the Prince The next duty of a Prince is in cases of appeale to give Justice Pro. 16.12 Justice must especially be commended for by it he hath his solium sirmum his throne established Augustine Sine justicia magna regna nil aliud sunt quà m magna latrocinia without justice great Kingdomes are but great roberies Therefore Pro. 16.10 Et os ejus non declinabit in judicio he must see that his mouth transgresseth not in judgement In so doing he shall exalt his kingdome Pro. 14.34 and shall make it flourish that is by making all things for the best And that is Pro. 11.11 When the righteous flourish then the Kingdome flourisheth Psal 97.2 In his dayes shall the righteous flourish 2. As on the other side Pro. 20. â—8 his looks shall be so terrible in the seat of Judgement that even by them shall he drive away all evill and Deut. 13.8 for those capitall sinnes and crimes he saith Non parcat illi oculas tuus thy eye shall not spare them and Psal 101. in Davids justice against the evill we have an excellent paterne Pro. 23.4 the wicked are like drosse in the republick Take away the drosse from the Silver there will be an excellent cup for the Fyner So there will be an excellent Common-wealth if you take away the wicked from it 3. Duty of the people The peoples duty in regard of this Justice is to feare him Pro. 20.2 knowing that the feare of the King is like the roaring of a Lyon and Pro. 16.24 faire words are a sweetnesse to the heart and health to the bones therefore we must feare if we doe evill Rom. 13.5 otherwise though he have power over the body Luke 12.4 Heb. 11.23 if we doe well feare not the kings commandement or edict seeing he is therefore appointed ut omnia coopperentur bonis in bonum that all things may work together for the good of them that are good 4. Duty of the Prince humblenesse in government The last duty that procureth them honour is their humble and meek ruling the meek usage of the poore not having the spirit of Saul 1 Sam. 22.7 I can give every one of you fields and vineyards and make every one of you Captaines c. nor of Pilate John 19.10 Knowest thou not that I have power either to crucifie or release thee An insolent bragging of their power and as the Septuagints interpret it Heb. 5.11 they cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and digest that God hath sent them but all the World must know it 2 Cor. 10.8 A good lesson for every Magistrate no man hath received power to hurt but to doe good none to destruction but to edification And he shall answer it that useth his power otherwise The Heathen man makes this distinction between a Tyrant and a good King A good King when he is to doe any thing will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must doe it I pray you pardon me it is my duty to doe it A Tyrant will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I may doe it and I will doe it therefore I will doe it Therefore his counsell is there that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they may doe it alone yet to take some unto them this makes their authority lesse envious and to depart sometimes from their right And so of Wisedome as Eccles 4.13 better is a young man of good discretion then an old King that is foolish Why Because hee will not receive counsell and admonition It is a speciall point of Wisedome to receive counsell as Naaman did of his servants a Kings 5. though not of the Prophet The conclusion of both is Pauciora licent illi quam ulli oui licent omnia he that may doe what he will must doe lesse then any man and let him thinke so And thus to thinke is a part of that humility The Heathen man saith this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this feare may bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adulation but it will never bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true good will 4 Duty of the people to fear for their Prince Now on the other side according to that saying Esto quasi unus ex illis be thou as one of them cap. 32.6 then the peoples duty is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to feare him but to be afraid for him least any hurt come to him Example that feare of Davids men for their Master 2 Sam. 18.3 and againe cap. 21.17 They called Abishai and he succoured David and killed the Philistim And Davids men sware to him thou shalt no more goe with us c. least thou quench the light of Israel This is honour or good will Another part 1 Cor. 12.23 a bearing with their infirmities so that he covereth them a covering of an uncomlinesse Exod. 22.28 2 Pet. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. they that despise government presumptuous are they and selfewilled c. And Jude vers 8. we are not to speake evill of them unlesse they be of that Quorum 1 Kings 18.18 I have not troubled Israel but it is thou and thy Fathers house in that ye have forsaken the commandements of the Lord c. or unlesse it be ob unum ex enormibus peccatis for some enormous offence Inferiour officers what they ought to be The under Officers what manner of men they ought to be and what is their duty Exod. 18.21 There be two properties of theirs first they must be men of courage and they must not be tossed with affections they must be constant to doe it and stand to it How is that If they feare God this taketh away all vaine feare and affection Secondly true men they must hate Bribes and not be perverted with consideration of them Thirdly besides these there is another Deut. 1.13 to be wise and not onely that but intelligens that is he must know whither he must goe and when he must goe from the generall rule And not onely that but he must be a man famously knowne to be such a one throughout the Tribes And Numb 11.25 that commeth by taking of Gods spirit and putting it upon him Where this is not but when a foole is preferred to beare rule it is even as if we should gild a Potsheard which is indecorum an unseemely thing and Pro. 26.8 there is no worse thing then to give honour and glory to a foole and so to close up a precious stone in an heap of stones The second inconvenience is Put a pellet into his Crossebow and he will say Have at you and let it flie And then by consequent a majore if the great King may not be an upbraider of his power much lesse doth it become them that be but Kings of little molehills the under Magistrates to be proud First Deut. 16.18 19. their office is set downe what they are not to doe And if he be not a man of courage this will move him Si non facias non
repentance The persons to be delivered are expressed in the word nos which implyeth a twofold reason the one in regard of the word libera We are thy servants therefore make us free and suffer us not to be slaves to Satan So the Prophet reasoneth Psal 116. 143. Secondly againe deliver us for we are thy children those whom thou hast taught to call thee Father therefore though we be Mephibosheths for our deformity and Absolons for our ungraciousnesse yet shew thy selfe a Father to us and of servants though we be not only unprofitable Luk. 17. but evill and wastfull Luk. 16. yet because we are thy servants deliver us Thirdly we are thy workmanship therefore despise not the workes of thine owne hands Psal 138. Fourthly We are thy Image Gen. 1. Fifthly the price of thy Sonnes blood Sixthly Vessels to carry thy Name we are they upon whom thy name is called therefore deliver us else wee shall be a reproach to them that are about us Dan. 9.18 Seventhly we are the members of thy Church which is the body of Christ Jesus our Saviour our head Rom. 12.5 Eph. 1.22 The other reason is from the word mala the devill as hee is our enemy so he is Gods and he hateth us because we are thine and therefore laboureth to draw us from thee but save thou us that wee fall not from thee as he hath done Lastly us for we may not pray for our selves alone but for our brethren also that God will be good to them likewise and though we be out of trouble yet because we be of the body we may truly say deliver us when we pray in the behalfe of our brethren that are under the crosse Untill the last enemy death be destroyed 1 Cor. 15.26 we shall never be fully freed but have one evill or other Therefore we are to pray for that time when we shall hunger and thirst no more when God shall wipe all teares from our eyes Rev. 7.16 at the least if he take us not presently out of the world yet to keepe us from the evill of the world Joh. 17.15 till that day when there shall be no more death nor sorrow nor crying nor paine Rev. 21.4 but God shall be in all to us for ever THE EIGHTEENTH SERMON For thine is the Kingdome Power and Glory for ever and ever SAint Paul willeth that all things in the Church be done orderly 1 Cor. 14. which no doubt he tooke from Christ whose answer to John Baptist Matth. 3.14 was Sic enim decet for so it becommeth whereby wee see that both Christ and his Apostles have alwaies observed a decorum or decency in all things So touching prayer our Saviour Christ to shew that it is an undecent thing for any having done his Petitions to breake off suddenly or to beginne his prayer without any introduction hath not onely made an entrance to his prayer wherein he acknowledged Gods goodnesse but also addeth a conclusion wherein hee confesseth his Kingdome Power and Glory which the Fathers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hee tooke the patterne of this conclusion out of the old Testament where King David acknowledgeth Thine O Lord is greatnesse power and glory and victory and thine is the Kingdome 1 Chron. 29.11 In the beginning we heard that all Prayer and Invocation is nothing else but a testimony and confession The Petitions that are severally made in this Prayer are confession of our weaknesse want need and unablenesse to do any thing that may please God The beginning and end of it are an acknowledgement of Gods riches power and goodnesse whereby he is inclined to supply our wants for that hee is not onely willing as a Father but able as a King so that whatsoever prayer we make whether Tekinnah or Tehillah whether we pray that we may receive some good thing of God or praise him for good received is a confession and both these confessions make for Gods glory not only to him that was to make confession of his sin it was said Da gloriam Deo Josh 7.19 but the blind man that had received a benefit by the recovery of his sight was said to give glory to God Joh. 19.24 The beginning of this prayer was a confession of Gods goodnesse the end of his power for unto doing of good is required not onely willingnesse but power and ability To shew that God is willing we are taught to call upon him by the name of Father for any father is willing to do his child good but with this willingnesse there must concurre an ability to do good which howsoever it be wanting in earthly Fathers yet it is not wanting in our heavenly Father for whereas nothing doth more expresse power then the name of a King Christ acknowledgeth God to be such a Father as hath Kingdome power and glory and therefore is able to do us whatsoever good he will So God himselfe affirmeth of himselfe I am a great King Mal. 1.14 Rev. 19.16 he is called King of Kings and Lord of Lords so that if wee will pray to God the Father wee have cause to conceive hope that hee will heare our Petitions and help us because he is not onely willing as a Father but able as a mighty glorious and powerfull Prince Secondly if to God the Sonne his dying for us doth assure us of his good will and readinesse to do us good and his rising againe from the dead when he hath broken the yron barres doth assure us of his power Thirdly if to the Holy Ghast we shall not need to doubt of his willingnesse for he is the essentiall love of God which is shed in our hearts Rom. 5. Besides he is the spirit operative by whom God worketh all good things in the hearts of his people and therefore able to do whatsoever good for us and those two to wit the assurance of Gods goodnesse and power are the two parts of the anchor of our hope Heb. 6.18 19. and he gives us not onely audaciam petendi but also fiduciam impetrandi not only boldnesse to aske but also assurance to obtaine The make requests in our owne behalfe and acknowlegement to God of his love and power are both confessions but the principall is the acknowledgment of his gooodnesse and Kingdome power for to make request to God for good things that we want concernes men but to confesse Gods power and goodnesse is that wherein the heavenly Angels are occupied in they feele no want of any good thing and therefore they have no neâ—d to make petition to God as we on earth and therefore all the confession that they make is of Gods goodnesse and power whereof they cry continually Holy Holy Holy Lord God of Hosts the earth is full of his glory Esay 6.3 The same is done by the Saints in heaven Blessing and glory and wisedome and thanks and honour and power and might be unto our God for evermore Rev. 7.12 Whereby we learne that wee
kingdomes of this world for both power and glory may be ascribed to an earthly Prince and it is certaine that Solomon had them all and therefore as hee is distinguished from earthly fathers for that he is said to be in heaven so he differs from earthly Kings in that his Kingdome is said to endure for ever and ever There is another difference implyed in the Article earthly Princes have a Kingdome a Kingdome of power and a certaine glory in this world but it is not the Kingdome This prepositive Article imports two things a Generality and a Superiority for the first point he that hath but a peece of the earth to beare rule in is not an universall King but God is King over all the earth Psal 47. Therefore if wee be so carefull to behave our selves aright in the presence of an earthly King whose Kingdome is limited within certaine bounds which if hee exceed he is no more King much more ought we to praise and glorifie him whose Kingdome is universall Secondly for the superiority of Gods Kingdome there are a great number of Kings on earth but of this Kingdome it is said All Kings shall fall downe before him all Nations shall worship him Psalm 72. For hee is said to be King of Kings and Lord of Lords Rev. 19. Touching the other difference signified by the word for ever Though a man had all the earth for his Kingdome yet it could not be a Kingdome for ever and ever no Prince ever raigned the whole age of a man and so long time as a man naturally may live which the Philosophers say is the space of an hundred yeares but his Kingdome indures not onely the age of a man but In seculum For ever Thy Kingdome Power and Glory endureth for ever and ever whereas mans Kingdome Power and glory lasteth but a few yeares and sometimes but a few dayes Jezabel had a glorious Kingdome but within a few yeares it was said of her Ubi est illa Jezabel 2 Reg. 10. when it was fulfilled which the Prophet Jeremiah foretold 13.28 Tell the King and Queene Humble your selves for your dignity shall be taken away and the crowne of your glory shall fall downe And the like is the greatnesse of all earthly Kingdomes and therefore Christ teacheth us to direct our Petitions to him whose Kingdome is everlasting Psalm 145. whose power endureth for ever and ever not to a mortall King but to God Qui solus habet c. which onely hath immortality 1 Tim. 6. who being himselfe an everlasting King and incorruptible is able to bestow upon us both a Crowne 1 Pet. 5. and an inheritance incorruptible and that fadeth not 1 Pet. 1.4 This is our hope and the perfection of our desires and therefore as the Creed hath his period in Life everlasting so last of all we are taught to pray for Glory everlasting THE NINETEENTH SERMON Amen WE are now come to the last word of the Lords Prayer the power and efficacie whereof at this time is to be considered for there is in it every way matter worthy of our consideration and wee cannot perfectly accomplish our duty in prayer except we understand this word aright For after we have laid out our severall petitions to God and made our allegation to God why we desire to be respected by him namely because we are of his Kingdome and Jurisdiction for that we have no power of our selves to do any thing Lastly because that we confesse that all glory is to be ascribed to him then it remaineth that we desire of God that those Petitions and allegations made by us may by him be ratified which is done in the word Amen Wherein the ancient Writers consider two things First Jerome saith it is Signaculum consensus nostri that by it we acknowledge that whatsoever we can desire is contained in this forme of prayer Secondly as S. Cyprian saith it is votum desiderii nostri that as wee allow of this forme of Prayer and the Petitions made therein so we desire that it will please God to performe and accomplish them so in this word is implyed the consent of our minde to allow of the things which we are taught to pray for in this Prayer and secondly the desire of our heart for the obtaining of the same The one is the seale of our faith in as much as wee acknowledge those things to be true The other is the seale of our love whereby we testifie our desire for the accomplishment of these Petitions The one is referred to Truth the other to the fervencie of the spirit in which two things as our Saviour affirmeth Joh. 4.24 the right worship of God consisteth concerning which word to be added in the end of our supplications there is an absolute commandement not only in the old Testament Let al the people say Amen 1 Chron. 16.33 Ps 106. but in the New as appeareth by S. Pauls question 1 Cor. 14.16 who to shew the necessity of this word he saith How shall the unlearned say A men to thy thanksgiving for indeed it concerneth every one as he will answer the transgression of dicet omnis populus all the people shall say which is a flat commandement not to be omitted to adde this word to their prayer The word it selfe is originally Hebrew but used by the Evangelists and retained still in every language and tongue without translation or alteration either in Greeke Latine or any other the reason of the retaining of it is that is might appeare that the Synagogue of the children of Israell and the true congregation of the Church of Christ gathered out of all Nations is but one mysticall body whereof Christ is the head the same we are given to understand by this that the Spirit of Adoption is said to cry non onely Abba in the hearts of the Jewes but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Father in the hearts of the Gentiles Rom. 8.20 Therefore our Saviour would not have his name to be either intirely Hebrew as Jesus Messias or intirely Greeke as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the one in Hebrew the other in Greeke Jesus Christ to shew that he is our peace who of two hath made one that hath reconciled us both in one body and that he is the corner stone whereby the Church consisting both of Jewes and Gentiles is coupled together and groweth to be one holy Temple to the Lord Eph. 2.14 Though they be as the Apostle speakes Congregatio primogenitorum Heb. 12.23 yet we are the Church of God as well as they we I say that are borne after them we that are of the Gentiles have none other law for our direction then that which the Jewes had as the Apostle saith I write no new commandemem but an old commandement which you have heard from the beginning 1 Joh. 2.7 Wee have no other faith but as the Apostle saith eundem spiritum fidei habentes 2 Cor. 4. The same grace is offered
leape straight into Heaven from Predestination we leape straight to Glorification it is no matter for Mortification there be no such meane degrees But Saint Paul tels us it is so high that we had need of a ladder in which be many steps insomuch as he puts a How shall to every steppe Rom. 10.14 How shall they call on God on whom they have not beleeved c. There must be calling on God beleeving on him hearing his word There must be ordinary meanes and there is a ladder of practise aswell as of speculation or contemplation 2 Pet. 1.5 6. Joyne vertue with your Faith and with vertue knowledge and with knowledge temperance and so patience godlinesse brotherly kindnesse and love If these things be in you you shall not be idle and fruitelesse in the knowledge of Christ for he that hath not these things is blinde he goeth blindfold to the wood and may chance hap beside heaven or steppe besides the ladder A great many say as Balaam did O let my Soule dye the death of the Righteous but they care not for living the life of the Righteous He went but blindfold he knew not the Angell that stood with a sword drawne in the way but would have gone upon it if his Asse had beene so foolish A great many thinke that presumption in being secure of their salvation is good Divinity Balaam thought he went well when he went on the point of a naked sword So one entised by the flattery of a harlot thinkes he goes to a place of great pleasure but he goeth as one that goeth to the slaughter and as a foole to the stockes Prov. 7.22 Those whom it pleaseth God to have partakers of his Kingdome he puts them in minde To remember their Creator in the dayes of their youth before the evill dayes come He giveth the grace of timely Repentance and suffereth them not to deferre it till the last cast and then to thinke that with the turning of a pin as it were they shall with a trice be in heaven with Elias in a whirle winde Augustine saith We may in some cases advise men to have great hope that they shall be saved but in no case give them warrant of security So in Ephes 5.6 This wee know that no whoremonger nor uncleane person hath any inheritance in the Kingdome of Heaven Let no man deceive you through vaine words he that doth righteousnesse is righteous and he that doth unrighteousnesse is of the devill Joh. 3.7 Now therefore to neglect the hearing of the Word or when he commeth to heare it to clap downe in his place without desire or minde to beare it away thereby to be bettered in his life and without purpose after by meditating on it to chew it and so to kindle a fire within himselfe whereby it may be digested and turned into the substance of the minde this is to tempt God So also to beare a greater countenance and make more shew of holinesse than indeed is in one is to lay a greater yoke on himselfe than he need as Act. 15.10 is a tempting of God Againe he that sinneth must looke for evill to follow Psal 91.10 He therefore that sinneth and yet thinketh to escape punishment tempteth God They that by often experience have found that such and such things have beene to them occasions of sinning and yet will presume to use the same againe tempts God And those which set up their Idols in their heart and put the stumbling blocke of iniquity before their face EZech. 14.3 and thinke not they sinne such tempt God He that comes to aske forgivenesse of God and will not performe the condition of the Lords Prayer that is Forgive others tempts God Generally he that seeketh for good of God and will not performe that which he is to doe or doth evill thinking to escape scot-free without endevouring to avoyd or resist it both these tempt God and to these two may all other be referred IV. The fourth is we must not at all tempt God at no hand we must not thinke but God is able to bring water even out of a Rocke Numb 20.11 when there is nothing but rockes and stones but when we may hope to finde it we must digge for it So when the soyle will beare Corne we must Till it When Elisha was in a little village not able to defend him from the Assyrians he had chariots and horses of fire to defend him 2 King 6.17 but when he was in Samaria a strong walled City then when the King of Israel sent to fetch his head he said to those which were with him Shut the doore ver 32. Christ in the Wildernesse miraculously fed many in the City he sent his Disciples to buy meate as John 4.8 In the beginning when the Gospell was published there wanted sufficient men for the purpose the Apostles had the power as appeareth Acts 8.29 that on whomsoever they laid hands he received the holy Ghost and was straight able and meete to Preach the Gospell but after every man to his study 1 Tim. 4.5 These things exercise c. We see that notwithstanding Paul was told by an Angell that there should be no losse of any mans life in the ship yet he caused the Mariners to cut the ropes and to cast Anchor Act. 27.23 24.29 30 31 32. Nay when some would have gone out by boate he would not let them so here Christ answereth that howsoever Angels attend on him he may not tempt God V. Now follow the reasons why we may not tempt God There be two sorts of tempting the one by ignorance the other by unbeliefe It is the manner of Chirurgions when they are to dresse a wound and know not how farre nor which way it goeth to tent it In the same manner is God after the manner of men said to tempt us sometimes to prove what is in our hearts and whether we will keepe his Commandements Deut. 6.2 as he did the Israelites forty yeares To this end he both made them hungry and fed them with Manna We sometimes tempt God as if the arme of his power had received a wound or his eye a hurt as if he could not helpe or discerne our wants as well as before because he brings us not water out of the Rocke Numb 20.10 but such miracles now are not agreeing with his will which content us He will have mercy on whom he will have mercy Rom. 9.19 And we must not despise the riches of his bounteousnesse and patience and long-suffering which leadeth to Repentance Rom. 2.4 The Lords hand is not shortned that he cannot save nor his eare heavy that it cannot heare because he doth not reprove us we thinke him like us Psal 50.19 When God holds his peace we thinke his tongue is cut But I will not alwayes hold my peace saith God Mal. ult But how shall I know this say men now adayes as Zacharias knew his wife was with childe Luk. 1.18 who
me tamen quid sum ego ad illum If he had but given me unto my selfe I could have given my selfe to him againe but when it commeth to this that I must recompence him for giving himselfe though I could give my selfe a thousand times yet what am I to make amends for that gift yet this is to our comfort that followeth there quod etiamsi non possum quantum debeo tamen non possum ulira quam possum sed si possem ulierius vellem and if I were able to render more I would be willing to doe it etsi minus reddo quia minor sum tamen quia tota anima ex se dilegit nihil deest ubi totum est although he can give but little that hath but little yet seeing it is the utmost power of the whole soule that is imployed in this love where the whole is there is nothing wanting and that is all that God desireth and we must labour to come unto it Now we come to that that is forbidden The Negative part 1. For the first Basil calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disordered loveri whereas God should stand highest and nothing should be loved extra Deum beyond God when it is not so but we love other things more then God then our love is out of order and putteth all out of order It was said before that not onely the doing of evill but desertiâ— mediorum est peccatum the passing by of better duties is a sinne so here especially in the love of God it must be dilectio and that with a choyce and to make choyce of the abased creatures whether we doe as they that make their belly their God Phil. 3.19 or money Ephes 5.5 or 3. Epist Iohn 9. primatum gerere i. to bestow the first honour due to God upon himselfe here our love is out of order Pro Deo colitur quicquid prae caeteriâ— diligitur quia amoâ— meus Deus meus We make that our God on which we in a speciall manner place our affections Every man hath somewhat that he esteemeth above all and that is his Idol rather then his God and they are all of two sorts amor mundi or sui the love of the world or the love of himselfe August saith O si possemus excitare homines cum illis ipsi pariter excitari ut possemus esse amatores vitae permanentis quales quotidie videmus vitae fugientis O that we could stirre up the hearts of men and with theirs our owne to be as deeply in love with the things that concerne eternall life as we are with those which concerne that which is but transient and momentany There are Philosophers which say that the soule of man est in medio loco inter Deum creaturas hath a middle place betweene God and the creatures and a thing that standeth in the middest betweene two things cannot move to both but motibus contrariis by contrary motions certainely the soule standeth so in regard of the world and God and it cannot move to both but by contrary motions and because it is through the basenesse of originall sinne abased it liketh well of bodily things and because worldly things are neere at hand therefore we take them illis nos ingurgitamus and fill cur selves with them and so have no taste of heavenly things and as it is Prov. 27.7 Anima saturata calcabit favum the soule filled despiseth an hony-combe so when we crambe our soule with worldly pleasures we come to have no taste of God and consequently despise him therefore we must first jejunare and weane our selves from these And beside this amor mundi there is amor sui the love of ones selfe it is harder represt then the other and it is it that men are wilfully given to and till a great measure of the Spirit come into their hearts they will not ridde themselves and therefore as Prosper saith se amanies donantur sibi because they love themselves and lose Gods love and reward too Yet not so but that in this disobedience of our affection there be degrees the degrees they bee two 1. When a thing is loved more and above that it should 2. When it is preferred above God The first is a degree to the second for when men have tasted worldly things and are acquainted with baser things then nothing will have any taste with them but onely those and so many come to say with him in Plauius Malo me mulier ista plus amet quam dri so brutish are many in their heart and their doings proclaime it that they had rather have the favour of this man or this woman then of God 2. The second thing here forbidden is opposed to zeale commonly called stupor i. when we account of all alike as if there were no difference betweene good dealing and evill dealing God and Baal and we can beare both Aug. saith that this stupor To beare with sinners to beare with evill things is pejor omnibus vitiis of all vices the worst this God punisheth with other grievous sinnes for it is a speciall prejudice against the love of God 3. The third is more rare but yet in some which the Fathers call nauseam spiritus we may call it the hatred of God when thinking of God is a burden to them and dealers in good causes are odious to them and they are glad when they have not successe The case of these men is very perilous and it is the extremity of mischiefe that a man can come to in his life All these both of sirmative and negative are to be examined per contemptum non apsius by the contempt not of God himselfe for every man will say be is content to love God for his part but per contemptum legis ipsius by the contempt of the Law of God The state of God is as of an eâ—rthly Prince as in earthly Kingdomes qui diligit regem diligit lâ—gem so qui dilâ—git Deum diligit â—eâ—bum he that loves the King loves his lawes so â—e that loves God loves the word of God this was Davidâ— touchstone Psal 119.97 O how love I thy Law and ideo mandata tua dilexâ— qua â—xultatio cordis mei sunt therefoâ—e have I lov'd thy Commandements because they aâ—e the delight of my heart M◠〈…〉 Mâ—â—◠〈◊〉 love Now we will adde something of the Meanes What meanes soever there are that move men to love they are all reduced to these three 1. pâ—lchrum beauty 2. conjunctâ—m neerenesse 3. utile benefits 1. Beauty is of it selfe a meanes promâ—seuum argumentum it moveth love till we finde a deformed guest in a same house 2. Vbi ego meum illa trutina necesse est praepondeâ—et that must needs be the better end of the ballances that holds both me and mine 3. He is good because he doth us good and so consequently ipso facto he is good because we thinke that what
thing should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is a thing that would be thought off it is not Gravior pars Legis the weightier part of the Law yet not to be neglected As our working travelling c. shew that we esteeme not that day so the Walls and Windowes shew that we are not esteemers of his Sanctuary From the place to the Person the Minister Concerning which person likewise we know that GOD hath appointed him to be the chiefe dealer to stand betwixt Him and Man Tanquam pater patratus and so farre forth excellent in their owne natures are the Ministers of GOD that are his Embassadours not to the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to the highest Princes upon earth yet it falleth out with them as with the Day and Place they are disesteemed and neglected In the old time wicked Princes thought meanely of the Ministers as they to whom it pertained as they thought then but to burne a little Incense and the Priests office to be nothing else but to offer Sacrifice So now most thinke that it is nothing else but the reading of certaine prayers and going up into the Pulpit of Wood and speaking there an houre without sense and reason yea many times without any reverence In this respect GOD hath taken order that whereas Levit. 10.11 and Deut. 32. there he sheweth that it is not that alone that he shall set Jacob to schoole and learne Israel his lesson but he shall teach the King also even Joshuah the Prince and at his bidding he shall goe out and come in It is not a thing that pertaineth so much to the outward celebration but the workes of sanctification and so consequently that is not wrought by statutes of Princes but by the Lords Law But the Counsellor at the Lords Law must bee esteemed If a Prince be but onely as the Heathen man saith Tanquam subulcus or like an Heardman that keepeth heards and looketh that one beguile not another and have no charge of the soule there were somewhat that might be said But it is otherwise and so consequently as he must looke over the soule and the soule is a chiefe part and requireth a chiefe care and the chiefe care requireth such as be fit to be Doctores gentium that is to teach whole Countries And againe if it were our outward and bodily enemies that fought against us as Spaniards and Frenchmen somewhat it were that the cases might be so But seeing Ephes 6.12 it is a spirituall combate with spirituall enemies with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will breake out to the overthrow of the Prince and the wresting of the Law therefore such must bee chosen that may set themselves against those that are Currus auriga Israelis the Chariots and Horsemen of Israel to keepe and beate backe this spirituall Hoste Therefore it should be better maintained 2 Chron. 24.17 the Holy Ghost sheweth there plainely that the life of Jehoiadah the Priest and his wisedome was the meanes that kept the King from Idolatry and consequently from destruction In Psalm 82.5 there is a politicall use he sheweth that the want of knowledge is it that bringeth the foundations of the earth all the Lawes out of course In a defect of all statutes the maintenance of knowledge is that that would Servare Legem â fraude keepe the Lawes as Prov. 29.18 the wise man and the wise King saith that that did Servare gregem ab interitu That which did keepe the people from perishing is Prophetia the carefull looking to Prophecie For if a man doe but looke into the estates of mighty Common-wealths whose wisedome and policie hath beene great yet wee see that Ryot and the sinne of Gluttony and diseased bodies and weaknesse and on the other side Adulterie bastard-slips and last Translation of Inheritances these were the decay of the Assyrian Monarchie Againe looke into the Persian Empire Idlenesse neglect of Tillage and of Mechanicall Arts and Merchandise and thereby every man growing to be Patricius a Gentleman they were the ruine of that Empire And the Greekes had never the overthrow till then that Covetousnesse got footing among them and so needlesse dearth and that the greater men begunne to vexe the inferiour and the Prince to burthen his Subjects So the Romans by their owne Pride Envy Emulations Heartburnings Seditions were brought downe And thus was it with all those Monarchies for those vices which GODS Law would not have suffered and it is not possible by other Lawes to amend them To come to our owne in the time of Brittains often injuries and a bringing in of delayes of Suites and making of Lawes onely for the Fine the Lawyers they were desirous to maintaine Causes and Suites onely for the Fee So that the Land was over-runne with oppression and GODS Law not heard amongst them they were brought to destruction And we see by experience that our enemies would invade us at such places where the people are least taught the feare of God Now how is it possible by any Statute or Act of Parliament to provide and take order that a man should not be Covetous that there should be no Idlenesse no Ryot Pride c. the causes of the decayes of those Countries Sobriety must first be begotten in the mind else politike justice will not be Judg. 17.7 In those daies the state of the people was such that they could keepe nothing Chap. 18.600 men of Dan came into Michaes house and tooke away his graven Image and his Ephod and Teraphim and a molten Image and his Priests and Ch. 19. What a monstrous example of lust is that and it is attributed to this because saith he In those daies prophecying was rare So 1 Sam. 4. after it was once setled and they had a Judge yet the corruption of that calling was the overthrow there for suffering Hophni and Phinehas to be such as brought them under the Philistins but yet more 2 Chron. 15.3 where is it possible in any Common-wealth to find 7. such notable changes in so few years of the state of Kingdome as in the 16. and 17. Chap. of 2 of Kings and whether all that time it is not ascribed to that because Israel had beene without a Priest and a Law It is Moses his wish Num. 11.29 that if it were possible all the people were Prophets and the Apostle 1 Cor. 14.5 wisheth that all might speake with tongues but rather that all might Prophecie knowing this that it were the perfect estate of knowledge so to be Malice and all manner of sinne is soone brought in there where there is no prophecying It is our shame that we make not provision for the increase and propagation of Prophecie to posterity but leave our children in danger to be nuzled up in ignorance We are right of Hezekiahs mind Esa 39. v. last and 2 King 20.19 Then Hezekiah said to Esaiah The word of the Lord which thou hast spoken is good for said he
thy children and hast given them the earth to order it and they to come in part of thine inheritance and they have abused thine inheritance and made it full of brambles and thistles and so seased and therefore have made themselves uncapable of honour It is better set downe Ezek. 34.5 ye have not performed the service and dutie therefore he saith Arise O Lord and take the inheritance into thy hands thou wilt performe the charge Before we come to particular duties here be two questions to be handled for the understanding of the duty of obedience hereafter to be handled Quest 1. Answer First whether we owe honour to one that is evill I answer yea Rom. 9. where the Apostle reasoneth in a like case that the unfaithfulnesse of a man cannot frustrate Gods promise so the wickednesse of the person cannot take away the commandement nor make Gods ordinance void Rom. 13.1 All power and ordinance is from God so no evill can make it void Evill is twofold either which runneth to the punishment or to the fault 1. For roughnesse or oppression 1 Pet. 2.18 Obedience must be given to the crooked and froward i. to such as Holofernes Judith 3.8 such as nothing will please example Gen. 16.6 of Sarah and Agar Although Sarah dealt roughly with Agar yet the Angell willeth her to returne to her mistresse and submit her selfe to her And as in the familie so in the Common-wealth It is knowne how Saul dealt with David yet Psal 120. v. last he saith He sought peace with those that loved not peace i. acknowledged submission offering no violence neither in the cave nor in the bed 2. For the other wicked governours be they never so hard it is plaine likewise that to them obedience and honour is due For as it is true Hos 10.3 that God in ira in his anger denieth us a Prince so also Hos 13.11 he giveth a King in his wrath expounded Job 34.30 that it is the peoples fault for their sinnes Hos 8.4 It is his doing because the people would have it so For when as they in election proceed not in timore Dei in the feare of God and things are not respected in themselves Hos 8.11 Because Ephraim will have altars to sinne they shall c. and because they will have a wicked man I will plague them c. so it cometh often by the peoples fault though the Prince be evill seeing Prov. 21.1 his heart is in the hands of God and he can rule it as a vessell in the waters he may as he hath moved divers evill Kings and them that have no feare of God to good decrees and purposes as Belshasser and Darius so though the Prince remaine good yet 2 Sam. 24.1 he suffereth Satan to prevaile over him as over David here and as it is temporall so 1 Sam. 16.14 he taketh away his good spirit continually and an evill spirit is sent of him on Saul So this is all one to make of a good Prince an evill and to set up an evill Prince at the first Which though it be thus yet Jer. 27.7 the Monarchy which the King of Babylon had was his owne Kingdome all other countries willed to serve him as likewise Esay 10.5 The rod of his wrath the King of Assur was by him purposely sent This being Gods doing Jer. 29.7 they must pray for Nebuchadnezzar and cap. 27.7 they must submit themselves to him and obey him So in the New Testament 1 Tim. 2.1 prayers for governours though no Christians and 1 Pet. 2.18 Obey the King Nero and Act. 25.11 Appello Caesarem I appeale unto Caesar Paul useth the benefit of his government refuseth his Deputy and appealeth to Nero himselfe Onely this adde out Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The honour we give is done not to man but to God himselfe We reverence the ordinance of God in men not man so that honour is due not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the person but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the vizard that God hath put upon the mans person more plaine Ester 6.8 Haman counselleth the King Thus shal it be done to the man whom the King would have honoured he shall put on a robe of estate c. And Mordecai a base man was so honoured and yet returned to his private estate The honour there was done to the Kings robes and Crowne not to the private man Thus we must conceive of evill men that they are invested in the Lords robes and Crowne to which we give honour not to the man The Heathen Embleme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is an Asse laden with the Image of Isis a goddesse and the people fall downe and worship But the inscription is Non tibi sed religioni we worship not thee but the goddesse This is one thing Every one may bring downe himselse yet he is clothed with robes of estate Another is this and that is plaine by Hose 13. Because be a government never so bad yet it is better then none at all Oligarchia better then anarchia If in his wrath he gave them a King yet in the fury of his wrath he tooke him away and made their plague greater to leave them without a Prince So much of this question Quest â— The second question goeth a degree further Vtrum malo in malo or ad malum sit obediendum Whether a man doth owe absolute obedience to the wicked commandements of a wicked Prince Sâ—l The resolution is negative Absolute obedience is due only to God For the making plaine of this place we must understand that now it commeth to the point For here he commeth to be nobis Rex he now sheweth himselfe a King while he was in his robes though he had the honour yet he was not nobis Rex a King in deede for he is no further a King then quatenus imperat nobis then so farre-forth as he commandeth and ruleth over us therefore great heede is here to be had lest we be entangled in the action For the first entrance into this question the saying of the Fathers is to be embraced for they say that Lex charitatis Deo the Law of God which commandeth us to obey him did not take away the Law of nature therefore it is very good reason that this Law of nature by which is Father and Mother should not weaken but strengthen the Law of God We cannot say when we doe evill that the Law of nature is cause of it The second thing is this that because as we said before the word of God came to them and therefore their power is not absolute but delegate from God So we may say out of Prov. 8.15 there Wisdome speakes it which is the Word of God the second Person in Trinity that it is the word per quod reges regnant by Which Kings reigne Now per quod est by which any thing is that is the essence Every Superiour he hath something
it is not so much as is thought Job 1. the Devill saith of Job he is righteous indeed but not throughly and as he ought And when we cannot doe that that we cannot either deny it to be in him nor to be in that measure that it is in him then we wreake our selves upon the gifts and we come to extenuate the gift it selfe Tush it is a base gift it is not so good a thing there doth not so great good come of it it is better to be well read c. And then a fourth way perhaps the gift is such as all cannot but see it is a rare gift then we begin to shew a defect in another gift in that part of learning wherein he is defective he is no body he can doe nothing in such a thing And then we goe to the use and usage of it But he abuseth his gift at the least wise we will finde some fault with some imperfection in his life one thing or other ever standeth awry So was Christ dealt with Matthew 9.34 when the power of God was seene to be great in him in casting out Devills c. they said he did it by Beelzebub c. And Matthew 13.35 Why was it more in him then in another man there can be no great matter in him we know his bringing up he is but the Carpenters Sonne c. and then Matthew 9.11 they fly to sift his conversation he was an eater and drinker with Publicans c. Now his part that hath the gift correspondent hereto is 1. Corinth 15.10 to know who it is that hath separated him and that there was nothing in him naturally but it was given Ezek. 28.17 there be many that will prodere sapientiam indecore with too well thinking of themselves they loose all they haue therefore it is best to acknowledge the giver and to be humble And he may humble himselfe thus as the Apostle though not with the defect of other gifts Rom. 7.24 with the body of sinne that he carryeth about him and so if he can bring himselfe 1. Coriath 15.10 if the grace of God be in him and not in vaine for it may be in vaine in respect of doing good in the Church for it is commonly seene that there be many great gifts without fruit in many men Secondly it may be in vaine in respect of himselfe that as the Preacher saith he may be wise and never doe himselfe good by it And last of all not onely for this life but for that to come 1. Cor. 9. he may Preach to other be a Minister and at last be a cast-away himselfe if he be not humble And as Eccles 6.2 3. mans conceit will rend him like a Bull like a wild Bull so that neither he himselfe of himselfe nor any other shall receive any profit of him or his gifts The duty is set downe Rom. 12.10.16 that he goe before other in giving honour that is to make himselfe equall to those that be his inferiours vers 16. The second of the Inferiour seeing God 1 Cor. 4.6 doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate men by their gifts not that they should live alone but he giveth them a degree of separation from others in bestowing on them a more excellent gift for the good of others therefore cometh the second The duty is praeferre or praeeligere to give it the place of preferment before another which is not so great a gift as it is For certainely where God hath placed his greatest and best gifts there he hath pointed the finger that that man should have the greatest preheminence The Apostle willeth them 1 Corinth 12.31 study for the better gifts Why so Because verse 7. by them they shall doe the greatest prosit And so consequently he is summo jure and even by lex talionis to have the best place to doe the most good in So meane gifts God giveth for meanes places great gifts for great places This is his order Pro. 3.15 4. If there should be an election between gold silver precious stones and learning learning is to be chosen before the other Pro. 8.11 Therefore he would have the greatest regard to be had of it It is strange that this being the second point in all morall Phylosophie the first being Bonum eligendum malum fugiendum that which is good is to be chosen and that which is evill to be avoyded this the second Quod melius est eligendum of two goods the best is to be chosen and the third ê malis minimum of two evils the least that that being a principle of morall Phylosophie yet now we must prove it though it be a ground and when we have proved it men cannot obtaine it But the reasons are 2 Sam. 7.14 A fort of wicked men is met and they cry the counsell of Hushai is better c. therefore we will follow it Esay 40.20 The Idolater that is to make an image he will choose lignum forte lignum melius the best timber he can get It is a sensible thing by naturall reason yet we cannot be brought to practise it 2. Now then there cometh another sinne by another reason Those that founded such places as these are had this reason saith the Lawyer that they would give their goods to a Colledge and not to their Kindred because if they made of their owne kindred heires they should have haeredes promiscuos they knew not whether their posterity should be good or bad but here they should have haeredes ex optimis the best should be heires of the whole land This was the institution but now it is otherwise Now besides this a third For when as they gave their statutes many things run bare affirmative but the Canon of the Law saith Clarissimè exponunt legislatores se summevelle quod maneant sub virtute sacramenti I charge thee to deale faithfully with me according to my will in the statute This is summe velle mandare sub virture sacramenti yet this is disapointed There is an evill opinion of some which thinke that we are in such cases like Potters because these matters are res premii And so whatsoever we doe we may doe it ex mera gratia as we will But God was not of that minde for if he were to what end in making under officers moderators such as Masters of Colledges should he appoint them their qualities of knowledge understanding c If these qualities be set downe it is very certaine such elections should be Esay 49.2 We are to pick them as chosen shafts and hide them in the Lords Quiver It is thought to be spoken of Scholers more plainely God himselfe 1 Sam. 15.28 Samuel saith But now he hath taken thy Kingdome from thee and given it to thy neighbour that is thy Better This is no injurie It is the Devills election to take from the better to give to the worse 1 Kings 2.32 David moveth Salomon of a scape in his time
of Timothy that he had Crebras infirmitates 1 Tim. 5. So the soule also hath certaine infirmities and that is the infirinity whereof the Apostle speaketh for albeit our soule be the stronger part as our Saviour speaketh when he saith The spirit indeed is strong Matth. 26. yet it is subject to many infirmities and weaknesses when it doubteth of Gods mercies saying Will the Lord absent himselfe for ever hath God forgotten to be gracious which the Prophet acknowledgeth to be signes of his infirmities Psal 77.10 And as the spirit is weake so there is a weaknesse of conscience 1 Cor. 8.7 and no marvel if there be such infirmities in the bodies also for life it selfe is but weake in regard whereof it is said of God that hereby hee is content to spare us for that hee remembreth that wee are but dust Psal 103. and considereth that we are but even as the wind that passeth away Psal 78. The difference is that as Christ saith Haec infirmitas non est ad mortem Joh. 11. and the dropsie palsie and such like diseases and infirmities of body are not mortall The second thing which the Apostle teacheth is that howsoever we be as the Apostle speaketh compassed with infirmities Heb. 5.5 yet they are not past cure for the Spirit helpeth our infirmitie◠so that albeit we are subject to fall through weaknesse yet there is hope concerning this thing Esay 10.2 and our errour may be healed Dan. 4. For there is balme in Gilead Jer. 8. which serveth to cure all our spirituall diseases Now the cure of the infirmities of our soule is not performed by any strength of our owne nor by our owne spirit but by the Spirit of God for so long as our infirmities are but bodily the spirit of man will sustaine them and there is helpe to be found but when the spirit it selfe is wounded then who can help it Prov. 18. The spirit of man must have helpe from a higher thing then it selfe as from the Spirit of God which onely is able to minister helpe The Apostle ascribeth to the Spirit of God two benefits first in regard of the life to come secondly in respect of this present life For the one as he is the Spirit of Adoption assures us of our estate in the life to come namely that as God hath adopted us to be his children so we shall be fellow-heires with his owne Sonne of his heavenly kingdome Touching the other because we are subject in this life to fall through infirmitie we have this benefit from him that he stayes and upholds us and therefore is called spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As our infirmities are manifold whether we respect the body o◠the soule so the weaknesse and defects of our souls appeareth not onely in good things which wee cannot do because the flesh ever lusteth against the spirit so that we cannot do the things that we would Gal. 5. but in evill things which we should beare and are not able The evill things that we should beare are not onely afflictions and the crosses which we are subject to which the Apostle proveth to be more tolerable because they are not worthy of the glory to come but dilatio boni wherein we need the vertue of magnanimity because it is a great crosse as the Wiseman saith Spes quae differtur affligit animam◠Prov. 13. Touching which affliction and crosses because in this life we cannot obtaine that which the Prophet wisheth namely to fly away as it were with the wings of a dove that sowe might be at rest Psal 55. therefore we must betake our selves to the mourning of the Dove Esay 38. waiting patiently when God will give us time to escape The meanes and wayes whereby the Spirit doth helpe us are many but he onely meaneth prayer to teach us that howsoever it be not esteemed as it ought yet it is the chiefe prop and principall pillar which the holy Ghost useth to strengthen our weaknesse Therefore when the Apostle willeth that first of all prayers and supplications should be made for Kings and all in authority 1 Tim. 2. the reason is as Augustine noteth because both mans salvation the honesty of life knowledge of the truth quietnesse of kingdomes duties of Kings and whatsoever tendeth to the publique benefit commeth by and from Prayer So that not onely the Church and spirituall matters but the common-wealth and temporall things are stayed upon the pillar of Prayer Wherefore as prayer is aspeciall helpe so we are not onely exhorted by religion to use it but nature it selfe binds us unto it for so long as we can either devise any help of our selves or receive it from any other so long we leane upon our owne staffe but when all help failes then we flie to prayer as our last refuge and therefore when God is said to feed the ravens that call upon him Psal 147. that cry of theirs is the voyce of nature so that albeit men for a time leane to their staies and help yet there is a day when all flesh shall be made to come unto him who onely it is that heareth prayer Psal 65. that is when they lye howling upon their beds Hos 7. then they shall be faine to call upon God for help so howsoever Pharaoh in the pride of his heart say Who is the Lord that I should heare his voyce Exod. 5. Yet he made him come to him when he plagued him with thundring and raine and haile which made him send to Moses and Aaron that they might pray unto God for him Exod. 9.28 But here the Apostle meaneth the prayer of the spirit which alwaies reckons prayer to be the first and chiefest help in all trouble and not the last as the prayer of the flesh doth Therefore as we must discerne simulacra virtutum from vertues themselves and that which is naturall from that which is of grace so we must distinguish the prayer of the spirit from the carnall prayer and be sure that the vertues which we have if they be any are not naturall as those in many of the Heathen but that they proceed from grace and the working of Gods Spirit To the right framing of our prayer it is required that we do not onely orare mente spiritu 1 Cor. 14. but as the Psalmist saith of the praising of God so we pray to God with understanding Ps 47. Both our heart our understanding our affection must concurre in making intercession to God For a second point if prayer be a stay to us in our infirmities then we must be carefull that our prayers be not faint and weake but that they proceed from the fervencie and vehemencie of the spirit for as Christ saith If the light that is in thee be darknesse how great is that darknesse Matth. 6. If our prayer be nothing else but infirmity as it is for the most part how great is our infirinity But the Apostle sheweth our weaknesse in prayer in
created all things and for his wills sake they all were created Rev. 4.11 So we cannot pray to him aright except above all things and in the first place we seeke for the sanctification of his Name In respect of God himselfe there is no cause why we should make this petition on his behalfe for as the Prophet saith Thou hast no need of any goods Psal 16.1 So he stands not in need of any thing that can come to him by our meanes if we would wish him any profit the earth is his and all that is therein Psal 24. If pleasure there is with him torrens voluptatis a River of pleasure Psalm 16.11 Wherefore albeit that in his owne essence and nature he be perfect yet extrinsecus assumpsit sibi nomen he tooke himselfe a name from without he calls himselfe the Lord Almighty not that any terme can sufficiently expresse him and his essence but to the end that while wee have a reverend regard of his Name hee might receive some service at our hands The account that men do make of their name is such as Salomon saith A good name is more to be desired then great treasure it is more worth then pretious oyntment Eccles 7.1.5 God accounts that we do not onely greatly profit him but do procure great delight and pleasure to him when we reverence his holy name which how pretious it is it doth appeare hereby that he setteth the hallowing of his name before his kingdome Many of the Kings subjects that are in the farthest parts of the land never see his face all their life time and yet in reverence to his name are ready to make long journeyes to appeare when they are commanded in his name and so it fareth with us that live on earth for Deum nemo vidit unquam Joh. 18. Nay very few are admitted to see his back-parts Exod. 33. But though wee cannot see his face yet as those are counted dutifull subjects that do not onely reverence the Princes person but obey such commandements as come in his name so looke what duty wee do to Gods name here on earth he reckons it to be as good service as that which is performed by the Angels in heaven that alwaies behold his face Mat. 18. And reason it is that we should esteeme of Gods name for as in time of trouble Turris altissima nomen Domini the Name of the Lord is a strong Tower Prov. 18.10 So being delivered once of danger yet we are sure of the salvation of our soules and sanctified in the name of the Lord Jesus 1 Cor. 6. Besides there is no other name given under heaven by which men can be saved Act. 4. And therefore ought by good right to receive sanctification of us Howbeit we may not hereupon ground that errour which some gather upon these words Ephes 1. where it is said That God hath thosen us in Christ to the praise of the glory of his grace not that God is desirous of vaine-glory he is not to receive any thing from us but contrary-wise as he is good so he is desirous to communicate his goodnesse to us but the care that he hath for the sanctifying of his name ariseth from the duty which man oweth unto him In which regard such as have beene most religious in all times have reared up Altars and set up Temples in honour of Gods Name The account of this Petition is that which maketh the difference betwixt the Papists and religious people betweene Heretickes and the true worshippers of God that the one esteemeth highly of the Name of God the other doth not We usually account of mens names according to the worth of their persons but God himselfe is holy therefore he tels us that his name also is holy as the Prophet saith Holy and reverent is his Name Psal 111.9 and Psal 9.9 and it is not onely holy in it selfe but it gives holinesse unto all things that are holy The word of God is holy because it is published in nomine Dei wherefore the name of God being holy in it selfe needs not be hallowed by us that can neither adde holinesse to it nor take any from it but when God willeth us to hallow his Name it is to prove us that by glorifying his Name we may shew how we glorifie God himselfe and what reckoning we make of him that God may have proofe how we do with the Virgin magnifie God our Saviour Luk. 2. and how we do glorifie God in our bodies and in our spirits 1 Cor. 6. The Name of God must be considered in two sorts either as it is expressed by the terme of Lord Father Lord Almighty or else as it is expressed in such things as beare his name as he speaketh of Moses Exod. 23. Behold I will send my Angel before thee beware of him and heare his voyce c. quia nomen meum est in eo Touching the expressed name of God whether it be Father which importeth his goodnesse or Lord which implyeth his power as we may not account basely of them so we must not use them lightly and negligently but upon just occasion The things that have the name of God impressed and imprinted in them are either those persons which have their denomination of God either joyntly as the Church which is called sancta Ecclesia Dei or severally as the Priest of whom Moses saith Let thy Urim and thy Thummim bee with thy holy one Deut. 33. The Priests are called holy because they are consecrated to the Lord In which respect as in the old Testament they are called viri Dei so in the New they are vasa nominis Dei vessels of the name of God as the Lord speakes in a vision touching Saul to Ananias That he was a chosen vessell to beare the Name of God among the Gentiles Act. 9.15 Secondly those places are said to be Gods which are consecrated to holy uses as the Sanctuary which is Domus Dei and all those places where he puts the remembrance of his Name and whither he promiseth that he will come to blesse his people that are assembled there for his worship Exod. 20. Thirdly those times which are kept holy to the Lord as the Sabbath which is dies Domini Rev. 1. Fourthly the Word of God preached in Gods name Fifthly the Element consecrated in the Sacrament for a holy use called therefore panis Dei Joh. 6. In all these there is an impression of Gods name and therefore we must not lightly account of them but shew great reverence to them that thereby we may testifie the high and reverent regard and estimation we have of God himselfe for sanctification is when God is said to magnifie or glorifie It signifies to make great and glorious so when sanctification is given to him it betokeneth to make holy but when we are said to sanctifie that is to account holy when we magnifie God that is magnifacere Deum to esteeme greatly of God and our glorifying
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
Act. 20. He saith He will be our God and wee his people Levit. 26. Hee will be our Father and wee his Children 2 Cor. 6. he our Lord and we his servants Therefore we may challenge at his hands that favour which Kings vouchsafe to their subjects which Fathers shew to their children that is to love them to defend them and to wish them all the good things they need If he have purchased us to himselfe by his blood then wee pertaine to him and we may say to him as his Disciples said to Christ Mark 4.38 Carest thou not for us that pertaine to thee but sufferest us to perish These words Kingdome Power and Glory being joyntly considered are a representation of the Trinity As Moses speaking of the Author of our creation reckons up the name of God three times Gen. 1.27 as in the blessings of the Law the name of God is there repeated Numb 6.6 and as the Angels cry there Holy Holy Holy Esay 6. to teach that there are three Persons in the God-head which the Heathen themselves have compassed So Christ in the New Testament doth by these words Kingdome Power and Glory signifie those three Persons which afterward he expresseth by the name of Father Sonne and Holy Ghost Matth. 28. If we consider them severally although they may all be ascribed to any Person of the Deity yet the Kingdome is to be ascribed unto Christ 1 Cor. 15.35 Power to the Holy Ghost Rom. 15.13.19 and Glory to the Father Rom. 6.4 that wee setting our selves in Christs Kingdome that is his Church by the power of the Holy Ghost may be partakers of that glory which God the Father hath prepared for us Againe these words are set to distinguish Gods Kingdome from earthly kingdomes Each King hath not power as the King of Israel saith If the Lord do not succour thee how can I helpe thee 2 Reg. 6.21 But Gods Kingdome is a Kingdome of power Secondly there are Kingdomes of Might but not of Glory such was the Kingdome of David hee had a Kingdome of Might but not of Glory for hee spent all his time in troubles but the Kingdome of Solomon his sonne was both a powerfull and a Glorious kingdome and there was a figure of the perfect Kingdome of Christ Wherefore we are taught by these words that as the Kingdome is the Lords so he hath not onely a Kingdome of power whereby he is able to defend but of glory whereby he can also reward his servants and subjects Moses desired of God that hee would shew him his glory Exod. 33. But hee that is of Christs Kingdome shall see the glory which Christ had from the beginning with the Father Joh. 17.21 To consider these words severally upon these words of the Prophet Knit my heart unto thee Psalm 86. one saith Religio dicitur à religando as there is a mutuall bond betweene the King and his people so is there betweene God and us The Kings duty is to defend his subjects from injury and wrong and to bestow on them all manner of benefits The duty of subjects is to be dutifull and yeeld all ready service to their Prince so God for his part is ready not onely to defend us from all danger but to bestow all good things upon us and therefore wee are bound to be religious and dutifull to him as to our King and Soveraigne wee must not onely love him as a Father but feare him as our Lord and King Matth. 1.6 And this mixture shall keepe us in the way of salvation wee shall neither too much despaire nor presume of his goodnesse this feare we must testifie both by a reverend regard of his Law and of his Officers Hee is no good subject that rebelleth against the lawes of his Prince no more are we when no more can be gotten at our hands but by the precepts of men Esay 29. when the statutes of Omri are kept for feare of temporall punishment Mich. 6. and the lawes of God are had in no price then it is a signe that we are not so dutifull and loyall to our heavenly Prince as wee ought to be Secondly we must testifie our feare of God by a reverend regard of his Prophets and Priests which are the Ministers and Officers in his kingdome When the Jewes mocked the messengers of God and mis-used his Prophets they shewed their contempt of God himselfe and therefore the wrath of the Lord arose against that people 2 Chron. 36.16 Contrariwise if wee have an honourable conceit of them and receive them as the Angels of God Gal. 4. then we shew our selves to be dutifull vassalls to our heavenly Lord and King Next for power as S. Peter saith God is able both to respect the righteous and to shew vengeance upon the wicked 2 Pet. 2.9 So whether we respect the power of his grace inward whereby hee worketh all good things in the hearts of his people or the outward power whereby hee defends them from evill whether it be the power of his holy Spirit or of his right hand wee must confesse with the Saints that all power and strength and might belongs to God Rev. 7. And therefore whatsoever power we have whether inward or outward we must imploy it all in his service Fortitudinem meam ad te servo I will keepe my strength or reserve it unto thee Psal 59.9 So we must not spend our strength in thoughts of vanity but imploy it to his use and to the setting forth of his glory to whom onely all power belongeth Thirdly Christ teacheth us to ascribe all glory to God that whatsoever praise or commendation doth come unto us by any thing we do wee should make a surrender of it to God to whom all glory is due and say with the Church Non nobis Domine c. Not unto us O Lord not unto us but to thy Name give all glory Psal 115. For as the Prophet saith The Church is a place wherein the voyce of gladnesse is heard and the voyce of them that sing Praise the Lord of Hosts for he is loving and his mercy endures for ever Jer. 33.11 The faithfull are taught to returne all glory to God which is given to them God himselfe saith Gloriam meam alteri non daho Esay 42. If he gives his glory to any other it is to such as deserve it and have all power of themselves but there is no creature which hath any power but what is given of God and therefore God doth by right reserve his glory to himselfe and wee ought willingly yeeld all glory to him alone because he promiseth them that honour mee I will honour 1 Sam. 2. that we glorifying him here with a verball glory we may be glorified of him with a reall glory when he commeth to judge the world 2 Thess 1.12 and with an exceeding weight of glory 2 Cor. 4. But yet wee do not fully see wherein the glorious Kingdome of God differs from the
up in one night and was gone in the next Jon. 4.6 Goodly Zebedeus wife could finde no lesse thing to aske of Christ for her two sonnes that came the last day from the cart but that the one might sit at Christs right hand and the other at the left in his Kingdome Matth. 20.20 Balaam could never thinke his Asse went halfe fast enough when he rode towards preferment Num. 22.17 The Disciples also longed for the Kingdome of Israel to be restored The devill did not shew all his Kingdome to Saul when he was comming from keeping his Fathers sheepe 1 Sam. 9.24 and Samuel feasted him nor after Saul was chosen King 1 Sam. 11.5 and he followed his cattell neither did he shew them to the King bidden to Absalons sheep-shearing 2 Sam. 13.24 nor at such time as Princes withdraw themselves to be private Dan. 6.18 But he shewes them at such times as they are in their greatest glory and ruffe when kingdomes were growne to the top of jollity and Majesty as the Kingdome of Israel was in Solomons time and chooseth such a time as when they were in most triumph and pompe as they were wont to be at the day of the Kings birth or inauguration Hosea 7.5 Cant. 3.11 or at a Coronation or at the receiving of Ambassadors or at the entertaining of forraigne States as when the Queene of Saba was in Solomons Court 1 King 10. To conclude he shewed them not when they are in a base estate but when they are in greatest pompe Act. 25.23 Now come we to the second point to wit the Temptation it selfe En haec omnia tibi dabo ver 9. Having prepared Christs minde as he thought by shewing him that he would give him now he comes in with a short and pithy Oration All this will I give thee Here thou seest all thou canst wish for without thee shall no man lift up his hand or his foote in all Egipt as Pharaoh said to Joseph Gen. 41.44 so as he might make all Captaines and give to every one fields and vineyards 1 Sam. 22.7 that he might say to every one what he list Speakest thou to me Seest thou not that I have power to crucifie thee or to let thee goe John 19.10 that his favour might raise a man so high as Haman was exalted above all the Princes Hest 3.1 and his disfavour or the least word of his mouth quite overthrow him as Haman was verse 7.8 by picking some small quarrell against him But this is not all neither for the same gayish apparell wherein many doe delight is contained under this Haec omnia Not onely embroydered with gold but even gold it selfe and smels of the finest scent Psal 45.8 9. And as for the delights of the flesh if he can see any that delight him better than other it is no more than with David 2 Sam. 11.4 to send for her and have her she was straight at his command Neither must any say it was unlawfull no not John Baptist if he love his head Mark 6.17 He may command what he list if any gainesay it he may dispatch him out of the way for he may kill and wound whom he list Dan. 5.19 He may command all mens tongues 2 Samuel 14.10 that they dare not once open their mouth to speake against him Nay hee shall have all mens tongues and pens ready to extoll all that he doth and say The King is like an Angel of God 2 Sam. 19. or that it is the voyce of God and not of man Act. 12.22 Why then to have all mens hands feet bodies faces tongues and pens this may be well said All to have not onely one Kingdome but all to have all the power and glory of those Kingdomes here is even all the kingdome the power and the glory He comes not after a pelting manner he shewes himselfe a franke chapman he saith not that Godlinesse is great gaine and a minde content with his lot 1 Tim. 6.6 and wils him to be content with food and rayment ver 8. He comes not with Illa which we shall not once behold till another world come and whether there be any such or no many doubt He shewes him a mount that may be touched Heb. 12.18 he comes with haec that is with ready money in his hand he not onely offers but stakes downe and whereas God saith that in the sweat of our fore-head we shall eate our bread Gen. 3.19 the devill requires no such thing This is a donative Haec amnia dabo What say ye now Shall Christ take it or no The Heathen man saith if a man be to violate his faith for any thing it is for a Kingdome Christ hath here offered him all Kingdomes a very enticing baite but is there never a hooke hidden under it The woman was fine and brave and had a cup of gold in her hand but it was full of abomination Apoc. 17.14 So here for all these faire shewes if you will gaine any thing by the devill you must worship him that is the condition annexed to the grant it is no absolute gift the devill is not so kind as to part from all that for nothing It is such a gift as the Lawyers call Excambium that is Exchange I will give you this if you will give me that But yet one would thinke it a very large offer to give so great a lieu for so small a service it is but a little externall reverence the bowing of the knee you may notwithstanding in heart thinke what ye list Well we may thinke there was somewhat in it that the devill offered so much for so little and yet Christ refused it Indeed Christ had great reason to refuse it for he should have beene a loser by the bargaine I will stand to it he had beene better to have yeelded to either of the two former temptations than to this he should full deerely have bought all his kingdomes he had beene better to have cast himselfe downe from the Pinacle For that which the devill here demandeth in lieu is as much worth as both the glory of God and the redemption of man Of his glory God saith That hee will not give it to another Esay 42.8 If to no other then not to the devill of all other And therefore the Angell would not have a burnt offering offered to him but to God Judg. 13.16 The Angell would not let John fall downe and worship him but bad him worship God Rev. 19.10 For he knew that God was very jealous of his honour and stood precisely upon that point If he would not impart this honour with the Angels much lesse would he with the devill for there are degrees in idolatry Rom. 1.23 It is not so ill to turne the glory of God into the image of a man as into birds and beasts Secondly if we looke into the desire that he had to satisfie his ancient envy by the destruction of mankind we must needs commend the
him Get thee hence behinde me Satan for it is written Thou shalt worship the Lord thy God him only shalt thou serve Then the devill leaveth him and behold the Angels came and ministred unto him THe answering of this Temptation if some had had the answering of it would have beene facto by the doing of the thing that the devill required and not in words standing upon termes in disputation Insomuch as they would never have cared for a cushion to kneele on but have fallen down straight on their very faces and have thanked him too If Balaak should say unto one of them I will promote thee to great honor Numb 22.17 an Angel standing in the way should not hinder him from going The manner of flesh and blood is in cases of preferment to respect nothing that may bring them out of their conceived hope or desire thereof and therefore whatsoever it is that stands in their way be it never so holy downe it shall for haste to make the way nearest In regard of this one brother respects not another When Joseph had had a dreame of his brethren and told it them all brotherly affection was laid aside Gen. 37.5 The sonne and subject Absolon forgetteth his duty as to his father and allegeance as to his Prince seeking his life 2 Sam. 16.11 The mother of Ahaziah Athalia when she saw her sonne dead makes no more adoe but destroyes all the Kings seed 2 King 11.1 Jehu makes no bones nor is abashed at the sight of heapes of dead mens heads of Kings sonnes that he had caused to be slaine but addes more murthers to them 2 Kin. 10.8 What 's a basketfull of heads to a Kingdome And Herod stacke not to kill all the male-borne children in Bethlem Matth. 2.16 So that Gregory might well say Ambitio est vita cui etiam innocentes nocent such is the vehement desire of a Kingdome So that a great many would have made no scruple at the matter neither would they have counted it a temptation but good counsell Neither would so have cut up Peter as Christ did to bid him goe behinde him and turne their backes on him but they would rather have turn'd their backes to God and their faces after Satan Jer. 2.27 1 Tim. 5.15 And indeed it must needs be that either our Saviour was unwise in refusing so good an offer or else the World in these dayes is in a wrong byas Our Saviour we see doth not onely refuse the thing but also gives him hard words for making the offer and motion For he doth not onely confute him here by saying Scriptum est but he addes words of bitter reprehension saying Avoid Satan He might have given faire words as he did before but here he seemeth to have left his patience The reason why he was more hot in this than in the former is for that this toucheth the glory of God and the redemption of mankinde the former Temptations touched but himselfe in particular as the turning of stones into bread but for miracle and the casting himselfe downe was but to try God what care he had of him But this so much toucheth the glory of God as he can hold no longer Also his longing to redeeme man caused the same Neither did he onely answer the devill so but when his blessed Apostle who meant friendly to him moved him to the like matter he rebuked him sharpely Two causes there are wherein Christ is very earnest one in counsell ministred to him tending to the impairing of Gods glory the other in practises tending to the impairing of Gods Church Joh. 2.15 there he was not onely vehement in words but made a whip to scourge them out And so in the Old Testament it is said of Moses Numb 12.3 That he was a meeke man above all the men of the earth yet when he came to a case of Idolatry Exod. 32.19 it is said Hee threw the Tables out of his hands and brake them And so farre did he lose his naturall affection to his people and Countrymen that he caused a great number of them to be slaine And so in a case of the Church when Corah rebelled Numb 16.15 then Moses waxed very angry for Glory be to God on high and peace on earth is the Angels song and joy and the devils griefe as on the other side the dishonour of God and dissention of the Church is the devils joy and griefe of the Angels Now besides that he doth in words rebuke him sharpely he doth no lesse in gesture also as by turning his backe upon him as it is most like he did in saying Avoid Satan which is such a despitefull disgrace as if that one should offer us the like we would take it in very great disdaine Which is to us an instruction that as there is a time when we are to keepe the devill before us and to have our eye still upon him and his weapon or temptation for feare lest unawares he might doe us some hurt so is there a place a time and a sinne that we are to turne our backes on and not once to looke at his temptation In affliction patience is to be tryed there resist the devill stand to him and he will flye from ye Jam. 4.7 Here we are to set the devill before us But in a case of lust or filthy desire then doe ye flye from him 1 Cor. 6.18 So in 2 Tim. 2.22 we are exhorted to flye from the lusts of youth and to follow justice there is no standing to gaze backe on the devill and his temptations Now to the answer Scriptum est The disputing or deciding of the Devils Title that is whether the Kingdomes of the earth were his to give or no Christ stands not upon nor upon this whether the devill were a man of his word or no. Indeed it might well have beene doubted whether the devill be as good as his word his promises are not Yea and Amen as the promises of God are We may take example by Eve to whom he promised that if they did eate of the forbidden fruite that they should be like Gods but were they so indeed after they had eaten No but like the beasts that perish And as true it is that the Kingdomes are his If the Kingdome of Israel had beene at his disposition we may be sure David should never have beene King as well appeareth by the troubles he raised against him No nor Hezechias neither of all other he would never choose such We may see his good will in Job Chap. 2.7 he could not onely be content to spoile him of all that he had but also he must afflict his body and so upon the Gergasens hogges Matth. 8.30 The Kingdomes are none of his but they are committed to him in some sort to dispose as himselfe saith Luk. 4.6 He hath as it were an Advowson of them to present unto them but yet not as he there saith to give to whom he list but to