if they had done some unseemely thing c. And this properly belongeth to the Superiour in regard of his power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prinâ—ipality To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is due obedience 3. In respect of his government unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is due 1 Tim. 6.1 obedience expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe under a yoke that is when they bid us doe this or that we be contented to put our neckes under their commandement Prov. 23.22 Ephes 6.10 plainely Obey thy Father and Mother c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both set forth this obedience examples of which we have Gen. 22.9 of a Sonne to his Father Isaak even to the death obeyed c. of a Servant to his Master Gen. 31.6 Iacob served Laban with all his might and Iosh 1.6 Ioshua by Gods commandement is made servant to a Kingdome Now for the protestation of this obedience and for the expressing of it order was taken for a second government as Prov. 3.9 he willeth men to honour God with their substance and goods It is the wanting of 〈◊〉
liberorum officia 2. The second between Father and Sonne And this is from the second mutuall duties of this duty there is also two ends First to the end that there may be proles sancta that they may teach their children and againe they theirs c. Psal 78.6 And secondly Pro. 17.6 Ut sint corona patrum their Fathers crown a comfort in age Psal 127. that through them they may not be ashamed 1. The first duty of Parents to Children is in begetting them marke here the manner of the generation of the most excellent servants of God Isaac and Jacob were of the Promise Joseph in the affliction of his Father Gen 30. Samuel in the lamentation of his Mother Solomon when David was cast downe with the death of the other child Psal 31.18 The Fathers say Non tam generatio spectanda est quam regeneratio in this act we are not so much to look after the generation as the regeneration of our children Neither is this duty to be performed with a brutish appetite but by sanctifying themselves to the propagation of Gods Church Because that there are whole Generations of evill Proverbs 30.11 12 13 14. And for this duty the duty of a childe cannot answer Ephes 6.4 he hath begotten me Offic. liberorum but it is impossible I should doe so much for him therefore as wisedome speaketh Eccles 3.18 They must be honoured be they never so base as Mat. 12.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 15.29 the Prodigals elder brother stileth himselfe his Fathers servant Yea 2 Sam. 14.33 wicked Absalom could doe this bowing down to the ground so Solomon in his royall estate to his Mother If then any refuse them or be ashamed of them Prov. 10.6 30.10 look on them with a scornfull look as Cham Gen. 9.22 this is to be accursed But if any come so far as Pro. 20.20 to curse them he is filius mortis he must die for it Levit. 20.9 Exod. 21.15 It is as much as murther to hold up the hand against them The second duty of Parents to their children is Ephes 6.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nourish them being begotten And herein if Exod. 21.22 23. the child be hurt to death or Gen. 21.11 forsaken of his Parents or neglected 1 Kings 3.19 or hurt as Mephibosheth 2 Sam. 4.4 all these are great offenders For 1 Tim. 5.9 we must nourish them as our selves and not against nature give them a stone Mat. 7.9 The third duty of Parents is 1 Tim. 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring them up that is continually to nourish them 2 Tim. 1.4 Deut. 21.15 laying up for them and dividing the Inheritance And if there be no inheritance then that which Augustine saith differeth nothing therefrom they are to provide them such Trades as every one is fit for as Jacob espied in his sonnes Gen. 49. particuler inclinations and the choisest of them they are to dedicate to Gods service 1 Sam. 1.11 And to answer this The sons duty is Offic. filâ— Pro. 17.13 Remuneratio requitall Pro. 18.14 not to detract falsly from them as wicked children doe but 1 Tim. 4.16 to maintaine them and Mark 7.12 let Corban alone rather then they should want Such was Christs care of his Mother being on the Crosse John 19.26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the Storkes carry the old ones that are worne with age upon their wings The neglectors of this duty are not onely to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without honour in the Common-wealth but sometime manifestly punished as Homer the Heathen could say But the duty of the godly is such as Joseph performed Gen. 50. to bury them after death Genesis 25.9 as did Jacob and Esau Gen. 35.29 4. Duty of the Parents 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they bring them up in Religion as Mark 2.6 If it were for goods wealth or honour we could be carefull and sorry of the contrary but in the LORDS cause we are lesse carefull and for the offending of him lesse sorrowfull But this is required of Parents as an especiall duty that we be made Christians by them in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was Abrahams care Gen. 17.14 1 Cor. 7.14 Sanctifycation of children So Esay was so carefull of this that he tooke witnesse at the receiving them into the Church And when they are made members of the Church they must be instructed Prov. 22.12 Deut. 4.9 and 11.19 to make GODS Word knowne to them that when they come to heare it it may not be strange So did Abraham Gen. 18.19 and David 1 Chro. 28. and so did Pauls instructor 1 Tim. 3.15 5. Duty of Parents 5. Fifthly they must add to these Exemplum their example with due and fit correction for it is with a Childe as with the ground if untilled it is soone overrunne with thornes and nettles Prov. 24.32 and because didicit obedientiam ex eo quod passus est Prov. 29.15 The rod and reproofe give wisedome the Rod is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put a soule into them and to lose the bundle of folly Pro. 21.15 for so Prov. 3.12 Qui non corrigit odit He that doth not correct his childe hateth him and Prov. 22.13 Non morietur si corrigas If thou correctest him he shall not dye This maketh against them which love over foolishly Yea there is a blessing for this correction Prov. 13.14 for it delivereth the soule and bringeth rest if it be with this condition Dum spes est Prov. 19.18 while there is hope while the bundle is not too fast bound This is Abrahams worke that every man must sacrifice the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the young and budding lusts of their children 6. Duty of Parents 6. Lastly a particular kinde of prayer and blessing which sanctifieth all the rest else all other meanes be cursed Gen. 17.10 and 49.48 1 Chron. 2.19 Childs duty The childs duty to answer all this is his obedience if he will not bring shame and discomfort he must be wise Prov. 27.11 Viz. such as mocketh not at good counsell Prov. 10.1 as also Prov. 6.20 Imitatio exempli We must imitate them in their good example as did Jacob. Againe subjection to discipline is also required which distinguisheth a naturall sonne from a bâ—stard Heb. 12.9 See the obedience and practise of this in indifferent things in the Rechabites Jer. 35.6 For it is an honour to them to referre our selves to their counsells So here is condemned such marriages and contraâ—is as the Parents consent not too Numb 30. No vow can stand without their consent much lesse this and 1 Cor. 7.13 the father is said to give his daughter so the Sonne must be given also And the contrary to this was alwayes a note of the wicked Gen. 28.9 Secondly they doe not performe this obedience that are such as one described Deut. 21.18 19 20 21. which is truely thus translated Commessator or cauponarum frequentator
a Scholer then the other Proverbs 26.16 It is incident to those that are nothing but Lumpes enformed by abuse that thinkes himselfe wiser then seven that can give a reason The conclusion of this part seeing Eccl. 7. there is a time to be silent and a time to speake the first is when he is a learner And Christ was conversant in hearing and inquiring not setting downe Positions of his owne so we must not be such as are conceited of their owne wisedome but such in whom wisedome doth dwell We must be humble contra Pro. 5.13 when a man will not heare his teachers he shall after say How hath my owne conceit rent mee in peeces as a mad Bull how hath it brought mee to nothing 3. Duty of the Teacher Come to the third It is tueri to defend according to the name of Tutors practised by Christ Mat. 9.14 and Mat. 12.2 15.2 defending his Disciples and thereby shewing that in every matter wherein they transgressed not he would stand with them Scholers duty The first duty answering this in regard of defence God saith The Nazarites Numb 6.14 15. shall bring besides every one what he is able 1 Sam. 1.22 Anna carryeth up her Sonne and three Bullocks c. that she might not be chargeable to Elie. 1 Sam. 9.7 Shall we come to the Prophet and bring him nothing was Sauls care when he went up to Samuel So Luke 2.29 we read the entertainment of Christ by Levi. Matth. 8.14 by Peter and likewise of a counsell that was held against the Hereticks fratricelli where it was concluded against them that Christ lived of his Stipend and not of begging as they make him and so of his Disciples and hee had of his owne and Judas had the Bagge The second duty is to minister to them 1 Sam. 2.11 Samuel to Elie coram Domino before the Lord 1 Kings 19.21 Elisha though elder then Elias yet ministred to him and 2 Kings 3.11 powred water on his hands the like we have in the Gospell of John towards our Saviour So Mat. 11.2 he sent two of his Disciples of his errand Mat. 26.17 he sent two of his Disciples to prepare him the Passeover Mar. 3.10 to provide him an Asse to ride on c. Iohn 4.8 to provide meat for his Dinner Thirdly there must be that resultans officium So Iohn 19.27 he chargeth some of his Disciples that were best able with the maintaining of his mother and more after his death they brought odours c. for his buriall Mat. 14.12 Iohns Disciples did the like and more they spake of him with praise and a perpetuall memory of him Luke 24.19 He was a Prophet mighty in deed and word before God and all the people Therefore they must not be forgotten after death Death must not end the duty to them But there is another duty that is though we be not in charge to them if he be in the roome and calling of a Prophet we are bound to owe honour unto him and so 1 Sam. 9.6 as Sauls servant honoured Samuel so eo nomine as he is a Prophet he is to be accounted of them that bee not under his charge an honourable man as Gamaliel Acts 5.34 and this being performed 1 Tim. 2.2 we shall have men faithfull and such as are able to teach others that is the University shall bring forth such as shall be fit for the Church or Common-wealth The end of the erection of Schooles The end of the erection of Schooles is to bring forth men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to teach 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to governe the first in the Church the later in the Common-wealth first of the former The Ministers of the Church First they are called Fathers both ab Ecclesia Dei by the Church of God 1 Cor. 4.15 and also even among the Irreligious Judges 27.12 and after that cap. 18.19 And because as before all paternitie that is cometh from Christ and there was no other Fatherhood in him but only that he was the only Priest and Prophet of the New Testament reserving that that was before in the beginning said that God because he is fons omnis boni the fountaine of all good he must needs have this quality of goodnesse to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communicative and make others partakers of it which was the cause of the creation of the World even as it is called the Mysticall incorporation and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that coelestiall policie is partaker of all that goodnesse and glory that God hath The earth made for man with his three divisions Now God purposing to make this created World with the three divisions in it 1. Heaven as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His place of reward 2. Earth as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His work-house 3. Hell as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His prison To the end that men exercising here in the place of worke as they receive grace and increase the talent given them so they might be rewarded either with blisse in Heaven or damnation in Hell So the earth and all that is in it being a place of exercise All things made for the Church was made for the Church and Heaven for reward For this cause hath he ordained the whole World and consequently these former paternities the naturall to beget holy seed and all oeconomicall for education and this last the Fatherhood of the Families of the Prophets for instructing and making them fit for the principall paternitie to the worke of the Ministery So that those that follow are nothing else but Pales and Railes for the Church to make that this worke may the better goe forward In Ephes 4.12 is this order set downe All that Christ did his comming downe suffering c. all was first for the gathering of the Saints which was to be effected secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the worke of the Ministery and then the third to build them up in the knowledge of faith and vertues ver 13. they being 1 Pet. 2.5 living stones and consequently partakers of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the growth ver 13. unto the stature of Christ to be coupled with him here by a spirit and after in Heaven by presence This is the great work of all because it had all other works ordained for it 1 Cor 3.21 And so because ye boast in men ye labour your selves in vaine all things are yours Paul Apollos Cephas the World c. speaking to the Church that yee might be Christs Christ Gods and so consequently that union performed spoken off Eph. 4 1◠Then we see the institution and ordaining of and withall the end of all those that take on them to be these Fathers and so we see what we are to thinke of their worke There is nothing more plaine then this that both Families and Schooles and Common-wealths and the whole World was created to the worke
good is not in us for as the Wiseman saith A man may well purpose a thing in his heart but the answer of the tongue commeth from the Lord Prov. 16.1 Whereof we have often experience They that have the office of teaching in the Church albeit they do before-hand prepare what to say yet when it comes to the point are not able to deliver their mind in such sort as they had purposed as on the other side when God doth assist them with his spirit they are inabled on a sudden to deliver that which they had not intended to speake Fifthly as the ability of effecting was attributed to God so is the will Phil. 2.14 Sixthly for understanding the Apostle saith The naturall man perceiveth not the things that are of the spirit of God 1 Cor. 2. For the wisedome of the flesh is enmity with God Rom. 8.7 Seventhly the power of thinking the thing that is pleasing to God is not in us so farre are we from understanding or desiring it as the Apostle in this place testifieth And therefore where the Prophet speaketh generally of all men Psal 94. The Lord knoweth the thoughts of men that they are but vaine the Apostle affirmeth that to be true of the wise men of the world that are endued onely with the wisedome of the world and the flesh that their thoughts are vaine also 1 Cor. 3.19 20. Secondly that we should not thinke that the want of abilitie standeth onely in matters of difficulty and weight the Apostle saith not we are unable to thinke any weighty thing but even that without the speciall grace of Gods spirit we cannot thinke any thing So Augustine understandeth Christs words Joh. 15. where he saith not Nihil magnum difficile but sine me nihil potestis facere This is true in naturall things for we are not able to prolong our owne life one moment the actions of our life are not of our selves but from God in whom we live move and have our beeing Act. 17. Therefore upon those words of Christs Ego à meipso non possum facere quicquam nisi quod video Patrem I of my selfe can do nothing but what I see my Father doe c. Joh. 5.9 Augustine saith Ei tribuit quicquid fecit à quo est ipse qui facit But the insufficiencie of which the Apostle speaketh is not in things naturall but in the ministration of the Spirit So he saith that God of his speciall grace hath made them able Ministers of the new Testament not of the letter but of the spirit his meaning is that no endeavour of men can endue us with the grace of repentance with faith hope and Christian charity except the inward working of Gods spirit As the Apostle speakes of the gift of tongues of the understanding of secrets and of all knowledge without charity Nihil miht prodest 1 Cor. 14. So all our endeavours are unprofitable to us unlesse God by his spirit do co-operate with us for He that â—abideth in me and I in him the same bringeth forth much fruit Joh. 15.5 that is the fruit of righteousnesse the end whereof is eternall life Rom. 6.22 Thirdly the persons whom he chargeth with this want of ability are not the common sort of naturall men that are not yet regenerate by Gods spirit 1 Cor. 2. but he speakes of himselfe and his fellow-Apostles So these words are an answer to that question 2 Cor. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto these things who is sufficient he answereth himselfe Not we for we are not able of our selves to think a good thought much lesse are we fit of our selves to be meanes by whom God should manifest the favour of his knowledge in every place So that which Christ spake Joh. 15. he spake it to his Disciples who albeit they were more excellent persons then the rest of the people yet he telleth them Sine me nihil potestis facere The negative being generall we may make a very good use of it If the Apostles of Christ were unable how much more are we If Jacob say I am unworthy of the least of thy blessings Gen. 32. If John Baptist say I am not worthy Mat. 3. If S. Paul confesse I am not worthy to be called an Apostle 1 Cor. 15. much more may we say with the Prodigall sonne that had spent all I am not worthy to be called thy sonne Luk. 15. and with the Centurion I am not worthy thou shouldest come under my roofe Mat. 8. The reason of this want of ability is for that the nature of men cannot performe that which the Apostle speakes of neither as it is in an estate decayed through the fall of Adam and that generall corruption that he hath brought into the whole race of mankind nor as it is restored to the highest degree of perfection that the first man had at the beginning Adam himselfe when he was yet perfect could not attaine to this for he was but a living soule the second Adam was a quickning spirit 1 Cor. 15. And it is not in the power of nature to elevate and lift it selfe up to conceive hope of being partakers of the blessednesse of the life to come to hope to be made partakers of the Divine Nature 2 Pet. 1. and of the heavenly substance if men hope for any such thing it is the spirit of God that raiseth them up to it As the water can rise no higher then nature will give it leave and as the fire giveth heat onely within a certaine compasse so the Perfection which Adam had was in certaine compasse the light of nature that he had did not reach so high as to stirre him up to the hope of the blessednesse to come that was without the compasse of nature and comes by the supernaturall working of grace As we are corrupt it never commeth into our minds to hope for the felicity of the life to come for all the thoughts of mans heart are onely evill and that all the day long Gen. 6. That is true which the Apostle witnesseth of the Gentiles Rom. 2.13 That they by nature do the things of the Law if we understand it of morall duties for the very light of nature doth guide us to the doing of them But as the Prophet saith Ps 16.2 My goodnesse doth not extend to thee So whatsoever good thing we doe by the direction of naturall reason it is without all respect of God except he enlighten us before Therefore in our regeneration not onely the corruption of our will is healed but a certaine divine sparke of fire and zeale of Gods Spirit is infused into us by which we are holpen to do those duties of piety which otherwise naturally we have no power to do Now followes the qualification of this generall negative sentence For where the Apostle hath said We are not able to thinke any thing of our selves the Scripture recordeth divers good purposes that came into the hearts of Gods servants The Lord
his satisfaction Gal. 5. THE FIFTEENTH SERMON As we forgive them that trespasse against us IN this Treatise it hath beene noted that there is a double Sicut annexed to two severall Petitions the one concerning God and our duty wee owe to him in the third Petition The other concerning our Neâ—ghbour and the charity that we ought to shew towards him in this fifth Petition wherein we are to consider this that as this law of Prayer which our Saviour prescribeth to us doth establish the law of workes and faith so these two Sicuts doe comprehend the summe of the Law and the Prophets The Law saith Thou shalt not hate thy brother in thy heart Levit. 19. and the same is confirmed by this Petition wherein we are taught that if we desire to have our sins forgiven of God we must not onely not hate our brother without cause but if he offend we must likewise forgive him Neither doth this Petition concerne our Neighbour and Brethren onely but our selves likewise for hereby we have a pledge of Remission of sinnes if we acknowledge that we have forgiven others and as the taking away of our sinnes is the great fruit and benefit we desire of God so the subordinate meanes that God hath appointed for the end is the forgiving others that offend us Now God hath laid upon us this blessed necessity of forgiving one another not onely that he might establish peace in earth among men but that by this meanes glory might redound to God on high In respect of our selves this is our estate before wee become true Christians To be hatefull and to hate one another Tit. 3.3 and that hath a sorrowfull effect For if we bite and devoure one another we shall be consumed of one another Gal. 5.15 To prevent this Gods will is that we should not hate but forgive one another which unlesse we doe we cannot live peaceably so that this Petition hath a respect to our benefit also as well as our Neighbours and God himselfe also hath his part in it for when we have forgiven our brethren and purged our hearts of all hatred we are more fit for his service and contrariwise as without forgiving others we cannot live peaceably one with another so neither can we live devoutly towards God and therefore our Saviour chargeth If thou bring thy gift to the Altar and remembrest that thy brother hath ought against thee leave there thy gift at the Altar and goe thy way first and be reconciled Matth. 5. and the Apostle gives expresse charge that man and wife should live quietly ne interrumpantur preces 1 Pet. 3.7 lest their prayers be interrupted Thus it pleased the wisdome of God in this Petition to adde this Sicut not for our neighbours sake onely nor for our selves onely but also in regard of God The first Sicut pertaineth to the imitation of the Saints in Heaven this doth not imply an imitation For God forbid that God should no otherwise forgive us then we forgive our brethren but it is a meere condition teaching us that if we forgive those that are indebted to us we shall obtaine forgivenesse of God for we doe not alwayes subscribe to Gods commandement Forgive one another as God for Christs sake forgave you Ephes 4. Col. 3. But by saying this Petition wee binde our selves to this condition so as we would no otherwayes be forgiven then as we forgive them At the first we became bound to keepe his Law which he did deliver in ten Commandements Exod. 20. Deut. 5. and for not fulfilling of it we fall into the penalty of Maledictus Deut. 27. Now because we have not obeyed the Law we are to undergoe the penalty and therefore it is said to be Chirographam contra nos Col. 2. God having the Obligation in his owne hands might require the forfeiture of us but it pleaseth him to enter Bond to us by another Obligation wherein he binds himselfe to forgive our sinnes upon this condition that we forgive others for if we forgive not then his bond is void as appeareth by the parable wherein our Saviour sheweth that if we will have forgivenesse of God we must forgive our brethren and have compassion on our fellow servants as God hath pity on us Matth. 18. It is Christ that freeth us both from the Obligation of the ten Commandements and of the twelve Curses and therefore as he that receiveth a benefit doth as it were become bound to the thankfull so we enter into a new bond of thankfulnesse unto God the condition whereof is that we should forgive our brethren even as wee desire to be forgiven of God By the words of this Petition we see what our estate is to wit quilâ—bet homo est debitor habens debitorem every man is a debtor having a debtor for so it appeareth by the parable Matth. 18. wherein as one was brought that ought a great many Talents to God so he had another that ought an hundred pence but there is a great difference The debts that man oweth to God are great sinnes but the debts that man oweth to man are of small value we are debtors to God not onely to keepe the whole Law but also to undergoe the curse of God which is due even to the least breach of the same Deut. 27. Secondly we are indebted not onely for not using his Talents to his glory but for abusing them in the service of sinne even so we are debtors one to another Rom. 1.14 not onely when we neglect the duties of charity and justice but when we of purpose doe wrong one to another Now we can be content that others should forgive us and therefore if we will have forgivenesse of God for the debts that we owe him we must forgive our brethren For what you would that men should doe to you and in what measure even so doe to them Matth. 7. Therefore our Saviour in penning this Petition tels us that if wee make to our brethren a release of our debts hee will release us of his and this condition is very reasonable for Caine hath no reason to hope for favour of God though he serve him never so devoutly one day when notwithstanding he hath a purpose to kill his brother the next Gen. 4. neither is it reasonable that he should say to God Dimitte mihi that will not say to his brother Dimittâ— tibi The difference betwixt Gods forgiving and ours is first in the persons that forgive when we forgive then one fellow-servant forgives another as duty binds them Matth. 18. But when God forgives us there Dominus dimittit servum Againe as I have a debtor of my fellow-fellow-servant so I may be indebted to him and therefore I ought rather to forgive him but God cannot be indebted to us but we are all deepely in his debt and therefore it is a reasonable condition that he requires at our hands Secondly in the things to be remitted the number of Gods debts are
concerning whom Christ saith That wee shall bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equall or like to the Angels Luk. 20. ought while we live on earth not speake only with the tongue of men but of Angels not onely to confesse our owne wants and to crave a supply from God but to acknowledge Gods riches goodnesse and power Againe the Petitions that wee make for our selves is a taking and sanctification of his name by ascribing Kingdome power and glory unto God is a giving and therefore as the Apostle saith It is a more blessed thing to give then to receive Act. 29.35 So the confession of Gods goodnesse and power is a better confession then that which we make of our owne weaknesse and poverty and this is the onely thing which God receives from us for the manifold benefits that we receive from him Neither is this confession and acknowledgement left to our owne choice as a thing indifferent but we must account of it as of a necessary duty which may in no wise be omitted seeing God enters into covenant that he will heare us and deliver us out of trouble when we call upon him Psal 50. therefore God challengeth this a duty to himselfe by his servants Ascribe unto the Lord worship and strength give unto the Lord the glory due unto his Name Psal 29. All Nations whom thou hast made shall come and worship thee and glorifie thy name Psal 86.9 Therefore our Saviour commends the Samaritan because he returned to give glory to God for the benefit received wherein he blames the other nine that being cleansed of their leprosie were not thankfull to God in that behalfe Luk. 17. For God for this cause doth heare our prayers and grant our Petitions that we should glorifie and honour his name But this is not all that we are to consider in these words for they are not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely an astipulation but an allegation wherein as we acknowledge Gods goodnesse and power that hath heard and granted our requests so wee alledge reasons why he should not onely heare us but also relieve and helpe us with those things that wee crave for at his hands wee do not onely say heare our Petitions for so shalt thou shew thy selfe to be a King but a mighty and glorious King and we for our parts shall acknowledge the same but we use this confession as a reason why our former requests are to be granted for it is in effect as much as if we should say Forgive thou our sinnes deliver thou us from evill hallowed be thy Name thy Kingdome come for Kingdome power and glory is thine and not ours The reason why we would have our requests granted is drawne from God himselfe in two respects first that we may by this humble confession make our selves capable of the graces of God which do not descend to any but those that are of an humble spirit For he giveth grace to the humble 1 Pet. 5. If we would have our desires granted because it is the nature of God to be good and gracious to be of power to do what hee will for the good of his people we must desire him to be gracious propter semetipsum Esay 43.25 Our motive unto God must be For thy loving mercy and thy truths sake Psalm 115.1 Helpe us for the glory of thy Name deliver us be mercifull unto our sinnes for thy Names sake Psal 79.9 By these motives we must provoke and stirre vp God to heare us This is the difference that is betwixt the prayers of profane men and those that are sanctified Heathen and profane men referre all to their owne glory so saies Nabuchadnezzar Is not this great Babell which I have built by my great power and for the honour of my Majesty Dan. 4.30 Such a man thinkes himselfe to be absolute Lord and will say Who is the Lord over us Psal 12. Therefore are they called the sonnes of Beliall But the Patriarches that were sanctified frame their prayers otherwise Jacob acknowledged I am not worthy of the least of thy mercies Gen. 32. by which humility he made himselfe capable of mercy To us belongeth shame saith Daniel chap. 9. but to thee belongs compassion and forgivenesse though we have offended So Christ himselfe in this place doth teach his Disciples to pray that God will give them the things they desire not for any thing in themselves but for his names sake for thine is Kingdome Power and Glory whereby wee perceive that humility is the meanes to obtaine at Gods hands our suites The other respect is in regard of God for he makes his covenant with us that he will be our God and we his people And when the Prophet stirreth up the faithfull to worship the Lord and to fall downe before the Lord our maker hee addeth this as a reason For he is the Lord our God and we are his people and the sheepe of his pasture Psal 95. Wherefore one saith Commemoratio est quaedam necessitas exaudiendi nos quia nos ipsius sumus ipse noster est It is a necessary motive to God to heare us because we are his and he ours Therefore in all the Prayers and Psalmes which the Saints of God make they ground their Petitions upon this in regard of God the Father who is the Creator they say Wee are thy workmanship created by thee therefore despise not the workes of thy owne hands Psal 138. Besides wee are the likenesse of Gods Image Gen. 1. therefore suffer not thine owne Image to be defaced in us but repaire it Secondly in regard of Christ Wee are the price of Christs bloud Empti estis pretio 1 Cor. 6. Yee are bought with a price therefore suffer not so great a price to be lost but deliver us and save us Againe We carry his Name for as he is Christ so wee are of him called Christians seeing therefore that his name is called upon us Dan. 9.19 be gracious to us and grant our requests Thirdly in respect of the Holy Spirit the breath of his Spirit is in our nostrills which is the breath of life which God breathed in us at our creation Gen. 2.7 Againe the same Spirit is to us an Holy Spirit and sanctifieth us wee are not onely Vaginae Spiritus viventis the sheaths of the living Spirit but Templa Spiritus sancti The Temples of the holy Spirit 1 Corinth 6.19 And therefore for his sake wee are to intreat him to be gracious to us Wee are Gods Kingdome and therefore it belongeth to him to seeke our good all the world is his kingdome by right of inheritance but we that are his Church are his Kingdome by right of purchase wee are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.9 a people peculiar or gotten by purchase hee hath redeemed us to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.14 A peculiar people and the price whereby we are purchased is his owne blood 1 Pet. 1.