upon relation if so be one should come to a childe and ask him why he is so confident that his father will provide for him and say to him Did your father ever promise you that he would never see you want he might very well say whether my father promised me so or no I cannot well tell nor much regard this is my support I know he is my father So that the voice of a childe saying Father give me such a thing to plead work is like a servant to plead promises has too much of the stranger in it for a stranger will trust an able man if he has bonds and engagements but to plead the name of Father is like a childe for when does a childe ever presse his father and bring witnesse that he said that he would not let him starve he thinks it enough to call him father and indeed in that word is vertually contained all promises that is for the good of the childe And as this relation engageth us to â—hese and many other duties in reference to God so it obliges us to many duties in reference especially to the Saints 1. It teaches us not to exalt our selves above our brethren suppose we have a little more wealth or honours then they one is but like a golden letter which makes a finer show but signifies no more then another so riches makes one signifie no more as to God it is grace only that makes one truly usefull Suppose there were two men of which one had ten thousand a year and the other ten thousand and a peny a year were it not a vain thing for him that had the overplus of a peny to magnifie himself above and despise the other because of that inconsiderable summe of addition that peny a year carries a farre greater proportion to a thousand pound then all the riches in the world does to grace for a peny may be multiplied to reach and out go that summe but by multiplying riches never so much you can never make them amount to be worth the least spark of grace Rich Abraham layes poor Lazarus in his bosome Luke 16.23 for as those that sate at meat did usually expresse their intimacy by laying those whom they would shew most love unto in their bosom so c. for to make Abrahams bosome as a place distinct from heaven from this place as the Papists do is a grosse vanity The second duty from this that God is our Father towards the Saints is love there should be no strife and dissention amongst them this was the argument that Abraham used to Lot Joseph to his brethren and Moses to the Israelites that strove together 2. From the words Which art in heaven considered in themselves and not as an introduction to the prayer observe 1. The Dignity of the Saints the Lord of heaven and earth is their Father 2. That the Saints are strangers here on earth for ubi pater ibipatria and indeed the world uses them as strangers Nay it uses God and Christ so it hated me saies Christ before it hated you God and Saints are both strangers upon earth Psal 39.12 David does not say that he is a stranger to God but a stranger with God 3. It teaches the people of God that they should not wonder at the carriage of the world towards them dogs will snarl and bark at strangers but not at those of the same family 4. It shews us thus much that if heaven be our country we must be making homeward as we are strangers so we must be pilgrims too If a poor childe should have been brought up as an out-cast in a very mean way and cast into prison and should after understand that some great Monarch was his father and should to assure him of his love and relation to him send letters and rich jewels such as those that delivered them to him he knew was not able to purchase and should send him word that shortly he would send his Nobles for him and break the prison door would he be sad when he heard that his father would send for him and receive him that the prison doors were breaking open that he might come forth God hath told the Saints in his Word that they are his children and has conveyed the rich jewels of his graces to them by the hands of his Ministers c. 2. Consider the words as they are an introduction to prayer then observe 1. In general that we ought not to be rash when we enter into the house of God but to use some preparation before we perform so holy a duty for we are like viols hung by they must be tuned before they can make musick and though we finde our selves in tune and sit for worldly imployments yet we must have a higher preparation or tuning for religious duties to be tuned the plain way will serve well enough for worldly imployments but we must be tuned like Davids harp to fit us to sound out the praises of God Indeed we should perform temporal things with spiritual hearts but there must be a more spiritual frame and preparation of heart in holy duties Christ superadded a second blessing to the bread and wine when he set them apart as sacramental elements of the Lords Supper 2. If you take these words as an introduction to prayer observe 1. That we ought to have high and good thoughts of God when we pray unto him or else we shall never perform the duty with that confidence and reverence that we should do Neither of these alone will serve to affect us with that spiritual frame of heart as is required and therefore the Heathens with all their philosophical notions of the greatnesse of God could not raise up their hearts to a true confidence for those notions did at best but amaze and astonish them it could not breed in them confidence nay further we must not only have an apprehension of the greatnesse and goodnesse of God in general and rest there but we must get and endeavour to know our interest in God for gracious God is a word which signifies the goodnesse of God in general but Our Father signifies relation and interest 3. Hence we learn That we are not to pray to any but to God not to Angels for God by the Apostle forbids us to worship them Col. 2. and the Angels themselves forbid us to worship them Revel 19.10 21.9 Nay the words are spoke as it were in passion for when a man is in passion and would have a thing hastily done or left undone his expressions are very abrupt and broken he is so earnest that he cannot stay whilst his tongue do speak so many words as will signifie what he would have but by his pronunciation and gesture at the same time signifies the rest of that which he is unwilling to stay from signifying untill his tongue can speak the whole Nay in passion the tongue speaks otherwise then by words viz. by pronunciation only
viz. for all for it is not said Give me but us c. The Prayer it self is divided into three parts 1. Introduction Our Father c. 2. Petitions which are divided into supplications Hallowed be thy Name c. and deprecations Forgive us c. 3. The Conclusion or Doxology For thine is the Kingdom c. In the Introduction 1. There is the Person prayed to viz. God 2. The relation he hath to us Our Father 3. The place where he in a more especial manner is present viz. Heaven That we are to pray to none but God is apparent 1. Because none else knows our wants Isa 63.16 2. None can know our prayers 1. Because at the same time there are an hundred thousand praying 2. Because he that knows our prayers must know our hearts because it is the heart that prayes and not the tongue otherwise though the desires were never so fervent if the words were not so significant the prayers would be lesse regarded 3. Because none else can grant our prayers 4. Because there are none so willing for he is our Father the Saints but our brethren 2. The Parent loves his children better then they one the other The LORDS PRAYER Our Father which art in heaven Hallowed be thy Name Thy kingdom come Thy will be done in earth as it is in heaven Give vs this day our dasly bread And forgive us our debts as we forgive our debters And lead us not into temptation but deliver us from evil For thine is the kingdom and the power and the glory for ever Amen THe prayer is divided into four parts 1. The Preparatory part or Introduction Our Father which art in heaven 2. The body of the Prayer which is divided into two parts Supplications which are four and Deprecations 3. The Doxology For thine is the kingdom c. Or it may be brought as hereafter shall be shewed as a reason why we beg these things of God 4. The Conclusion of all viz. Amen or if you will the praying over the whole prayer again in one word There are some small differences between our Translation and the Original The first is this Oh Our Father not Our Father The second the word art is not in the Original The third that which we translate Heaven is Heavens in the plural number For the expository part there is little difficulty I am only in this that it is said that God is in heaven 1. We must take heed that we do not understand it exclusively as if God were no where else as in Job 22.15 that God walked in the circuits of the heaven For God is as truly and as essentially in earth as in heaven and Solomon saith That the heaven of heavens is not able to contain him 2. We must take heed of thinking that God is so in heaven as a place which makes him happy for if so he should neither be infinitely nor eternally happy for heaven is not the happinesse of God but God the happinesse of heaven the heaven of heavens God is said to be in heaven 1. In respect of manifestation here we see him but darkly there face to face 2. In respect of union 3. In respect of fruition all these shall be abundantly greater for their own faith shall be turned into vision our hope into fruition our love into union Or else this may be added not onely not as a limitation of Gods presence but to distinguish him from our earthly fathers there are two words that distinguish God from our natural fathers 1. That he is in heaven 2. The word Our since there is none that is the Father of all the elect save one God We may consider these words either in themselves or as a preface or introduction to the prayer 1. In themselves the first truth therefore in the words is this that God is the Father of all his people Now God does not take empty titles upon himself but fils up whatsoever relation he takes upon himself to the utmost therefore whatsoever the tenderest lovingest parents in the world are to their children God is much more First We have our beings under God from our parents but we have our beings more from God then from them 1. Because we have it originally from God but from them instrumentally 2. We have our bodies from our parents but our souls from God Eccles 12.7 Heb. 12.10 3. We have our being but our depraved being from our parents but our well-being from God By generation we have it from our parenrt by regeneration from God 4. Though we have our bodies in some sense from our parents yet we have them much more from God for a mother knows not her childe before it be born whether it be beautifull or deformed knows not what parts it hath and what it wants but Psal 139. in his book are all our members written Secondly Parents know their children there are many Kings and Monarchs that know not their servants but none but knows their children Can you go to any mother that cannot tell you how many children she has and their names but God knows his children farre better then any parent and to help our faith God does use many rare expressions and to signifie what special notice he takes of his children Exod. 28. to write down their names is not so much as to engrave them and God thinks no matter good enough to engrave his peoples name in the preciousest stones in the world he must have for them to be engraven in nay he will have their names engraven twice as you may see Exod. 28. and Aaron is not to appear before him but with the names of his people upon his heart nay to shew that there is no precious stone or any thing under heaven that is good enough to engrave his peoples names on he engraves them in the palms of his own hands Isa 49.16 that is the first thing God knows his people by name and that is a wonderfull honour 2. A wonderfull comfort Isa 43.1 Exod. 33.12 2. God knows the dispositions of his children Psalm 103.13 3. He does more then any father for he numbers the very hairs of their heads Mat. 10.30 Nay as God knows his people so he never forgets them a father may nay a mother which is fullest of affections nay a mother may forget her sucking childe who as yet has not by any disobedience provoked her to forsake him for she is not only the nurse of it but the mother of it the son of her womb Nay a mother may forget though she has but one the sonne of her womb Isa 49.15 Nay all women may forget for it is said though they should for a woman to forget one childe if she has many but for all the women in the world to forget their childe whiles it sucks though they have no more is a kinde of an impossibility yet it is more impossible for God to forget his people Nay but God sets down the
and the words in the original are only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is see not in worshipping Angels we make God angry and Angels angry and prayer is such an act of worship that adoratie which signifies worship is properly praying too nor may we pray to Saints for Elias wishes Elisha that if he had any thing that he would have him to prevail in with God for him he bid him ask him before he went to heaven for afterwards it was in vain to desire any thing from him 2 Kings 2.9 by the zeal of the Saints on earth we may guesse at the zeal of the Saints in heaven If the Apostles were enraged as to their outward carriage seemingly as most to madnesse when the Lystrians would have worshipped them surely if the Saints did but know of the abominable Idolatry that is committed towards them it would certainly if it were possible interrupt their very happinesse 4. From the word Our we learn That we must pray for others as well as for our selves 5. It is of great comfort that wheresoever God has a people to call upon his name Every one of Gods children has a stock of prayers going for him and though thou canst not pray for thy self yet others pray for thee 6. That God is in Heaven it shews That our thoughts should be heavenly in the duty of prayer though it is not necessary to lift up our eyes to heaven as our Saviour did John 17. for the Publican durst not lift up his eyes thither and yet was accepted Two things there are in this and all prayers 1. What are the things we desire And 2. What are the things we are engaged to do for every prayer is an engagement to do what in us lies to obtain the things we prayed for 1. We must take the words of this prayer in the largest sense in respect of the acception of the word except some words of the prayer or some other parts of Scripture puts a limitation to them and therefore Kingdom being differenced from other Kingdoms by the word thy is not to be taken for the powers and Kingdoms of this world and therefore the word Our cannot be taken as if we prayed for every particular man in the world since we only pray for those whose Father God is or may be hereafter for ought we know hence will it follow that we must extend the Kingdom of heaven to the Kingdome of grace and glory 2. They must be extended to the utmost sense of words in respect of the persons or things prayed for so when we pray for the forgivenesse of our trespasses we do intend both all kindes and all numbers of sins as sins of ignorance infirmity c. and every particular sin of those kindes 3. It is to be extended universally in respect of places so when we desire that Gods name should be hallowed we do not desire that it should be hallowed in this or that place but in the whole world 4. In respect of time it is to be extended to all time but that time which is not compatible with the nature of prayer viz. the time past or that which is not compatible with the nature of the thing we prayed for as if we take thy Kingdom come for the day of judgement it is not proper to say that we should pray that should come now and again a thousand years hence 5. In respect of degrees in all those Petitions to which there is no limitation given When we desire that Gods name should be hallowed we desire that it should be hallowed to the utmost and so that his will should be done and that our trespasses should be fully forgiven 6. If there be several wayes that the Petition may be accomplished we include them all as the name of God may be hallowed in our thoughts words lives 7. In every Petition we pray for all the means that are conducible for the obtaining of that thing included in that Petition 8. We do pray for the preventing if absent or removing if present all that may hinder the mercy we pray for in whole or in part 9. In the four first Petitions are included Deprecations and in the Deprecations are included the contrary Petitions When we pray for holinesse vertually we pray against sin as in the affirmative Commandments the negative are included in the negative the affirmative 10. Though all things that we are to pray for may be reduced to some of these Petitions yet many things may be reduced to more then one but more immediately to one and more remotely in other respects to other Petitions 11. That in every Petition is vertually included 1. Our want of the thing we pray for 2. Our necessity of having of it 3. Our acknowledgement of our inability to obtain the thing we pray for or to avoid the evil we pray against without Gods special assistance and mercy 2. Every Petition includes an engagement to use the means and to avoid and remove all impediments that might hinder us from obtaining the thing we prayed for Hallowed be thy Name 1. By the name of God is meant his Titles Attributes Ordinances 2. To hallow or sanctifie is a very high expression it is more then praise or honour for these we may give to men we must honour our Parents It is more then wonder and admiration for we may wonder at things that are evil as Christ did at the unbelief and hardnesse of heart of the Jews To sanctifie or hallow the name of God is the highest expression that can be what we account sacred we may not put to any common use but for things that we account never so excellent if not sacred we may use in the meanest offices as we may cut glasse with a diamond 2. Though we sell a diamond of never so great value for a farthing it may be folly it is not prophanenesse for Esau to have sold his birth-right if it had consisted onely in temporals and had had no spiritual priviledges annexed to it We are to sanctifie God in our thoughts words and deeds In our thoughts we sanctifie God two wayes 1. Deus est super omne verbum super omne filentium omnem scientiam omnem admiratione omnem amorem omnem extasin super omne quod est super omne quod non est super omne quod potest esse super omne quod non potest esse Thus raise thy thoughts as high as possibly as thou canst and when thy thoughts are highest purest holiest that thou canst possibly frame then know that God is infinitely more above them then the heavens are above the earth and know that thou dost not considerably honour God in thy thoughts till all the actings of thy understanding be lost in admirings nor dost thou considerably honour God by the actings of thy love till they be lost in extacies and ravishments of spirit and both understanding and will yield themselves up as overwhelmed and
conquered by the glorious excellencies of God for God is not only above our words but above our silence not only above our understanding but admiration But take heed that in the actings of your understanding you do not offer to make a thought of the essence of God for we cannot know him as he is 1 Joh. 3.2 Joh. 2.18 Exod. 33.20 2. You must take heed of under pretence of honouring God in one Attribute to dishonour him in another the high thoughts that you have of his excellencies must not lessen the thoughts that you have of his goodnesse knowing that the Majesty of God doth not put bounds to his goodnesse be sure that his goodnesse is as incomprehensible as any of the rest of his Attributes Secondly Thou honourest God in thy thoughts when there is such an holy dread of the Majesty presence and holinesse of God that thy thoughts are kept in one so that thou darest no more think an impure thought then do an impure action in the open street 2. In respect of words thou dost hallow the name of God 1. In respect of thy words themselves 2. In respect of thy pronunciation also when both thy words and pronunciation are such as are sutable to those high good and holy thoughts thou hast or oughtest to have of God and fit to raise the same thoughts in others when thou speakest of God speak with as much reverence and feeling as if thou spokest to God and when thou speakest to God let the awe and dread of his Majesty be as much upon thy spirit as thou verily believest would be if God immediately spoke to thee from heaven 3. By thy life and conversation thou dost hallow the name of God when thou dost live sutably to the truths promises mercies and the rest of the attributes of God so that it may be said of thee that thou art a living Bible as Paul said of the Corinthians You are the epistle of Christ not writ with ink but with the Spirit 2 Cor. 3.3 2. From the order of the Petition observe The glory of God being the first and chiefest thing that we are to desire it follows 1. That the glory of God is to be preferred before all things even our own and the salvation of all men c. For certainly if any thing were to be preferred above it it ought to be desired before it 2. Because God hath made all things for his own glory Pro. 6.16 Now the means are servants to the end and the Servant is not above his master 3. God hath taken away all that glory happinesse and excellencies which he had bestowed upon the fallen angels because they dishonoured him Now if their excellencies were better then the glory of God God should take more for his glory then 't is worth 2. From the order observe That we ought to desire all other things not only lesser but in reference to the glory of God 3. That since the glory of God is better then all the world it is a greater sinne to rob God of his glory then if it were possible to rob the whole world so much for the order for the Petition it self 1. We do tacitly acknowledge that we are not able sufficiently to glorifie God for first by reason of our ignorance we cannot tell what are the best means and by reason of our impotence we cannot put in execution those means we do know we know that the way to glorifie God is to have the Gospel of Christ preached in power and purity thorowout the whole world 3. By reason of our wickednesse we will not use the means that we can but are very prone to dishonour God 2. Not only not we but not all the creatures in heaven and earth are able sufficiently to glorifie God So that not only David Psal 148. 150 c. but even the Angels Revel 5. call for help Nay even Christ himself as man findes it too hard a task sufficiently to glorifie his Father John 12.28 2. We desire in this Petition that God would bestow upon us all means whatsoever whether outward or inward temporal or spiritual whereby we and others are made able and willing to glorifie him as that he would enlighten our understanding affect our hearts by manifesting himself and his truths in his works Word Ordinances c. and that he would do this at all times and in all places and that he would prevent or remove all things that might either in whole or in part hinder his glory whether it be ignorance atheism idolatry superstition c. and that he would enable and encline us and others to the utmost to glorifie his name in our thoughts affections words and deeds Vers 10. Thy kingdom come Thy will be done in earth as it is in heaven Thy kingdom come 1. Three things are presupposed 1. That every man by nature is under the dominion of sinne and Satan 2. That it is not in the power of any creature or of all to govern the world or to cause the kingdom of grace to come where it is not or increase where it is or to be the cause of the coming of the kingdom of gloryâ— Secondly The kingdome of God is three-fold The kingdom 1. Of power and providence whereby he rules over all creatures even reprobates senslesse and irrational creatures yea even devils themselves 2. The kingdom of grace whereby he rules in the hearts of his people here in this world 3. The kingdom of glory is the reigning of his people with him after the dissolution of soul from body and at the reunition Thirdly In the Petition the things we pray for are 1. That the Gospel might be propagated through the world and by consequence that the Jews may be called and the fulness of the Gentiles may be brought in and that the kingdom of grace may be set up in the hearts of men uncoverted and that it may be established and increased where it is 2. That he would hasten the coming of his kingdom of glory and our reigning with him for ever Now the means for this end First The removing of those things that hinder and therefore we desire 1. The destroying of the kingdom of sin and Satan 2. The downfall of Antichrist and the frustrating of the power and plots of all other enemies of the Church of God Secondly The positive means are 1. Outward as 1. That the Church may be furnished with all Gospel-officers and Ordinances and they furnished with gifts and both purged from corruption and countenanced and maintained by the civil Magistrate 2. That the Ordinances may be purely dispensed 2. The positive inward means is The powerful and effectual cooperation of his Spirit with the outward means Lastly That God would be pleased so to exercise his kingdom of power in the world as may best conduce to these ends Thy will be done on earth as it is in heaven Three things are presupposed 1. We are unable of our selves to
do not reade of nor is it very probable that the devil did ever tempt our Saviour any more after this manner vocally because he knew him to be the sonne of God and our Saviour immediately after this began to preach and cast out devils but I submit and am willing that any man should think otherwise An exceeding high mountain It is haply not possible for any man to tell out of Scripture or any other way what mountain this was whether it was the mountain from which Moses beheld the Land of Canaan or any other is a curiosity to enquire 2. The reason why he carried him to so high a mountain was that he might have the fuller and larger prospect And shewed to him all the kingdoms of the world How could that be for though the mountain had been as high as the Sunne or a thousand thousand times higher impossible it is for a man to see half the world from thence for the Sunne that is so high and farre bigger then the earth sees but a little more then half at the same time Nay ones eye cannot see to discern Cities or any such thing not many miles for upon the sea with the help of glasses they cannot see very far Galataeus his glasse the excellentest now in the world shews not above fourscore miles any whit distinctly 2. He did not with his finger pointing say There is Rome and there lies Grecce c. and then tell him the commodities wealth and glory of those Countreys 1. Because he might as well have done that on the pinacle and never carried him thence 2. Because he shewed them as St Luke relates in a moment and a discourse of the glory of such kingdoms would be long likely it seems that by some apparitions and sights in the air he might shew those things he desired to present to our Saviour and the reason why he took him to an high mountain to shew him this sight was that by the real being upon the mountain the rest might not seem prestigious for if he had shewed these things while he was on the pinacle he might surely know that whatsoever he saw besides the City of Jerusalem and the Temple were meer figments And the glory of them He omits not any thing that might make for his purpose All the kingdoms he therein shewed the largenesse of the dominions he offered And in the glory the magnificence of them 2. He shewed the glory of them but not the cares the manifold dangers of them Satan alwaye sets the best side outward and conceals that which might displease St Luke saith All this was done in a moment 1. To shew that the glory is momentany 2. That he might see them all at once for if in long tract of time and successively they had been shewed they would not have been so strong a temptation for the simultaneous sight of all would much more affect 3. In a moment lest having a long time to behold them the fallacy of the sight might appear Vers 9. And saith unto him All these things will I give thee if thou wilt fall down and worship me And he said unto him He presently said unto him he would strike while the iron was hot for 1. The freshnesse and delight in these earthly things quickly cloy 2. Time of consideration is an advantage Satan loves not to give to any All these will I give thee See how large his offers are he will bid all nay more then he hath lest there should be any failing that way with others a piece of bread or a pair of shoes were enough to perswade them to sinne 2. The temptation was very strong and as he hoped very likely to prosper for our Saviours parents though of the bloud-royal being but poor it would be so much the greater If thou falling down wilt worship me 1. The things the devil offers are poor and temporal the things God offers are glorious and eternal 2. The conditions upon which Satan offers them are wicked and abominable he alwayes makes us pay too dear for his vanities but the condition upon which God offers eternal life is holy and such that one would if one fully understood choose though there were no reward 2. There are two kindes of Gods attributes his communicable and his incommunicable and the endeavours and desires of the good and bad are differenced by them for Satan and his Angels and his followers strive to be like him in his incommunicable attributes as worship honour and glory and to be loved and feared above all but the righteous they strive for holinesse mercy and love and patience and restore the image of God which is so much defaced and the image of God which man was created in did certainly consist in the participation of those attributes which are communicable for God created him in his image good and bad strive to be like God Ero ficut altissimus saith Lucifer And be you mercifull as your heavenly Father is mercifull saith our blessed Saviour but the one he will be like God in power and glory sicut altissimus the other in holinesse and power Ero sicut sanctissimus This temptation differs from the former 1. He quotes no Scripture for this the reason is because for this sinne and grosse errour of idolatry there is not any thing in holy Scripture to countenance but not any sinne whatsoever more spoke against then idolatry 2. In the other temptations he promised nothing before this he prefixes a promise and a large offer 3. In the other he saith If thou art the sonne of God not so here the reason may be that that clause was against him here for if he was the son of God the offer of giving him all these things were vain for they were his before 2. To wish him to worship him were madness for the son of God ought to worship none much lesse whom none should worship Satan Vers 10. Then saith Jesus unto him Get thee behinde Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve Then Jesus answered and said Avoid Satan Our Saviour bids him not avoid before 1. Because he had not suffered and by consequence not left us an example and a rule how to answer all kinds of temptations 2. To teach 1. That we are patiently to bear injuries offered to our selves but for injuries and blasphemies against God not so much as to hear them with patience 2. To teach us what company to avoid 1. Blasphemers for here Satan makes himself God in saying all things were his 2. Those that tempt us to idolatry we are to avoid their company nay indeed in Deuteronomy whosoever tempted one to idolatry though it were ones childe one wife or ones friend one were to reveal him and have him stoned 2. Our Saviour took no notice that he was Satan before but now he doth now he plainly shewed himself for whosoever saith that all things are his to
could not possibly be so wicked to persecute the Apostles of the Messiah he shews that before they had persecuted the Prophets of God and they that have already done the one one may justly expect that they will do the other also 3. But how can it be said that they that is those men that lived in our Saviours time persecuted the Prophets which were dead long before especially when they said that if they had lived in the daies of their fathers they would not have been partakers with them in the blood of the Prophets and so the persecuting of the Prophets could not be imputed unto them since they neither did it nor consented to it when it was done nor approved of it after it was done Ans 1. That though they said they would not have been partakers with their fathers in the blood of the Prophets and seem not to approve of their doings yet our Saviour that knew their hearts and could not be deceived by their contrary profession told them and convinced them that they did allow the works of their fathers Luke 11.48 and the allowing of an action after it is done makes one as guilty as the consenting to it before it be done 2. It is apparent that they were actually and personally guilty of the death of some of the Prophets to wit of Zachariah the son of Barachiah Matth. 23.32 and of John Baptist Matth. 17.12 3. Or they may be taken for the Jews for these words are not here spoken to prove that those Jews which then lived killed the Prophets but to comfort the Apostles when they should suffer the same persecutions by shewing them that they were not in worse case then the Prophets before them were and as the memorial of those Prophets were precious among all good men and their persons glorious in Heaven notwithstanding they did revile and persecute and speak all manner of evil of them while they lived so also should it be with their memories and persons notwithstanding men should persecute revile c. Vers 13. Ye are the salt of the earth but if the salt have lost his savour wherewith shall it be salted It is therefore good for nothing but to be cast out and to be troden under foot of men Ye are the salt of the earth The coherence of these words with the former stands thus Men will revile you and persecute you and speak all manner of evil of you but these persecutions must not deter you or cause you to leave off your seasoning the earth by your Doctrine and your example for the earth having no other salt to season it but you and there being no way to season you if you should lose your savour you must take heed you fall not away for persecution for then the whole earth which should be seasoned by you and your selves also who cannot be seasoned by any thing else are undone 2. Or else thus You must not wonder that wicked men persecute you for you are the salt of the earth and therefore you are a great trouble to them for they being full of spiritual wounds and sores you by your reprehensions much vex them as salt by its corroding nature doth wounds and sores into which it is put and you vexing them you must expect that they should vex you 3. The Ministers are like salt in many respects 1. Salt makes all things savoury and indeed if we will believe the Chymists all tasts come from the several mixtures of salt 2. Salt keeps all things from putrefaction the earth and every man would putrifie and stink in the nostrils of God if the salt of the Apostles Doctrine did not season and preserve them 3. Salt is of a corroding nature not pleasing but smarting to any place that is raw or sore 4. Ministers of all people are the worst if they have lost their savour and are wicked as salt is good for nothing if it have lost its savour 5. You may see here that onely to be morally good is not sufficient for if so what need the Doctrine of the Apostles to season them moral Philosophy might do it 6. You are more then the Prophets were for they were the salt onely of the Jews but you are the salt of the earth not of the Land of Canaan onely If the salt have lost its savour It doth not prove or suppose that salt can lose its savour but onely shews what would follow if it should as S. Paul when he saith Gal. 1.8 If an Angel from heaven should preach any other doctrine he doth not say nor can any prove from thence that an Angel ever since hath or ever shall go about to deceive Two waies the words may be interpreted 1. The Earth could not be salted 2. Which is the proper signification and interpretation the salt could not be salted with any thing for if all the salt the Earth hath are the Apostles how is it possible that if they should lose their savour for them to be salted for to say that that salt which hath lost his savour may be salted by some other that hath not lost his savour supposeth that the Apostles are not all but some part of the salt of the earth But if you shall say that though it can salt nothing else nor be salted it self yet it is good for something our Saviour saith no for it is not onely not good for that which is its proper end but for nothing else A Christian if he be as he should be is the best of men but else worse then beasts like the Vine the fruitfullest of all Trees but if barren the most uselesse as the Prophet saith one cannot make a pin strong enough to hang any thing on Vers 14. Ye are the light of the world A city that is set on a hill cannot be hid Ye are the light of the world 1. Ye being the salt of a corroding nature to wicked men and your reproofs cause them to persecute you and being light which manifests it self and other things you cannot be hid for light of all things is the most visible for a spark of fire is seen farther then any thing else of ten times the bignesse 2. Ye are the light one light for the doctrine was the same of all of them so it shews the unity of their doctrine 3. They and we should be like light 1. It is the speediest in communicating it self in a moment it goes from one end of the heavens to the other Ministers should be diligent 2. Light doth no hurt it penetrates glasse but it doth not break it so the doctrine of the Apostles Christian Religion doth not hurt any profession but makes it more glorious the childe is more obedient the Subject more loyal 3. Those rooms in which one can discern no uncleannesse in in darknesse when the light comes the uncleannesse is discovered which make wicked men to love darknesse better then light because they cannot endure to see or have others see
or ever should they should then cease any longer to be tormented for then the torments of hell should not be eternal Now our Saviour did and actually hath satisfied the justice of God and hath paid the uttermost farthing for the dignity of his person made those sufferings which were finite both in time and degree of torment of infinite merit for the Ceremonial Law and the Prophets he hath so absolutely fulfilled them more then any other way they could be fulfilled that except he had fulfilled them they could never have been fulfilled not any one thing or circumstance is there that was foretold by the Prophets or typified by the Law which he hath not exactly performed Christ hath also fulfilled the Moral Law by making it more full not by adding more strict precepts of holinesse then the Law hath but by giving the full meaning Vers 18. But verily I say unto you Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law till all be fulfilled Verily I say unto 1. Here he goes further for before he said that he did not come to destroy and here he assures them that it shall never be destroyed nor cease till it be in every point fulfilled 2. See how Christ preacheth with authority I say 3. By one jot or tittle is meant not the lest part or point 4. By consequence that not one jot or tittle nothing not a word not a letter not a title of the Law is in vain put there and as jod and iota are not only the least letters but divers times though they were written are not pronounced and so seem needlesse letters So though some things in the Law seem not only small but needlesse yet they are not in vain for till heaven and earth c. 5. Till doth not alwayes argue Psal 110.1 that when such a time shall come such a thing was or shall be done for when it is said That Joseph knew not Mary till she had brought forth her first-born proves not that afterwards he did for the sense of these words is not as if any part of the Law should passe unfulfilled when heaven and earth should passe Vers 19. Whosoever therefore simll break one of these least Commandments and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do and teach them the same shall be called great in the kingdom of heaven Whosoever therefore The sense may be thus The Law is so strict that though one breaks the least Commandment and though one doth not break it wilfully knowing it to be a breach of the Law but out of errour thinking that one doth well in what one doth one being of that opinion that one ought so to do for one teacheth others so yet not only the ignorance of the Law but the ignorance of the action doth not take away the guilt of sin 2. It may be taken as an aggravation of the fault as if he shall say If he shall 1. Only sin of infirmity not of errour for He that breaks the least or doth teach men otherwise and knows he doth it and strives against it or if a man doth ill and divulgeth his errour he is worse then he that infects none nor hurts any but himself The least that is as generally Commentators expound it shall not at all be in the kingdom of God He shall be the least that is shall not be there at all Matth. 20.16 Calling often times signifies being he shall be called wonderfull that is be wonderfull Isa 9.6 Matth. 1.23 called Emanuel that is he shall be God and man for his name was called Jesus Two errours the Papists would establish from these words 1. That there are divers counsels in the Gospel which if we do we shall be so much the greater and if we do not we shall be so much the lesse but not shut out of the kingdome of God 2. And by consequence some sins are venial which deserve no punishment but only they that are guilty of them shall be lesse glorious and have a lower place in the kingdom of God For the first it is not counsels but commandments the least of these commandments For the second if the least in the kingdom of heaven signifie not at all then it is nothing and they generally interpret it so and the following verses shew it Vers 20. For I say unto you That except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven For I say unto you Thus the coherence stands these words are brought as a proof of what went before now they cannot be brought as a proof of any thing save of that clause He that breaks the least of these Commandments for the other clause That he that kept and taught them should be great could not belong to them Now that the Scribes and Pharisees did break some of the Commandments and teach men so to do is apparent by Matthew 15.3 The Scribes and Pharisees breaking the Commandments and teaching men so to do and since they should not enter that break and teach men so to do it shews and proves by instance that he that breaks one of the Commandments and teacheth men so to do shall not come into the Kingdome of heaven 2. Observe that the learnedest men in the world may and shall if they do not live holily perish for the Scribes were the expounders of the Law 2. Though men be never so strict in their lives for outward mortifications except they are inwardly and sincerely holy it will not profit them 3. Though all men applaud one yet one may be an extream wicked man for all the Jews applauded the Pharisees 4. Though one hold the right for matter of opinion as the Pharisees did in matters of the resurrection yet one may go to hell It is a strange thing that the Sadduces who held an opinion utterly destructive of holinesse should not withstanding not be so much condemned of wickednesse as the Pharisees were 5. It is not said Your righteousnesse must exceed the righteousnesse of the Law and Prophets as the Socinians and others would have but of the Scribes and Pharisees 6. The Scribes being the great men for expounding the Law and the Pharisees so much applauded for holinesse and so for keeping the Law our Saviour shews that the one were out for matter of doctrine and the other for matter of practice Our righteousnesse must exceed the righteousnesse of Scribes and Pharisees 1. In respect of kinde they preached up onely inherent righteousnesse which is by the works of the Law but by the works of the Law no man living shall be judged but we must have the righteousnesse of Christ imputed unto us The holinesse also which they preached and practised was defective many wayes 1. It was not extensive and universal in each 1. In respect of the Commandments they
worse then adultery I answer It is not the hainousnesse of adultery but the nature of the sinne that makes that a just cause of divorce and not the other for that sinne unties the very knot of Matrimony and the other doth not Causeth her to commit adultery She commits adultery not fornication because she notwithstanding such divorce remains married 2. To cause any one to commit adultery or any other sinne is evil for else our Saviour would not have brought it as an argument against the Pharisees Vers 33. Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine oaths Again ye have heard that it was said of those of old time 1. Now he comes to the instances of the first kinde to wit of the Moral Law for the instance of divorce was spoken of by the way because it belonged to the case of adultery 2. This instance being of a matter which concerned neither the judicial nor the ceremonial Law which were not from the beginning but from Moses time our Savour saith that the very Scribes and Pharisees told them that this of perjury was a Law in the time of the Fathers Thou shalt not forswear thy self but thou shalt 1. There is no one place of Scripture that hath these very words the nearest Levit. 19.3 Numb 30.2 nor doth our Saviour say that it is thus written 2. Two kindes of oaths there are Assertory and Promissory in the first one then forswears ones self when one swears a thing that is false though one think it to be true if one swears positively that it is so for one ought not to swear but what one knows to be true 2. One forswears ones self where one swears that which one thinks to be false though it be true 3. Therefore he doth in the highest degree and manner forswear himself that swears that which he knows to be false 2. There are Promissory Oaths and then a man forswears himself when he swears to do that which he knows he cannot or that which he will not do which he doth not intend to do when he swears or what afterwards he will not do when he comes to perform what he promised with an Oath this is one difference that in the Assertory oath if he be not forsworn when he takes the Oath he cannot be afterwards forsworn but in a Promistory Oath if when he swears he knows he can and intends to perform he at that time forswears not himself yet if afterwards when he comes to perform his promise and doth not he then become perjured 3. But thou shalt c. by this second clause it seems to restrain the words to be meant of a promissory Oath for assertory Oaths are not to be performed 4. It doth not necessarily restrain it to vows though it be said that one ought to perform ones Oath to God as if the former words were to be meant onely of such Oaths that one made to God for even those promises that we make to men if we binde them with an Oath one may be said to perform them to God for by an Oath one bindes ones self to God to perform what one promiseth to men and therefore it is not said Perform thy promise but thine Oath to God for the promise bindes one and one performs those to men but the Oath bindes one and one performs that to God as if one be bound to any Court to pay money to Orphans when they come of age though then one payes the moneys to the Orphans not the Court yet one may be said to perform ones Bond to the Court by thine oath thou art bound to God to perform thy promise to men 4. This may be a restraint to the former words as thus Thou shalt not c. If thou makest a promise and takest an oath to perform it thou must perform it if it be such an oath as is not contrary to Gods Law but such as may be performed to God as well as to men 5. The largest sense of these words is as if the Scribes and Pharisees only thought that perjury and that in ones vows one made to God for so the place in Numb 30.2 speaks onely of such was forbidden but for assertory and promistory oaths to man the matter was not great whether one forswear ones self though this seems to be too large a sense and larger then the Scribes ever taught the next is that to forswear was forbidden but not to swear Or lastly that forswearing and swearing were forbidden but neither especially this later except one did swear by God indeed one doth not reade expresly that swearing by any but God or false god is forbibben in the Old Testament that place that doth forbid it most clearly is Deut. 6.43 10.20 and indeed it doth fully prove that one should not swear by the creature for the reason brought is because he is thy praise and thy God so then one ought not to swear by that which is not ones praise and ones God that they held it unlawfull to swear by the gold of the Temple and the gift upon the Altar Matth. 23.18 was for a particular reason as may appear in his proper place as if they should say when you swear by God then you are bound to perform your oaths for the oaths that are not by God that is in which the name of God is not mentioned or some way included doubtlesse by vertue of that oath one is not bound to God to perform ones promises or ones oath for one is bound by ones oath to him by whom one swears and so by consequence one could not perform ones oath to God except one swear by his name and prophaned not that though one swore by the creature by heaven or earth or the Temple or the Altar it was nothing for they did not hold that by swearing by heaven one sware by him that sits thereon Matth. 23.22 Vers 34. But I say unto you Swear not at all neither by heaven for it is Gods throne Vers 35. Nor by the earth for it is his footstool neither by Jerusalem for it is the City of the great King Vers 36. Neither shalt thou swear by the head because thou canst not make one hair white or black But I say unto you 1. These words do not forbid one at all to swear appears by this 1. That St Paul in Rom. 1.9 2 Cor. 1.23 11.31 Phil. 1.8 1 Thess 2.5 10. the Angels in heaven swear Revel 10.5 6. nay Amen which our Saviour useth so often seems to be a form of an oath Heb. 6.14 nay God himself sware Heb. 6.13 16. 2. That it is said not at all 1. Such universals do not alwayes universally deny but only is to be restrained to the things formerly or after mentioned so St Paul 1 Cor. 10.23 1 Cor. 9.22 Or 2. Should it not go thus Swear not at all either by
heaven or by earth As if he should be said you may not swear by these at all it is unlawfull to swear by the creature in any case and neither haply should be translated either for the second negative in Greek should be an affirmative in English for else it will alter the sense of the words since two negatives make an affirmative in English but in Greek do more strongly deny 3. At all therefore is to have a restriction 2. From these instances which are all instances of oaths by the creature the third limitation of at all is from the 39th verse in your common discourse in your communication Neither by Heaven 1. These four forms of oaths are instanced in because they were the commonest oaths then among the Jews and Romans for by the head was of the Romans though by their Jupiter was more common but our Saviour did not speak against that for the Law was so plain in that that the Scribes themselves taught that to swear by false gods was a sin and our Saviours intent is here to shew how that the righteousnesse which the Scribes taught nor the Pharisees practised would bring one to heaven as you have it ver 20. this not to have place in promissory oaths for neither are we sure that we shall perform them or we may otherwise oblige our selves by bond or Covenant and oaths are not to be used but when no other way will serve but in assertory oaths there is no other waies divers times to evidence a thing for assertory oaths attest something we know that we know it to be true and none knows the things of the spirit of a man but the spirit of man and he to whom he will reveal it but promissory oaths being of matter of fact that considering it is of a future thing to be done for the good of another will certainly be known whether we do it or no. 2. In the Greek it is in heaven and it is an Hebraism for they when they swear use in the Latine and our English by the Greek a particle proper to that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. For the order of the instances they are haply according to the order of the excellency of the things that are sworn by heaven better and more excellent then earth and so of the rest You will say since we allow to swear by God is lawful and our Saviour saith that whosoever swears by heaven sweareth by God Mat. 23.22 therefore it is lawfull to swear by heaven I answer If to swear by heaven be a sin then to swear by heaven though in swearing by it one swears by God is a sin which appears thus our Saviour saith Mat. 23.22 so then he swears both by heaven and by God It being supposed therefore that to swear by heaven is a sin he that swears by heaven though he intends by that oath to swear by God sins since he swears by heaven and by God and doubtlesse the joyning of a good or lawfull with an unlawfull takes not away the obliquity of the unlawfull action 2. Since to swear by God is a part of Divine Worship to swear by a creature terminativè or to swear by God in a creature are both idolatrous by this you may take one observation by the way that as whosoever swears by God in a creature swears by both so whosoever worships God in a creature worships both so then to bow to a Crucifix in reference to Christ is to bow to the Crucifix and Christ For it is the throne of God 1. For the words taken in themselves without relation to the former words take them as a truth not as a reason then they shew the excellency of heaven that the Majesty and Glory of God is seen there fully 2. That it is higher and larger and richer then the earth for so is the Throne in respect of the footstool 2. The glory and immensity of God who hath so large and so rich a Throne 3. Consider that our Saviour in the three first instances useth the expressions of Scripture concerning them to show us that in all our words concerning Divine matters the best way is to speak the language of the Scripture 2. As a reason it thus concludes first That what shall be said may more clearly appear you are to know that whensoever one swears by any thing it is by way of attestation or by way of oppignoration the first way we call that to witnesse by which we swear and do imprecate his punishment if we swear falsly in the other we do as it were lay the thing to pawn by which we swear and it differs from the other chiefly in this that we limit Gods punishment and do as it were give such a thing to be done with as he shall think fit if we speak not true we do as it were wish that such a thing may be destroyed if what we say be not true and the saying of S. Jerome seems true in this that id per quod home jurat vol veneratur vel diligit either something that is sacred or dear to us Three reasons there are why one should not swear neither by heaven nor by earth nor by Jerusalem 1. Since whosoever swears by heaven swears by the Throne of God and by him that sits thereon as you may see Matth. 23.22 and so since your Law sayes that to swear by God falsly or vainly is a sin therefore to swear by heaven is a sin he that swears by the earth swears by him that treads thereon and if by Jerusalem by him that dwels therein and so by God and so unlawfull in ordinary communication and without urgent necessity for then it is in vain 2. Or if you say you do not bring nor call God that sits or treads or dwels in those places but heaven or earth or Jerusalem to witnesse and revenge then you make them to be able to know the thoughts of your hearts and to punish and so you make them which are creatures God 3. If you do swear by these by way of oppignoration then the reason stands firm neither the heavens nor the earth nor Jerusalem are yours to pawn for they all are God's the one is his Throne the other his Footstool and the other his City and none ought to pawn what is not his own so also of your head it may be said of swearing by your head for if you bring it by way of attestation to testifie and revenge though it may know the truth yet it will not revenge for it cannot for it cannot do things far lesse not make one hair white or black and if you pawn it then in which sense I suppose here it is meant for when we swear by ones head I suppose it is onely by way of oppignoration for sometimes we in expresse tearms say I 'le pawn my life on it then the reason of our Saviour stands exceeding firm for it is as if
Gods providence that we enjoy them 4. It shews the continual concurrence and power of God with natural causes it is not like a clock which when it is once wound up will go it self by the weight of the plummers but like a pen which writes not a letter nor a tittle without the continual guidance of the writer So God did not at first create the world Sunne c. and so without his actual concurrence to every particular and enable them to do it So that the Sunne did not arise at the first moment of its Creation more immediately by the power and providence of God then it does now This advances Gods goodnesse for as one that hath setled maintenance upon an Hospital for the poor there it argues not so much patience in him to suffer the men there if they abuse him to receive their setled stipend as it does for him daily to feed them with his own hand and to put money into one of their hands while the other is lifted up against him 5. Or may not he makes be taken in this sense that all the creatures of God are enemies to the wicked the earth will not bear him but open her mouth and swallow him the fire would not warm him but consume him the Sunne would not rise upon him as it did not once in Egypt while they had light in Goshen but God as it were renuente sole doth make it arise upon the good and the bad 6. It shews the great power of God that not onely the things on earth but all the creatures in heaven and earth obey him he that can make the Sunne arise what can he not do Nehem. 9.6 His Sun to arise 1. A fortiori is a motive to us to do good to our enemies 1. Because that which we give or bestow on them in respect of God we have no right to we are but his stewards and what have we that we have not received we have the possession of all those things we have but not the disposing for that God who is the Lord of them hath given us rules for the disposing of them in respect of the poor to give them alms is charity but in respect of God it is justice but you see here the Sun is called his Sun he hath a full title to it if he therefore gives that which is his own he is Lord of much more should we give that of which we are onely stewards when he that is the Lord commands us 2. Consider what he gives it is his Sun the greatest of all temporal blessings in the world for we might longer live without food or raiment then without the benefit of the Sun for without his heat all things that are would immediately freeze nay not onely by giving the wicked the benefit of the Sun they enjoy that heat which is necessary for life but they enjoy the light of the Sun which is a thing of ornament and pleasure to make their life comfortable Eccles 11.7 therefore if God gives the wicked things of ornament much more give your enemy bread c. Rom. 12.20 2. No man not onely cannot but doth not offer to lay claim to the Sunne Vpon the good and the bad 1. Some may say How can it be otherwise for if the Sun shines upon the good how can it but shine upon the bad also since they are in one Kingdom in one Town in one house But God is not necessitated to bestow this mercy upon the bad though he bestows it upon the good for de facto God did make it dark in Egypt when it was light for three dayes in Goshen though they were of the same Kingdome and so the cloud gave light to the Israelites in their march and at the same time was darknesse to the Egyptians Exod. 14.19 20. Besides God can strike all wicked men with blindenesse so that the Sunne shall be in respect of its light as if it was not to them and he might strike them with such a burning feaver as he threatens Deut. 28.22 that for its heat the Sunne should be worse to them then if it was not and thousand other wayes known to the Lord. 2. We see that by common and temporal blessings the good are not distinguished from the bad 3. It follows that wicked and unjust men are Gods enemies and curse God and hate God and persecute God and despitefully use him or else it would not follow from this example of Gods dealing with wicked men that we should love our enemies c. for one might say it is true God makes his Sunne to shine upon the bad and unjust but they though they are Gods enemies do not hate him curse c. as mine do me 4. That God may be said to blesse and do good to those that are bad and unjust Deut. 10.17 Act. 14.17 And he sendeth rain 1. God bestows not only one but many blessings upon the wicked he doth not only make the Sunne to arise but sends also the rain upon them nay by bestowing this second blessing he takes off that inconvenience that otherwise would follow upon the enjoyment of the first nay they do help mutually one another for the rain cools the heat of the Sunne and the Sunne warms the coolnesse of the rain and both together make the earth fruitful from hence we may learn 1. To do great and many benefits to our enemies 2. Not to do them such courtesies that we know will bring mischiefs on them and to do them good in one thing on purpose to do them hurt in another 3. We should do good to those that do not onely not thank us for courtesies but attribute it to others for God does so He makes his Sunne to shine and his rain to fall not onely upon those that are so bad as not to be thankfull for them but are so exceeding unjust as not to account God the authour of them The observations concerning Gods making the Sunne to arise c. mutatis mutandis may agree to this latter part of the verse Upon the just and unjust 1. It is not set down here as contradistinguished as if there were some bad that were not unjust and so unjust that were not bad nor is it to be meant God makes his Sunne to arise on the bad and sends his rain upon the unjust bestows some kinde of these blessings upon some wicked and the other kinde upon other wicked men but he bestows both upon all as before it is not meant We should love our enemies but not love those that cursed us or blesse those that cursed us but not blesse those that hate us but as when God commands us to blesse them that curse us and does not say Do good to them that curse you it is because blessing is directly opposed to cursing and so it is more likely to make him that curses see his errour because contraries being placed one by another make each other more apparent 2. As
do the will of God although we desire it for whosoever prays this Petition right doth certainly desire to do the will of God but finding a disability in himself he desires God to enable him 2. There is none save onely God that can enable us to do it 3. We are prone to rebell against the will of God and to do the will of the flesh the world and of the devil 4. We are not only willing to do the will of God our selves but also that God and men should do it Secondly There are three things in the Petition 1. What we desire that his will may be done 2. Who are to do this will men on earth 3. How it is to be done As it is done in heaven The will of God is twofold 1. Secret 2. Revealed here it must be meant of this latter 1. Because we cannot know the secret will 2. Because otherwise we cannot do the will of God on earth as the Angels do in heaven for they do it knowingly 3. Because the secret will of God even reprobates and devils are and shall be subject to for who hath resisted his will As to his revealed will we pray 1. For active obedience to his commands 2. For passive obedience or patience in bearing afflictions Now the difference is 1. Our active obeddience must be without even a conditional desire that the commands of God should be repealed But as to our passive obedience we may desire the contrary to what God reveals viz. with submission still to his secret will 2. All afflictions are even grievous to the people of God themselves Heb. 12. but his commands are not grievous 2 John 5. 3. We are not only to obey but love the commands of God and that not only because they are Gods commands but because they are pure Psal 1â—9 Thy commands are pure therefore doth my soul love them but we cannot love them 4. We are to hearken what the Lord will say unto us and to desire an increase of our knowledge of Gods commands but we are not to desire a fuller experimental knowledge of afflictions as to desire sufferings c. Affliction is not the object of our desire as the commands are we desire to know more of Gods commands that we may do them not more afflictions to suffer them Corollaries 1. It is not contrary to this Petition to pray against affliction before they come although God send us word that we will punish us with such an affliction as we see in Hezekiah who prayed and prevailed and in David whose prayer 2 Samuel 12. though not literally granted yet was he heard 2. Neither is it against this command to pray for removal of afflictions already fallen upon us 3. Although we are to bear afflictions patiently when we see the hand of God plainly in it yet are we not to run into afflictions for so it is not thy will but my will be done Who are to do this will It is men on earth we onely pray for those that live on earth and therfore neither for Angels souls departed nor devils for some are below others above our prayers 3. How it is to be done Quest Why is it not said Thy will be done on earth which is done in heaven but as it is done in heaven Answ 1. Because there is some will of God that we here pray for obedience to which is not in heaven viz. passive obedience 2. To shew that in our obedience we are not only to look at the quid but quomodo of our obedience for although we do all that is in Gods heart as in Jehu yet being it is not in a right manner God may visit such obedience not only on us but on our posterities Quest 2. Wherein we are to imitate the Angels in our obedience Answ 1. As the Angels so we are to obey knowingly it is said of the Angels they are full of eyes behinde and before to shew the clearnesse of their knowledge our Saviour blames the Samaritans for worshipping they knew not what and Paul the Athenians for worshipping the true God yet without knowledge 2. As the Angels so we are to obey God cheerfully Psal 19. Revel 15.3 3. As the Angels so we must obey speedily 4. Constantly without intermission or remission 5. Universally 6. Obedientially because it is his will 7. Humbly 8. Faithfully without partiality 9. Diligently 10. For right ends 1 Cor. 10.31 Rev. 4.11 Dan. 9.1 Isa 6.2 Revel 15.6 Vers 11. Give us this day our daily bread Give us this day c. 1. From the order we learn 1. That the glory of God the kingdom of heaven and spiritual things should be first in our desires for this is the last of supplications 2. We should not so often pray for temporals as spirituals for here are three Petitions of spirituals and but one for temporals Our desires for spiritual things should be without limitation but not so for temporals Give This shows That 1. All things are Gods for we desire not any man to give us that which is our own or none of his 2. It is give not lend to shew that we cannot restore to God any thing after to recompence God 3. Give not pay to shew that we do not deserve any thing because of any precedent act 4. Give not sell to shew that as for present we have nothing worth even our very bread Corollary All is of free grace if every crumme of temporal bread must be freely given us then surely that bread which came down from heaven if we cannot merit one crum of bread much lesse heaven 5. The richest men in the world are but beggars 6. That we have forfeited our right to all the outward blessings of this life and deserve to be wholly deprived of them by God and to have them cursed to us in the use of them 7. Neither the creatures of themselves are able to sustain us nor we to merit or by our own industry to procure them but prone to get and use them unlawfully Vs This shews 1. The great liberality of God who feeds every man 2. It is an expression of Charity 3. It is a direction of Charity 1. Because it shews how the poorest may be charitable by praying for if they cannot give bread to others 2. Because by this means we may exercise charity to Christians never so far off 3. By this way we are charitable even to the richest as well as the poorest 4. Though we do give bread yet we must give our prayers too 4. This is likewise an engagement to charity 1. Because we being beggars our selves we may justly suppose a denial of Gods hands when we ask bread of him if we deny others when they ask bread of us 2. Because we pray that God would give others bread now Jam. 2.16 for us to pray for them and not relieve them is condemned by the Apostle for we must use the means that God affords for the obtaining of whatsoever
gather up Secondly The reason why for your selves is put in may be 1. Because that generally those that have none but themselves to provide for are most covetous Eccles 4.8 where it is not said children but childe yet not so much as one to provide for 2. Because that a covetous man of all men himself enjoyes least of his riches for a covetous man wanteth all things but most of all what he hath Proverbs 13.7 28.8 What thou layest up while thou livest thou enjoyest not when thou diest so that what you lay up you lay it not up for your self 3. Because it is lawfull to lay up for our children but not for our selves 2 Cor. 12.14 yet even then also we must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay up abundance That saying of the Father in this case is worth the observation Si multos habueris filios sed Christus unus si nullo◠unicus the way to make thy children poor is not to make the poor thy children 4. Because it is impossible by laying treasure on earth to make that part of thy self which is not thy self rich viz. thy soul for the soul of Abraham Isaac and Jacob are called Abraham Isaac and Jacob. Thirdly Treasures to shew that those which hoard up wealth are immoderate in their desires and layings up for a little money may not be called a treasure and it is here Lay not for your self a treasure but treasures Fourthly The corruptiblenesse of earthly treasures is manifested in this that there is no kinde of creature whether animate or inanimate but hath power to destroy them Nay some of them may be destroyed by that creature which of all is easiest destroyed viz. a moth which is but a flying worm nay of all the weakest for tinea dum tangitur frangitur nay they are destroyed from themselves from that corruption which themselves breed as the garment doth the moth and metals rust Fifthly The judgement of God is seen in this That he hath appointed means for those riches that are laid up to be destroyed for the moth nor the rust do consume those things we use nay the rust doth not only destroy thy riches but brings destruction on thee Jam. 1.3 Sixthly There are many wayes to destroy our treasures sometimes our estates do moulder away insensibly and by degrees so to be as a moth is taken Hos 5.12 sometimes by open violence and all at once when thieves break thorow and steal Seventhly This shews the extraordinary care that rich men have to secure them for breaking thorow shews that they are put up in strong-holds indeed some kinde of riches the moth and rust cannot destroy as gold and precious stones but those cannot be secured from thieves nor can all the strength thou canst make keep off their violence for it is not said a thief breaketh thorow but thieves if thou canst secure them against private robberies thou canst not against publick invasion and indeed a covetous man little differs from a thief himself thieves steal from the rich and covetous men from the poor thou art a thief in keeping from the poor and he is a thief in taking from the rich Vers 20. But lay up for your selves treasures in heaven where neither moth nor rust doth corrupt and where thieves do not break thorow and steal But lay up for your selves It answers an objection What must we do with the overplus of our estates Divers there are if they spend all their incomes and gains must either live luxuriously as the rich man Luke 16.19 or else lay up c. our Saviour doth as it were say You need not do either for God hath provided a place larger and safer for you to lay up your abundance in 2. No other treasures are laid up for our selves but what we bestow upon the poor those we lay up in heaven we enjoy those in earth we lose 3. A covetous worldly man layes up abundance for his children but if we ask him what he has laid up for himself he must answer Nothing 4. It teaches us to be liberal to the poor a man is not said to have laid up a treasure that has laid up some few shillings so if thy gifts to the poor be but few and small thou hast not laid up a treasure 5. The reason why we should lay up our treasure in heaven is because that that is a safe place no thieves come to heaven to steal it c. 6. It shews that the riches of the Saints are unseen they are treasures laid up and all such are kept in secret 7. That as covetous men do not onely lay up of their abundance but also deprive themselves of most necessaries to increase their treasures so it shews that we should not out of our abundance give to the poor but out of our wants out of our mouth and from our backs to relieve them that are in extream wants Vers 21. For where your treasure is there will your heart be also For where your treasure is This is the second reason why we should lay up our treasure in heaven For 1. As in vers 19. our treasures will be lost if we lay them on earth so here our hearts will be like our treasures if they will be heavenly our hearts will be heavenly as Aramundus Visabunda sayes a man has seven daughters his daughters in respect of their parents are equal but if one man is a Husbandman another a Merchant another a Knight another a Lord c. according to their husbands so are they dignified so the hearts of men all equal by nature but their love is such as the thing on which they bestow it earthly if to the earth heavenly if to heaven 2. We may evidently know from this what that is which we love most our fears desires hopes joyes love are placed in our summum bonum Vers 22. The light of the body is the eye If therefore thine eye be single thy whole body shall be full of light Vers 23. But if thine eye be evil thy whole body shall be full of darkness If therefore the light that is in thee be darkness how great is that darkness The light of the body is the eye c. This is a third reason or confirmation of the second why we should not lay up our treasures c. and it stands thus As the eye is to the body so the aim and intention of the soul is to the faculties thereof for as if the dark eye lets not in light the whole body is dark though the Sunne shine never so bright upon it so if that which we mainly look after and aim at viz. the end and scope of our actions be earthly be our actions never so glorious they are earthly also for prayer c. though in it self it be spiritual it becomes carnal if the end be carnal Here our Saviour shews the great mischief that comes from the former viz. that our religious actions become carnal