should have put this condition in if that the restoring of his health would not make him proud otherwise that his sicknesse might come againe and he put it in and as Nazianzen reports of him it did so So in regard of our owne benefit this correction or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee see is needfull Father in detaining some good thing from us longer then we would oâ— if malum pâ—â—nâ— he continued upon us 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triall that is two sorts 1. for there is either dilatio â—ou a deferring of good touched before in hope which alwayes hath rationem mali a shew of evill Prov. 13.12 spes quae differtur affligit animam hope deferred maketh the heart sicke the bearing of that oft is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longanimity for the Commandement Habak 2.3 he will stay yet waite and he will surely come Psal 37.7 waite patiently for the Lord and God will at the last come This vertue in all the points of patience it said to be in God This ought to be deare unto us because this is the onely patience that is in God whereby he doth expect ut misereatur nostri that he may have mercie on us Aug. de patientia Dominus patitur neglectus patitur contemptus patitur negatus the Lord though we neglect despise deny him he still beares with us ought not we therefore with the like patience waite for his approach That man falleth into infidelity that thinketh him long a comming for he seemeth to make this conclusion it is long a comming therefore it will never come 2 Pet. 3.3.4 In passione mali it hath his ground Luke 12.48 To whom most is given hee must suffer most 2. The second indeed is the bearing of some reall affliction not for sinnes as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for righteousnesse sake To whom more is given of him more is required the Devill shall have a larger licence to tempt him And the Philosopher said very well Deus non habet amorem maternum erga bonos viros sed paternum God loveth not as a mother but as a father i. he will not keepe them in his lap and cocker them as a mother but put them to triall as a father the triall is between facere malum pati malum do ill suffer ill and this is it that Austin saith utrum velint malum non patiendo facere or non faciendo pati And this reall affliction 1 Pet. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the triall of faith is a thing which as he expresseth it is better then the finest gold of Arabia i. in the eyes of God farre more precious then any thing Now this is separate from the former i. suffering for our sins but this is a suffering for righteousnesse because we will not be constant unlesse we be kept under the yoke The reasons be foure why God set downe this 1. That commonly we see that res prosperae are mare mortuum that lacus asphaltues that dead and noysome lake where once Sodom and Gomorra stood that standeth and corrupteth as armour contracts rustinesse a body evill humours fallow ground weedes c. So we quickly settle upon our lees if not emptied from vessell to vessell graces grow bright by exercise and for want of use die within us there must be a stirring up of them else there will be a fogginesse of the soule by want of triall therefore necessary it is that there should be a triall The right of desert was given to us and consequently we are to hold it by his right of his desert 2. He setteth downe Rom. 8.29 that betweene Christ and us there might be a conformity Christ hath two rights in Heaven first by inheritance as he is the first begotten Sonne of his Father and secondly in his desert by obedience We see the clause that be holdeth it by he setteth downe Luke 24.26 Know ye not quod oporiuit haec pati Christum that Christ ought to have suffered these things so he holding of the inheritance by Christ includeth this condition that we be conformable to him in his sufferings In mans law it is a principle that the inheritance goeth to no other but by him which held it and hath no other right then he had which had it before It is that that the Apostles plead Acts 14.22 quod oportet per multas tribulationes pervenire ad regnum Dei that we must through much tribulation enter into the Kingdome of God and lest any should thinke himselfe excepted 2 Tim. 3.12 Omnes qui volunt pie vivere in Christo Iesu persecutionem patientur All that will live godly in Christ Jesus shall suffer persecution And for this cause whereas it hath sixe resemblances 1. to a Campe 2. to a Ship 3. a Building 4. Corne 5. a Vine 6. a Flock the nature of all these import a patience 2 Tim. 2.4 To a Campe the Souldiers life is nothing else but agere sub die to lye abroad to a Ship Matth. 8.24 tossed with winds and waves Matth. 9.37 to Corne which commeth not to the table but under the sickle flaile milstone oven unto a Vine Esa 5.1 and in the Vine-yard there is a Wine-presse where the Grapes must suffer the presse Iohn 10.1 to a Flock they are to be shorne and carried to the shambles and in a Building there are Axes and Hammers daily heard nails such other things are required 3. The third is that which we said before when God gives great gifts as the gifts are so is the Devils sieve Satanae ventilabrum Luke 22.31 and the larger gifts one hath the larger patience and the larger triall for Satan he hath and where there are most gifts there the Devill sueth most for his indulgences and licences therefore every man must prepare himselfe for Satan will have his Sieve a Sieve is to make a separation of that which is good of the corne and the refuse therefore it is that God doth permit evill and evill men in the world because God should not use good men as scourges for good men therefore this benefit we have that there shall be a separation and how A note of separation Matt. 3.12 the separation is this that as we see that vituli triturantes quotidie ligantur c. even by the Crosse August saith vituli iriturantes quotidie ligantur ad stabulum vituli mactandi quotidie in pascuis libere relinquuntur the Oxen that are for use are kept tied up when those that are fatted for the shambles are let loose into the pastures to feede at their pleasure Generally most of the Fathers use the similitude of the Reds Sea through which the Israelites were to passe to the land of promise not without mire and dirt and intangling their feete in the weeds as Saint Gregory speakes so in our journey from earth to heaven to the new Ierusalem to the land of Canaan there is something to passe
〈◊〉 〈◊〉 c. And to the woman were given two wings of a great Eagle c. God saith to the woman that is the Church that he will give her two wings even the wings of a great Eagle These two wings by the interpretation of the learned are 1. the providence of God 2. His especiall grace Dei providentia in hoc seculo ala una gratia Deispecialis ala Ecclesiae altera The providence of God in this world is the one wing his speciall grace the other wing of the Church As in a wing there is an infinite number of feathers so in each of Gods wings infinite number of particular benefits but especially these three 1. Gods care over us whereby he abaseth himselfe to number the haires of our head to our dough bread c. 2. The use of all his creatures both for necessity and pleasure 3. The gard of his Angels for us base matter wormes compassed about with sinne His providence is thus considered He being a God infinite and eternall yet he considereth to looke upon every particular little thing of ours Levit. 26. and Deut. 28. to our dough our bread Psalm 41. to the turning and making of our bed In the Gospell the number of the haires of our head which we never doe Last of all he hath allotted to us poore wormes an handfull the most excellent guard of his Angels Heb. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are they not all ministring spirits sent forth to minister for them who shall be heires of salvation He hath commanded them to waite on us Yea he hath made this goodly Theater and all creatures and hath given them for our use Adeo ut sit inexhaustus fons divinae bonitatis so that the fountaine of the goodnesse of God is inexhaustible For his speciall grace in vouchsafing his sonne to redeeme the world by his death 2. A measure of sanctification and vertue to doe well 3. The outward ministery of his Word and Sacraments are as seales of his promises 4. Revel 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I stand at the doore and knocke if any man will heare my voyce and open the doore I will come in to him and will suppe with him and he with me Pulsationes spiritus good motions to doe well Generall grace is first preventing 2. Following God bestoweth his benefits on us before we looke for them they are acceptable and accepted by the following The use of his meanes his Word Sacraments and motions of the Spirit the judgements of God Particular grace In particular the good gifts of nature of grace of those among whom we live of whom we have benefit Beside these if we come in particular to weigh every man by himselfe Gods particular graces 1. by bond of nature 2. of charge 3. of friendship in these graces particular we are to consider 1. that God seeing he hath done thus much for us must needs love us 2. That loving us he will command us no other thing then that which is good and profitable for us But adde to those benefits that are promised the promises that are to come Prae his illa nihil sunt in comparison of these those are nothing namely beneficia futura in futuro seculo benefits to come in the World to come The Prophet Esay 64.4 valueth them by the eye eare heart and he denieth that eye hath seene or eare hath heard or that it hath entred into the heart of man to understand those joyes that are for them which seeke him For since the beginning of the World they have not heard nor understood with the eares neither hath the eye seene another God beside thee which doth so to him that waiteth for him The eye may see much for Christ saw all the world 1. Cor. 2.9 The place of Esay recited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eye hath not seene nor eare heard neither hath entred into the heart of man the things which God hath prepared for them that love him The eare can heare many things but the heart can conceive infinite things Therefore the joyes of the World to come must passe infinite being compassed about with the flesh when as yet it was never seene heard nor conceived of any And this is that name which is said Revel 2.17 No man knoweth it but he that receiveth it Revel 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To him that overcommeth will I give to eate of the hidden Manna and will give him a new name written which no man knoweth but he that receiveth it No knowledge of it till we receive it But for some taste of it whereas this Earth and this Heaven is too good for us yet he promiseth that he will make a new Heaven and indeed the uttermost of his power will he shew in heaping joyes and creating anew for those that seeke him so it is proved by manifest demonstration that he will shew the uttermost of his power in increasing our pleasures Therefore this is it that we conceive of it that it is more then we can conceive So that this shall be more then excellent or over-excellent because we are not able to conceive it All this tendeth to this end to stirre up in us a love and if that come we shall finde ease and delight these will diligence and continuance follow And there are but three things to move us to love 1. Pulchritudo the beauty of that we are to love 2. Consanguinitas neerenesse of kindred 3. Beneficentia benefits these make the most savage beasts to love For the excellency of the beauty of the Lord and his house his creatures and the sparkes we have by nature will sufficiently shew us 2. For the neerenesse what greater can be then betweene creature and Creator and then by the second bond of adoption we shall be his sons 1 Sam. 18.18 What am I and what is my life that I should be sonne in law to the King David maketh it a wonderfull great matter to be sonne in law to the King much more to God 3. For Benefits The Asse knoweth the Masters Cribbe and the Oxe the Stall he hath not onely bestowed on those that were before rehearsed but his love was such to mankind that he was faine to have his onely begotten sonne to come downe and die for us And if this move us not then let Jeremies saying take place Obstupescat coelum terra let Heaven and Earth be astonished And thus much to make us willing The second point is in the 10. vers Moreover the Lord said to Moses 2. Point goe to the people and sanctifie them to day and to morrow and let them wash their clothes and let them be ready on the third day For the third day the Lord will come downe in the sight of all the people upon Mount Sinai As the first was to make us willing so the second is to make us able and giveth us ability Before in the preface was said Sacta sanctis
Reddes rationem that of Christ Thou shalt give an account and every one will give morâ—â—ttention to that which he knoweth he shall after give account for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Because we are all bound to give account of our faith 1 Pet. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you Oportet reddere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non stultam vanam inanem opinionem you must render a reason not a foolish and vaine opinion Therefore it is best to render a reason before Agrippa our Countreyman before we come to Caesar Forasmuch as Christ is become not onely our King and Priest We must be Prophets Our prophecying in foure things but also our Prophet we must become Prophets Our prophecying must stand in these foure things 1. In examining the doctrine that we heare 1 Iohn 4. 2. In examining our selves before the word and Sacraments 1 Cor. 11.28 2 Cor. 13.5 3. In admonishing our brethren which we cannot doe without catechising Rom. 15.14 and able to admonish one another 4. Forasmuch as when we are children we doe imbibere errores drinke in errors We must learne to put them off while we are children and have truth in their place The fruit of the first that knowing that judgement waiteth for us we may be carefull of our duties and so to practise them Of the second Forasmuch as we see of the Church in all ages that it is a thing especially commanded of the Lord we must know that those houres which we bestow on this exercise we bâ—stow them on a thing most pleasing to God Veniendum ergo alacriter cum venerimus ita nos gerere oportet ut decet scilicet ut arrectis auribus intentis animis auscultemus We must therefore come cheerfully and when we come so behave our selves as it becometh namely we must heare with attentive eares and earnest hearts Paul asketh the Romans some fruit of their former life Paul Rom. 6.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What fruit had ye then in those things whereof ye are now ashamed and secondly in the 22 verse he setteth the fruit downe to be holinesse of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto holinesse And the heathen wisheth us in all our actions to aske this question Cui bono to what good admonishing us to enquire what good commeth to us by our exercises Even that which Paul setteth downe 1 Tim. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For bodily exercise profiteth little but godlinesse is profitable unto all things having promise of the life that now is and of that which is to come In this life the fruit length of daies as Deut. 11.21 In the life to come John 17.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternall life Having seene the fruit we are to take care that those houres which we spend in this exercise we mispend not least we be deprived thereof For as in naturall philosophy it is a great absurdity ut quid frustrafiat that any thing be in vaine and in morall ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine desire In divine things much more Ne frustra audiamus Let us not heare in vaine 1 Cor. 15.14 Paul useth no other argument to prove that Christ is risen then that else his preaching and their hearing should be in vaine Gal. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I went up by revelation and communicated unto them that Gospell which I preach among the Gentiles but severally to them which were of reputation Ratio the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest by any meanes I should run or had runne in vaine 2 Cor. 6.1 as he desired the Corinthians that they received not the grace of God in vaine so wee are to looke that we heare nothing in vaine least we be like those Ier. 6.29 that let the bellowes burne and the lead consume in the fire and the founder melt in vaine The word of God not in vaine in respect of it selfe The word of the Lord is not in vaine either in respect 1. of it selfe 2. Preacher 3. hearer In respect of it selfe it cannot be in vaine Esa 55.10 11. As the raine and snow commeth from Heaven and returneth not againe but watereth the Earth and maketh it to bring forth and bud that it may give seed to the sower and bread to him that eateth 11. So shall my word be that goeth out of my mouth it shall not returne to me voyd but it shall accomplish that which I will and shall prosper in the thing whereto I send it therefore by every hearing we are either bettered or hardened 2. Neither in regard of the preacher And as the word in respect of it selfe cannot be in vaine so neither in regard of the preacher Esay 49.4 I have laboured in vaine I have spent my strength for nothing but my judgement and worke is with the Lord. It is also warranted Luke 10.6 If the sonne of peace be there your peace shall be upon him if not it shall returne to you againe More plaine 2 Cor. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are unto God a sweet savour of Christ in them that are saved and in them that perish Great care then is to be taken how we behave our selves in hearing 3. Pars. The third part Venite auscultate come and hearken It s the manner of the holy Ghost to comprise many things in one word In the first required presence to come the beginning of Christs obedience Psal 40.7 8. Then said I loe I come c. The action Psal 122.1 I rejoyced when they said unto me we will goe into the house of the Lord. Esay 2.2 3. And many people shall say come let us goe up to the house of the Lord c. And the Hebrew proverbe is Blessed is he that dusteth himselfe with the dust of the temple alledging the Psal 84.10 For a day in thy Courts is better then 1000 otherwhere The cause of our comming Because it is to be feared lest wee concurre with those Esay 29.23 that came rather for feare of disfavour or mulct then for any godly respect to such the Word shall be as a sealed booke that shall not be opened Therefore though all mens censure were removed and it were free for us to come or not to come yet are we so to be affected seeing the Lord hath said venite come in respect of God The Centurion Matth. 8.9 saith that they which were under him when hee called them came c. Therefore it is but a small service which we doe to the Lord in comming The people made three daies journey after Christ into the wildernesse Act. 20. Paul prolonged his speech till midnight but our comming and attention is but small to these Psal 105.31 34. Grashoppers Flies Lice Caterpillers come at the commandement of the Lord therefore if we come behind these unreasonable creatures we shall not need
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
delivered from the curse of the Law 2. In 2 Pet. 1.10 How we may be sure that this deliverance pertaineth to us if we make our calling and faith sure 3. Quid retribuam what we are to performe i. true obedience not secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus plectorium secundum jus praetorium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not according to the extremity of the Law the Law punishing but according to praeter Law equity and right in Christ Now for the Law naturall we learned in the generall prooemium or preface that we depend of Gods providence and therefore we must thinke of God as of a King For so it is Revel 19.16 and therefore as he hath rewards from us Revel 19.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King of Kings and Lord of Lords In every law foure things are required 1. The worke 2. The manner 3. The reward 4. The punishment so he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his worke house to try us in and this is the world Then we being in a work house must have our agenda things we are to doe and the Law being defined doctrina agendorum the doctrine of things which are to be done it is our agenda thing we are to doe And as there are foure things in every Law in mundo in the world so doth this which is Lex creatoris mundi the law of the Creator of the world containe them all 1. The worke this you must doe 2. The manner thus you shall doe 3. Reward in palatio in Court 4. Carcer the prison punishment in the prison All these are in every law and so are they in Gods law In the law of Moses who hath set downe in the decalogue a perfect pandect of all the workes and duties that God requireth at our hands These are the true Ethica Christiana Christian Ethickes passing all others Ethickes In this thing are they of the Church of Rome to be commended that teaching their youth Logicke Physicke and Metaphysicke three yeeres because they are not compleately to be found in these bookes referre them to these bookes for Ethiks propter regulam morum for the rule of manners For this is the just square of all our actions it ought neither to be longer or shorter then this This law was given by Moses saith he here Gods Law is the rule of our life in regard of the first of the foure things it is called our agenda or things to be done In respect of the other the rule or cubit of the Sanctuary Here may a doubt arise Seeing that the law was not given till 2600 yeeres after the creation it might seeme that men might aswell live still without the Law But to shew how the world was governed by the law and that which is Rom. 2.14 The Gentiles both before and after doing the things that belong to the law are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law to themselves not to doe what they list but to doe the workes of the Law how that can be it is thus that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. they had the effect of the law written in their heart which was equivalent to the law it selfe This he proveth because they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the accusing or excusing of their thoughts and that they had their conscience for a witnesse to them both Gen. 3. Man is the image of God Col. 1.10 The Image of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knowledge of God And therefore Augustine of the Trinity Ioh. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the light shineth in darknesse and the darknesse comprehended it not Psal 119.142 Thy Law is from everlasting as concerning thy testimonies I have knowne long since that thou hast grounded than forever Effectumlegis praestitum esse ante legis traditionem Gen 31.53 Laban sware by the God of Abraham and Nahor and of their fathers but Iacob sware by the feare of his father Isaac lib. 14. ch 14. saith That every man had it in his heart which must be understood after the fall For before it was all perfection Mali multa rectè laudant rectè reprehendunt Quibus regulis hoc faciunt ubi habent hoc quod homines sic vivere debent cum ipsi sic non vivant hae regulae sunt justae mentes corum injustae hae regulae immutabiles mentes eorum mutabiles Evill men praise many things rightly and reprehend rightly upon what ground doe they this where have they this that men ought thus to live and yet they themselves live not so these rules are just their minds unjust these rules unchangeable their minds changeable then he concludeth Vident eas in libro lucis they see them in the booke of truth which truth being in God as a seale maketh a print in the mind of man and yet keepeth it it selfe which print they can never plucke out and so by this meanes all men have the effect of the Law in them To prove that this effect was performed before the giving of the Law For the first Commandement not so manifest Gen. 11.13 by the departure of Terah with Abraham Sarah and Lot out of Vr of the Chaldees from their idolatry into Canaan Gen. 35.2 Jacob said to his houshold and to all that were with him put away the strange Gods that are among you and clense your selves and change your garments For the second ibidem verse 5. where Jacob buried the idols under an Oake More plaine Gen. 31.34 Rachel hid her fathers idols in the Camels straw For the third Gen. 24 3. Abraham made his eldest servant to put his hand under his thigh and sweare by the Lord God of Heaven and earth that he should not take a wife to his sonne of the daughters of the Canaanites among whom he dwelt Gen. 31.53 The solemne oath betweene Laban and Iacob For the fourth Gen. 2.2 God hallowed the seventh day 2600. yeeres before the delivery of the Law God useth not to sanctifie a thing so long before when there shall be no use of it Gen 16.23 Tomorrow is the rest of the holy Sabbath unto the Lord bake that to day which ye will bake and seeth that ye will seeth and all that remaineth lay it up to keepe till the morning for you Gen. 2.2 For in the seventh day God ended his worke which he had made and in the seventh day he rested from all his workes that he had made For the fifth Gen. 27.28 Esaus howling and crying for his fathers blessing Verse 41. He stood in aw of his father though otherwise prophane For so long as his father lived he would not kill Iacob For the sixth a plaine precept Gen. 9.6 Whoso sheddeth mans blood by man shall his blood be shed For the seventh Gen. 38.24 Of Thâ—mar whom Iudah would have burned for playing the whore Gen. 34.31 The answer of Simeon and Levi that had put a whole Citty to the sword for their sister
saith that then shall be blacknesse of darknesse and that because as it is in Joel 3.15 The Sunne and the Moone shall be darkned and the Starres shall loose their light For the third namely 3. Thunder-claps Thunderclaps 2. Pet. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the day of the Lord will come as a Thiefe in the night in the which the Heavens shall passe away with a great noise and the elements shall melt with fervent heate the earth also and the workes that are therein shall be burnt up The beames of the earth shall cracke in pieces And no doubt the noyse of the Heavens passing away of the elements melting of the earth burning must needs be greater then a thunderclap That spectacle both to the eye and eare must needs be much more fearefull then this The effect of this last day not temporall for the other 4. Fire they had a remedy but for this they had none at all 4. For fire It was then but on one simple mountaine Sinai but here it shall be on all the earth this fire was but as the fire in the bush the bush was not a whit consumed by it no more was Sinai by it But our God Heb. 12. v. last is himselfe a consuming fire and such Revel 19.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And her smoke rose up for ever and ever As it shall inflict on us paines for ever so the smoke of it shall ascend forever 5. Earthquake and the flame never be quenched 5. For the shaking of the earth this shall passe that there one mountaine quaked but here both Heaven Earth shall shake Heb. 12.26 27. Whose voice then shooke the earth but now he hath promised saying yet once more I shake not the earth onely but also heaven c. So as that there shall be a manifest moving of them Hag. 2.7 Yet a little while I will shake the Heavens and the Earth the Sea and dry Land Whereas this hill standeth stil as it did before 6. Sound of Trumpet in the wildernesse 6. For the sound of the Trumpet that pierced the eares of the living this shall raise up the dead also Here shall be the Trump of the Archangell That removed not the mount nor the wildernesse but here shall be such a sound that it shal raise the dead And as we compare the circumstances of both so may we compare the effects of both The giving made Moses to shake and tremble but at the requiring againe of it as it is 1 Pet. 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if the righteous scarcely be saved where shall the ungodly and the sinner appeare There shall be a like trembling of all For Justus vix servabitur the righteous scarce shall be saved And as for the unjust they shall smite their knees together and shall cry to the mountaines though in vaine for they cannot be heard to fall on them and to cover them from the face of the just judge Apoc. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they said to the mountaines and rockes fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lambe So that thus we see by way of comparison that the delivery did in some part answer the requiring of it but the terriblenesse of that day cannot be expressed Let us therefore say as the people to Moses Lord let us heare the ministerie of man Hebr. 12.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore we receiving a Kingdome which cannot be moved Let us have grace whereby we may serve God with reverence and godlinesse for Deut. 33.2 The Lord came from Sinai and rose up from Seir unto them and appeared clearely from mount Paran and he came with 10000. of Saints and at his right hand a fiery law for them No doubt when Christ commeth from Heaven he shall bring with him a fiery law executed with fire and brimstone And thus much for the preparation The use and end of the Law 4. Circumstance THere is yet one thing to be considered namely the use or end of the law which shall be explained out of the circumstances of a proposition of the giving of the law The proposition is Heb. 7.19 Heb. 7.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the law made nothing perfect but the bringing in of a better hope by the which we draw nigh unto God The end of the law bringeth two uses 1. It bringeth us to know perfection it selfe 2. It leadeth us to a better thing it is our schoolemaster to Christ 1. For the first though it be a law that carrieth with it the marke of the Law-giver as Solons lawes a marke of their giver to wit mildnesse and Dracoes lawes cruelty and stubbornnesse And that it is Mandatum sanctum a holy commandement in respect of the duties to God Justum just in respect of the duties to other men bonum good in respect of our selves Rom. 7.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore the Law is holy and the Commandement holy and just and good yet by occasion of transgression and infection it bringeth no perfection with it as may be shewed out of the circumstances 1. Of the place a waste and barren Wildernesse that yeelded no fruit which signifieth that the law should be so barren that it should not yeeld so much as one soule to God Legem non perficere è circumstantiis legis cum traderetur 1. á loco That the law bringeth no perfection appeares from the circumstances of the law when it was delivered 1. From the place Secondly this Agar Galat. 4.25 standeth in Arabia therefore it holdeth of Ishmael the sonne of Agar the bond-woman And the effect and right of bond-men is to be cast out with their children and not to receive the inheritance due to Isaac so those that thinke to bring forth fruit of their owne righteousnesse they are as Ishmael which was borne by nature and not by promise not as Isaac whose birth was supernaturall not consisting in the likenesse of the parents but in the promise and the inheritance is by promise therefore the children of the law because they cannot be perfected by it are to be cast out with their mother Those that seeke to bring forth fruit by their owne nature must be cast forth for the inheritance is not by nature but by promise 3. Againe this mountaine namely Sinai none might ascend into none might touch it but the condition of the Gospell is contrary Sion the hill of grace must be gone up to and many have ascended it Esay 2.3 And many people shall goe and say come and let us goe up into the mountaine of the Lord to the house of the God of Iacob and he will teach us his waies and we will walke in his paths For the law shall goe forth of Sion and the Word of the Lord from Jerusalem Salvation is from Sion the Law unperfect before it was perfectly delivered 2. A
of the Rocke so they had also the signes of the Gospell Their being under the Cloud and passing through the Sea like to our baptisme Manna to Christ his body the water out of the rocke to his blood The order of the uses of the law Opoâ—tet vocare ad calculum We must câ—ll to an account 1. Vse of the law Yet two necessary points That where there is no perfection in the law through the imperfection of nature yet it is â—aedagogus ad Christum a schoolmaster to Christ To make this more plaine Christs wise dome must be ours That a man must often call himselfe to accounts how he hath used his talent Matth. 25.14 God is compared to a Housholder that will take account of his servants of those talents that he delivered to them at his departure We must vocare talenta nostra ad calculum call our talents to account and not doe as the wicked and foolish servant that is noted of great folly for hiding his talent in the ground Then for the first use of the law it is our Tabula supputationum table of accounts It containeth our credita debita what things are owen to thee and what thou owest it s the table that we must cast our accounts by it sheweth us where we are and telleth us our accounts est remedium ignorantiae a remedy of ignorance Now because it sheweth us that our debt is much greater then we are able to pay and that it sheweth us the strength of sinne 1 Cor. 15.56 that it is so strong that it bringeth us to that Revel 2.5 Memor esto unde excideris remember whence thou art fallen shewing us our miserable estate the image of God from whence we are fallen and hell into which we shall fall whereof the one will worke in us a griefe the other a horrour the law is that if our debt be greater then we are able to pay our goods children and our selves must be sold and payment made 4. When it hath once gotten us to this that we may be condemned in the whole summe Secundus legis usuâ— ducit nos ad Christum ducit nos ad aeneum serpentem 2. Vse of the law leads us to the brasen serpent Christ The covenant of faith being entered into us then have we this use of the law 1. It puts us in mind of the great deliverance of Christ from the law 2. It granteth grace in that measure that is required in this life The law sheweth the finne and the remedy Exod. 20.1 c. when sinne and we have reckoned it hath her minister and Scrivener the conscience to subscribe and set seale to this great debt And thus will the 3. use of the Law come that it will be humiliator an humbler And so as it is Gal. 3.23 It shutteth us up in the dungeon and imprisoneth us and this is a remedium superâ—iae a remedie of pride Then commeth in the second use of the law That forasmuch as we see our condemnation is just and that we can never discharge so great an account it maketh us seeke for a surety to defray the whole summe for us It doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drive us to thinke of a surety namely to the brazen Serpent as Moses did the Jewes that is Christ And of these two uses two other uses will follow 1. It serveth us as an Arrow shot into us to put us in remembrance of our great deliverance and guideth us over the billes of accounts that we seeing that much is forgiven us might love much The other Psal 119.59 to teach Quid retribuam Domino What shall I render to the Lord to turne our selves into his pathes and to draw no more debt upon Christ then needs The preface of the Law ANd God spake all these words and said c. till the 18. verse The summe of all these words and in effect the body of the law containes two parts The style verse 2. I am the Lord thy God c. 2. The charge which receiveth the whole ten precepts In every law according to the positions in mans law is required 1. Wisedome 2. Authority For the wisdome of God Deut. 4.8 And what Nation is so great a Nation that hath Ordinances and Lawes so righteous as all this law which I set before you this day Moses challengeth all the lawes and the Nations of the World The wisdome of a law is best seene and tryed by the sufficiency of it For his authority it is rerum agendarum telum This is alwaies the preface of every law and is here in the second verse In every edict and Proclamation the beginning is with the stile of the Prince whereby he challengeth by his prerogative Royall to doe what he list For this authority is the common reason of the whole charge of the law and is annexed to every Commandement that hath a reason as to the 2 Where there is a reason given it is from hâ—s authority 3 4. For I the Lord thy God c. For the Lord will not hold him guiltlesse For in six daies the Lord made Heaven and Earth c. And if it be true that men need not a reason to perswade them to a benefit then surely not to this because it is a benefit and a priviledge as Psal 147. v. last He hath not dealt so with any Nation neither have the Heathen knowledge of his lawes Yet it pleaseth God to adde his reason from his owne person though indeed profit be a sufficient Orator Chap. 19 v. 2 3 4 10 12 14 16 18 25 28 30 31 32 34 37. Chap. 20. v. 7 24 26. Chap. 21. of Leviticus v. 8 12 15 23. The reason of the new Testament annexed Rom. 14.11 Phil. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is written as I live saith the Lord every knee shall bow unto me of things in Heaven and things in Earth and things under the Earth and every tongue shall confesse to God The parts of the preface In this stile or authority are three parts according to three titles The first title of his Name Jehovah Secondly the title of his jurisdiction Thy God Thirdly the title of that notable act he did last Which brought thee out of the Land of Egypt c. Such prefaces in their Edicts and Statutes doe earthly Princes use 1. Is the name of the Prince Caius Caesar 2. The jurisdiction Emperour or King of such a Countrey 3. The last noble act he did as when the Romans had overcome Germany every Caesar was called Germanicus or when they had overcome Affrica Scipio Affricanus Scipio the conquerour of Affrica And alwaies the last triumph did drive out all the former For the Name first Jehovah I Jehovah not I am Jehovah It argueth his nature power and benefits Thou art Lord. The name of his nature it cannot be denied Psal 83.18 That they may know that thou whose Name is Jehovah it is communicable to no
Lord have spoken it in my zeale when I have accomplished my wrath in them Thou shalt bring thy judgement upon them and they shall know that thou art Iehovah 2. Title Thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy God This is the title of his jurisdiction to which title he hath claime in a double respect 1. Generall 2. Particular Generall Psal 148.5 6. For he spake the word and they were made he commanded and they were created He hath made them fast for ever and ever he hath given them a Law which shall not be broken So this jurisdiction is over every thing as it is a creature The creatures as they have their law so we see 2 Pet. 3. vers last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To him be glory both now and for ever All the creatures have their rule from him Esay 1.2 Heare O Heavens and hearken O Earth for the Lord hath said I have nourished and brought up children but they have rebelled against me Deut. 32.1 Hearken O Heavens and I will speake and let the Earth heare my words The creatures of the Lord are called to beare witnesse against Israel that they were breakers of the Law of God But that law or jurisdiction being broken it gave occasion to the second namely the particular which is conditionall 1. God is our Iehovah by covenant Deut. 5. Heare O Israel the Lawes and Ordinances which I propose to you this day that you may learne them and take heed to observe them Audis sum Deus non audis non sum Deus hearest thou I am God hearest thou not I am not God Hereupon saith a Father Audias Deus sum ne audias Deus non sum If thou hearest I am God Ierem. 31.33 if thou dost not heare I am not God Ierem. 31.33 I will be their God and they shall be my people Meum and tuum are relatives But this shall be the covenant that I will make with the house of Israel after those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people He is ours and we are his so long as we keepe his Commandements Deut. 10.14 Behold Heaven and the Heaven of Heavens is the Lords thy Gods and the Earth with all that therein is 15. Yet the Lord hath set his delight in thy fathers to love them and did choose their seed after them even you above all people as appeareth this day In which words Moses telleth the children of Israel a strange thing Behold saith he the Heavens and the Heavens of Heavens is the Lords and the Earth with all therein and yet hath he separated thee from the rest even an handfull for so is the Church to make a covenant with thee And this is a marvellous strange mercy of God that when he will be described he will condescend to come into our description He rejecteth all his excellent titles that he might have of his most excellent creatures as the God of Heaven of Earth c. onely to have this his jurisdiction being so vile in nature and so wicked in our workes which is a great argument of his goodnesse to us ward Heb. 11.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now they desire a better Countrey that is an heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a City God was not ashamed to be called their God And as one saith very well Conjunxit utilitatem tuam cum gloria sua He hath joyned thy commodity with his own glory So he might better have said Conjunxit gloriam suam cum gloria tua He hath joyned his owne glory with thy glory So will that be verified Psal 144.15 Happy are the people that be in such a case yea blessed are the people that have the Lord for their God Blessed are the people that have the Lord for their God 3. Which brought thee out of the Land of Egypt 3. Title c. A title from the last act he did but yet it serveth for a proofe of both the former in two points 1. By their estate in the house of thraldome Their estate was miserable they were servants in the servilest worke that could be they were put to the Furnace to make Bricke Exod. 5. They were in servitude unto their enemies yea to cruell enemies yea in servitude not to be rewarded but to be punished daily They were compelled to worke and yet they had no instrument provided for them for their worke they were faine also to gather their owne straw By his contemptible creatures that the delivery might be more strange and yet nothing of their tale of Bricke that they made before when they had their straw gathered them was diminished They had their children drowned before their eyes every day 2. The delivery with a mighty hand and stretched-out arme out of Egypt most strange in drowning Pharaoh and all his host by a most contemptible creature in the red Sea His two first titles have alwaies stood this last in respect of his last noble act it hath alwaies beene altered First after the worke of his creation he was called God the Creator of Heaven and Earth Secondly after the flood he was called Iah paean i. as was among the heathen Io paean Dominus dispersor aquarum The Lord that scatereth about commandeth the waters To the daies of Abraham 3. Genes 15.7 I am the Lord that brought thee out of Vr of the Chaldees to the time of Moses In his time Exod. 3.6 The God of Abraham Isaac and Jacob till the delivery out of Egypt here The Lord thy God which brought thee out of the Land of Egypt out of the house of bondage Ierem. 16.14 When God should deliver them from the captivity of the North it is said that the other title should perish and it should be said The Lord that delivered us out of the captivity of Babylon and this lasted till the daies of Christ The last is prophecied of Ierem. c. 23. v. 6. Jehovah justitia nostra God our righteousnesse 1 Cor. 1.30 For Christ is become to us righteousnesse Gal. 1.8 The Father of Christ Now this great benefit being not full six weekes before the delivery of the law it must needs sticke greatly in their minds and now they being in the wildernesse where they were wholy to depend on the safegard of God so that in regard of Memoria recentis beneficii spe◠jamjam futuri the memory of a new received mercy and the hope of a future as also the place where they could rest nothing on themselves that was both a fit time and place to give the law in So that seeing the Law could not well be given in Egypt for they had evill will to goe thence nor in Canaan for there they murmured against God it was most fitly given here For their delivery was not that they should be
the greatest way to transgression and a degree of profanenesse and Atheisme So in the second place there is a marvellous desire in us of coveting newnesse change for our eye stolne bread privy matters strange flesh and this he taketh hold of and strengthneth as much as he can and where prophanenesse prevaileth he faileth not of bringing them to a curious desire to seeke beyond the truth till at the last they finde a lye instead of it such as he brought Salomon to who having the knowledge of true religion as much as any man had was not content with that but fell to seeking after strange religions abroad Salomonis idololatria curiositate oriunda Salomons Idolatry proceeded from curiosity And there was never any errour sowne but it grew upon a misliking of the truth in that point and an inordinate desire of seeking after new misteries and conceits In the third there is also in us a great desire to reconcile God and mammon and though our Saviour said flatly that it was impossible to serve both yet we seeke to the attaining of temporall commodities to have a Paradise here and elsewhere There is a desire in us to make our selves common to all and to use a freenesse or friendlinesse to all A desire to make our selves common to as many as can be and so to be loved of all good and bad thinking that while we are in the world the world will doe us good and when we come into Heaven God will doe us good also This the divell misliketh not for he runneth not on soli vel tantum to himselfe alone or onely for when he tempted Christ and had promised to give him all the Kingdomes of the earth if he would fall downe and worship his desire was not that he onely should be worshipped but that hee might be joyned to God and have part of the service with him Now the reasons whereby these are forbidden 1. We must confesse Contra ha◠duae rationes Against these two reasons that the nature of man hath received a great wound insomuch as none can be partaker of his hearts desire as other creatures have in some state And therefore the heathen with us confesse a maime in mans nature But we know the cause of it being enformed by the history of the Bible what befell to man namely that it is by dealing with the tree by being our owne choosers and therefore this choosing of ours must be left and we are to tye our selves to the will and choice of our superiour nature that knoweth best what is best for us 2. Of the second the reason is evident that when we have a God we should desire to have the true God no man would erre even they that bend themselves to deceive others cannot abide to be deceived themselves None would thinke that to be that is not or that not to be that is 3. The reason of the third is that there be sundry things that a man cannot have but alone in which number is a master God therefore is to be had alone else not God so comparing himselfe to a master Mala. 1.6 No man can serve two masters the service to a master must be alone or else not Oseah 2.20 where he maketh God to say Sponsabo te mihi in fide I will marry thee unto me in faithfulnesse As also 2. Cor. 11.2 that he had espoused the faithfull to one husband Christ A master and husband must be had alone This is a 2. consideration for an husband also must be had alone So the having of God is of like nature either we must have him alone or none at all God in jealousie in the second Cōmandement hath a relation to this If a farther reason be required that will be sure to serve and that is that the joyning of any thing with God must needs abase him and his worship For he being the excellentest nature in the world all inferiour things if they be joyned with him abase him and he will not be abased Therefore this worship must be kept pure without mingling it with any other worship Whatsoever being of a nobler substance if it be joyned with any viler thing it is adultery This for the three propositions Propositio prima Habebis Deum The first proposition Thou shalt have a God Object A doubt how we can be without God Now the consideration of the first proposition 1. Habebis Deum 1 Cor. 8.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For an idoll is nothing in the world It s said that an idoll is nothing and we know it And consequently if he be God and an idoll nothing there can be no other God but he and therefore it cannot be a God and so not joyned with him Therefore this must needs be strange to command us that we must needs have a God a true and alone God We must learn to distinguish of the word have and so we come unto the particular precept non facies Thou shalt not make As we say though a man take Armes against his Prince yet she is his Prince still and he hath none other and this having is in regard of the superiority yet he himselfe hath her not or at the least will not have her because he accounteth her not his Prince The like is betweene God and us In regard of the superiour it is ferrea frons vel lex an yron law we must needs have him and therefore it were best for us to have him Yet in as much as we would exempt our selves from his service and obedience they that rise up against him in the breach of any of these three propositions with those that acknowledge him not or would not have him they have him not It s the course of the Holy Ghost to use this phrase in the Prophets They had Baalim and Astaroth Not that they were Gods or any thing but that in their account they had them for Gods in the superiour part We are said to have a thing when we have it and acknowledge it not or when we have it and acknowledge it We are said to have a thing saith the Philosopher if it be knowne to be had For if a man have treasure digged in his ground or in his Cellar and know not of it he hath it not So the Nations that know not God are said not to have had God 2. That a man hath not that which a man accounteth not of as a man hath rushes cobwebs in his house yet he is not to be said to have thē or because he careth not whether he have them or no. Into these two parts all the breaches of this fall Thou shalt have a God i. First thou shalt worship a God Worship in Mat. 4.10 doth expound have in this place It was said that the spirituall worship of God or having of God is the end and scope of this Commandement The worship of the spirit or soule is divided as the soule is
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 land of promise this to that part of the land that is beyond Iorden and the other to that on this side where Ierusalem and Sion stood And for amor gratuitus the love that aimes not at reward as Bernard saith though it be gratuitus yet Deus nunquam sine praemio diligitur tametsi sit sine intuitu praemii diligendus Our love to God shal not be unrewarded though we should love withoutâ— respect to the reward and so they beginne I love because I have received But Rom. 9.3 there is a strange end of it where the Apostle respected his owne commodity so little that he wished himselfe accursed that the glory of God might shine to the salvation of Israel This distinction is profitable that we may know we are not in the state of reprobates though we love not God propter se meerely for himselfe Vsius ameris the use of this love Now we come to the use of this love there is a chap. 1 Cor. 13. to end where he plainely sheweth the necessity of it he setteth it down thus If a man for his knowledge were an Angel and for his Faith were able to remove mountaines and for his liberality had given away all that he had and had left himselfe nothing and for his constancie had endured Martyrdom yet they should not prevaile they should bee nothing except he had the love of God with him and in the end of the same chap. there is a singular commendation of it though not to shew the necessity of it yet it may be a great motive to love Faith hope and love it is the greatest of the three if we take it in quantity it is the greatest both for the breadth and for the length for whereas faith and hope consist in the bounds of mans person and in singular men this spreadeth abroad and reacheth to God and man and in man to our selves and to others and in others to our friends and even to our enemies Austin Beaâ—us qui te amat amicum in te inimicum properte Blessed is he that loveth thee O Lord and his friend in thee and his enemy for thee And this for the breadth Now for the length whereas the other are in us but in the forme of a lease but for the term of our life the gift of charity shall be even as a freehold and continue for ever in Heaven In these respects and of that honourable place that Christ and God vouchsafe it is that of our Saviour Matth. 22.40 saying all the Law and the Prophets make two heads and both these are love and Saint Paul Rom. 13.9 11. maketh but one head of all and calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulfilling and abtidgment of all and that in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt love thy neighbour c. Iohn 13.34 it is called mandatum novum a new Commandement admitting that though all the old Commandements were cancelled yet we have it in the new Commandement and 1 Iohn 2.7 it is but the old Commandement for both the old and the new are all one there is in the old and the new Diliges thou shalt love But that which goeth beyond these and which imposeth a necessity in this that whereas all other before spoken as faith hope c. or that shall be spoken as patience c. none of them are mutuall nay they are not in God at all and when as he dealeth in them we are not to answer him as hee dealeth with us if he promise or threaten we must not likewise promise or threaten but here in this there is muâ—ua vicissitudo a mutuall vicissitude if God love us we must love him againe and therefore most necessary Gregory saith Magnum est vinculum charitatis que ipse Deus ligari se voluit strong is the bond of love seeing God himselfe will be bound with it this affection saith Bernard Solus triumphat de Deo doth onely get the victory over God and as he also saith Nescio quid magis dici debeat in laude tua O charitas I know not what can be spoken more in thy praise divine love then that thou hast brought God out of heaven into earth and hast lift up man from earth into heaven hominem Deo reconciliasti Deum homini pacasti Therefore as on this side we are to consider how willing God is that this should grow in us so now we must consider what is on Gods behalfe performed to stirre us up unto it The Heathen say magnes amorisamor nothing is more effectual to move love then to love and therfore that is it that continually is first set down on Gods part i. where the love of God is beaten on that on Gods part is set first which how great it is it appeareth by nothing more then that of Bernard he in his booke de diligendo Deo sets it down in these six quod nos 1. prius dilexit 2. tantus 3. tantillos 4. tales 5. tantum 6. gratis For the first the Priority 1 Iohn 4.10 herein is that love Prior. Prius not that we loved God but that he loved us and sent his Sonne to be a reconciliation for our sinnes and vers 19. We love him because he lved us first for our prior it was his love because he loved us first Aug. Nulla est major ad amorem invitatiâ— quam praevenire amando nimis enim est darus animus qui etsi noluit impendere noluit rependere no more kindly atractive in love then in loving to prevent for exceeding stony is that heart which though it like not to love first will not love againe neither neither first nor second For the second â— Tantus tantus the greatnesse of his love and the consideration thereof Aug. saith in the same place tantus ut non liceat conaridicere quantus it is so great that it is not possible to say how great For the third 3. Tantillos tantillos for our estate he loved us when wee were wormes our smalnesse is set downe Rom. 9.11 applied to Iacob and Esan and to all that are elect Cum nondum essemus when as yet we were not we cannot be smaller then so not to be at all and yet he loved us even before we were For the fourth 4. Tales Tales what we were Rom. 5.10 he loved us when we were his enemies we estranged our selves so farre from him that we served his very enemy For the fifth 5. Tantum Tantum i. for the exceedingnesse of it we may say as we said before but yet we have great light in the Scriptures God being not willing that it should be buried The Fathers upon Iohn 3.13 Sic Deus dilexit mundum c. So God loved the world to that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So saith Chrysostome a man may put all the adverbs that will set up a comparison in the highest degree Patru
sell them at Otherwise as it is in Zach. 11.12 the Prophet in Christs person saith Let 's see what you will value me at they weighed for my wages 30. peeces of silver and what he esteemeth of the price we see he turneth it over to the Potter a goodly price for me to be valued at of them a price more fit to buy potsherds there is not such a price set on us God hath not valued us at so small a rate whatsoever we esteeme of the truth or Christ To know how God is to be esteemed is how he and Christ esteemed us 1 Pet. 1.18 as no corruptible thing neither silver nor gold could buy us 1 Cor. 6.20 Empti estis precio magno ye are bought with a great price more then 30. peeces of silver for it is certaine that all should have gone rather then he if it would have served therefore we must so price him for he is the truth that no corruptible thing buy us from Christ The signes of true religion likewise were handled before these foure 1. If it ascribe to God alone all things and give no part to any other 2. If it favour not man in any of his corrupted desires but urge the contempt of father mother friends and himselfe and all 3. If it be meerely spirituall and have no mixtures that were the decay of religion Mixtio theolog â—um Philosoph Judaismo the 1. in Col. 2.8 the mingling of Religion with the errors of Philosophy Aug. calleth them very well orationes Philosophorum acute abtusae and thus as Clemens Alexandrinus and Origen witnesse Platoes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By divers Platonists conversed to religion so divers Aristoteleans and other errors of the Philosophers crept into the Church and at length prevailed 2. The other is in Tit. 1.14 of Jewish fables i. that part of Judaisme that is abrogated more plainely Gal. 4.9 egena infirma elementa weake and beggerly elements i. Jewish ceremonies and Philosophers principles for these did the Whore mingle in her Cup. Among the 20. â—easons The signes of the sincerity of affection if we have no end or reward but our eye only upon him 4. Last is penetratio cordis circumcisio cordis that that taketh away the circumcised skinne of the heart this in its full extent giveth a marvellous scope to Non concupisces For sincerity of affection 1. Psal 73.24 Iohn 21.15 In the Psalme he saith Whom doe I respect in heaven or in earth but thee i. that he had no other end but God but the other place Diligis me plus his lovest thou me more then these then these things here on earth or else our heart is not aright for if we come not to that certainely look how farre short we come of it so farre are we short of true sincerity Of an example of a mixture that Peter would have brought in The 6. rule for the procuring of it in others 1 Tim. 6.14 there is injoyned by the Apostle that Timothy and especially all those that are in the roome of Timothy keepe the commandement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot without wrinkle Gal. 2.11 though Peter bring in Judaisme withstand him to his face to hinder whatsoever corruption is brought or ready to be brought into our religion Lest any man should thinke that this coram me were of no importance Aug. saith that this Coram me magnam habet emphasim Coram me this addition coram me hath a great emphasie and force and indeede so great force as it maketh a distinction betweene this commandement and the other three in this table The first rule here is that Rom. 7.14 the law is spirituall 1. For there is a great rule of it in Rom. 7.14 2. It maketh two distinctions this rule is grounded on these words gnalpanai before me coram facie humana coram luce c. in the sight of man they fall into the exterior act but coram tenebris coram facie Dei in the sight of God they come onely to the thought to the inward part of the soule and therefore properly pertaine to this Commandement and come onely to the sight of God Esa 45.7 He hath framed the light and created the darknesse therefore it is all one to him to see in darknesse and in light Psal 94.9 he made the eye and by vertue thereof he seeth whatsoever the eye can see and by a further vertue by creating and forming the spirit of man Zach. 21.1 he seeth that the eye seeth not It is against the nature of a Maker to make any thing prejudiciall to himselfe but onely the spirit of man so that as Aug. saith whether the candle burneth or be put out he seeth and that which is above all these 1 Iohn 3.20 he seeth more then our spirit can see in us though the heart cannot condemne us yet he can condemne us for hee is greater then our heart The other distinction Another thing touching this point in the morall Philosophy of Christians the distinction of bonum apparens verum good in appearance and true good this coram me before me i. God maketh it coram homine before man makes it not for coram homine or any other coram it argueth nothing else but every thing as it appeareth but it cannot truely be so except it be so to God that that appeareth so coram facie Dei that is so and for the better and plainer undestanding of this we must know how Ephes 3.16 he divideth man every one is divided into two men and the same words are used by Plato before him whereby some gather that he had read him there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward man and the inward man Now whether of these two pleaseth God he himselfe sheweth speaking of himselfe 1 Sam. 16.7 Samuel had a liking to Sauls countenance and high and comely stature man looketh into the eyes or face or comelinesse of body but God looketh not as man looketh he looketh into the heart and consequently because he looketh into the heart Psal 51.6 for this cause it is that he requireth truth in the inward parts and for the same cause is it that Luke 17.21 the Kingdome of God beginneth within us and not as certaine Pharisee like who looke onely to the outside of the dish and rest in some externall peeces of Gods worship It is the integrity of the heart which God especially looketh at for First there is the principal rule of the Scepter of Christ set subduing our will unto Gods will there is in us a corrupt affection of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our desire is contrary to the desire of God We desire onely to seeme as 1 Sam. 15.30 Yet honour me I pray thee before the elders of my people and before Israel that he might seeme before them to be in good state
is mention of Moloch there is nothing else meant by it but the Starre of Saturne and there is also mention made of the Star of the god Rempham Fifthly after those things that are in Heaven then he commeth downe to the earth and there is forbidden the serving of any in earth to men as the Images of Baal Pâ—rizzim Baal Peor Baal Zebus Hercules Antidotus Muscarum Secondly Women as was that of Astarothe Thirdly of fowles as Ibis in Aegypt the Owle amongst the wise Graecians Fourthly Serpents as the Otter and Crocodiles and Belus was one while worshipped in the shape of a Dragon Fifthly Wormes as the Snailes among the Troglodytae Sixthly Plants as Isis in Aegypt and all other things whatsoever even things made by art as pieces of red cloth as Strabo testifieth of them that were towards the East and West Ezek. 8.14 2 Kings 23.11 Jer. 44.17 Exod. 6.32 1 Kings 12. Golden Calfe Sixthly All that is in the water as Syrens water-snakes fishes Neptune god of Philistims Dagon his similitude was like a male watersnake Aesculapius was worshipped under a watersnakes shape There was occasion given him by the Gentiles of all those that are here forbidden so that we are not onely forbidden our Simile but also our Paterne Now Deut. 4.12 13 14. Moses making as it were a Comment on this Commandement saith Remember this that when God came into the Mount ye saw no likenesse or similitude but onely heard a voice and ergo a voice say the Rabbines because a voyce not being able to be painted nor drawne into any shape it was never like to deprive God any way of his honour But the reasons they weigh thus much in the Chap as if he should say If it had beene the will of God that there should have beene any Image he would have shewed you somewhat when he came into the Mount but you saw nothing but heard onely a voyce take heed ergo that you correct not God and make to your selves any Image And as it is Heb. 11.1 it is the nature of faith to be rerum invisibilium not to see Now to bring visible things into Religion and Faith it is the next way to dishonour God and the overthrow of Faith and Religion Joh. 4.23 Christ himselfe telleth the Woman that the time was come when all Ceremonies and invented places for worship should goe for nothing and even the very Temple at Jerusalem God would not accept it But this was it that should be accepted that they should worship him in spirit and truth whereunto nothing is more opposite than Images no truth being in them but onely the shew of a truth and visible Then they will aske if all likenesses be condemned why was then that of the Cherubims permitted yea prescribed by God to be made for that was a resemblance Heb. 9.5 But yet it was no such * * * Num. 21.8 2 King 10. resemblance as they define an Image to be quod habet exemplar in rerum natura For the Cherubims were made round like two young men or boyes without armes and in stead thereof with two wings But for that matter it is plaine that he made them not to be worshipped but if he would have had them worshipped he would not have put them into the darkest place but they were put into the Sanctum Sanctorum where none ever came but the high Priest and he but once in the yeare And they were made as appeareth Exod. 25.22 to this end that the high Priest might know from whence God would give answer But Tertullian in his Book De Idololatria Tom. 2. pag. 447. answereth this fully God saith not that an Image may not be made But non facies tibi that we make not any to our selves But they say then Why did Moses make an Image and he hath that objection in the same place Ait quidam Cur ergo Moses ex aere fecit serpentem His answer is there Quod idem Deus lege vetuit similitudinem fieri extraordinario praescripto aeneum serpentem fieri fecit Tibi eundem deum observa Legem habes eam observa quod si post praeceptum factum sine libidine feceris tu imitare Mosem i. ne facias nisi deus te jusserit licuit deo legem ponere licet ei quod vult si idem deus diceret tibi Facies qui dixerat Non facies jure faceres God by his generall law forbade that any Image should be made then by an extraordinary cause by an extraordinary priviledge of an extraordinary matter caused an Image to be made except you have particular commandement from God as Moses had doe not you make any Image Concerning this point we have shewed on Gods behalfe what did move him to make this restraint now it followeth that we shew that in regard of our selves and our owne corruptions it is necessary this restraint should be made Tertullian in the same Book De Idololatria setteth it downe that before the Flood even during the dayes of Seth the worship of God was corrupted with Images and that Enoch's restoring was nothing else but the restoring of the true Religion unto her purenesse againe and that he is ergo said in his dayes to have walked with God This is it that Tertullian saith For the likelyhood of it since Adam we have example of it that it was true for Jacob by being in the house of Laban had learned to take Teraphim gods of Images to mingle them with God The reason of this is in Gen. 6.3 God will trouble himselfe no more nor set himselfe against man and his reason is because man is wholly evill fleshly i. though hee consist of two natures one of flesh and bones the other of the spirit yet he suffereth the grossenesse of the flesh to overgrow the purenesse of the spirit and to corrupt it turning the spirituall nature into flesh so that we wholly become flesh and ergo love that with which the flesh is delighted i. sense Insomuch as the Apostles many times in their writings and Paul giveth us warning to take heed of the flesh of the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of this is that we have an affection in us and that affection is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire to feele or see him This was Saint Thomas his disease that would not beleeve except he did feele his wounds and see him himselfe c. And it was the disease of Mary Magdalen about the death of her brother Master if thou hadst been here he had not dyed And we see it was not hers alone but of all the Apostles they desired that Christ might stay to erect an earthly kingdome and that they might be with him alwayes insomuch that he was faine to tell them that except he were taken from them the Comforter could not come to them Such a thing there is in Religion In Exodus Moses had been in the Mount but
Images of such men and from thence as appeareth by the fifth Canon of Carthage into the high wayes as Crosses in memory of such a one that dyed and from thence to the Church-yards then to the Chuch-walls then to the Church-porch and doore and so at last into the Church and to the Altar Here was magnum ex parvis sed ex pravis principiis And the like is to be feared of us for we have them in our Parlors already So we see the beginning and causes of Images in persecution first a desire to please secondly an inordinate mourning Now in the peace of the Church there fell out two other causes First because they would have their Church as rich as themselves For in the 2. Nicene Councell Sect. 4. is an Epistle of a Noble man of Syria that had built a Church for the Christians to one Nilus he had made the Wals white but not contented therewith thought thereupon to have all the creatures of God painted whâ—rein he desired his advice Who answered that his advice was there should be no such thing but that he would be contented with the simplenesse of the Christian Churches but if hee would needes paint he should write nothing but the story of the Bible and sentences of the Scripture For it is seemlyer then beasts c. So that one cause was by reason of their wealth they desired things pleasant to the eye Secondly another cause in the same place was that of Paulinus a Bishop of Nola in Campania that having occasion of a Journey into Syria and so into Aegypt and having none to preach to his people in his absence because he would his people to have some teacher in his absence thought good to paint on the wals the whole story of the Bible and did so that they might preach to them and so their Preachers and Schoole-masters were nothing else but painted wals But this is not any way to be commended in him and the effect was accordingly For it so came to passe that they grew to be ignorant and had no other teacher but the very wals And as Syrenus saith because their Pastors began to wax dumbe Images therefore their Images were their Pastors But it is certaine by the writings that to the dayes of Hierome there was none such So is the reason of the second Commandement A briefe recapitulation of what was said before The second Commandement was divided into first the charge secondly the penalty the charge of two sorts concerning the manner of Gods externall worship First Non facies c. Thou shalt not make Second Non adorabis c. Thou shalt not worship In the first is restrayned 1. Exemplum in these words Sculptile Imago 2. Exemplar or the patterne In things above or in earth or in the water c. The Exemplum of two sorts either particular and then most usuall Sculptile Yet so that whatsoever else there is of the same kind whether fusile or ductile or conflatile there are words in the Law for every one of them and therefore God was so manifold in setting downe all the words Or for taking away all quarrelling he hath set downe the common name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temunah and Col temunah all likenesse which condemneth the metaphysicall notions abstracted from all matter and in the matter all kind of likenesse whether Idols or Images true or phantasticall and all are comprehended in Temunah let Arias and Pagnine be their Judges For further exposition of this there was added out of Deut. 4.2 and John 4.23 the glosse of Moses and Christ concerning the generall restraint of this there were seven reasons remembred Now for the Exemplar we shewed it was necessary because there was nothing almost but the braine of Man had abused it which was declared by five things in Heaven sixe in the Earth and three in the waters Then we came to the particular question of Images handling these three points First what might be alleadged out of the Scriptures for them Secondly what reason there was for them Thirdly how at what time by whom and by what meanes they came into the Church For the first in their Rhemish Testament but one place found in all the New Testament Heb. 9.5 Vetus arca habebat Cherubim and that is taken out of the Old Exod. 25.18 and so confesse none to be in the New And in the Old that of the Cherubims and of the Serpent is all they can shew for them Unto which both our answer is ut ante chiefly that of Tertullian There were priviledges for them if they can shew the like priviledge for the Crucifixe or any other Image in the New Testament it is somewhat for them Generi per specieÌ„ non derogatur they have no expresse commandement for any Image Againe the ends of both are otherwise the Cherubim was not to represent God but to be a place out of the Church from whence God would give his answers Exod. 25.22 And the Brasen serpent being a point in Physick not in Divinity the end of it was health to the sting with serpents therefore they make nothing for the worshipping of Images But 2 Kings 18.4 when the Brasen serpent began pati abusum to be abused we see how he used it Which sheweth plainly how little affinity it had with this Commandement So the Cherubs should have been served if they had been abused by the people But God had taken order for them for none could come to them but the high Priests and that but once in the yeare Secondly for the reasons 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely in the Israelites but also in the Apostles and in Moses Exod. 33.18 he desired to see God and he had nothing shewed but his back-parts This being condemned 1 Cor. 3.3 and being not onely in regard of the people of God that this made them draw every thing to Idolatry but even in the heathen Aug. lib. 4. de Civit. Dei cap. 21. saith that Varro spyed it that it brought great inconveniences to Religion his reason quia facile contemaere divos in stoliditate simulachrorum It was also shewed 2. nimium is a broad way to superstition and it is a vaine assertion of theirs that there can be no nimium in Religion And Aug. in Psal 101. scorneth it and saith that if we doe so we may soone bring a rock into the Church because it did represent Christ too So for the time when and the Authors by whom Images began we have shewed out of Ireneus 1. that the Crosse came first from the Valentinians the Images of Christ and his Saints from the Gnosticks 1. Iren. 24. in Epiphan 27. heres Lib. 3. the Image of the Virgin Mary from the Collyridians August in his 13. Booke contr Adimant giveth foure reasons First the policy of Hereticks to claw the Heathen persecutors being themselves inclined to them Secondly too much mourning for the dead noted 1 Thes 4.14
servant Hee would not eate till his Masters worke was done and under this falleth the commandement of the service of the great worke Deut. 18.5 God saith he hath chosen the Tribe of Levi to serve him at the Altar so that service is the service of choyce howsoever some account of it That desire ought to be in every one The outward behaviour in the outward worship was in bowing downe and in service that is for gesture honor signi which we call a reverent behaviour it had two parts First the laying downe of whatsoever signe of excellency is in us secondly a drawing neare to the earth The other honor facti which is in service which is properly called devotion or devoutnesse that is the promptnesse and readinesse of our will and of our selves to serve God By the service of God we shewed what was meant by a division not given but yet approved of Christ first in going and comming when we are bidden Secondly in doing his businesse preferring it before our owne For the making of this more manifest and plaine and applying it to the former parts you shall understand that the Prophet in Psalm 95.6 which our Church hath used as an antepsalm or introduction to the service of God that there is placed first a comming secondly a worshipping thirdly a falling downe fourthly a kneeling whereby we may see that in the substantiall parts of the service of God first in Prayer secondly hearing the Word thirdly administration of the Sacraments fourthly in the execution of discipline but in the two former especially there is required a due gesture and manner of behaviour And first this as we have our direction according to the councell of James Cap. 5. vers 10. to take the Prophets for examples And 1 Pet. 3.6 that Women are to attire themselves as holy Women in old time Then laying downe this and it being the approved practice of the Church we shall finde that they never came without exhibiting some reverent externall behaviour both in accessu recessu both in comming and going For their comming together 2 Chron. 6.12 and 13. Salomon comming into the Temple of God and standing upon the Altar they all worshipped toward the Prince and he himselfe before all the Congregation kneeled on his knees and stretched out his hands towards heaven and prayed For their departure 2 Chron. 29.29 Hezekiah a devoute King and the people departing they all bowed to the earth and worshipped And so they went to the Lords Temple and returned Then this is the first there must bee a reverent behaviour in accesse and recesse Now in particular for our presence 1. in prayer seeing it commeth as was said partly from humility partly from hope the outward behaviour is to bee conformed to the inward affection therefore in prayer there is an outward signe and behaviour Behaviout in Prayer First for humility there must be depositio magnificientiae which is 1 Cor. 11.4 With uncovered heads in prayer and prophecying and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it came in this respect The other part in humiliation making our selves neare to the ground in kneeling at prayer Gen. 18.2 Abraham first did it to the three men and his servant Gen. 24.26 taught by him performed the like duty In the Law Exod. 12.27 the people bowed themselves and worshipped In the Prophets time Solomon and the people 1 Kings 8.58 the Prophets Dan. 6.10 Daniel kneeled three times a day and prayed After the second Temple Ezra 9.6 Ezra fell on his knees and spread out his hands to the Lord. Christ Luke 22.41 The Apostles Acts 9.40 Peter kneeling downe prayed Paul Ephes 3.14 For this cause I bow my knees Acts 20.36 When he had thus spoken he kneeled downe and prayed there the whole Church of Ephesus Acts 21.5 Wee kneeled downe on the shore and prayed So we see our patterne if we take the Patriarchs or Prophets or Christ or the Apostles or the whole Church and if we doe thus we see what our duty is The word in Hebrew signifieth service which is also in standing True it is that because not onely in kneeling but also in standing before another there is a phrase of servitude because they are both signes of service therefore in many places we reade that the gesture in prayer was standing and that some prayed standing we speake now of it as it is a part of service as Gehezi stood before Elisha and Samuel before the Lord and in no other respect Abraham Gen. 19.27 And Abrahams servant Gen. 24.13 Loe I stand by the Well of water Exod. 33.10 All the people rise up and worship every man in his Tent doore Numb 23.10 Balaam to Balak Stand by the burnt offerings and I will goe c. Psal 135.2 Ye that stand in the house of the Lord and in the courts of the house of our God 2 Chron. 23.13 And when shee looked behold the King stood by his pillar at his entring c. These are commonly read for publick prayer In private prayer if he be so affected a man may prostrate himselfe before the Lord as did Moses and Aaron Num. 20.6 Deut. 9.18 and Christ Mat. 26.39 fell on his face and prayed but this to every man as he is affected inwardly Sitting at prayer time is not warranted by the word Balaam willed Balak to stand by his burnt offering Numb 23.15 and being set he willed him to rise up vers 18. Secondly for the signe that hope bringeth Oculus elevatus expectat manus elevata petit postulat a lift-up eye hopeth and expecteth and a lift-up hand beggeth and asketh therefore we lift up our eyes and hands The first is the effect of hope the second the effect of prayer therefore these two gestures are used in prayer and it is used in that part of prayer which is called Petition otherwise in deprecation for herein our eyes may be cast downe with the Publican Luke 18.13 Else when we are to aske or to give thanks Psal 123.1 Unto the Hills lift up mine eyes and of Christ John 11.41 and John 17.1 He lift up his eyes to heaven which shew that it was the usuall behaviour so to doe So for the hand Exod. 17.11 When Moses held up his hands Israel prevailed Psal 141.2 Let the lifting up of my hands be an evening sacrifice and 88.9 I call dayly upon thee I stretch out mine hands unto thee 1 Tim. 2.8 lifting up pure hands These examples are set downe for our instruction In this part there is an evill and corrupt custome come up in our Church Baalam would not suffer Balak to sit but to stand by his burnt offering To pray sitting and covered not warranted by any place or example in the Scriptures In regard of the Angels we should be reverent For outward behaviour at the ministery of the Word it is plaine that in the Old Testament Ezek. 33.31 my people sit before thee so in the New Mar. 3.32 the people
lipps be as Psal 45.2 the pen of a ready writer and our tongue a Trumpet to sound his praise And not only these but also in outward action It is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that light Mat. 5.16 that our works may be as the works of him that our tongues may be declares of Gods glory as Psal 19.1 the Heavens and firmament are Now wee come to the commandement which hath two parts 1. a Precept 2. a Penalty To declare the precept we must learne what these three words meane 1. Name of God 2. Take 3. In Vaine For the Name of God which being a word as properly belonging to the Tongue so the duty of the tongue is commanded in it it is a word as the Heathen saith per quod cognoscimus alios ab illis cognoscimur by which wee both know and are knowne of others and consequently it is a word of distinction whereby wee distinguish a thing from all other things And that is the proper use of it and the first according to which use the Name of God is set downe diversly in the Scriptures 2 uses in the Bible It is best set downe in Exod. 34.6.7 he protesteth to proclaime his name when he cryeth Jehova Jehova c. his name there is of three sorts 1. in respect of his Essence Jehova 2. in respect of his Attributes or Adjuncts which be of two sorts affirmative as misericors omnipotens aeternus mercifull omnipotent eternall 2. â—egalize as infinite invisible incomprehensible c. and all those names that made Dionysius to write de Theologia negativa of negative Divinity and those that belong to his qualities as they doe denominate 3. in respect of his works Creator Redeemer Sanctifier c. and they are vers 7. And to these three may be referred whatsoever may be read of his name Now this very Name is reverently to be used Of every of these names may it be said as the Angell said to Manoah Jud. 13.18 that it is most fearfull And if the Angell Jud. 13.18 appearing to Manoah sayd to him inquiring after his Name Search not after my name for it is fearefull much more is the name of the Lord fearefull and cannot be knowne It is no question as it is Deut. 28.58 so it is If thou wilt not doe all these words that are written in this booke if thou wilt not beare reverence to this name The Lord thy God then there followeth a Catalogue of Plagues in that place Now if that be reverenced then the second use of his name is much more to be reverenced because men are onely knowne or distinguished by it that some duty might some way be done to them that is not done to any other We must take heed of the Pharisees distinction Matth. 5.33 concerning this name that except he did sweare by the Lord Jehova and take the very Name of God in his mouth he was safe from this commandement but there a man might sweare by the Heavens or Earth or Jerusalem because they were not the Name of God therefore that that maketh this Name is that wee call a Good name in English or Credit in private men but those that are in higher places as the dialect of Princes is their glory magnificence majestie c. as in Jer. 13.11 that they might have a name and praise and glory For the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of praise and glory and the common phrase of that tongue is this that if a man be in credit he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of Name a man of credit a famous person This good name hath a more extra ordinary commendation annexed to it according to the glory of the person so riseth this name as the Apostle reasoneth Heb. 1.4 that Christ was so much above the Angells in glory as he had received a more excellent Name then they and Gen. 17.5 it is the practise of God when he would exalt Abraham from an Harlot to his Church and establish the church in his house and make him Father of the faithfull then because he was more glorious he giveth him a more glorious name Thou shalt no more bee called Abram but Abraham c. And wee see the like Gen. 35.10 Jacobs name is changed to Israel a name of more dignity Then the second use is of good report if it be of private men For a private man it is a pleasure to have a good name Eccles 7.1 A good name is better then a good oyntment The especiall thing to keep a mans name because it was it that was most usuall and most esteemed in those dayes and for treasure and profit Pro. 22.1 A mans name is better then either silver or gold The other name may be changed as Abrahams and Jacobs but this is such as may not be forgon for neither pleasure nor profit And it is not onely of Gods Law but also of mans the Heathen could see the excellency of this for they say Interesse famae est majus omni alio interesse the weight of a mans good report goeth beyond and above all weight And further as a Father saith Fama pari passu cum vita ambulat goeth cheek by joll with his life Man seeth this that it is greatly to be magnified so Psal 138.2 Thou hast magnified thy name above all things by thy word So that indeed it is the glory of God that is chiefly here intended and secondly his very name 2. Non assumis c. thou shalt not take To understand it fully it is the scarcity of our tongue Take that the word is no better expressed For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence it commeth hath a double use and to these two may be referred whatsoever is borrowed It signifieth properly to take up to lift up and that two sorts of things First it is applyed to a standard or banner and secondly to an heavy thing as a burthen And indeed these two kindes of things are they that wee take away or remove If any thing be glorious we are content commonly to take and lift it up And on the other side if there be any thing that is necessary and that we have use of though it be heavy and weighty yet we will lift it so that the one is in rebus gloriosis the other in rebus necessariis On the contrary if they be neither glorious nor necessary we let them lye the first use the glory of it is set downe Exod. 28.37 God saith there must be a Plate and in it must be written SANCTITAS JEHOVAE Holinesse to the LORD and it must be removed to Aarons forehead as it must stand in the Myter of Aaron And Moses in Exo. 17.15 called the Altar Jehovah nissi from a word of great affinity The Lord isour standard that is lifted up as glorious things as the badge of any Nobleman it is lifted up on the shoulders of their servants to be seen For the other use for
〈◊〉 3. Reverently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for blessing Gods name Psal 72. ver ult Blessed be his glorious name for ever for the revenge of the wicked as the Fathers when they talke of this they say it is the Epiphonema David expresseth it Psal 70.4 they shall say alway this Epiphonema The Lord be praised and Psal 58.11 there is an Epiphonema after a judgement Surely there is a God that judgeth the earth and Psal 124.5 when they are delivered they shall say Praised be God c. but praised be God that hath not given us over for a pray to their teeth and Psal 35.27 when he sendeth a blessing and prosperity then Praised be God which sheweth himselfe to have pleasure in the prosperity of his servant This speaking well of God and converting the judgement or blessing into an honorable mention of his name is commanded Contrary to this when a man receiveth mercy and it is not great enough he grudgeth and is not thankefull for it and a judgement and it is too great and then commonly he murmureth and every thing he converteth to the dispraise of God he learneth not to blesse God whether he give or take away as Iob did 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A reverent speaking of a thing whose contrary as the Hom. maketh opposition betwixt sanctifying and prophanenesse is making common Whereas Levit. 22.32 a man counteth of it as a common thing and giveth it no more reverence When a man maketh account and useth the name of God as a stone lying in the street that is to be looked at when a man talketh of serious matters as of Gods Predestination c. without any sense of it there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reverence in their talke much lesse in those 1 Sam. 28. that use his name to Sorcery and Witchery c. but least of all Levit. 24.15 16. in Blasphemy This for the respects out of the case of necessity There commeth a third thing in regard of applying Gods name to the Actions which be first either our owne secondly or other mens 1. To our owne there is a commandement Col. 3.17 omnia quaecunque facitis c. and whatsoever ye doe in word or deed doe them in the name of the Lord that is every action you take in hand sanctitfie it how is that as David Psal 124.8 our helpe is in the name of the Lord that made heaven and earth 2. To others Deut. 10.8 applyed to the Levites Imponetis nomen meum illis benedicetis illis yee shall put my Name upon them and shall blesse them how that is David sheweth Psal 129.8 Wee wish you good luck in the name of the Lord Contrary to this is to curse Iam. 3.9 Therewith blesse we God the Father and therewith curse we men Ephes 4.3 When we curse God with his name that is as Augustine saith Quando faciunt Deum carnificem suum when they make God their Executioner and say Now God confound them he must be their Executioner For God hath given his name for a strong tower of defence And thus much for our Speech now for our Actions There follow two for our outward actions making them glorious that is Mat. 5.16 that we deale so in our actions that they may see our good workes and glorifie our heavenly Father that is 2 Tim. 2.19 Every man that taketh the name of Iesus in his mouth let him depart from iniquitie for the wickednesse of the Child polluteth the Father Levit. 21.9 If the daughter of a Priest commit fornication she polluteth her Father So do the wicked the name of God Psal 50. he is our Father when we take his name upon us and doe not glorifie him as we should nor depart from iniquitie we doe what we can to make him polluted There are many carelesse and notorious men and yet Psalm 50. they will take the covenant of God in their mouthes and talke of points of Religion This must not be done Rom. 2.24 to wound Gods name by our evill conversation and cause others to sinne The second in this point is the commandement of a Free Vow Psal 119.108 Lord I beseech thee accept the free offerings of my mouth and teach me thy judgements and Psal 76.11 that a man should make a freewill offering to God insomuch as God hath done so many things for us we should not onely doe the things commanded of God but vow our selves Now as touching the use or necessity of Gods name in an Oath the commandement is Deut. 6.13 Thou shalt feare the Lord and sweare by his name and Deut. 10.20 Thou shalt feare serve and cleave to God and sweare by his name In Vaine To understand this we must note in every action Three things the 1. End 2. Agent 3. Worke. These three being marked we shall soon know what it is to take Gods name in vaine First we know in the chiefe signification that which wanteth an end and is done to no end is said to be in vaine as Levit. 26.16 You shall sow your seed in Vaine you sow your seed to get a harvest and you hope for it You shall have no harvest your enemies shall eate it up So it is of Gods name he that for no end lifteth up Gods name doth it in Vaine Therefore wee must looke cui bono what fruit have ye of it the fruit and profit is our end So if we doe no good it is done in vaine Prov. 26.7 All other faire shewes are like streight and well fashioned leggs which yet cannot goe Frustra pulchras habet tibias claudus if it be not the due end Now the great and chiefe end is the glory of God it is that that he requireth he would impart all the blessednesse he hath upon us and requireth nothing againe of us but glory To which if we bring no profit we must be accounted of him as Nabal was to David 1 Sam. 25.21 David had done magood turnes for Nabals shepheards he desired nothing but a little meate and could not have it Therefore he said All that I have done for him is in vaine So it is in the case of Gods glory God doth all for his owne glory so if that come not by us then all that he hath done is in vaine Secondly under this greate end is next the health of our selves and our brethren Phil. 2.16 he saith he hath laboured in vaine so if there be not sought things tending to Gods glory to our neighbours edifying and our owne soules health it is in vaine and to no end The first Vaine is ex privatione finis when it wanteth an End 2. Yet if there be an end we must looke to the Agent that is the swearer the person consequently upon that part in him that is the principall agent that is his soule and heart For if his soule be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhachah that is a vaine soule it commeth not with
consequently because this includeth both vanitatem finis the vanity of an end opposed to profit and opposed to soundnesse and stedfastnesse withall as he must know the time so a man must know what it is Psal 111.9 The Prophet sets downe holy and reverent is his name to holy is opposed pollute Levit. 22.32 Neither shall yee pollute my holy name And to make common Acts 10.15 Reverence that is Feare against that commonly is opposed Rashnesse whether it be of anger or griefe or an headdy affection outgoeth an oath Eccles 5.1 Be not rash with thy mouth looke well to thy feet and they need lesse looking too these two offend in judicio in judgement If a man use it commonly if rashly in the case of necessity So Preach 8.2 I advertise you that yee have a due regard to the word of a King but much more to the Oath of God Out of the case of necessity we must not sweare a truth but we must have it in price and reverence Preach 5.2 A reason why rashnesse in swearing is condemned God is in Heaven and thou in the Earth and in the sixt of the same he sheweth commonnesse in swearing should be condemned and the times of necessity are not commonly sine judicio without judgement In publico juramento in the oath of imposition there is good order taken by taking order in regard of breaking judgement that nulli impuberes none under fourteene yeares of age should bee admitted to sweare that were not nor that had beene proved to forsweare himselfe before That men should not sweare for feare of the inconvenience crept into the Sacrament as 1. Cor. 11.21 men should not sweare after any meat taking lest that might haue overthrowne their discretion 4. Lastly that they should sweare vncovered and with an admonition before and the Booke of GOD laid before them onely to incite the inward deliberation or judgement concerning this fearfull action wee have in hand In the voluntarie oath there hath bene no order taken but rashly upon every vaine perturbation stirred up in us there commeth an oath herein we are so rash that we make Gods Name our parenthesis 1. Sam. 25.33 David moved with the affection and griefe of unkindnesse sweareth upon the sudden but after being let to see what an oath it was he blesseth God for sending Abigail to him on the other side 1. Sam. 14.28 Saul touched with a greater desire of the victorie then to the request of God sweareth that if any touched bread or drink till sunne downe he should die And we see the great evill successe that followed on it Every foole useth this in every foolish speech wee may speake of it with griefe For the commonnes of it and the doing of that to him that we would be loath to doe to any other i e every halfe houre and for every trifle calling him out of Heaven to confirme our quarrels and so one sayth Wee turne Gods Sanctuarie into a brothell house making the Name of God like an harlots house Aug. lib. 1. confessionum Cap. 16. touched with an holy griefe breaketh out into these words Vae tibi flumen moris humani cursed bee the streams of the customes of men quis resistet tibi quando non siccaberis quousque evolues Ecclesiae silios in mare magnum formidolosum quod vix transcendunt when will this dry up it carrieth them even as a strong streame into that fearfull lake that they which are in the Shippe can scarsly escape it Per te aguntur flagitia non putantur flagitia by this customary swearing detestable sinnes are committed which are not thought to be sinnes And as he saith Serm. 30. verbis Apostoli it is as the slipperinesse of the member quia lingua in udo posita est the tongue is seated in a moist place And therefore James Cap. 3. giveth great charge of it especially For the hand and foot not so much And saint Aug. counsell vpon that place is Quanto illa citius movetur facilius tanto tu adversus illam fixius ito domabis si vigilabis vigilabis autem si timebis timebis si te Christianum esse recorderis c. The more quick and nimble the tongue is be thou the more steddie and resolved against it thou shalt tame it if thou watch over it thou shalt watch over it if thou fearest it thou shalt feare it if thou remembrest that thou art a Christian Si cras factum non fuerit non fiat juramentum hodie pignus fiet cras cras non omnino triduo moritur pestis illa â die qua laboramus Sicut vigilabis sic vinces And of himselfe hee addeth Juravimus nos passim incidimus in istam teterrimam consuetudinem sed ex quo die DEO servire incepimus quantum malum sit vidimu◠timuimus vehementer veternosam consuetudinem timore excussimus I have bene a swearer my selfe I have had this custome very riefe and it would have brought me to death but since I fixed my heart to serve GOD and considered what great evill is in it I was set in a trembling Then for these voluntarie oaths privately taken upon us it may bee inquired whether they are not in cases lawfull we doubt they are Then as Augustine saith for private oaths quantum ad me attinet non juro sed quantum mihi videtur magna necessitate compulsus cum videam nisi sic faciam mihi non credi ei qui crederat magnum ei qui non crederet incommodum then hac perpensa ratione consideratione librata cum magno timore reverentia coram Deo dico novit Christus quod hoc est in animo meo For my owne part I sweare not yet I conceave were I necessarily thereunto compelled as when I see if I doe not sweare I shall not bee believed and that my word would bee profitable to him that would believe mee and prejudiciall to him that would not in this case this reason truely wayed and considered with what feare and reverence I use this forme of speach Before God or this Christ knowes I speake from my heart And after hee saith quod meum est est est quod amplius est praeter est non est jurantis sed non credentis For mine own part I would never wish to say but est est non non yea yea nay nay But it is the incredulitie of the other partie The fourth Rule is in the Psal 24.4 Et non juratus est dolose proximo suo and hath not sworne deceitfully unto his neighbour it must bee spirituall Our case must not bee juravi linguâ mentem injuratam gero my tongue swore but my minde never meant it it was so odious that the whole companie hissed at it Man must not take Gods Name in guile but meane it from his heart The heathen men saw it that lex est spiritualis that it must bee a spirituall
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
so that they can discerne his voice 1. To have judgement to discerne Here a certaine judgement is required in them The people now a dayes have no judgement at all Let a man come to them and deliver excellent things and let another come that is volubili lingua of a ready speech that bringeth nothing but as the Fathers well call it veram spumam verborum very froth there shall be a like commendation of both and commonly the later shall be preferred 1 Thes 5.12 he willeth them to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that labour among you and what they say and that you can say indeed That is well said in this there was some stuffe the others was but spuma verborum the froth of words 2. Obedience The second point for this is Obedience John 10.4 whether it be by following as here it is said They will follow him or He. 13.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they be perswaded and give over themselves to be ruled by them and not only that but they will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give place though they be not perswaded till they be better perswaded for without this the other is but a fained obedience He that said he would not goe and went afterward did his Father more honour then he that bestirred him and went not though he had borne never so much in outward shew This following it is another thing it is plainely by 1 Pet. 3.2 All interpret the principall effect of baptisme a question of the conscience for the conscience is to aske the question of God and if a mans conscience never aske of God the baptisme of that man hath no effect in him but if he can it is certaine that it is effectuall there would be a great inquiry of this Numb 27.21 peruse it It is said there when Joshuah was substitute in Moses roome he should come to Eleazar and looke how Eleazar did bid him doe so he should doe They should goe in and out according to his saying This was the first substituting this was not abrogated since of any order but not regarded it comes now utterly to be neglecâ— 3. Double honour 3. The last point 1 Tim. 5.17 double honour First of reverence Philip. 2.29 in judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are to honour such and in affection 1. Reverence in judgement and in affection that love onely to the Minister is is applyed in most singular manner 1 Thes 5.13 That you have them in singular love â—or their works sake Secondly the other the honour of maintenance that is a worthy maintenance 1 Tim. 6. Gal. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Maintenance that they should communicate in all their goods Zach. 11.4 God hath broken one staffe and if the Prophets wages be not mended he will break the other staffe too and then all will goe to wrack and then a certaine Barbarisme must needs follow It is very well set downe Hosea 7.14 when a man is sicke he sends for the Minister then he thinks on Heaven when he must needs leave the earth and when there come great droughts or raine they can remember God for a while else never When they got in their corne and wine they rebelled against him But the Lord abhorreth this and saith Eccles 12.1 Remember me in the dayes of thy youth and in thy wealth or thou shalt have no answer of me when the evill dayes come We will conclude with the Apostle â— Cor. 10.15 the want of performing this honour proceedeth of the want of faith That is all the hope we have that when it shall please God as your faith groweth and increaseth that we shall be magnified and have excellent love performed if that do not increase faith shall not Now of those whom nature and men lumine naturae by the light of nature have called patres patriae fathers of their countrey the Magistrates of whom it is shewed that the men are Fathers as Gen. 45.8 and the women Mothers as Deborah a Mother in Israel Judges 5.7 Now because there is no person that beareth rule but by vertue of the people that is under them they have power over themselves and power to appoint and choose one over them Therefore it is that God first commends the countrey it selfe and willeth us to have regard to it first of all Gen. 12.1 God giveth it the preheminence and sets it before the kindred and the Fathers house And we see Psal 137.1 the teares of Gods Saints were shed when they were constrained to go into a strange Land and being desired to sing one of the Lords songs they would not and when they were restored to their countrey Psal 126.1 their joy made them so extaticall that they thought it was not a true thing or action but that their returning had been but a dreame This is not onely in the people but the same affection is also in men of excellencie for gifts as in Nehemiah cap. 1. vers 4. To this we are first led to procure the good and health of it and especially of the Church because it was for it that we were borne and appointed The reason is plaine of that which we call bonum partis totius the good of a part and the good of the whole that bonum partis is not without bonum totius and is for the good of the whole And we see the body that is in danger that some member is seared some veine opened and sacrificed onely that the whole body may receive health so there have beene detriments of singular men for the benefit of their Countrey some have displaced themselves of the place wherein they were borne some of their owne life Magistracy properly and principally belongs to God For Magistracy we see that plainely in three judgements In adjudging the Angels that kept not their estate and for not standing they received a punishment the two other in adjudging the Woman and the Serpent and the third God himselfe punished Cain for the murther of Abel So it pertaineth to God properly principally and especially After it came to man by permission first and then by Gods approbation When Caine being cast out and being generative had many children it is said Gen. 4.7 that he was the first that built a City and ver 23. in his posterity Lamech by reason of his sons Juball and Tuball the inventors of those crafts that the Common-wealth shall have need off grew to so great insolencie that he would beare no injury at any mans hand so we see it is the disposition of wicked men to be like him Now then it was Cain's City that made the godly first to band themselves and consequently to take order for their defence as we see cap. 4. vers ult in fine After the birth of Enos Seths sonne when Seth also began to be generative he made an open profession of the name of God Why the ecclesia sticall government not
most quiet then that that is superiour is most hindered When a man hath a vehement appetite he sets his whole minde to it Chrysostome Dedit Deus corpus animae ut illud in coelum eveheret dedit animam corpori ut illam in terram deprimeret God gave the body to the soule that this might carry that to Heaven and he gave the soule to the body that this might keepe that on earth therefore the intent of God was thus As we should have this for the maintaining of life and for propagation so we should use it and no further then this necessity will permit us This is puritas that is called purum that hath nihil alienum immixtum nothing else mixed with it wee must needs have some mixture in this life Esa 1.22 there is water mingled with wine but we must see that this mixture be not so that there be but a drop of wine in a vessell of water Psal 49. last Man was in honour and glory but certainely he is growne out of understanding he is like the beast that perisheth Here is to be considered 1. The inclination of the minde 2. The meanes Divisiopartium hujus mandati 1. By Gal. 5.19 we see and by Christ Marke 7.21 his interpretation that all adulteries and all evill thoughts and workes prooceed from the heart And they are there considered either as they are in veneno naturae nostrae in the poyson of our nature 1 Iohn 2.16 concupiscentiam carnis the lust of the flesh he calleth it or suppuratio an inward festering of this desire or inward boyling of the pot as Ezek. compareth it cap. 24.6 with the scumme in it Then after these the first thing in regard of the meanes is subactum solum to make our selves meete to receive this vine desire The Physitians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when a man is disposed to an evill humour to diseases Those that are given to be plethorike have their bodies still fed with that humour And that is done by two meanes 1. By the sinne which is gula and that is of two parts 1. Crapula a surcharging of us with meates 2. Vinolentia the same in drinke Secondly with gula is excesse of idlenesse partly of Excesse of sleepe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flying of exercise Now then secondly after this subactum solum there is another thing in the meanes that is called irrigatio concupiscentiae the warring of the seed in subacto solo And because we stand upon diseases it is as when a man is sicke and notwithstanding will give himselfe to those things that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incliners to wickednesse as he that is sick of an ague will give himselfe to drinke wine or he that is troubled with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ptissick to sharp things or he that is troubled with collicke to eate hony Such a thing is in the concupiscence Solomon Prov. 7.21 calleth it illicebra concupiscentiae an inticement to lust and it bringeth forth the sin lascivia wantonnesse or immodestia immodesty It is either in the body it selfe making our selves birds bending our selves to those by whom allurements onely come 2. For without if it be of our body there is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the plaiting of the haire and fucus the colour of the countenance Or else it is in apparell and gesture The first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 garments vestments Gesture is either commonly a common gate or a second kind of gate or gesture which they terme peculiarly for this purpose as dansing Chorea 2. From without and it is either corrupt company of men or we fall into the fault of them by reading lascivious bookes lasciviously And besides that which is an affection by beholding pictures i. imagines obscoenas as Cherea in Terence And secondly such playes and spectacles as containe matters of foolish love and are able to breed this in us And correspondent to them is the hearing of them wicked reports or bookes read or songs sung that nourish our disease This for the meanes Now for the signes we will use no other then before The jaundis of it is in the eyes too and so it hath his some in sermone obscoen◠baudy speeches And not onely that but in doing and frequenting such places actions and times as indeed sometimes are not onely cause of suspition but may justly be suspected Now to the outward part and there we have first a disposition to it They are called in Physicke grudgings against an ague as it were such as were in the other Commandement bloudshed and battery before the act of murther such as are there here like to the signes Levit. 13.4 of the leprosie before it came In this kinde are incesta oscula whorish kisses and embracing of the bosome of a stranger and lastly the going about to procure it whether it bee by waiting at the dore for opportunity or by sorcery or bloudshed c. The act it selfe may be taken both wayes Aug. whether it be instinctu proprio or consensu alieno of their owne motion or another perswasion that is all one that is generally Then afterward it is practised in effect either with a mans selfe corpus suum secum which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mollicies impuritas effeminatenesse uncleannesse or with other And if with other either it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an abomination not to be named with a beast and is called Buggery or with mankinde And so it is done willingly or unwillingly respectu patientis in respect of the sufferer if unwillingly it is Raptus a Rape if by consent either of male or female for there is Rape done to both male and so it is the sinne of Sodome female and so it is with one or moe With more if there be a pretext of marriage it is Polygamie if without any such pretense it is called scortatio whoredome Where it is done with one and because we speak not only of adultery but whatsoever either it is in wedlock and that is fervor for we shall after shew that there is a fault even in matrimony committed or it is out of matrimony and then either as the party is allied to us then it is incest or as a stranger and removed and then we consider her either as she is nupta married or soluta free If she be married or desponsata betrothed all is one and so it is adultery whether she be espoused or married and that is of three kinds 1. Where both parties are married and that is worst 2. The woman onely espoused and the man single The man married onely and the woman single And the second is lesse evill then the third because in this is corruptio prolis an adulterating of the issue begotten Now in the free and not married either we retaine one peculiar to our selves and it is called concubinatus peccatum to keepe a
hath a monstrous end or that it returneth to the naturall end Sâ—â—â—us râ—spectu Deâ— For the scope or aime that God the Law-giver had in this Commandement that after a mans chastity or purenesse which pertaineth to his Essence is principally his wealth And that as Iames the principall effect that he accounteth is his mercie and doing good And in this point Luke 6.35 that in respect of God himselfe the end is we should be like him in mercie and doing well and furthering the good of our neighbours â— Raueâ—â— Fâ—ctesiae Then secondly for the Church Because the end in regard of the Church 1 Tim. 6.20 O Timothee serva depositum keepe that which is committed to thy trust unto the end Chrysost Not onely Timothy had a depositum but every man whether it be learning strength or art it is his depositum and is therefore put into his hands that he may employ it to the benefit of the whole body as 1 Cor. 12. The sight is not received for the eye alone but for all the body that there may be a communion of Saints For when goods are detained there is an interverting and defrauding So the communion of Gods Saints is the end of this depositum for this cause given of God to the Church For the Common-wealth 1 Cor. 6.6 It is not the peace thereof that keepeth men from bloudshed 3. Ratione â—eiâ—ablica but it is the other peace i. a peace whereby every man is willing to doe good to his neighbour and rato part from his right then to doe injurie whereby that the labourer might have his hire Matth. 10.10 that Caesar might have his right his tribute and custome Rom. 13.7 that they that sow spirituall things of duty should reape temporall things 4. Ratione cujusque privati Now for every private man it is the defence of his possessions and blessings that he hath Exod. 21.22.23 cap. So soone as he had done with the morall law he commeth to the politicke law For much suite is about that Come to the matter commanded and forbidden but yet because we are commanded to deale with right and propriety and with alienation we must first make this plaine Because indeed as we see res aliena nostra that other mens goods seised upon as if our owne and the unjust detaining and taking of them is the matter of this Commandement therefore we will first speake of the object of this Commandement of the object of this concupiscence Meum Tuum Meum Tuum Mine and Thine The civill Lawyers define * * * Definitie Furtâ— Justinianâ— mutiâ—ata a Pauâ—o Castâ—ensi â—ac est Furtum est contrectatio fraudulosa lucrifacienda gratia vel ipsius rei vel etiam usuâ— possessionisve quod lege naturali prehibitum est admiâ—â—ere Ray mundus de penna forti quam siquuntur Iurisperiti hoc mâ—do Furtum est coâ—tâ—estatio rei alienae moâ—â—lis â—eâ—pâ—â—ralis fraudulenta invito Domine gratia luerandi â—em â—psam â—el usum ejus vel possessionem veram Martinus Aâ—pilencâ—a Navat â—em 3. in hoc praec in Euchar. confess â—oenit hoc mâ—do Fuâ—â—um est dolosa connectatio rei alienae 〈◊〉 ito Dominâ— suo ad proprietatem ejus aut possessionem aut usum acquirendum Tho. Aquin secundae secundae Quaest 66. art 3. in hunâ— medum Fuâ—tum est occulta acceptio rei alienae At communiter Theologi furtum est occulia rei alienae acceptiâ— imito Dominâ— Furtum or furari theft or to steale to be Rem alienam contrectare the laying of hands closely upon other mens goods our Divines consentire contrectationi rei alienae to consent to the close laying of hands upon other mens goods In the which Commandement we shall shew that concupiscere reâ—â— alienam is furari to covet another mans goods is to steale So here how commeth it to passe that there is Res mea aliena How 〈◊〉 comâ—s that theâ—â— i◠〈◊〉 mea aliâ—â—â— a property of goods appertaining to me and to another this must first be knowne It is therefore plaine by Psal 24.1 he saith The earth is the Lords c. i. it is his he made it and so consequently he hath right to it alone After that he made it Psal 115.16 Coelum coeli Domino terram dedit filtis hominum the Heaven yea even the Heavens are the Lords but the Earth hath he given to the children of men And so there is a giving over of Gods right unto men And the warrant hereof we have Gen. 1.28 Fill the earth and dominamini have dominion there is the warrant for the possessing and subduing of the earth by man This in generall Particularly that if man had continued in innocencie there is none but in the state of innocencie would have beene contented with that that is sufficient we should not have beene troubled with our unruly appetites for the earth would have beene sufficient for all But after the entring in of sinne it was necessary there should be a division and so it pleased God For though the occasion hereof was evill for as good Lawes come out of an evill cause as it was Cains persecution of Abel that made Seth to gather together So that first inclosure or impropriation of a City Gen. 4.17 Caine chose out a plot and there he built a City and called it after his sonnes name This gave occasion to the Fathers and Patriarchs themselves seeing the usurping of Cains government and seeing the expediencie of it in regard of well ordering of private possessions it made them to doe the like This is it that Noah did presently after the floud so it beganne presently after the floud So it beganne jure primae occupationis by right of the first possessing or seising on it by the right of prima occupatio whether the allotting of Noah of the chiefe parts unto his three sonnes he gave Africa to Cham Asia to Sem and Europe to Iapheth or whether it were by consent and agreement among themselves the former Gen. 11.31 the other Gen. 13.9 10 11. It is said there that Abraham and Lot agreed to part the Countrey betweene them and Lot though he were the younger had the choyce So then we see how matters stood at the first Epictetus sheweth it by a familiar Simile Where a dish is brought to the table before it is cut up it is said to be common to all that sit at the table but after it is cut of that every man hath shared his part then quam quisque occupavit partem what part soever a man hath shared for himselfe it is no justice or civility to take it off his trencher So first all the earth was mankinds and then they divided it as Deut. 11.24 Omnem locum quem calcaverit pes vester every place whereon the soles of your feete shall tread I give it to you it is yours So it was pedis calcatio or
desire to have remission of sinne no otherwise then as we forgive our brethren whereby the love of our brother is continually increased And this prayer is breviarium fidei it teacheth us to beleeve those things which we pray for Lastly our perfection in obeying the Law and in beleeving those things which we ought to intreat with such a hope by prayer Legem implendi legem credendi lex statuit supplicandi THE SIXTH SERMON LUKE 11.2 And he said unto them When yee pray say Our Father which art in Heaven hallowed be thy name thy Kingdome come Let thy will bee done even in earth as it is in Heaven c. IT is the answer of our Saviour Christ to that Disciple of his which in the name of the rest desired to be taught a forme of prayer Concerning prayer among other things already noted we te to know that it is the doctrine of the Fathers that God not prayed unto on our parts and his holy Spirit not yet possessing our soules hath notwithstanding promised that he wâ—ll poure his Spirit upon all flesh Ioel 2. as it was poured upon the Apostles after Christs Ascension Acts 2. Namely that Spirit which he cals the Spirit of Grace and Prayer Zach. 12.10 When he thus vouchsafeth to send the Spirit of Grace into our soules then from thence there doe runne two streames into the two severall faculties of our soule that is the Spirit of Grace hath a working on our Vnderstanding by the light of Faith and secondly in our Will by inspiring us with holy desires of which holy desires the interpreter betwixt us and God is Prayer For that as the Apostle speaks Our requests are made knowne to God by prayer and supplication Phil. 4.6 Now as prayer is properly the effect of Grace so whatsoever wee obtaine of God by prayer it is the gift of Grace which prayer is therefore our reasonable service of God because we doe therein acknowledge not onely our owne wants and unworthinesse but also that as God hath in his hands all manner of blessings to bestow upon us so if we sue to him for them he will with hold no good thing from us Psal 84.12 Before we can pray for good things it is required that we doe conceive a love of them which if it be in us then we shall not onely bee inflamed with a desire of them which is an effect of love but shall be stirred up to pray for them But it is the peculiar worke of the holy Ghost to shed in our hearts the love not onely of God Rom. 5. but of all other good things which work he performeth not in all in differently for he is compared to the Wind that bloweth where it will Ioh. 3. But those whom it pleaseth the holy Ghost to inspire with a love and affection towards good things they doe not onely desire them but withall doe pray earnestly for them unto God for as it is the worke of Jesus Christ the eternall Word to enlighten every one that commeth into the world so it is the office of the eternall Spirit to inspire our hearts with holy desires In this answer of our Saviour we are to consider three points first a time limited for prayer secondly the contents of the word Oratio thirdly what is to be noted out of the word Discue Touching the time limited for prayer we have heard already that there are three uses of prayer one was the use of dignity and persection when men doe converse and enter into familiarity with God by abstracting their mindes from humane affaires and sublevating them into Heaven by a continuall meditation of God and things pertaining to the life to come which because it is peculiar to them that have already attained to some perfection we must say of it as Christ did of another matter Qui poâ—est capere capiat Matth. 19. Our weaknesse is such as cannot by any meanes come to this use yea the infirmity of the Disciples themselves was so great that albeit Christ had so many other things to tell them of yet they were not able as yet to beare them Iohn 14. Therefore we are to consider the two other uses which doe more neerely concerne us whereof the one is the Vse of necessity which standeth either upon feare or upon want and when necessity lyeth upon us in either of these respects they are so forcible that they make all flesh to come unto him that heareth prayer Psal 65. Of feare the Prophet saith Lord in trouble they visited thee they powred out a prayer when thychastening was upon them Isa 26.16 And the want of outward things is so vehement a motive as when nothing else can move men to prayer yet they will assemble themselves before the Lord for corne and oyle Hos 7.14 These two the one being as Solomon termeth it Plaga cordis 1 Reg. 5. the other Defiderium cordis Psal 5. doe point to us two times of prayer namely when either we are oppressed with misery as the effect of sinne or disquieted with our selves with the conscience and guilt of sinne it selfe which is the cause of all our miseries Touching sinne the Prophet saith While I held my tongue my bones consumed away but after he had confessed his sinnes unto the Lord and craved pardon he forgave his wickednesse And because it is not his case onely for as much as we have all sinned his counsell is in this behalfe pro hoc orabit omnis pius Psal 32. Which being done as the Prophet speaketh the weakest of them that is every sinner shall be as David Neither are we of necessity to pray that God will forgive the guilt of our sinnes past but that he will prevent us with his grace against temptations of sinnes to come for in this regard our Saviour Christ would have his Disciples occupie themselves in this holy duty Orate Pray ye that ye enter not into temptation Luke 22. For the effect of sinne which is adversity Then is prayer necessary in the time of affliction when outwardly through the malice of our enemies we are in misery In which case the Prophet saith when the ungodly for the love he bare to them requited him with hatred Then he gave himselfe to prayer Psal 109.3 Or else inwardly by reason of crosses which it pleaseth God to bring upon us against which the onely remedy is to use prayer as the Apostle exhorts Iames 5. Is any afflicted let him pray A timore iuo concepimus spiritum salutis Esa 26.8 That is for feare And when we consider our owne wants the troubles that are upon us though for a time we hold our tongues and speake nothing yet a fire will kindle in us we cannot long be silent but the desire of our heart must have a vent by prayer as the Prophet had experience in himselfe Psal 39. So that as well the feare of danger to come as present want and affliction will leade us to prayer But
wee meete with some great house we conjecture that some person of account dwells there and therefore Job saith that the basenesse of man in respect of the Angels is great for that he dwels in the houses of clay whose foundation is of the dust Job 4.19 But here our Saviour tells us that God our Father hath his dwelling in the stately Tabernacle of Heaven whereby we may gather what is the greatnesse of his power But before we come to these things which are particularly to be considered in these words First we are to take heed that wee run not into their errour which so confine and compasse God in Heaven as if he had nothing to do in earth such as they who say How should God know can be judge through the darke cloud the clouds cover him that hee cannot see Job 22.14 For when he is said to have his beeing in heaven the Holy Ghost thereby doth not expresse his presence but his power therefore we are to know that God is not so in heaven that he is not in earth also for so doth the old Testament witnesse of him Coelum terram ego impleo Jer. 23. Behold the heaven and heavens and the heaven of all heavens are not able to comprehend thee 1 Reg. 8.27 and the Prophet David saith If I goe up to heaven thou art there if I go downe to hell thou art there also Psal 139. Whereby it appeareth that we may not limit Gods power and presence to any one place who is every where present for when God is said to be in heaven we learne thereby what his excellencie is which doth especially shew it selfe there for as the glory Majesty of earthly Princes doth chiefly appeare in their thrones so the glory and Majesty of God doth especially shew it self in heaven which is his Throne Esay 66. Matth. 5.34 He hath not his denomination from earth a place of wormes and corruption but from heaven a place of eternall glory and happinesse Secondly the use of this is to temper our confidence in God for albeit we love him as he is our Father yet withall we must feare him for as much as he dwelleth in heaven as we may in regard of his goodnes pray unto him with confidence so withall considering his power we must pray with due devotion and reverence unto his Majewy for he is not as an earthly father that dwelleth in houses clay but his dwelling is in heaven and therefore as he is a Father and consequently will be honoured so because he is our Lord he requires feare at our hands Mal. 1.6 With thee is mercy that thou mayest be feared Psal 130.4 Whereby the Prophet would have us so to esteeme of Gods mercy that withall we be bound to feare him and that we be not like those that contemne the riches of Gods mercy the more that he laboureth with his bountifulnesse and goodnesse to bring us to repentance Rom. 2. for as sweet things have an obstructive power to stop the passages which are in our bodies and on the other side sowre and bitter things do fret and consume and so open the veines So it fareth with the soule for it is stopped when we consider nothing but the mercy of God and contrariwise when we cast our eyes too much upon the Majesty and power of God the force thereof casts us into an astonishment and brings to desperation and therefore that we neither have Nimiam trepidationem nor Nimiam ostentationem too much terrour nor too much security we must know that God is so in heaven as that yet he is a Father and as he is a Father so not an earthly but an heavenly Father and we cannot but feare and reverence God if we in humility consider our basenesse in respect of him for though he be our Father yet so long as we be on earth we are strangers and exiles from him and howsoever it please him to account us sonnes yet as it fared with Absalon we cannot see our Fathers face 2 Sam. 14. untill he take us hence that we may be at home with him in his kingdome of Glory Thirdly these words lead us also to a confidence in God and serve to raise up our faith There is Paternitas both in heaven and earth Ephes 3.16 There are Fathers of the flesh and Fathers of the spirit Heb. 12. But when the Holy Ghost saith that God our Father hath his being in heaven we are thereby to distinguish him from other fathers If he be an heavenly Father he is of a more excellent nature then other fathers that are earthly and carnall for they are mortall as they live on earth so by death they shall be brought sub terris and do forsake us but our heavenly Father is immortall his yeares change not Psal 102. and though our Fathers and mothers forsake us yet the Lord will take us up and succour us Psal 27. Secondly though earthly fathers were immortall yet they are not able and their affections are turned away either by meanes of some lewd parts in the children or for that they beare not that naturall affection towards their children which they ought But God is immutable in his love so that although Jacob will not acknowledge us and Abraham will not know us yet God will be our Father Esay 63.16 The Apostle saith There are wicked parents that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all naturall affection Rom. 1. And it falleth out that sometime a woman will deale cruelly with her owne child but though she forget it yet God our heavenly Father will not forget his children nor turne his fatherly affection from them Esay 49. and therefore Tertullian saith Nullus pater tam pater no father so fatherly Thirdly though they wish us never so well yet many times they cannot do us that good they would for want of ability yea though they be never so able yet they cannot deliver from sicknesse and death for the sonnes of Princes die daily they can give us bread and fish Luk. 11. they have a care to provide and lay up for their children 2 Cor. 12.14 but it is such treasure as the moth and rust will corrupt Matth. 6.19 But God our heavenly Father can deliver us from all evill he can give us not onely bread and fish and other things necessary for this life but his holy Spirit if wee aske it Luk. 11. The treasure that God layeth up for us is not earthly but an inheritance incorruptible and undefiled 1 Pet. 1. such things as neither eie hath seene nor eare hath heard Esay 64. 1 Cor. 1. For God is not onely carefull in this life for our well doing the knowledge of that is spes mortua but his care extendeth to the life to come and therefore the Holy Ghost saith not Pater in coelo sed in coelis in the heavens whereby he hath begotten us unto a lively hope 1 Pet. 1.4 Quaecunque optant vel timent homines
Whatsoever things men either with for or are affrayd of all things come from heaven whether it be raine drought or contagion or plague and from the first heaven Ubi vultures coeli Matth. 6. From this heaven Saint Paul tels the heathen that God sends us raine and fruitfull seasons Act. 14. And when Job saith that God sends raine and frosts and snow and thundreth and worketh marvellous things c. Job 37. that is done in Primo coelo But in the second heaven are the Eclipses of the Sunne and Moone there he workes in the signes of heaven He binds the seven starres together Job 38.31 whatsoever wonders are wrought there it is God that worketh them and therefore he saith to his sonnes Nolite timere à signis coeli Jer. 10. he is in the second heaven and will not suffer any thing to hurt them The third heaven is that whereunto the Saints of God shall be received in the life to come where Saint Paul heard things that were not lawfull to be uttered 2 Cor. 12. So that as God will not suffer the first or second heaven to do us hurt so hee will bring us to the happinesse of the third heaven for he is Pater noster in coelis whereby we have hope and comfort not in this life onely which is but a dead hope but a lively hope touching the life to come For Christ doth not expresse Gods power by an action saying Our Father which madest heaven and earth Psal 121. nor which ridest upon the heavens Psal 68. But by a locall word to shew that as God is in heaven so we have an interest in the same place and that he will at the length bring us to the same place where he is Fourthly this word Heaven serveth to prepare us to prayer to the end that we should lift up our hearts and affections from earth to heaven seeing we speake not to an earthly father but to one that is in heaven and this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sursum corda Touching which thing one saith Aquilarum est hoc negotium this businesse belongs to Eagles which as they flie highest so they look most stedfastly upon the Sunne non Talparum not belonging to moules nor of such as are blind and will not open their eyes nec Milvorvm neither of Kites which albeit they flye aloft yet cast their eyes still downeward to the dunghill wee must wish with the Prophet O that I had the wings of a Dove Psal 55. and labour more and more to flye up with the Eagle into heaven into the presence of God the Father and his Sonne who sitteth at the right hand bodily for ubi cadaver ibi congregantur aquilae Luk. 17. As the consideration of Gods Majesty who is in heaven doth bring us downe and make us bow our knees before God our Father Eph. 3. So it must cause us levare manus corda Lam. 3. and to lift up our eyes to the hills Psal 121. and to have such a continuall meditation of his power that we may say with David Providebam Dominum in conspeclu meo semper I have set the Lord alwayes before mee Fifthly this word doth admonish us what things we should sue unto God for he is a heavenly Father therefore we must aske of him heavenly things his answer to the sons of Zebedeus was Matth. 20. Ye aske yee know not what honour and wealth are not things proportionable to him that is in heaven and an earthly Prince will count it a disgrace if a man aske at his hands meane things such as may be had of every man The gifts we are to aske of our heavenly Father are the eternall salvation of our soules this gift of the holy Ghost which he hath promised to them that aske it Luk. 11. and all spirituall blessings in heavenly places Eph. 1.3 God is a Father as Abraham was and as he had moveable goods which he gave to the sonnes of Keturah so he bestowed the inherinance which was immoveable upon his sonne Isaas Gen. 25. So we that are the children of the promise as Isaac was Gal. 4. must seeke for the inheritance of Isaac and not content our selves with that portion which was given to the sonnes of Keturah Salomon saith not amisse Two things have I desired of the Lord Prov. 30. But David saith better Unam perii à Domino I have sought one thing of the Lord Psal 27. That I may dwell in the house of the Lord that I may be partaker of Grace in this life and may be received into glory in the life to come Unto Martha that was troubled about many things our Saviour said Unum est necessarium Luk. 10. and this is the reason why it is not said qui es in terris For God sheweth himselfe a Father rather in heaven then in earth Deus pater est in coelis he is in heaven by assuring us of Gods heavenly blessings for they are the signes of Gods fatherly bounty to such as are his heires by promise as for earthly things he sheweth himselfe in them rather to the sonnes of Keturah then to Isaac and in respect of this world Martha is said to have chosen the better part Luk. 10. Sixthly as it teacheth us what we must pray for so also we learn hereby what wee are to judge of our selves and how we are to dispose of our minds when we come to pray if God our Father be in heaven then because we are yet on earth we must esteeme of our selves as strangers and pilgrims This did all the Fathers acknowledge I am a stranger and sojourner upon earth as all my Fathers were Psal 39. and therefore having a longing to be in our City Wo is mee that I am constrained to dwell in Meshech Psal 120. The Apostles Peter and Paul confessed the same the one writing to the Church of God calleth them Pilgrims and strangers 1 Pet. 2. the others reporteth of the Fathers that they confessed themselves strangers and Pilgrims upon earth and in saying these things they shew that they sought a country not the land of Canaan from whence they came for they had time to returne thither if they had beene mindfull of it but they sought a better that is an Heavenly City Heb. 11.13 and we have no abiding City here but do looke for one to come Heb. 12.13 These shew us that albeit we have our dwelling in earth and be subject to many calamities yet for this our exile we do genus de coelo ducere we take our pedegree from heaven When therefore as the Poet saith os homini sublime dedit it is a shame for us to have our hearts downeward we must remember that we are of a more excellent nature then other creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we are his kindred Act. 17. we have received from God a soule and spirit indued with many heavenly qualities which beeing dissolved from the body returneth to God that gave
it Eccles 12. During this our exile and pilgrimage we are not onely to consider that we looke upwards with our faces which moved the Heathen to meditate on heaven but chiefly that in our soules wee have the Image of God imprinted ought to move the people to thinke of God and to set our minds onthings above Col. 3. Albeit we be here in a farre country farre from our fathers dwelling yet we must not forget our fathers dwelling house Luk. 15. The poition is in heaven which our Father will give us and that we seeke to be acquainted with the lawes of that country where our inheritance lyeth that we may guide our lives according to the same lest being rebellious we deprive ourselves of our right and be disinherited Secondly seeing we know that we are not in our owne country we must say as Absolon did Why am I come hither if I may not see the Kings face 2 Sam. 14. He being an ungratious sonne was desirous to see his father then it shall be a shame for us that are all the Sons of God by faith in Christ Jesus Gal. 3. if we have not a longing desire to come before the presence of God our Father Psal 42. and except we have a desire to enter into the Courts of the Lord Psal 84. except that with the Apostle we desire to be dissolved and to be with Christ Phil. 1. the first begotten of many brethren and if with our Father God we lay up our treasure in heaven and count it our chiefe felicitie to be there then would we thinke upon heaven more then we doe For where our treasure is there must our hearts be also Matth. 6. But because we altogether set our hearts on earthly things therefore it falls out that our heart is as a heavy clodde of earth and unable to lift it selfe up to heavenly meditation Thirdly as wee desire to be in heaven in our Fathers house so our conversation must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. we must not live by the lawes of earthly Princes and Acts of Parliaments but by an heavenly law though we be strangers on earth yet we are Citizens of heaven and must carry our selves according to the lawes of our country being alwayes desirous to do that which pleaseth our heavenly Father though there were no humane law to compell us thereunto and whereas naturall men have for the end of their civill actions bonum commune a common utility we that are spirituall must make bonum coeleste the heavenly good our end we must do well because God will behold our well-doing favourably and the Angels of heaven will be glad of it Luk. 15. Christ who is the Lord from heaven did subject himselfe to the will of God his Father Not my will but thy will be done and as hee that is heavenly so must they that will be heavenly as we now beare the Image of the earthly so shall we port are imaginem coolestis 1 Col. 15. He while he lived on earth did guide himselfe by an heavenly law and we that remaine on earth must expresse his image by the imitation of his obedience It is true which both our Saviour Christ and John Baptist said That that is borne of the flesh is flesh and so that that is of the earth is earthly and speaketh of the earth Job 3. But there must be an imitation and we must set our selves forward towards our heavenly country But because it is not in our power to doe this of our selves for that as Christ sayes No man can come to mee except the Father draw him Joh. 6. therefore wee must pray with the Church in the Canticles Cant. 1.4 Trabe me and to this end doth the holy exercise of fasting and mortification serve greatly that wee may as it were with Doves wings flye up into Heaven As the word Father doth shew us not onely our dignity but our duty also so the word Heavenly doth not onely give us a hope of heaven but also teacheth us that seeing our Father is heavenly wee must live by the lawes of Heaven As we are carefull to be made partakers of the inheritance which God hath prepared for us so we must be as carefull to please him and to do those things which are agreeable to his will We must not onely know Quid sperandum what is to be hoped for but Quid praestandum what is to be performed of us If we pray not onely with confidence because God doth take us for his sonnes but also with invocation with devotion and reverence knowing that our Father hath his dwelling in heaven and we are pilgrims in earth Thus shall we be veri adoratores Joh. 4. true worshippers As we know we shall have our part in heaven so we must begin our heaven here on earth and this shall be done if we adde our endeavour to those things which we pray for at the hands of God as August prayeth Da Domine ut pro quibus oramus pro iis laboremus Grant Lord that the things we pray for and crave of thee for them we may also labour THE NINTH SERMON Hallowed be thy Name HAving ended the first part of this prayer which we called Invocation consisting upon the power and goodnesse of God we come to the petitions themselves which are seven of which the first concerneth God the other concerne our selves or they may be divided as the dayes of the weeke whereof as one falleth out to Gods portion the other to be imployed in our owne affaires So of these petitions the first doth immediately concerne the glory of God the other sixe the supply of our owne necessities in the beginning we heard that it is expedient to know not onely what we are to aske but in what order what first and what second touching which point we are taught by this forme of prayer that that petition which concerneth the sanctification of Gods name is Caput votorum and that all other things that we either desire or pray for in our owne behalfe ought to stand after it and that wee must both desire and pray for the sanctification of Gods name before any thing that we desire either for our selves or for our brethren whether it be for the removing of evill or for the obtaining of good for as before we learned what his love is to us in that he vouchsafed to be our Father so hereby we shall expresse our love againe to him if when we come to pray to him for our necessities we be carried away with such a desire of the glory of our heavenly Father that we forget our owne selves and desire onely that his name may be sanctified which duty Christ doth by his owne example commend unto us In this forme of prayer we are put in mind of that which before was required in the law of works for as there vve learned that God is not honoured aright except he be loved above all things because he
of God is to account him glorious so that when we pray Hallowed be thy Name our desire is that Gods name which is holy of it selfe may be so accounted of us and be holily used by us And whereas he saith not glorificetur or magnificetur nomen tuum glorified or magnified by thy Name but sanctificetur hallowed or sanctified be thy Name it is to the end that we receiving the sanctification of Gods spirit might have a holy regard of his Name for things may be accounted great and glorious by those which are accounted neither great nor glorious but sanctificetur cannot come from any persons that are prophane but onely such persons as are holy therefore the Angels in heaven cry not Glorious Glorious but Holy Holy Holy Esay 6. The title that Aaron ware upon his breast was not Glory but Holinesse unto the Lord Exod. 28. And the foure beasts ceased not to cry day and night Holy Holy Holy Lord God Almighty Rev. 4.8 The duties which pertaine to the sanctifying of Gods name are two First that against which we do Deprecari or pray to be removed secondly that for which wee do pray or desire to be granted First wee are to pray that we may not use the name of God which is Wonderfull and Holy either contemptuously to Magicke or cursing or negligently abuse it upon any slight occasion because that holy things are to be separated from a common use and are not to be used but when necessity requireth We see by experience that the holy name of God hath not that reverence which it ought to have and therefore the persons which do take it in vaine do oftentimes pull upon themselves the plagues and vengeance of God by that sinne for God doth in justice punish such offenders not because the name of God can receive any pollution by mens default but because we doe quantum in nobis est as farre as in us lyeth pollute the holy name of God even as hee that looketh after a woman to lust after her hath already committed the sinne of uncleannesse although she be not a whit the lesse chaste for his lust Mat. 5. The Heathen faile in this duty because they do appropriate the name of God to foure-footed beasts Rom. 1.23 And change the glory of God who is incorruptible into the similitude of mortall man The Jew sinneth because he contemnes the name of JESUS which is a name above all names Phil. 2. and despiseth the name of CHRIST the preciousnesse whereof appeareth herein by that that it is Oleum effusum an ointment powred out Cant. 1. But as we are to pray against the contemptuous abuse of Gods name so we are to pray that we do not negligently or carelesly use it without that reverent estimation and regard that is due to it that we tread not under feete the Sonne of God nor account of the blood of the Testament whereby we are fanctified as a common thing Heb. 10.29 Secondly Moses and Aaron were debarred from entring into the land of Canaan not because they polluted Gods name but for that they did not sanctifie the Lord among the children of Israel at the waters of strife Deut. 32.51 Therefore as we pray against the contempt and negligent use of Gods name so we must pray that we may have a due regard of it First that we sanctifie Gods name in our hearts 1 Pet. 3. Secondly we must not use the name of God with our tongues but seriously and therefore we are forbidden to take it in vain in the third Commandement Thirdly in all our actions we must not begin any thing that is extraordinary but in the Name of the Lord that made heaven and earth Psal 124. and men must referre the end of them to the Glory of his name 1 Cor. 10. God whose name is called upon by us is holy and Christ of whom we are called Christians Act. 11. is holy therefore we must sanctifie God in our actions Neither do we pray that we our selves onely may sanctifie Gods name but that others also may do the same for Christ saith not Sanctisicemus let us sanctifie but Sanctificetur let thy name be sanctified This is it whereunto the Prophet exhorteth Laudate Dominum omnes Gentes Laudate Dominum omnes populi Psal 100. and Psal 117. Praise the Lord all yee Nations praise him all yee people that is for persons For places The Lords name be praysed from the rising of the Sunne to the going downe of the same Psal 113. Thirdly for the time Blessed be the name of the Lord from this time forth for evermore Psal 113. But because it cannot generally be sanctified except it be known we must desire that all may know God and pray with the Prophet Let thy way be knowne upon earth and thy saving health among all Nations Psal 67. Secondly not to know it only but cheerfully to go forward in the profession of Gods truth and in the worship of his name Thou hast multiplyed the people but not increased their joy Esay 9.2 But wee are to pray that as all Nations know his name so that they may so carry it and professe it as that the Heathen may not have occasion to say scoffingly Populus Dei est iste Ezek. 36.20 We must desire of God that all that professe his name may so carry themselves that for their sakes the name of God may not be evill spoken of among the Gentiles Rom. 2. But contrariwise that they may shine as lights in the world among a froward and crooked generation Phil. 2. That they may by their good workes stirre up all men to glorifie our heavenly Father Matth. 5. and by their good conversation without the word winne those that obey not the Word 1 Pet. 3.2 We are to desire that such as have not yet cared to performe this duty may now begin that such as have begun to sanctifie Gods name may goe forwards and that such as are fallen away from God and pollute that holy Name which sometimes they did highly esteeme may resipiscere that being renewed by repentance they may recover themselves out of Relapses that they may be of the society of Angels that cry continually Holy Holy Holy Esay 6. Rev. 4. We must be carefull not for our selves onely but for those over whom we have power that they may sanctifie Gods name and account it holy that the Heathen may not take occasion to pollute the holy name of the Lord saying Are these the people of the Lord but that while they behold our good conversation they may have occasion to say Verily God is in you 1 Cor. 14.1 Cor 14.25 Thirdly Tuum nomen thy name men are given generally to give a kind of honour to God but in the meane time they will have themselves honoured but here they are taught otherwise It is our duty to ascribe all glory to God Non nobis sed nomini tuo da gloriam Not unto us O Lord not unto us
petition we are to consider two things First the Kingdome it selfe secondly the Comming of his Kingdome Touching the first point it may be objected how it is that Christ teacheth us to make this petition for Gods Kingdome is an everlasting Kingdome and his Dominion endureth throughout all ages Psal 145.13 How then is it said to come For the answer of this doubt the Kingdome of God must be distinguished First God hath an Vniversall Kingdome such a Kingdome as ever was and for ever shall be of which it is said The Lord is King be the people never so impotent he ruleth as King be the people never so unquiet Psal 99. Secondly there is a Kingdome of Glory that whereof our Saviour speaketh Matth. 25.34 Come ye blessed of my Father inherit the Kingdome prepared for you c. And the thiefe upon the Crosse said Lord remember me when thou commest into thy Kingdome Luke 13. and this is the Kingdome which in the first place Christ teacheth us to pray for we pray for this Kingdome that it may come we pray for our owne good for it is a Kingdome of power and therefore able to defend us and therefore our Saviour in the conclusion of his prayer addeth this For thine is the Kingdome Matth. 6. According to which the Prophet David saith Thy Saints give thankes to thee they shew the glory of thy Kingdome and talke of thy power Psal 145.11 The government of his Kingdome is committed to Christ of whom it was said by God I have set my King upon my holy Hill of Sion Psal 2. In which regard he doubteth not to affirme of himselfe Matth. 28 Data est mihi omnis potestas c. All power is given â—e in Heaven and in Earth And notwithstanding God reigneth as King yet that is verified which the Prophet complaineth of Isa 26.13 O Lord God other gods besides thee have ruled over us for Sathan taketh upon him to be King and hath played the Tyrant and hath prevailed so farre as that the greatest part of the world are subdued unto him in which regard our Saviour calleth him the Prince of the world Iohn 14.30 And by the Apostle he is termed the God of this world for that he blindeth mens eyes and maketh them subject to the Kingdome of darknesse 2 Cor. 4. Secondly there is a Kingdome of sinne against which the Apostle exhorteth Let not sinne reigne in your mortall bodies Rom 6 â—2 which he meaneth when he saith That sinne hath reigned unto â—â—â—ath Rom 5.21 Thirdly the Apostle sheweth that Death hath a Kingdome when he saith that by meanes of sinne death reigned from Adam to Moses Rom. 5.14 These are enemies to the Kingdome of God for while the Devill reighneth by meanes of sinne as he doth so long as he worketh in the children of disobedience Ephes 4. he taketh away the glory of Gods Kingdome and Death takes away the power of it And in regard of Sathans Kingdome he is said to be a King over all the children of pride Iob 41.34 For he makes the whole world rebell against God so that they are not ashamed to deny him to his face and that is true not onely of the common sort of the world but even of a great many of the Church of which number are those that sticke not to say We will not have Christ to rule over us Luke 19.14 Againe there are many stumbling blocks for the hinderance of Gods Kingdome Matth. 13.41 that the Kingdome of God cannot come and therefore we doe worthily pray as well that the Kingdome of Sathan and sinne may be overthrowne as for the removing of those offences God having exalted his Sonne into the highest Heaven saith unto him Sit thou at my right hand till I make thine enemies thy foot-stoole Psal 110. The last enemy that is to be destroyed is death 1 Cor. 15.16 Wherefore our desire is that there may be such a Kingdome as wherein the Law of God may be exactly kept and that it would please God in this Kingdome to tread downe Sathan under our feete Rom. 16. that not only death it selfe but he that hath the power of death being destroyed Heb. 2.14 God may be all in all 1 Cor. 15.28 When we behold the state of the world and see that good men are trodden under feete and the vessels of wrath and sinne are exalted and prosper then we may know that that is not the true Kingdome and therefore we pray that God will set up his Kingdome in our hearts and governe us by his Spirit And therefore this point doth not onely concerne our selves but also God for unlesse his Kingdome come his name cannot be sanctified of us As there are temporall Kingdomes so there is a spirituall Kingdome called the Kingdome of Grace whereof our Saviour speaketh The Kingdome of God is within you Luke 17.21 As before we prayed for the Kingdome of Glory so now for this Kingdome of Grace for without this we shall never bee partakers of that other Kingdome The glory of other Kingdomes is the reformation of things that were before amisse but the glory of the Kingdome of Grace is that as during the tyranny of Sathan Sinne raigned unto death so now under this Kingdome Grace may raigne through righteousnesse by Iesus Christ Rom. 5.21 That we may have interest in both these Kingdomes wee must hearken to that which Christ proclaimeth Matth. 4.27 Repent for the Kingdome of God draweth neare as it draweth neare to us so wee must draw neare to it else we shall never enter into it for except a man be borne againe he cannot enter into the Kingdome of God Iohn 3.2 And that we may beginne to draw neare to it there is an outward regiment to be used which is a token of the grace of God bearing rule in our hearts we must by the Kingdome of God within us cast out Devils Matth. 8. We must intreate God by the power of his Spirit to plant in our hearts that which is good and to roote out and remove out of them that which is bad Matth. 13.48 We must displace Sathan and sinne that they set not up their thrones in our hearts and in stead of it we must set up Gods Kingdome ruling in us by his Spirit for the Kingdome of God stands in righteousnesse and peace and joy in the holy Ghost Rom. 14.17 If we finde these vertues in us they are sure pledges of the Kingdome of Grace and we may assure our selves that after this life is ended we shall be received into the Kingdome of Glory And how soever he hath appointed Kings and Rulers over us for our outward safety and defence yet they have their Scepter from him and the end of their rule is to further Gods Kingdome as the Apostle speaketh That we may live under them in all godlinesse and honesty 1 Tim. 2. Touching the comming of his Kingdome it may be demanded why we pray that it may come to us seeing that
it were meeter that we should come toward it But hereby Christ giveth us to understand what our corruption is It is with us as with the Israelites that were so addicted to the flesh-pois of Egypt that they cared not to goe into the promised land likewise we are so in love with this present world as that we have no minde of Heaven Besides there are so many stumbling-blocks in our way as that the Kingdome of God must come unto us or else we shall never possibly come unto it Therefore as we pray that God would lighten our blind eyes and inflame our hard hearts with a love of his heavenly Kingdome so also that he would send his Angels to gather out of his Kingdome all things that offend Matth. 13.41 The things that we pray against are the Kingdome of Sathan darkenesse and sinne that they may depart from us and that the inward Kingdome of Grace may take place in our hearts but the principall Kingdome that we desire is the Kingdome of Glory whereof our Saviour said Behold I come quickly Revel 22.7 This is the Kingdome which the Saints desire saying Come quickly Lord Iesus Revel 22.20 and all creatures doe waite for this Kingdome looking when they shall be made free from the bondage of their corruption Rom. 8.20 For whereas now all things are subject unto vanity then there shall be a Kingdome that shall not perish It is not for the wicked to desire the comming of his Kingdome Woe be to you that desire the comming of the Lord it is darknesse and not light Amos 5.18 The wicked shall say to the Mountaines Fall upon us for the wrath of the Lord no man is able to abide it Revel 6.16 But to the godly it is a day of comfort Lift up your heads for the day of redemption drawes neare Luke 21.33 Howsoever hee will render vengeance to the ungodly that have not knowne nor obeyed the Gospel of God 2 Thes 1.8 Yet he comes to make a garland to crowne the godly and to set them in his throne they shall be received into his Kingdome of glory where they shall injoy the things which neither eye hath seene nor eare hath heard nor hath ever entred into the heart of man which he hath prepared for them that love him 1 Cor. 1. Therefore Saint Paul saith I desire to be dissolved and to bee with Christ Phil. 3. Simeons desire is Lord now let thou thy servant depart in peace Luke 2.29 Thus the remembrance of the day of our redemption is a joyfull remembrance to them and the chiefe thing that they desire so that they are willing to depart in regard of their future hope rather then to tarry here and howbeit that Christ deferres his Kingdome and comming yet we are to be watchfull for it will come as a snare Luke 21. and 1 Thes 5. and when he commeth he will rather be for us then against us THE ELEVENTH SERMON Thy will be done THe summe of all our desires is set downe by those words of the Prophet Psal 84. where he saith The Lord shall give glory and peace and no good thing shall he with-hold from them that live uprightly And our Saviour doth excellently expresse the same Matth. 6. Seeke the Kingdome of God and his righteousnesse and all other things shall be ministred The Petitions of glory and Gods Kingdome have already beene handled Now in this third which is the second of those which concerne our selves we are suiters for the grace of God in this life whereby we may be enabled to doe his will here that so we may obtaine the Kingdome of glory in the world to come for the Kingdome of God and of glory is the Heaven that we desire all to arrive at and grace and righteousnesse is the gale of wind that drives us forward thereunto and our suite to God in this petition is that by doing of his will here on earth Grace may raigne in our hearts by righteousnesse Rom. 5.21 that so hereafter we may raigne with him in glory He doth not onely will us to seeke Gods Kingdome Matth. 6. And tels us that there is one prepared for us before the foundation of the world Matth. 25.34 but also how we may finde it and attaine to it Matth. 7. Not every one that saith Lord Lord shalt enter into the Kingdome of God but he that shall doe the will of my Father which is in Heaven Therefore touching the order of this prayer as of those things which concerne our good the first is that Gods Kingdome may come to us so the doore whereby we must enter into the same is the doing of Gods will and therefore in the second place we are taught that the Kingdome of God shall come not by wishing or desiring but by doing of Gods will as Christ saith The Kingdome of God is come neare you So Christ tels us If we draw neare to God he will draw neare to us Iames 4. Touching the Will of God it may be demanded Why we should demand and aske this petition For as the Psalmist saith Our God is in Heaven he doth whatsoever he will Psal 115. Whatsoever the Lord willed that did he in Heaven in the earth and in all deepe places Psal 135.6 and who hath resisted his will Rom. 9.19 No counsell or wisedome can prevaile against the Lord Prov. 21.30 And if any doe oppose themselves against his will yet they doe but kicke against the prickes Acts 9. The answer to this objection is that we pray not so much that Gods will may be done but rather that what God willeth may bee our will for there is one will of God which we may resist another which we may not resist For the distinction of Gods will it is either hidden and secret or revealed and open the one is that which the Prophet cals the counsell or thought of his heart Psal 33.11 The other is that will of his word wherein the declareth and openeth to men what his will is His secret will is voluntas beneplaciti the good pleasure of his will his revealed will is voluntas signi which is disclosed to us Gods secret will is voluntas quam Deus vult that will which God willeth his revealed will is voluntas quam ipse nos velle vult that will which he willeth us to will the secret will of his heart is voluntas adoranda non scrutanda He that curiously searcheth the glory of Heavenly things shall not enter into glory Prov. 25.27 How unsearchable are his judgements Rom. 11. and who hath knowen the will of the Lord or who was his counsellour But the open and revealed will of God is voluntas scrutanda sacienda both to be searched out and to be done of us Be not unwise but understand what is the will of God Ephes 5.17 The knowledge of his will is not enough but as Christ saith If yee know these things blessed are ye if ye doe them Iohn 13.17 Of
will and as Christ saith willingly deny our selves Matth. 16.24 We must oppose Gods will to the will of the flesh and the will of man Iohn 1.13 We must pray unto God Converte meum nolle in tuum velle convert my froward and unwilling will into thy will and because thy will is the true will Insereolem voluntatis tuae oleastro voluntatis meae ingraft the true Olive of thy will into the wilde Olive of my will If our will be contrary unto Gods will and will not be subject unto it then we must scatter it and pull it up by the rootes Psal 32.9 In chamo fraeno constringe maxillas meas sayes an ancient Father and upon the words of Christ Compell them to enter that my house may bee full Luke 24. saith he Compelle me Domine intrare si vocare non est sais Secondly that Gods will may be done in us we must be possessed with a base conceit of our will and have an high and reverent opinion of Gods will we must be perswaded that our owne will is blinde and childish and perverse and therefore Solomon saith Ne innitaris c. Doe not leane to thine owne wisedome Prov. 3.1 Every man is a beast by his owne knowledge and to expresse the fault of mans will Iob saith that man is tanquam pullus asini like an wilde Asses colt Iob 11.12 which of all other beasts is most foolish But be hee never so wise naturally yet he is but a foole in heavenly things as Saint Paul witnesseth 1 Cor. 2.14 Men speake evill of things which they know not yea even in those things which they know naturally they are but beasts Iudg. 10. All our reason and understanding hath not in it selfe sufficient direction for our will and therefore Christ saith of Saint Peter that flesh and bloud did not reveale to him that knowledge that is attained by Gods Spirit Matth. 16. and in spirituall things Saint Paul he counselled not with flesh and bloud Gal. 1.16 Lastly our will is wholly enclined to that which is evill Ier. 4. wherefore one saith truly Tolle voluntatem tuam ego extinguam inferaum take away thine owne will and I will quench hell fire They that are given over to Satan as the Incestuous Corinthians 1 Cor. 5. may be restored but those whom God giveth over to their owne will Rom. 1.24 their case is desperate and therefore wee have the more cause to thinke the more humbly of our owne will and willingly submit our selves to the holy will of God Touching both Saint Paul saith The Law is holy and the Commandement is holy and just and good and the Law is spirituall but I am carnall sold under sinne Rom. 7.14 But we must thinke honourably of Gods will and this we cannot but doe if we consider that his will is so perfect as it needeth no rule to be guided by but our will being crooked and perverse must of necessity be directed by the rule of his holy will or else we shall swerve out of the way Our will is blinde and foolish but his will is full of counsell and wisedome our will is crooked and perverse and froward but his will is full of all goodnesse which we are to understand hereby that he sheweth himselfe a Father to us if a child be left to his owne will it is as much as his life is worth therefore with-hold not correction but strike him with the rod and he shall not die Prov. 22.13 and our will being childish we must be abridged of it or else wee shall fall into danger therefore we doe pray that we may not onely submit our will to Gods but that we may utterly deny our owne will being foolish that Gods most holy will may take place in us but we doe not onely pray that we may have a will and desire to doe Gods will but also ability and power for of our selves we have no strength to doe it that appeareth by the petition it selfe Nam quid stultius quam petere id qâ—od penes nos est What is more foolish then to aske those things that are in our owne power and the Apostle saith We are not sufficient of our selves to thinke a good thought 2 Cor. 3. Such is our corruption That though God will yet we will not Matth. 23. We cannot speake unto God for no man can say that Iesus is the Lord but by the holy Ghost 1 Cor. 12. We doe not finde either will or ability but it is God that giveth both Phil. 2. and though the Spirit be willing yet the flesh is but weake Matth. 26.41 Therefore we are petitioners for the grace of God and for power from him without which we cannot doe Gods will so that our desire is to obtaine something from God whereby his will may be accomplished in us for it is not said faciamus or fac tis tuam voluntatem let us doe or doe thou thy will but fiat voluntas tua thy will be done Wherein we are to consider a quo per quem fiat from whom and by whom it is to be done we pray not that we of our selves may doe the will of God for no man can rise up to Heaven unlesse hee first receive a grace from Heaven He that is of the earth speaketh of the earth Iohn 3. Therefore our suite is not onely for good thoughts and heavenly desires but also for ability of grace but this grace is either passive or active The passive grace is that which proceeds from God towards us which standeth in offering grace as God is said to doe 1 Pet. 1.13 or when he causeth his grace to appeare to all men Tit. 1.2.11 and that is not enough unlesse we be made capable of it as it is invaine that light doth shine unlesse we have eyes to see it and therefore as hee offers grace so he must give us grace and enable us to draw grace from him Prov. 12.2 That he would powre grace into us Zach. 12. That he would sow in our hearts good thoughts change our affections and make them conformable to his will and so though the thoughts of his heart seeme hard to flesh and bloud may for all that please us And last our desire is ut induamur viriute ex alio Luke 24. and he doth offer his grace and doth powre it into us Then we must have that active grace by which the will of God may be done in us of which the Prophet saith Omnia opera nostra operatus es in nobis Thou Lord hast wrought all our workes in us Isa 26. God must not onely sanare cogitationem mutare affectum heale the thought and change our affection but perducere ad actum that is he must bring to passe that as he gives us ability to doe his will so his will may be done by us we must say with the Prophet Psal 27. Thou art my helpe for sake me not O God of my salvation As
he prevents us with his grace by giving us both a will and a power so he must still follow us with his grace that we may goe forward in doing of his will for our case is compared to the state of the Israelites which in their fight with Amalek did prevaile as long as Moses held up his hand but when he let is downe they were put to the worse Exod. 17. we may see it in the case of Saint Peter who was able to walk upon the water while Christ held him up but when hee was left to himselfe he sunke Matth. 1.4 therefore we must have not onely a preventing but also an accomplishing grace that may still follow us in our workes ne cessent in effectum that they faile not in the upshot whereof the Evangelist makes mention that from him who is full of grace We must receive grace for grace Iohn 1.14 It was not the grace of God onely that wrought in Saint Paul stirring him up to ho linesse but also gratia Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The grace of God with me 1 Cor. 15. And when the Angels say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Toward men good vvill Luke 2. they doe not onely wish that God vvill shew good vvill tovvards men but that he vvould accomplish it in them by infusing grace into their hearts Our desire therefore is that the vvill of God may be done and sulfilled in us but yet by his grace and the assistance both of his preventing and follovving grace And as for sanctifying of Gods name our desire vvas that it may be sanctified of us but if not yet that it may ut fiat quovis modo that it be done hovvscever that it may be done in others but especially in our ovvne behalfe that vvhen vve are either unvvilling or unable to doe his revealed vvill it may please him to give us the knovvledge of it and to put into us the obedience of it that being assured in our consciences that vve have done the vvill of God vvee may have that peace and joy of the holy Ghost vvherein the Kingdome of grace standeth vvhich may be to us a pledge of the Kingdome of glory vvhereunto vve shall be exalted after this life if vve be carefull both to submit our vvils to Gods secret vvill and to frame our vvili and the actions of our life to that declared and open vvill of God vvhich for our direction he hath revealed in his vvord THE TWELFTH SERMON In Earth as it is in Heaven WHich words are an appendix to the three first Petitions for though it be added to the third which concerneth the doing of his will yet the ancient Fathers referre it also to the two former So that we are to pray no lesse that Gods name may be sanctified in earth as it is in heaven that his Kingdome may be consummate in earth as iâ— is in heaven then that his will be accomplished on earth as it is in heaven Wherefore we may observe by this complement of the three first Petitions that God respects not onely the doing of that which he requireth but chiesly the manner of it for it sufficeth not simply to do Gods will as others do on earth but we must do it as it is done in heaven for adverbes please God better then verbes and he respecteth more in the doing of his will the manner of the doing of it then our doing it selfe The Greekes distinguish the will of God by both the words of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we do Gods will without any regard how so it be done that is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when Gods will is done with a sicut and in such fort as he requireth that is his good pleasure and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods will was done of the people when they sacrificed any beast whatsoever but if they chose out the fittest then the sacrifice was the more acceptable so in this prayer we do not onely desire to do Gods will utcunque without regard how whether with willingnesse and cheerfulnesse or against our wills but wee desire to do it in the best manner as it is done in Heaven wherein we offer that sacrifice or service to God which is as the fat of Rams for the sanctifying of his Name The Apostle saith that at the Name of Jesus every knee shall bow both of things in heaven in earth and things under the earth Phil. 2.10 But our desire is so to reverence the Name of Jesus as the things in heaven reverence it Of Gods Kingdome it is said that Christ is Ruler both in the midst of his enemies and also that in the day of his power the people shall as friends offer free-will offerings with an holy worship Psal 110.2 But we pray that Gods Kingdome may come among us not as among his enemies but that we may willingly submit our selves to his will and government Lastly for the doing of his will the Prophet said Whatsoever the Lord pleased that did hee in heaven in earth and in the Sea Psal 135.6 We desire that his will may be performed in us not as in the deepe places but as in heaven for this prayer containes two Sicuts the one pertaines to God teaching us how to love him the other concernes our neighbour where we pray so to be forgiven as wee forgive our debters so that as heretofore we have noted lege operandi lex statuitur supplicandi though there were no law to require the love of God and our neighbour yet this forme of prayer doth teach us how to love God and what perfect love wee owe to our neighbour In the thing it selfe we are to observe three points first a qualification secondly an Elevation of the soule thirdly an application In the qualification we are to enquire what is meant by heaven and earth either tanquam continentia or else we may understand them as things contained therein then how Gods will is done therein Howsoâ—ver our tongue or dialect speakes of heaven singularly yet both Greeke and Latine imply a plurality of heavens for there are three heavens first the aire where the birds flye whence they are called volucres coeli Matth. 6. Secondly the heaven of heavens where the Sun Moone and Starres are set to give light thirdly that which the Apostle cals the third heaven whereunto he was taken up which is the place of blessednesse where Gods Majesty is especially resident 2 Cor. 12. In all these heavens which containe other bodies in them wee shall find that Gods will is done Of the lower heaven the Prophet saith that it is obedient to Gods will and fulfills his word by sending downe snow and fire and wind Psal 148. In the second heaven which Salomon calls the heaven of heavens 1 Reg. 8.27 Gods will is done for there at Gods Commandement the Sunne and Moone stood still contrary to their usuall course till the people of God avenged themselves
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-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
wills are faine to do it Therefore our rule in this behalfe is that we do Gods will not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 9. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3. not grudgingly but cheerfully from the heart accounting it our meat to do the will of our heavenly Father Joh. 4. Secondly for the Elevation it is true that the qualification is signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our prayer is that we may do Gods will as it is done in heaven but not as much with like readinesse of mind but not in like measure for that is impossible for earthly men wee desire to fulfill Gods will in the manner but not in the same degree of obedience which may be expressed by the words Image and likenesse Gen. 1. Our obedience may be the likenesse of the Angels but not the Image The Character or Stampe of the Angels obedience is that which is equall in proportion but such obedience is not to be found there may be a beame of it answerable in likenesse and quality not in quantity so in likenesse we are Conformes imagine Christi Rom. 8. and beare the image of the heavenly Man 1 Cor. 15. as endeavouring thereunto but yet we cannot attaine to it But albeit it is hard for flesh and blood which our Saviour required Be ye perfect as your heavenly Father is perfect Matth. 5. yet there is an use of such precepts first ut feramur ad perfectionem that we may be led on to perfection Heb. 6.1 Secondly we must have an Heroicall and free spirit Psal 51. which may stirre us up to wish that wee could do more then we can which consists of Aspiration and Suspiration We must aspire to the greatest perfection with David Concupivit anima mea My soule hath lusted to keepe thy righteous judgements for ever Psal 119.20 And O that my waies were so directed Psal 119.5 This is an Angelicall perfection which we cannot attaine unto in this life therefore we must suspirare when we consider that the Law saith Thou shalt not lust and yet find that wee do lust we are to sigh and say with the Apostle Who shall deliver us from this body of death Rom. 7. If we find that we cannot love our God with all our heart and soule as we ought then to say with the Prophet Vae mihi quia prolongatus est incolatus meus in terra Wo is me that my dwelling is prolonged in the Tents of Kedar Psal 120.5 We must desire to do more then we can and grieve that we cannot do so much as we ought that as we do what we can so what we cannot do we should supply it Voto desiderio animo with our hearty wish desire and mind Thirdly the supplication is of two sorts Reall and personall Touching the first as the grace of God is multiformis gratia 1 Pet. 4. So the will of God being one is of many sorts and containeth divers particulars therefore as we generally pray that the will of God may be done so when by the word of God wee understand what is the will of God in particular we are to desire no lesse that it may be performed This is the will of God even your sanctification 1 Thess 4. Therefore our desire must be that this will of his may be done and fulfilled in us This is a speciall remedy against the tēptations of the flesh which oppose themselves against Gods will There is another will of God for patience for he would have us suffer for Christs sake without murmuring that so wee may stop the mouthes of ignorant men 1 Pet. 2.6 Therefore we are to pray that this will of God also may be done in us As Joseph was carefull to do Gods will touching sanctification and Job to obey Gods will in suffering patiently both which are now Saints in Heaven so must wee after their examples be both holy and carefull and patient It may be we are willing to obey Gods will in particular but we will say Nondum venit hora it is not yet time Therefore we must learne to practise the Prophets resolution I made hast and prolonged not the time to keepe thy Law Psal 119. When God revealeth his will to us we must presently put it in practise and as Saul did Act. 9. and not counsell with flesh and blood and this is the reall application The persons to whom the doing of Gods will is to be applyed are not onely the whole earth which is also to be wished as the Prophet sheweth Set up thy selfe O God above the heaven and thy glory above all the earth Psal 57. But the earth or land wherein we dwell as the Prophet speakes that glory may dwell interra nostra in our land Ps 85. So we pray that Gods will may be done in all lands but especially in our land and country that so he may bestow his blessings upon it but yet we are every one of us particularly to apply to our selves for to man it was said by God Terra es Gen. 3. To man it was said Earth earth earth heare the word of the Lord Jer. 22. So we desire that Gods will may especially be done and fulfilled in that part of the earth whereof God hath made us that is that in these our earthly vessels which we carry about with us we may be carefull to do that which God requireth at our hands THE THIRTEENTH SERMON Give us this day our daily bread OUt of the words of our Saviour in the sixth of Matth. vers 33. wee have elsewhere set downe the order of these three Petitions which concerne our selves for the first is the Petition of Glory and of Gods Kingdome which our Saviour willeth us to seeke in the first place The second is the Petition of Grace and of Gods righteousnesse wherein we pray that Gods will may be done The third Petition tendeth to this end that as the Prophet speakes God would not with-hold any temporall blessing needfull for this life but that he would give us all things that are necessary for us The things pertaining to Glory for which wee pray in the first place are Eternall those that concerne grace are Spirituall and the blessings of this life which we desire may not be with-held from us are naturall and temporall This is Natures prayer for not onely we but all creatures above and beneath make the same suit to God by the voyce of Nature the ravens of the aire call upon God that he would feed them Ps 147. The Lyons beneath roaring for their prey do seeke their meat at God Psal 104.21 and therefore no marvell that wee in as much as we are creatures do seeke to God who is the God of Nature to supply the defects of nature that we find in our selves as other creatures and yet there is a difference betwixt us and them for they call upon God onely for corporall food that their bellies may be filled but
the prayer that we make for outward things is not without respect to things spirituall and this Petition followeth upon the other by good consequent and order for as the Heathen man saith Haud facile emergunt quorum virtutibus obstat Res angusta domi So wee shall be unfit to seeke Gods Kingdome and to do his will unlesse we have the helps of this life Therefore we desire that God will give us the things of this life those things without which wee cannot serve him that as wee desire the glory of his Kingdome and the grace of his Spirit whereby we may be enabled to do his will so hee will minister to us all things for the supply of our outward wants in this life the want whereof hath beene so great a disturbance to the Saints of God in all times that they could not goe forward in godlinesse as they would Abraham by reason of the great famine that was in Canaan was faine to go downe into Egypt Gen. 12.7 The same occasion moved Isaac to goe downe to Abimelech at Gerar Gen. 26. and Jacob to relieve his family in the great dearth at this time was faine to send his sonnes the Patriarchs into Egypt to buy corne Gen. 42. The children of Israell when they wanted bread or water murmured against God and his servants Exod. 16. Numb 20. the Disciples of our Saviour were so troubled in mind because they had forgotten to take bread with them that they understood not their Master when he gave them warning to beware of the leven of the Scribes and Pharisees Matth. 8. So the want of outward things doth distract our Saviour were so troubled in mind because they had forgotten to take bread with them that they understood not their Master when he gave them warning to beware of the leven of the Scribes and Pharisees Matth. 8. So the want of outward things doth distract our minds and makes us unfit for Gods service Therefore that we may in quietnesse of mind intend those things that goe before in his prayer our Saviour hath indited us a forme of prayer to sue to God as well for things temporall as spirituall and eternall for it is lawfull for us to pray for them so that we do it in order The first Petition that the naturall man makes is for his daily bread but our care must be first for the Kingdome of God next for the fulfilling of Gods will and doing that righteousnesse which God requires at our hands and after wee may in the third place pray for such things as we stand in need of during our life This blessing the Fathers observe out of the blessings which Isaac pronounced upon his sonnes Jacobs blessing was first the dew of heaven and then the fat of the earth shewing that the godly do preferre heavenly comforts before earthly Esaus blessing was first the fatnesse of the earth and next the dew of heaven to teach us that prophane persons do make more reckoning of earthly commodities then of heavenly comforts Gen. 27.28 and 39. Therefore in regard of the Spirituall account we are to make of Gods Kingdome and the doing of his will we are to wish them in the first place and then Davids Unam petii à Domino One thing I have required of the Lord Psal 27. And that which Christ saith to Martha Unam est necessarium one thing is needfull Luk. 10. would bring us to Salomons two things Prov. 30. Give mee not poverty nor riches but feed mee with food convenient for mee lest being full I deny thee and say who is the Lord or beeing poore I steale and take the name of my God in vaine And that is it which wee are bold to do by Christs owne warrant for he hath taught us first to pray for his Kingdome then for the working of righteousnesse or for the doing of Gods will and lastly for daily bread If we do first pray for the two former then we may be bold in the third place to sue to God for the latter for he hath promised to with-hold no good thing from them that lead a godly life if the doing of Gods will be our meat then Requiem dedit timentibus se He hath given rest to them that feare him Psal 111. In the Petition we are to observe from sixe words sixe severall points first the thing that we desire that is bread secondly the attribute our bread thirdly daily bread fourthly wee desire that this bread may be given us fifthly not to mee but nobis to us sixthly hodie and as long as we say hodie to day Heb. 3. To beginne with giving hitherto the tenor of this prayer ran in the third person now we are to pray in the second saying Da tu whereupon the Church hath grounded a double dialect of prayer which comes all to one effect for that which the Church prayeth for Psal 67. God be mercifull unto us and blesse us is no lesse a prayer then if we should say in the second person Miserere nostri O Lord be mercifull to us and blesse us and that which is added and lift up his countenance is all one as if the Church speaking to God should say Lift up the light of thy countenance This change or alteration of person proceedeth from the confidence which the Saints are to gather to themselves in prayer for having prayed for the sanctifying of Gods name for the accomplishment of his Kingdome and for grace and ability to do his will Christ assureth us that we may be bold to speake to God for our owne wants Out of the word of Giving we are to note three things first our owne want for if we had it of our selves we would not crave it of God this confession of our want and indigence is a great glory to God that all the inhabitants of the earth usque ad Regem Davidem to professe to say Give us Psal 40. I am poore and needy but the Lord careth for mee they do professe themselves to be his beggers not onely by the voyce of nature which they utter for outward things as other unreasonable creatures do but by those prayers which they make for the supply of grace whereby they may be enabled to do Gods will so that not onely regnum tuum is Gods gift but also panem nostrum we acknowledge to be his gift It is from God from whom we receive all things as well the good givings as the perfect gifts Jam. 1.17 he is the author not onely of blessings spirituall but of benefits temporall he gives us not onely grace to obey his will but as the Prophet speakes dat escam Psal 104. The idolatrous people say of their Idols I will goe after my lovers that give mee my bread and my water my â—oyle and my wine but God saith after It is I that gave her corne and it is my wine and my flaxe and my oyle Hos 2.8 Ipse dat semen sementi panem
manducanti 2 Cor. 9.10 We are destitute of the meanest blessings that are it is God onely from whom wee receive all things therefore to him we pray acknowledging our owne want Da nobis panem Secondly we must consider the word Da as it is set in opposition to Veniat or habeam panem it must not content us that we have bread but labour that we may have it of Gods gift Esau said of things temporall which he enjoyed I have enough Gen. 33. not acknowledging from whom Balaam cared not how he came by promotion so he had it and therefore he is said to have loved the wages of unrighteousnesse 2 Pet. 2.15 but we must labour not so much to have good things as to have them from God and Pilate is to acknowledge that the power which he hath was given him from above Joh. 19. and not to vaunt of any usurped power It is said of God Tu aperis manum tuam Psal 104. Thou openest the doores of heaven Psal 78. So we are not so much to labour for temporall things by our owne endeavour as that we may have them from God Thirdly Da opposed to rendring teacheth us that it is not of our owne endeavour but it is of Gods free bounty and liberality that we have bread and other things which while wee seeke for of Gods gift we confesse that to be true which Salomon saith Non est panis sapientis Be a man never so wise yet he hath not alwayes to supply his need Eccles 9.11 As he that is highest gets not alwaies the goale nor the strongest man the victory so saith our Saviour Which of you by taking thought can adde one cubit to his stature Matth. 6. All our endeavours for the things of this life are unprofitable without Gods blessing It is in vaine to rise up early and to go to bed late Psal 127. And when he blesseth our labour then he is said to give us bread and therefore we are to confesse with David that whatsoever we have received we have received it at his hands 1 Chron. 29.14 Now the meanes of Gods giving is of foure sorts First God giveth bread when hee blesseth the earth with plenty when hee gives force to the heaven When the heaven heareth the earth the earth heareth the Corne the Wine the Oyle and they heare man Hos 2.21 Secondly he gives when hee sets us in some honest trade of life and vouchsafeth his blessing to our endeavours therein that we may get our living and eate the labour of our hands Psal 128. without which the first giving will do us no good Thirdly he gives us bread not onely in his blessing the earth with increase and by blessing our honest paines in our vocation but when he gives us Baculum panis the staffe of bread for at his pleasure he useth to breake the staffe of bread Levit. 26. and to make it of no power to nourish us then are they but beggerly elements When we eat and have not enough Hag. 1. Therefore our prayer is that he would cause the earth to yeeld us bread so that to the bread he would infuse a force to strengthen mans heart for which end it is ordained Psal 104. Fourthly because Moses saies Man lives not by bread onely but by the Word of God therefore we pray that as our bread by his blessing is made to us panis salubris so it may be panis sanctus Deut. 8. that he will give us grace to use his creatures to the end that wee may the better serve him otherwise howsoever they nourish our bodies yet they will prove poyson to our soules God performeth these three former givings to the Heathen so that their bellies are full with bread but withall hee sendeth leannesse into their soules Psal 106. But Christian men have not onely the earth to yeeld her fruit Gods blessing being upon their labours and a blessing upon the creature it selfe that it is not in vaine but nourisheth but also it is sanctified to them and that bread is properly theirs because they are Gods children Et panis est filiorum it is the childrens bread Secondly the thing we desire to be given is Bread concerning which because the decayes and defects of our nature are many so as it were infinite to expresse then severally therefore our Saviour Christ doth here comprehend them all under the terme of Bread using the same figure which God himselfe useth in the law where under one word many things are contained Howsoever our wants be many yet the heathen bring them all to these two Pabulum latibulum food and covering and as they do so doth not onely Moses in the Law where all that pertaine to this life is referred to victum and amictum Deut. 10.18 but also Saint Paul in the Epistle 1 Tim. 6.8 Hebentes victum amictum his contenti sumus So then under this petition is contained not onely that God would give us bread by causing the earth to bring forth corne and all good seasons for that purpose but that withall he will give us health of body and not plague us with sicknesse as hee did the Israelites Psal 31. Then that we may have peace without which these outward blessings will afford us no comfort and that as he fills our bellies with food so he will give us Laetitiam cordis Act. 14.17 that is all manner of contentment in this life Howbeit this petition stayeth not here for the prayer of Christian men must differ from the Lyons roaring and the Ravens crying the end of their praying is that their bellies may be filled but we must have as great a care for the food of our soules therefore where we call it panem nostrum we do not meane panem communem such bread as is common to us with other creatures but that Spirituall bread which is proper to men which consists not only of body but of soule and body which must be both fed and where we pray that God would give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we aske such bread as is apt and meete for our sustenance that is not onely Earthly but Heavenly Bread because we consist not onely of a terrestriall but also of a celestiall substance so then our desire is that God would give us not onely panem jumentorum but panem Angelorum Psal 78. The bread of Angels and our suit is as well for panis coeli Joh. 6. as for earthly bread The bread of the soule is Gods word which hath a great reference to earthly bread and therefore speaking of the sweetnesse of that bread Job saith I esteemed of the words of his mouth more than my appointed food Job 23. and David saith Thy word is sweeter then hony and the hony combe Psalm 19.10 In the New Testament the Apostle to shew the nourishing force of Gods word saith that Timothy was enutritus verbis fidei 1 Tim. 4.6 To shew the taste or relish that it hath as well as
to us that was offered to the Fathers for we beleeve to be saved by the faith of Jesus Christ as well as they Act. 15.11 and wee have no other Sacraments then those which the Jewes had of whom Saint Paul saith They all did eate the same spirituall meat and dranke the same spirituall drinke 1 Cor. 10. and therefore it is meete likewise that we should make the same prayer that they made and indeed there is no Petition in the Lords Prayer which is not found in the Old Testament used by the Church of the Jewes For that which the Prophet prayeth Psalm 57.6 Lift up thy selfe O God above the heavens and thy glory above all the earth Psal 67. That thy way may be knowne upon earth c. is nothing else but the hallowing of Gods Name Secondly Remember mee O God that I may see the felicity of thy chosen Psal 106. It is nothing else but an exposition of the second Petition where we pray Thy Kingdome come Thirdly these words of the Prophet Psal 143. Teach mee to do the thing that pleaseth thee is a full comprehension of the third Petition where we desire that his will be done Fourthly the eyes of all things do looke upon thee and thou givest them meat in due season Psal 145. and the prayer of Solomon Prov. 30. Give mee not poverty nor riches but feed mee with food meete is a full expressing of the fourth Petition Fifthly My misdeeds prevaile against mee O be mercifull to our sinnes Psal 65.3 is a summe of the fifth petition and the condition of this Petition is found Psal 7. wherein the Prophet saith If I have done any such thing or if there be any wickednesse in my hands If I have rewarded evill to him that dealt friendly with mee yea I have delivered him that without a cause was my enemy then let my enemy persecute my soule whereby he desireth no otherwise to be forgiven of God then as he doth forgive his brother Sixthly that which the Prophet prayeth Psal 119.37 Turne away my eyes that they behold not vanity and Psal 143. Set a watch before my mouth and keepe the doore of my lips is that which Christ teacheth us to pray Lead us not into temptation Seventhly Redeeme Israel from all trouble Psal 25.20 in affect is as much as Deliver them from all evill which is the seventh Petition Lastly looke what reason Christ teacheth us to use here the same doth David use 1 Chron. 29. Therefore having the same prayer that the Jewes had it is meet that wee should have the same conclusion that they had and the same is they said Amen and so do wee Touching the use of this word it is found in Scriptures to have two seats or places and accordingly two severall expositions to wit in the beginning and in the end before and behind In the beginning as in the doctrine of the Sacrament of Baptisme concerning which our Saviour saith Amen Amen except a man be borne of the water and of the Spirit hee cannot enter into the Kingdome of God Joh. 3. And touching the Sacrament of the holy Eucharist Verily verily except yee eate the flesh of the Sonne of man and drinke his blood yee have no life in you Joh. 6.33 And touching the effect of prayer Christ saith also Verily verily I say unto you whatsoever yee shall aske the Father in my name hee will give it you Joh. 16. In those places the word Amen is used and thereby our Saviour laboureth to expresse the truth of that which he doth teach In the end likewise it is said as Psal 41.13 Psal 72. Psal 87.50 Praised be the Lord for evermore Amen Amen And in the New Testament when the Apostle sheweth That of the Jewes according to the flesh came Christ who is over all God blessed for ever Amen Rom. 9.5 Here the word is used and set behind to signifie that wee desire that that may be performed which God before by his Amen hath affirmed to be true Therefore David having received promise from the Lord by the hand of Nathan saith Let the thing that thou hast promised be Amen Let there be an accomplishment of the same 1 Chron. 17.25 So when the Prophet Hananiah had prophesied in the name of the Lord I have broken the yoke of the King of Babell and after two yeares will I bring againe into this place all the ornaments of the house of the Lord Jeremy the Prophet said Amen the Lord do as thou hast said Jer. 28.6 As in the beginning it ratifieth the truth of Gods promise so being set in the end it signifieth the desire of our hearts for the accomplishment of the same and this desire alwaies followeth and is grounded upon the promise of God and the truth thereof In which regard the Prophet saith Remember me O Lord concerning thy word wherein thou causest me to put my trust Psal 119. and therefore to Christs A non in the beginning where he promiseth Verily verily whatsoever ye aske in my name Iohn 16. we may boldly adde our Amen in the end that his Amen may be performed and by right doe we ground our Amen upon Gods Amen for he is called Amen that is truth Esa 65.16 So the Apostle expresseth it when speaking of Jesus Christ he saith Thus saith Amen the fault fall and true witnesse Revel 3.14 Therefore S. Paul saith of Christ that in him all the promises are made to us yea in the beginning and Amen to us in regard of the certaine accomplishment 2 Cor. 1. The reason of our Amen is because not onely faith but trust and confidence doth proceed from the truth of God fides hath relation to Gods truth but fiducia or confidence is setled upon Gods faithfulnesse and both are affirmed of God Moses saith of God that he is verus and fidelis Deut. 32. and Esay The Lord is faithfull Esa 49.7 8. Paul in the new Testament Hee is faithfull that promised Heb. 10. He deemed him faithfull that promised Heb. 11. For there are two things required in faithfulnesse without the which a man cannot be said to be faithfull the one is ability of which Abraham doubted not of Gods faithfulnesse being fully perswaded That what he promised he was able to performe Rom. 4.21 the other is will and readinesse to doe touching which the Apostle saith Faithfull is he that called you ipse faciet 1 Thes 5.24 These are the parts of faithfulnesse and they are both found in God and therefore not onely God the Father is true but Christ is said to be the truth Iohn 14. and the holy Ghost is called the Spirit of truth 1 Iohn 5.6 So that albeit men deale so untruly that it is verified of them ad men are lyers Rom. 3. Yet God abides faithfull and cannot denyâ—h myselfe 2 Tim. 2.13 So much the Prophet teacheth when he saith the mountaines shall be removed but the thing which be hath spoken shall not faile Esa 58. And
our Saviour faith Heaven and Earth shall passe but one joy of my word shall not passe Matth. 5.18 that is in regard of his power and ability For the other part of his faithfulnesse which is his will and readinesse he is said to be a faithfull Creator that will have care of the soules committed to him 1 Pet. 5. and to this purpose serveth that which S. Iohn affirmeth Behold what love the Father hath showed us that we should bee Sonnes of God 1 Iohn 3. There is in God that faithfulnesse that is in a mother towards her children for as a woman cannot but pity her owne child and the son of her womb so the Lord will not forget his owne people Isa 45.15 As his arme is not shortned but is still able to helpe so his affection towards us is such that he is most willing to helpe In this regard as hath beene observed he is both a King and a Father the one shewing his power the other his willingnesse and good-will towards us upon both these we doe ground our Amen and doe learne not onely Credere vero beleeve God which is true but fidere fideli trust him which is faithfull upon this faithfulnesse we may ground all our Petitions if we seeke forgivenesse of our trespasses as Christ teacheth us to pray then God is faithfull to forgive us our sinnes 1 Iohn 1. If we will pray against tentation the Apostle saith God is faithfull and will not suffer us to be tempted above that we are able to beare 1 Cor. 10. If to be delivered from evill which is the last Petition the Apostle tels us The Lord is faithfull and will stablish us and keep us from all evill 2 Thes 3. Thus we see both what is our Amen and whereupon it is grounded The last thing is the right saying of this word which is a thing to be inquired for the Apostle as though he tooke care for the right saying of it saith How shall the unlearned say Amen 1 Cor. 14.16 Teaching us that it is not enough to say Amen unlesse it be said in right forme and manner The right saying is reduced to foure things First that as the Apostle sayes We pray with the Spirit 1 Cor. 14. For of the foure evill Amens which the Hebrewes note one is when our Amen doth not come from an earnest desire We must powre out our hearts before him Psal 62.8 So our Amen must come from the heart we must be so disposed that we may say As the Hart brayeth for the rivers of waters so thirsteth my soule after thee O God Psal 42.1 My soule thirsteth for thee and my flesh longeth for thee in a barren and dry land where no water is Psal 63. without this Amen our Amen is evanime a dead Amen Secondly a man may desire a false thing so did the Prophet give his Amen to the false prophecie of Hananiah Ier. 28. but wee must bee carefull that it be true that we pray for therefore the Apostle saith He will not pray with the Spirit onely but with his understanding also 1 Cor. 14.25 So our Saviour tels us We must worship God not in Spirit onely but in Spirit and Truth That is we must have understanding that our Petitions be true and agreeable to Gods will Ioh. 4. for as in thanksgiving it is requisite that we sing praise with understanding Psal 47. So the like must be done in prayer they are both good both to pray with the Spirit and with the mind therefore it is better to pray with both then with but one alone Therefore it is a marvell that any should thinke it enough to pray with the Spirit though they doe not know in their mind what they pray for but pray in an unknown tongue as the Church of Rome doth seeing the Apostle saith He will pray both with the Spirit and with the understanding 1 Cor. 14.15 and this understanding is not of the words onely but of the matter that we pray for We may understand the words wherein the prayer is made and yet not understand the thing that is prayed for The sonnes of Zebedee prayed in their owne Language and yet our Saviour tels them Yee know not what yee aske The Eunuch that was reading the Prophet Esay no doubt understood the Language of the Prophet and yet when Philip asked him Vnderstandest thou what thou readest he answered How can I except I had a guide Acts 8.31 Therefore we must pray not onely Intelligenter but Scienter we must know what we aske wee must be carefull that whatsoever we aske be according to his will for then may we be assured that he will heare us 1 Iohn 5. we must aske in Christs name Iohn 16. Lastly to a good end for otherwayes our prayers shall not be heard Yee aske and receive not because yee aske amisse Iames 4. But this is not all that is required that we may pray with the Minde and Vnderstanding for we must intend the thing that wee pray for with out heart that the Lord may not have cause to complaine of us as of the Jewes that honoured him with their lips while their heart was farre from him Isa 29.14 That we may with more attention of heart addresse our selves to pray our Saviour bids us to gather our selves from all things that may carry away or distract our minds and to enter into our chamber there to pray to our â—ather which is in Heaven Matth. 6.6 This did not Saint Peter observe when he prayed Master let us make here three Tabernacles and therefore the Evangelist saith He knew not what he said Lake 9.33 Thirdly that we may say Amen aright we must not onely understand in our mind and desire in our spirit the thing that wee pray for but must confidently looke for the performance of that we desire for unto this confidence there is a promise made on Gods part of whom the Prophet saith That the Lord is nigh to all that call upon him in truth Psal 145. that is in faith and confidence that they shall obtaine the thing that they pray for therefore our Saviour saith whatsoever yee pray for belâ—eve and it shall be done Marke 11.24 and the Apostle saith If we will obtaine our requests we must aske in faith without wavering or else we shall be like the waves of the sea that are tossed with the wind and carried about with violence Iames 1.6 And we shall not need to doubt but we shall be heard if we pray in a right manner if we pray for a right end that we may say Tua est gloria This confidence and trust hath certaine Limitations first wee may assure our selves that God will grant our requests if it be expedient for us and therefore we must not limit God nor appoint him his time but as the Psalmist saith We must direct our prayers early to him and wait for his pleasure Psal 5.3 We must tarry our Lords leasure Psal 27.
prove them by and to be prickes to their sides it went well enough with them Judg. 3.1 but when they began to live in some security having for the most part subdued them then grew they to mutuall dissention It is the greatest temptation to be without temptation Therefore Paul had the messenger of Satan to buffet him 2 Cor. 12.7 for then followes the pressing of God by prayers But whether we joyne hands with Satan or resist him we shall be sure he will set upon us and try by faire meanes what he can doe or if we say nay yet in the end he will weary us as Dalila did Sampson Judg. 16.16 who because she was importunate his soule was pained to the death and then he told her or if we will be obstinate in rejecting his temptations giving him at the first a peremptory refusall then he will goe another way to worke as to imagine some devise against us and smite us with the tongue Jer. 18.18 he will be rough with us If none of these will prevaile he will perswade us we must be like other men and that is as profitable or pleasant to us and then say Samuel what he can we will have a King 1 Sam. 8.19 And when we have yeelded once then goes he to fetch company and takes unto him seven worse spirits than himselfe Luk. 11.26 So the last state of that man is worse than the first Give but an inch and he will take an Ell if he can get in but an arme he will make shift to shove in his whole body As we see if the point of a nayle have once made entry the rest will soone in We see an example of his encroaching even in David 2 Sam. 11.4 after he had once made him commit adultery by some meane degrees with Bathsheba see how he drawes him on from one wickednesse to another She was with child her husband being in the service of God and the King was by the King murthered to hide her shame and satisfie his lust So did he draw on Peter first he made him follow a loofe off secondly flatly to deny Christ thirdly to forsweare him and fourthly to curse himselfe if he knew him The Hebrew writers note that the Devils name Belzebub signifyeth a great flesh Fly or a master Fly flap him away never so often he will still flye thither againe So the devill will never cease molesting us till the smoking flax be quite quenched and the bruised reed cleane broken Esay 42.3 First he twists certaine small threds together and so makes a little cord of vanity to draw us unto him afterward with a cart-rope or cable of iniquity he seekes to binde us fast unto him for starting either by the vice of lust or of envy or at least covetousnesse But if all should faile pride is sure to hold O Lord I thanke thee I am not like such and such nor like this Publican a degree farther nor like this Pharisee Luke 18.11 This may be a good caveat unto us that we stand alway upon our guard and that we be sure that we make strong resistance in the beginning and breake it if we can while it is but a whip-cord And to use the like policy in a good matter that the King of Egypt did in a bad who tooke order that every male childe should be killed to keepe the Israelites downe betimes and against the succession of temptation to entertaine the succession of Prayer Now to the matter The Devill deales a with a City In the first he tels him he must be famished except he can turne stones into bread Secondly he comes to make a traine of Scripture to intrap him Now he comes to the ordinary meanes of dealing that is when men strive about any thing and both parties are loath to yeeld there will be some parley of composition and sharing betweene them So here the devill seeing that he cannot overthrow his faith offereth him to compound and on his part he is content to give Christ all the Kingdomes of the world if our Saviour for his part will but fall downe and worship him The devill before came disguised in the shape of a male-content as that Christ should be in such hunger Next he came in the habit of a Divine and that very demurely with his Psalter in his hand Now he comes in all his Royalty like the Prince of this world as he is so called John 4.30 He doth not stand pedling with Christ but goes roundly and frankely to worke he offers all that he hath and that is no small matter to bring Christ but to one sinne that so he might overthrow all mankinde He comes no more now with Si filius Dei es for that we see is here left he would not have him thinke on it he would have him now filius seculi This is called by Saint Paul the bewitching temptation whereby men become so foolish as that after they have begun in the Spirit they will end in the flesh Gal. 3.3 Where the devill cannot prevaile either by our owne concupiscence or by his enticings he will see what he can doe with his Dragons taile and by that meanes say the Fathers he did more hurt than by the other Secondly his tayle is said to draw downe the third part of the starres of heaven and to cast them to the earth Apoc 12.4 We are here to consider First the preparation that the devill makes by taking him up to an high hill to make the offer ver 8. Secondly the temptation it selfe ver 9. Thirdly our Saviours answer and the shield he opposeth to it ver 10. Fourthly the issue of the conflict the victory ver 11. First the preparation that the devill makes by taking him up to an high hill to make the offer ver 8. Secondly the temptation it selfe ver 9. Thirdly our Saviours answer and the shield he opposeth to it ver 10. Fourthly the issue of the conflict the victory ver 11. In the first we are to consider first the devils method secondly the place and ground thirdly his policy in not onely telling what he would give but in shewing thereof fourthly the things themselves which he offers which are two the kingdome of the earth and the glory thereof I. First of his method Ephes 4.14 we are warned not to be wavering and carryed about with every winde of doctrine by the deceit and craftinesse of men whereby they lye in waite to deceive Craftinesse and deceit then be the instruments which the devill useth hee brings Christ from the Wildernesse to the Temple and from the Temple to the Mountaine to destroy the Temple which Mountaine is prosperity So in adversity we vow to God that we will serve him but after helpe we breake it II. Secondly the lists where this temptation was used was the Mountaine The reason why he chose this place rather than any other is the fitnesse of it in regard of the prospect The wildernesse we
whom he is permitted God must first put all that Job hath in his hands or else he can doe nothing Abimelech Judg. 9. and Herod Matth. 2. came to their Kingdomes by the devils Patent they be the devils Officers So we see daily in our dayes that he bestowes Offices and presents to Churches So that as Brentius saith Many have Panem quotidianum that cannot come by Da nobis they come not to it by Gods gift yet all the interest that the devill hath is but to present Pro hac vita tantum As therefore it may be true that in some sort they may be given him so yet not to dispose as he will It is God onely that can say so for his onely they are absolutely The earth is the Lords and all the fulnesse thereof the round world and all that dwell therein Psal 24.1 It is he the most high God that divided to the Nations their inheritance Deut. 32.8 By him Kings raigne and Princes have dominion Prov. 8.15 He brought Nebuchadnezzar to know That the most high God bare rule over the Kingdomes of men Dan. 5.21 He indeed may well say Cui voluero do ea and to whomsoever God giveth he giveth liberally and reproacheth no man Jam. 1.5 The devill we see exacteth more than the thing is worth and straineth the benefit of his grant with unjust convenants But Christ goes not about to answer the devill that way but by flying to the Scriptures as to his surest hold Therefore David prayes that his minde may be inclined to Gods Law and not to Covetousnesse Psal 119.36 For there is a medicine for every disease and power as well against this Temptation of Covetousnesse as against the former the Law of God can as well keepe a man from Covetousnesse as from Desperation Heaven and earth shall passe but no one jot of this Let therefore Haec omnia give place to Scriptum est marry Omnia illa which both we now enjoy and which are laid up for us hereafter are come to by Scriptum est So that Omnia haec is not all we must care for there be things to come besides these things which we lay hands on farre more precious Though here be all the Kingdomes of the earth yet they are said to be shewed in the twinckling of an eye so cannot the other Kingdome of exceeding glory All the power of all the Princes on the earth have not power over one silly soule to destroy it Matth. 10.28 All the glory of them is called but a great big fanne or pompe Act. 25.23 Solomon was the most glorious Prince that ever was yet he was not cloathed like a Lilly Matth. 6.29 Nor all the Lillies in the field nor Starres in heaven nor the Sunne and Moone it selfe are comparable to one soule The Scripture whereby Christ answereth the devill is in Deut. 16.13 Thou shalt feare the Lord thy God and serve him If any fantasticall spirit oppose it selfe against Moses let it be accursed There is in this answer two things set downe Worship and Service both which are due to God onely Covetousnesse endeth in Idolatry and fitly is so termed if Christ had beene covetously minded then he must needs have fallen downe and worshipped the devill for Covetousnesse and Idolatry being joyned together we would not have parted from so great a benefit Christ hath here changed a word which the Septuaginta Translator hath which signifyeth a service with an open testimony So that will ye know if a man doe beleeve He beleeveth unto righteousnesse with the heart that with the mouth confesseth to salvation Rom. 10.10 Such as glorifie God as well in their members as in their spirit 1 Cor. 6.20 As Saint James saith of Faith Shew me thy faith by thy workes so may it be said of feare You say you have feare can you shew me your feare If it be not a dead feare it is to be seene as Dan. 3.5 it must be shewed by falling downe and worshipping The servant that feared fell downe and besought his master Matth. 18.26 Doe you feare then where is the outward reverence The inward affection must appeare by the outward action Religion is outward as well as inward 1 King 19.18 There be two wayes whereby we may have traffique with the devill either of both will serve his turne first homage secondly service of the body and both these doth God require even when we are in the darke or in our chamber Ezech. 8.12 Indeed might the devill say this Mountaine is very open but how say ye will ye be content closely in a corner to worship me If ye will not weare my cognisance on your forehead yet ye may take my marke in your hand then shutting your hand no body can perceive it If ye will not take the marke yet take the number of the Beasts name that is six hundred threescore and six Apoc. 13.17 18. Will ye doe none of these What then will ye serve me Rom. 16.18 Thus ye see what glorious termes he useth but if one should seeme to doe one of these on courtesie he will not be content till he doe it of duty Now let us see first what it is to Worship It is that which Cornelius did to Peter he met him fell downe at his feet and worshipped him Act. 10.25 And that which John did to the Angell that is he fell downe before his feet to worship him Apoc. 19.10 It is when one on the knees doth a bodily worship I will shew it you in Davids words for I cannot tell it ye better When Michol scoffed at David for being bare-headed before the Arke he saith I will be more vile than thus and will be low in mine owne sight 2 Sam. 6.22 A man can never be too reverent to God we thinke it a great disgrace and debasing of our selves if we use any bodily worship to God It may be said to them as it was to him that feared to doe too much reverence to Caesar Hic homo timet timere Caesarem Our religion and Cultus must be uncovered and a bare-faced religion we would not use to come before a meane Prince as we doe before the King of Kings and Lord of Lords even the God of heaven and earth The foure and twenty Elders fell downe before him that sate on the Throne and worshipped him that liveth for ever and cast their crownes before his Throne The wandring eye must learne to be fastened on him Luke 4.20 and the worke of Justice and Peace Esa 32.17 The worship of the knees to bow Ephes 3.14 and kneele before the Lord their Maker Psal 95.6 Our feet are to come before his face For the Lord is a great God and a great King above all Gods Psa 95.2 3. Jacob though he were not able to stand or kneele yet because he would use some corporall service leaned upon his staffe and worshipped God as appeareth Gen. 49.33 and Heb. 11.21 This must be done as duty due unto