to us that was offered to the Fathers for we beleeve to be saved by the faith of Jesus Christ as well as they Act. 15.11 and wee have no other Sacraments then those which the Jewes had of whom Saint Paul saith They all did eate the same spirituall meat and dranke the same spirituall drinke 1 Cor. 10. and therefore it is meete likewise that we should make the same prayer that they made and indeed there is no Petition in the Lords Prayer which is not found in the Old Testament used by the Church of the Jewes For that which the Prophet prayeth Psalm 57.6 Lift up thy selfe O God above the heavens and thy glory above all the earth Psal 67. That thy way may be knowne upon earth c. is nothing else but the hallowing of Gods Name Secondly Remember mee O God that I may see the felicity of thy chosen Psal 106. It is nothing else but an exposition of the second Petition where we pray Thy Kingdome come Thirdly these words of the Prophet Psal 143. Teach mee to do the thing that pleaseth thee is a full comprehension of the third Petition where we desire that his will be done Fourthly the eyes of all things do looke upon thee and thou givest them meat in due season Psal 145. and the prayer of Solomon Prov. 30. Give mee not poverty nor riches but feed mee with food meete is a full expressing of the fourth Petition Fifthly My misdeeds prevaile against mee O be mercifull to our sinnes Psal 65.3 is a summe of the fifth petition and the condition of this Petition is found Psal 7. wherein the Prophet saith If I have done any such thing or if there be any wickednesse in my hands If I have rewarded evill to him that dealt friendly with mee yea I have delivered him that without a cause was my enemy then let my enemy persecute my soule whereby he desireth no otherwise to be forgiven of God then as he doth forgive his brother Sixthly that which the Prophet prayeth Psal 119.37 Turne away my eyes that they behold not vanity and Psal 143. Set a watch before my mouth and keepe the doore of my lips is that which Christ teacheth us to pray Lead us not into temptation Seventhly Redeeme Israel from all trouble Psal 25.20 in affect is as much as Deliver them from all evill which is the seventh Petition Lastly looke what reason Christ teacheth us to use here the same doth David use 1 Chron. 29. Therefore having the same prayer that the Jewes had it is meet that wee should have the same conclusion that they had and the same is they said Amen and so do wee Touching the use of this word it is found in Scriptures to have two seats or places and accordingly two severall expositions to wit in the beginning and in the end before and behind In the beginning as in the doctrine of the Sacrament of Baptisme concerning which our Saviour saith Amen Amen except a man be borne of the water and of the Spirit hee cannot enter into the Kingdome of God Joh. 3. And touching the Sacrament of the holy Eucharist Verily verily except yee eate the flesh of the Sonne of man and drinke his blood yee have no life in you Joh. 6.33 And touching the effect of prayer Christ saith also Verily verily I say unto you whatsoever yee shall aske the Father in my name hee will give it you Joh. 16. In those places the word Amen is used and thereby our Saviour laboureth to expresse the truth of that which he doth teach In the end likewise it is said as Psal 41.13 Psal 72. Psal 87.50 Praised be the Lord for evermore Amen Amen And in the New Testament when the Apostle sheweth That of the Jewes according to the flesh came Christ who is over all God blessed for ever Amen Rom. 9.5 Here the word is used and set behind to signifie that wee desire that that may be performed which God before by his Amen hath affirmed to be true Therefore David having received promise from the Lord by the hand of Nathan saith Let the thing that thou hast promised be Amen Let there be an accomplishment of the same 1 Chron. 17.25 So when the Prophet Hananiah had prophesied in the name of the Lord I have broken the yoke of the King of Babell and after two yeares will I bring againe into this place all the ornaments of the house of the Lord Jeremy the Prophet said Amen the Lord do as thou hast said Jer. 28.6 As in the beginning it ratifieth the truth of Gods promise so being set in the end it signifieth the desire of our hearts for the accomplishment of the same and this desire alwaies followeth and is grounded upon the promise of God and the truth thereof In which regard the Prophet saith Remember me O Lord concerning thy word wherein thou causest me to put my trust Psal 119. and therefore to Christs A non in the beginning where he promiseth Verily verily whatsoever ye aske in my name Iohn 16. we may boldly adde our Amen in the end that his Amen may be performed and by right doe we ground our Amen upon Gods Amen for he is called Amen that is truth Esa 65.16 So the Apostle expresseth it when speaking of Jesus Christ he saith Thus saith Amen the fault fall and true witnesse Revel 3.14 Therefore S. Paul saith of Christ that in him all the promises are made to us yea in the beginning and Amen to us in regard of the certaine accomplishment 2 Cor. 1. The reason of our Amen is because not onely faith but trust and confidence doth proceed from the truth of God fides hath relation to Gods truth but fiducia or confidence is setled upon Gods faithfulnesse and both are affirmed of God Moses saith of God that he is verus and fidelis Deut. 32. and Esay The Lord is faithfull Esa 49.7 8. Paul in the new Testament Hee is faithfull that promised Heb. 10. He deemed him faithfull that promised Heb. 11. For there are two things required in faithfulnesse without the which a man cannot be said to be faithfull the one is ability of which Abraham doubted not of Gods faithfulnesse being fully perswaded That what he promised he was able to performe Rom. 4.21 the other is will and readinesse to doe touching which the Apostle saith Faithfull is he that called you ipse faciet 1 Thes 5.24 These are the parts of faithfulnesse and they are both found in God and therefore not onely God the Father is true but Christ is said to be the truth Iohn 14. and the holy Ghost is called the Spirit of truth 1 Iohn 5.6 So that albeit men deale so untruly that it is verified of them ad men are lyers Rom. 3. Yet God abides faithfull and cannot denyâ—h myselfe 2 Tim. 2.13 So much the Prophet teacheth when he saith the mountaines shall be removed but the thing which be hath spoken shall not faile Esa 58. And
plaine 1. We both hold out of Acts 8.31 that the Scriptures cannot be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a guid And if the Eunuch a man not of the vulgar sort was not otherwise able to doe then none of the vulgar sort 2. This being set downe we adde this also That there is a certaine interpretation whereto a man may safely commit himselfe For else it is well knowne that we cannot build on the rocke but be blowne downe at every blast of contrary doctrine 3. As we affirme it out of Peter that they pertaine not to any private interpretation i. that one may not interpret them after his owne fancy i. as 2. Pet. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠Pet. 3.16 to wrest the Scriptures but as Hilary saith Referre sensum è Scripturis non auferre è Scripturis to utter the sense out of Scriptures not to take it away from the Scriptures Therefore we hold this 1. Cor. 12.10 1. Cor. 12.10 that God hath given the gift of interpretation which gift as we acknowledge not to be given out of the Chruch as 1 Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The naturall man receiveth not the things of the Spirit of God i. a man onely as he is a man cannot interpret aright So neither we hold that it is given to the common people whom as Augustine saith Non vivacitas intelligendi sed simplicitas credendi salvos reddit Not livelinesse of understanding but simplicity of faith saveth them But to the learned and to those of the learned that have the gift of interpretation Now forasmuch as 1 Cor. 12.11 God doth divide these gifts singulis prout vult to every one as he pleaseth Therefore it is hard restraining of it to the succession of Bishops as the grosser Papists doe Stapleton lib. 10. Of controversie cap. 7. when he had done all he could yet at the length the truth prevaileth with him that he saith that it is not so tyed to the succession of Bishops but that God may worke it in other extraordinarily that as well to Amos a Heardman as to Ieremy a Priest the gift of Prophecy was given And those of the sounder sort of them as Andradius leaneth flat to the contrary part that the interpretations of the Bishops gathered together may be taken though it be flat contrary to the Scriptures Now for the sense of the Scriptures they say well in Law that Apices juris non sunt jus Extremity of law is not law so of the Scriptures The booke is not the Scripture not the draught of words but the meaning And for the meaning of them Aquinas saith that to prove any matter of faith or manners no sense must be taken but the literall sence 2. But if we come to exhorting and instructing then we may use tropologicall sense as the Fathers for the most part every where 3. That the literall sence can be but one in one place albeit a man may draw sundry consequences a contrariis similibus c. from contraries from likes c. by the rules and places of Logicke yet the literall sence of the authour is but one 4. That is the literall sense of every place which the construction doth shew if it lead not to an absurdity then must it needs be a trope or figure Thirdly seeing then there must be an interpretation and it must come from the letter unlesse it bring us to an absurdity 3. followeth the examination of the sense And first against all Stapletons issues of arguments That if these be the meanes there is alwaies left a place for wrangling but it is no inconvenience For he that will wrangle may aswell wrangle upon the interpretations of the Fathers Councels c. We must not looke to bring an adversary so farre that he can say nothing for what is it that the divell cannot say against it All the inconveniences that an heretike may be brought to are two The first Tit. 3.11 to drive them so farre till they condemne themselves in their owne facts Tit. 3.11 that after two or three disputings we may give them over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being condemned of themselves 2. Seeing the divell so blindeth the understanding of some that they will not perceive reason therefore as it is 2. Tim. 3.9 2 Tim. 3.9 so long we may reason with them till their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their folly be manifest to all men One may set downe conclusions in halfe an houre that may trouble all the learned men halfe a yeere to confute them 2. We must know that as in other sciences The judgement to be taken from the principles so in Divinity the judgment of every part is to be taken ex principiis from the principles and examined by them For these principles Aug. de doct Christiana 2.9 In iis quae apertè posita sunt inveniuntur illa omnia quae pertinent ad fidem moresque vivendi in these things which are plainely set downe all things are found which belong either to faith or manners Chrys in 2 Thes 2. ho. 3. manifesta sunt quae sunt ad mores aut ad fidem necessaria these things which are necessary to faith or manners are manifest And again quae tam indoctis quam doctis patent which are manifest as well to the unlearned as to the learned Canus a great man among the Papists Canus 3.2 ch of places theologicall saith that there are divers places that none can give any other sence of then the literall nor can write thē unlesse he will needs wrangle Irenaeus 2. against heresies 46 47. ch That all those plaine places make our principles and that all those places of doubtfull understanding must be judged by these plaine places And the next way for agreement of those parties were first that learned men agreed what those plaine places were Now of the meanes how to finde out the true sense of Scripture they are many but may be brought to six Meanes to finde out the true sens of Scripture The first is that wherein they agree with us sc Pietas diligentia piety and diligence Prayer must goe first Aug. Oratio postulet lectio inquirat meditatio inveniat contemplatio degustet digerat Let prayer desire reading search meditation finde contemplation feele and digest So Christ Luk. 24.13 opened their eyes prepared their hearts The 2,3,4 are for the phrase of speech 2. Conference of places warranted by August de doct Christian lib. 2. cap. 8. The lesse plaine places in the Scripture are to be referred to the more plaine and the lesse in number And it seemeth to be the course of the Holy ghost Act. 17.11 3. Inspectio fontium a viewing or considering of the fountaines i. for the opening of divers significations of the word the consulting with the two originall tongues for the old Testament with the Hebrew for the new with the Greeke Aug. 2. de doct Christiana cap. II. 4. The knowledge
servant Hee would not eate till his Masters worke was done and under this falleth the commandement of the service of the great worke Deut. 18.5 God saith he hath chosen the Tribe of Levi to serve him at the Altar so that service is the service of choyce howsoever some account of it That desire ought to be in every one The outward behaviour in the outward worship was in bowing downe and in service that is for gesture honor signi which we call a reverent behaviour it had two parts First the laying downe of whatsoever signe of excellency is in us secondly a drawing neare to the earth The other honor facti which is in service which is properly called devotion or devoutnesse that is the promptnesse and readinesse of our will and of our selves to serve God By the service of God we shewed what was meant by a division not given but yet approved of Christ first in going and comming when we are bidden Secondly in doing his businesse preferring it before our owne For the making of this more manifest and plaine and applying it to the former parts you shall understand that the Prophet in Psalm 95.6 which our Church hath used as an antepsalm or introduction to the service of God that there is placed first a comming secondly a worshipping thirdly a falling downe fourthly a kneeling whereby we may see that in the substantiall parts of the service of God first in Prayer secondly hearing the Word thirdly administration of the Sacraments fourthly in the execution of discipline but in the two former especially there is required a due gesture and manner of behaviour And first this as we have our direction according to the councell of James Cap. 5. vers 10. to take the Prophets for examples And 1 Pet. 3.6 that Women are to attire themselves as holy Women in old time Then laying downe this and it being the approved practice of the Church we shall finde that they never came without exhibiting some reverent externall behaviour both in accessu recessu both in comming and going For their comming together 2 Chron. 6.12 and 13. Salomon comming into the Temple of God and standing upon the Altar they all worshipped toward the Prince and he himselfe before all the Congregation kneeled on his knees and stretched out his hands towards heaven and prayed For their departure 2 Chron. 29.29 Hezekiah a devoute King and the people departing they all bowed to the earth and worshipped And so they went to the Lords Temple and returned Then this is the first there must bee a reverent behaviour in accesse and recesse Now in particular for our presence 1. in prayer seeing it commeth as was said partly from humility partly from hope the outward behaviour is to bee conformed to the inward affection therefore in prayer there is an outward signe and behaviour Behaviout in Prayer First for humility there must be depositio magnificientiae which is 1 Cor. 11.4 With uncovered heads in prayer and prophecying and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it came in this respect The other part in humiliation making our selves neare to the ground in kneeling at prayer Gen. 18.2 Abraham first did it to the three men and his servant Gen. 24.26 taught by him performed the like duty In the Law Exod. 12.27 the people bowed themselves and worshipped In the Prophets time Solomon and the people 1 Kings 8.58 the Prophets Dan. 6.10 Daniel kneeled three times a day and prayed After the second Temple Ezra 9.6 Ezra fell on his knees and spread out his hands to the Lord. Christ Luke 22.41 The Apostles Acts 9.40 Peter kneeling downe prayed Paul Ephes 3.14 For this cause I bow my knees Acts 20.36 When he had thus spoken he kneeled downe and prayed there the whole Church of Ephesus Acts 21.5 Wee kneeled downe on the shore and prayed So we see our patterne if we take the Patriarchs or Prophets or Christ or the Apostles or the whole Church and if we doe thus we see what our duty is The word in Hebrew signifieth service which is also in standing True it is that because not onely in kneeling but also in standing before another there is a phrase of servitude because they are both signes of service therefore in many places we reade that the gesture in prayer was standing and that some prayed standing we speake now of it as it is a part of service as Gehezi stood before Elisha and Samuel before the Lord and in no other respect Abraham Gen. 19.27 And Abrahams servant Gen. 24.13 Loe I stand by the Well of water Exod. 33.10 All the people rise up and worship every man in his Tent doore Numb 23.10 Balaam to Balak Stand by the burnt offerings and I will goe c. Psal 135.2 Ye that stand in the house of the Lord and in the courts of the house of our God 2 Chron. 23.13 And when shee looked behold the King stood by his pillar at his entring c. These are commonly read for publick prayer In private prayer if he be so affected a man may prostrate himselfe before the Lord as did Moses and Aaron Num. 20.6 Deut. 9.18 and Christ Mat. 26.39 fell on his face and prayed but this to every man as he is affected inwardly Sitting at prayer time is not warranted by the word Balaam willed Balak to stand by his burnt offering Numb 23.15 and being set he willed him to rise up vers 18. Secondly for the signe that hope bringeth Oculus elevatus expectat manus elevata petit postulat a lift-up eye hopeth and expecteth and a lift-up hand beggeth and asketh therefore we lift up our eyes and hands The first is the effect of hope the second the effect of prayer therefore these two gestures are used in prayer and it is used in that part of prayer which is called Petition otherwise in deprecation for herein our eyes may be cast downe with the Publican Luke 18.13 Else when we are to aske or to give thanks Psal 123.1 Unto the Hills lift up mine eyes and of Christ John 11.41 and John 17.1 He lift up his eyes to heaven which shew that it was the usuall behaviour so to doe So for the hand Exod. 17.11 When Moses held up his hands Israel prevailed Psal 141.2 Let the lifting up of my hands be an evening sacrifice and 88.9 I call dayly upon thee I stretch out mine hands unto thee 1 Tim. 2.8 lifting up pure hands These examples are set downe for our instruction In this part there is an evill and corrupt custome come up in our Church Baalam would not suffer Balak to sit but to stand by his burnt offering To pray sitting and covered not warranted by any place or example in the Scriptures In regard of the Angels we should be reverent For outward behaviour at the ministery of the Word it is plaine that in the Old Testament Ezek. 33.31 my people sit before thee so in the New Mar. 3.32 the people
devotion and reverence for both must be joyned together neither feare without the consideration of his goodnesse nor bold confidence that is not tempered with a dutifull regard of his power is acceptable to him So that which we learned in lege credendi that God is the Father Almighty is here taught againe in lege supplicandi where wee are instructed in our prayers to ascribe both these unto God first that hee is our Father secondly our heavenly Father The consideration of these two are the pillars of our faith and there is no petition wherein we doe not desire that God will either shew us his goodnesse or assist us with his power and no Psalme or Hymne that is not occupied in setting forth one of these The titles which expresse Gods goodnesse have two words the one a word of faith the other a word of hope and charity Of both these words of Pater and noster Basil saith that here Lex supplicandi non modo credendi sed operandi Legem statuit The Law of prayer doth not onely establish and confirme the Law of beliefe but of working also For where in the word Father is expressed the love of God to us it comprehendeth withall the love wee beare to him Where we call God our Father and not my Father therein is contained our love to our neighbour whom we are to love no lesse then our selves Vpon these two hang the Law and the Prophets Matth. 22. Againe the word Father is a word of faith and our a word of charity and the thing required of us in the new Testament is Fides per charitatem operans Faith which worketh by charity Gal. 5. So that in these words Our Father we have a summe both of the Law and the Gospel Christ might have devised many more magnificent and excellent termes for God but none were apt and fit for us to assure us of Gods favour Our Saviour saith Luke 11.13 That earthly fathers which many times are evill men have notwithstanding this care for their children that if they aske them bread they will not give them a stone much more shall our heavenly Father give us the holy Spirit if we aske it Wherefore Christ teaching us to call God by the name of Father hath made choyce of that word which might serve most to stirre us up unto hope for it is Magnum nomen sub quo nemini desperandum a great name under which no man can despaire There may seeme an opposition to be betwixt these words Father and Our if we consider first the Majesty of God before whom the hils doe tremble and the Angels in Heaven cover their faces Secondly our owne uncleannesse and basenesse both in respect of the mould whereof we be made which made Abraham confesse himselfe unworthy to speake unto God being but dust and ashes Gen. 18. And also in regard of our pollution of sinne in which regard we are called The slaves of sinne and children of the Devill Iohn 8. Herein we finde a great distance between God and us and so are we farre from challenging this honour to bee the sonnes of God in regard of our selves Who durst saith Cyprian pray to God by the name of Father if Christ our Advocate did not put these words in our mouthes He knoweth how God standeth affected towards us for all our unworthinesse and therefore seeing he hath framed this patition for us we may boldly as he commandeth say thus Our Faâ—her Therefore albeit of our selves we cannot conceive hope that God is our Father yet we may call him Father by the authority of Christ and say with Augustine Agnosce Domine stilum advocati Filâ—iâ—ui Lord take notice of the stile of our Advocate thy Sonne Wee know not Gods affection towards us but by Christ wee take notice of him for hee hath declared him unto us Iohn 1.18 and being taught that God in Christ vouchsafeth to admit us for his children Wee doe with boldnesse come to the throne of grace Heb. 4. Therefore we have thankfully to consider unto what dignity wee that live under the Gospel are exalted not onely above the Patriarches in the time of the Law but above the heavenly Spirits Before the Law was given Abraham saith Shall I speake to the Lord Gen. 18. In the Law Christ saith Ego sum Dominus Deus tuus Exod. 20. then he was not called Father But if we aske that question which the Apostle makes To which of the Angels said he Thou art my Sonne Heb. 1.5 It will appeare that God hath honoured us in a degree above Angels for that he giveth us leave to call him Father Thus we see what preheminence we have from God above as well the Saints on earth in time of the Law as the heavenly Angels that we may not only pray but pray thus Our Father In the word Father we are further to note not onely that God is the cause of all things for that he bringeth forth all things but also his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or naturall affection to those things that are produced Gods Paternity is first generally to be considered in all creatures which for that they have their being from God he is said to be their Father So Iob called God Pater pluviae The Father of the raine Iob 38. Also he is called Pater Luminum Iam. 1.17 and this is a motive sufficient to move God to be favourable to our prayer if there were no more that we are his creatures so David spake Despise nâ—t the work of thine owne hands Psal 138. But men have another use of Gods paternity for whereas of other things God said Producat terra Ger. 1. When man was to be created he said Let us make man giving us to understand that how soever other creatures had their being from God immediately God himselfe would be his Father and frame him immediately with his owne hand Secondly when God created man according to his owne Image he breathed into him life immortall he gave him the sparkes of knowledge and indued his soule with reason and understanding in which regard it is called the candle of the Lord Prov. 21. Thirdly when man was fallen from his first estate God opened to him a doore of repentance which favour hee hath not vouchsafed to the Angels that fell and so wee may crave Gods favour not onely as we are the workes of Gods hands but as we are his owne Image Fourthly God is our Father as we are Christians that which Moses saith Is he not thy Father Deut. 33. and Doubtlesse thou art our Father Isa 63. is to be understood of our generation but we have a second birth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Regeneration which setteth us in a degree above mankinde and makes us not onely men but Christians which if we be then we are the sons of God not as the raine or lights or they that are created to the Image of God but for that we are borne of God
manducanti 2 Cor. 9.10 We are destitute of the meanest blessings that are it is God onely from whom wee receive all things therefore to him we pray acknowledging our owne want Da nobis panem Secondly we must consider the word Da as it is set in opposition to Veniat or habeam panem it must not content us that we have bread but labour that we may have it of Gods gift Esau said of things temporall which he enjoyed I have enough Gen. 33. not acknowledging from whom Balaam cared not how he came by promotion so he had it and therefore he is said to have loved the wages of unrighteousnesse 2 Pet. 2.15 but we must labour not so much to have good things as to have them from God and Pilate is to acknowledge that the power which he hath was given him from above Joh. 19. and not to vaunt of any usurped power It is said of God Tu aperis manum tuam Psal 104. Thou openest the doores of heaven Psal 78. So we are not so much to labour for temporall things by our owne endeavour as that we may have them from God Thirdly Da opposed to rendring teacheth us that it is not of our owne endeavour but it is of Gods free bounty and liberality that we have bread and other things which while wee seeke for of Gods gift we confesse that to be true which Salomon saith Non est panis sapientis Be a man never so wise yet he hath not alwayes to supply his need Eccles 9.11 As he that is highest gets not alwaies the goale nor the strongest man the victory so saith our Saviour Which of you by taking thought can adde one cubit to his stature Matth. 6. All our endeavours for the things of this life are unprofitable without Gods blessing It is in vaine to rise up early and to go to bed late Psal 127. And when he blesseth our labour then he is said to give us bread and therefore we are to confesse with David that whatsoever we have received we have received it at his hands 1 Chron. 29.14 Now the meanes of Gods giving is of foure sorts First God giveth bread when hee blesseth the earth with plenty when hee gives force to the heaven When the heaven heareth the earth the earth heareth the Corne the Wine the Oyle and they heare man Hos 2.21 Secondly he gives when hee sets us in some honest trade of life and vouchsafeth his blessing to our endeavours therein that we may get our living and eate the labour of our hands Psal 128. without which the first giving will do us no good Thirdly he gives us bread not onely in his blessing the earth with increase and by blessing our honest paines in our vocation but when he gives us Baculum panis the staffe of bread for at his pleasure he useth to breake the staffe of bread Levit. 26. and to make it of no power to nourish us then are they but beggerly elements When we eat and have not enough Hag. 1. Therefore our prayer is that he would cause the earth to yeeld us bread so that to the bread he would infuse a force to strengthen mans heart for which end it is ordained Psal 104. Fourthly because Moses saies Man lives not by bread onely but by the Word of God therefore we pray that as our bread by his blessing is made to us panis salubris so it may be panis sanctus Deut. 8. that he will give us grace to use his creatures to the end that wee may the better serve him otherwise howsoever they nourish our bodies yet they will prove poyson to our soules God performeth these three former givings to the Heathen so that their bellies are full with bread but withall hee sendeth leannesse into their soules Psal 106. But Christian men have not onely the earth to yeeld her fruit Gods blessing being upon their labours and a blessing upon the creature it selfe that it is not in vaine but nourisheth but also it is sanctified to them and that bread is properly theirs because they are Gods children Et panis est filiorum it is the childrens bread Secondly the thing we desire to be given is Bread concerning which because the decayes and defects of our nature are many so as it were infinite to expresse then severally therefore our Saviour Christ doth here comprehend them all under the terme of Bread using the same figure which God himselfe useth in the law where under one word many things are contained Howsoever our wants be many yet the heathen bring them all to these two Pabulum latibulum food and covering and as they do so doth not onely Moses in the Law where all that pertaine to this life is referred to victum and amictum Deut. 10.18 but also Saint Paul in the Epistle 1 Tim. 6.8 Hebentes victum amictum his contenti sumus So then under this petition is contained not onely that God would give us bread by causing the earth to bring forth corne and all good seasons for that purpose but that withall he will give us health of body and not plague us with sicknesse as hee did the Israelites Psal 31. Then that we may have peace without which these outward blessings will afford us no comfort and that as he fills our bellies with food so he will give us Laetitiam cordis Act. 14.17 that is all manner of contentment in this life Howbeit this petition stayeth not here for the prayer of Christian men must differ from the Lyons roaring and the Ravens crying the end of their praying is that their bellies may be filled but we must have as great a care for the food of our soules therefore where we call it panem nostrum we do not meane panem communem such bread as is common to us with other creatures but that Spirituall bread which is proper to men which consists not only of body but of soule and body which must be both fed and where we pray that God would give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we aske such bread as is apt and meete for our sustenance that is not onely Earthly but Heavenly Bread because we consist not onely of a terrestriall but also of a celestiall substance so then our desire is that God would give us not onely panem jumentorum but panem Angelorum Psal 78. The bread of Angels and our suit is as well for panis coeli Joh. 6. as for earthly bread The bread of the soule is Gods word which hath a great reference to earthly bread and therefore speaking of the sweetnesse of that bread Job saith I esteemed of the words of his mouth more than my appointed food Job 23. and David saith Thy word is sweeter then hony and the hony combe Psalm 19.10 In the New Testament the Apostle to shew the nourishing force of Gods word saith that Timothy was enutritus verbis fidei 1 Tim. 4.6 To shew the taste or relish that it hath as well as
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
ever had never wanted that he ascribes to himselfe of common things we have the like thoughts Later it could not conveniently have beene given for then it could not have beene over the World before the comming of Christ and then men might have pleaded ignorance being no time for the divulging of it To shew that in this written law of Moses be those foure parts that are in all lawes 1. Psal 19.7 The Law of God is a perfect rule for all duties and actions vers 11. The Law of the Lord is perfect converting the soule the testimony of the Lord is sure and giveth wisedome unto the simple 2. The manners 1. that we may be whole observers of it 1. Toti All the whole of all men we must doe it with all our whole soule and body For we consist but of two parts of a soule and body The soule hath but two partes mind and heart God must be scopus perfectus metae the perfect scope we aime at There must be plena intentio Dei a full intention of God The heart the will must be tota inflammata wholly inflamed For the body with all the strength every member must be an instrument of righteousnesse Deut. 6.5 And thou shalt love the Lord thy God 2. Totum The whole Law with all thy heart soule and might 2. For all the law it is the wish of God Deut. 5.29 Oh that there were such an heart in them to feare me and to keepe all my Commandements alwaies that it might goe well with them and with their children for ever And the contrary were very absurd for whereas God is perfectly wise if some of his precepts were needlesse then might God be arraigned of folly in not leaving out that which is superfluous as also Gods wisedome is impeached if any thing beside the law were to be kept then that added to the law would make the whole which we should doe and the law it selfe should be but part of our Agenda things to be done and so imperfect and the Lord should be an unwise Law-giver but this is impossible Therefore doth the Lord justly say Whatsoever I command you take heed you doe it thou shalt put nothing thereto nor take ought there-from 3. Toti tempore at all times Deut. 12.32 3. For continuance totâ vitâ alwaies all the daies of our life Deut. 12.32 And though the place includeth not the time yet the time includeth the place alwaies without dispensation If this law be perfect 3. Pramium The reward 〈◊〉 it carrieth with it a reward 1. Tim. 4.8 There are two rewards of this life and that to come Deut. 28. à vers 3. to 9. in the soule from the 9. to the 11. Levit. 26. à vers 3 For the life to come Levit. 26.3 expounded Dan. 12. some to everlasting life c. Christ Iohn 5.29 saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall come forth that have done good to the resurrection of life but they that have done evill unto the resurrection of condemnation Acts 26.6 7. Paul answered before Agrippa that he rested in the expectation of the just and the opinion of the Sadduces was very odious among the Jewes 4. Pâ—na The punishment Againe on the contrary if they be not kept or not after this manner 1. Toti not wholly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a double heart Jer. 48.10 Cursed be he that doth the worke of the Lord negligently and that keepeth backe his sword from blood And so for the whole law Deut. 27.26 Cursed be he that confirmeth not all the words of this Law to doe them and all the people shall say Amen For the other that continueth not in every part of the law he is cursed This curse of the Lord was pronounced by the Priest and all the people said Amen These curses are Gods curses and when he saith benè well it will be well indeed And there is a full blessing to them that can keepe it so the fulnesse of his wrath is to the breakers of it A curse without blessing and a blessing without curse In this life Deut. 28.15 But if thou wilt not obey the voyce of the Lord to keepe and to doe all his Commandâ—ments and Ordinances which I command thee this day then all those curses shall light on thee and overtake thee Levit. 26.14 But if ye will not obey me nor doe all these Commandements c. In the life to come Psal 21.9 Their houses are peaceable without feare and the rod of God is not on them Esay 66.24 For their worme shall not die nor their fire be quenched and they shall be an abomination to all flesh So that this law of Moses in summe agreeth with that of nature And as the Proconsull said in the Acts so say we This law is open the good universall and without end whereof the one taketh away feare the other filleth the desire The law is open any man that will may lay claime to it But Paul Gods Atturney from Rom. 1.18 to Rom. 7.13 laieth his accusation 1. To the Gentiles 2. To the Jewes proveth both to have forfeited after he excludeth the regenerate and withall himselfe for though the spirit were willing yet the law of his members was disobedient children guilty by reason of originall sinne as cockatrise egs All men guilty of prevarication and doing against their owne knowledge But Pauls owne argument is sufficient because the stipend of sinne hath taken hold on all and the stipend of sinne is death God being just therefore sinne also must needs take hold on all David confessed this Delict a quis intelligit Who can understand his faults Salomon confessed he could lay no clame to it What then If all offend it should seeme God commanded an impossible thing to be kept It is sure that God is just Therefore we must thinke that there is no injustice in the dealings of God though the matter be never so untoward yet the rule must be streight not as a Lesbian leaden rule 2. It cannot be otherwise for God being perfectly just his rule also must be perfectly just Why then were we not made to it Adam received strength to fulfill it in that perfection that was required but he was like the evill servant who receiving money of his master to accomplish his businesse spendeth it and so maketh his excuse that he hath no money to lay out or being sent about his masters businesse in the way is drunken and so is not able to discharge that businesse that is justly required at his hands And thus of the law generally A preparation to the exposition of the Law PSalm 119.144 The Law of the Lord is from everlasting Genes 1.26 Let us make man according to our Image and likenesse Colos 3.10 The likenesse of God is said to be in all knowledge And have put on the new man which is renewed in knowledge after the Image of him that created him A preparation
is one indirect meanes To the second and that is committing our selves as the wise man saith Prov. 3.17 to danger Qui amat periculum peribit in periculo when a man will put himselfe into danger and need not and when he useth not the meanes of escaping danger he is accessory to his owne death Matth. 4.6 We know what Christ did we must walke in the way not tumble downe when there is a paire of staires Acts 27.31 Paul was very carefull of the Mariners that they should not forsake him though he had Gods promise and Levit. 13.4 a Leaprous man shall be shut up that no man shall goe to him but if any man will goe to him and take the Leprosie of him that is againe presumption And the third meanes by our owne negligence 1 Tim. 5.23 the Apostle saith there I would have you drinke no more water because your stomacke is over weake but drinke a little wine that is the meanes that God hath given to strengthen nature I will have you to use it else you will weaken your nature And no doubt if he had not followed the Apostles counsell he had fallen into the breach of this Commandement Now as Timothy was to drinke a little for the strengthening of nature lest neglecting the meanes nature should have perished so Luke 21.34 when men with too much surfetting and glutiony die they kill themselves so that a man must use or reframe or temper himselfe so as that he use them to preserve his life and the image of God so 1 Tim. 6.8 meate and appatell though not so much Rom. 13.14 as to fulfill the lusts of the flesh but those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for rest Marke 6.31 Col. 2.23 Psal 27.2 for due exercise and due release due study and due recreation not too much exercise nor too much rest for both with too much tristitia mâ—ndâ— care of the world 2 Cor. 7.10 destroyeth and Prov. 17.22 dryeth the bones and too much pigritia slothfulnesse robbeth a man therfore in these things that the Philosophers call non naturalia not naturall a man must use them carefully that he hasten not his end Now this neglect as it must not be in our selves so it must not be towards our brethren Deut. 22.8 There is the prescription of battlements that the workeman may not fall Exod. 21.29 If the Oxe be wont to push c. the Oxe and he both shall die and vers 33. if they stop not the Well at night and a man fall in and die hee shall die also for his negligence By the equity whereof Prev 3.27 and 24.12 there is extension made Contrariwise a Commandement as Ambrose saith Pasce ovem morientem Non pavisti occidisti feede that Sheepe which is ready to perish if thou feedâ—st it not thou killest it Ierem. 8.22 Is there no Balme in Gilead is there no Physitian that the people be not healed and Ezek. 47.12 that God hath ordained plants for bruises and sores and Exod. 21.9 hee saith that the party that shall afferre alii injuriam wound his neighbour he shall pay for his healing this is likewise a meanes to preserve our lives And on the other side Marke 5.25 he saith the woman with the bloudy issue had received many medicines of divers Physitians and had spent all her goods and was never the better but rather the worse The practise of Physitians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their shame be it spoken in all examples it is a sinne to them and Ecclesiasticus 38.15 it is a punishment to the party Now come to a disposition hereunto For it is not onely the life of the body but incolumitas for we see that if the hurt be of any one part if you have hurt the least part of the whole consequently the whole counteth it selfe hurt and saith Quare me Why smitest thou me As not the whole so not any part must be hurt Levit. 24.19 there shall not be any blemish upon our neighbour Exod. 21.25 a wound and a stripe is forbidden if a rupture or ustulation with fire it is an injury we shall have the like our selfe Levit. 24.20 And as this vulnus is contra incolumitatem plaga contra sensum so contra motum wound impaireth the safety of the body and causeth smart so hindreth its motion 2 Sam. 3.34 binding restraint and Gen. 42.17 Deut. 32.36 imprisonment these are accounted as impediments and as punishments these things are not to be inflicted without consent of Magistrate Not any private man must doe it because therein there is a disposition ad totum yet one of the priviledges Eccles 6.3 if a man live not to his owne contentation he hath not lived at all so to bring a man into that estate to make his life odious commeth within the compasse of this Commandement Come to the soule the murther whereof is so much the more grievous as Gods Image is in the soule rather then in the body and certaine it is à comparatis that if the bodily bloud of Abel crie for vengeance Heb. 12.24 then the bloud of the soule much more especially because there is two lives of the soule one here another in the life to come if it be set in worse estate concerning the life to come if he that hath charge of soules Revel 2.14 Mal. 2.8 vos scandalizastis eos in lege yee have caused them to stumble at the Law or teaching them as Balaam taught Balak to cast a stumbling block before the children of Israel or whether it be indirectly by negligence Ezek. 33.6 If you watch not and the sword come upon any he is taken away for his sinne but his bloud will I require at thine hands So likewise though it be not he that hath the charge but a brother privately one private man against another if he gave counsell dicto or facto by word or example as Peter Matth. 16.22 was a scandall to Christ he had prevented Christ if he would have beene prevented and so have hindered the great worke of redemption Or whether it be the example Gal. 2.13 the same Peter by his example misled the other Jewes and Barnabas and Paul 1 Cor. 8.12 that the weake brethren were emboldned by the example of those that had knowledge to eate those things that were offered unto Idols wounding thereby the weake conscience of others yet they brought guilt on themselves for every example in deeds and Matth. 18.6 shall come upon them and woe bee to them it were better that a milstone c. then that he should minister this offence to take away the life of the soule of the least of his brethren Concerning this wee spake before Come to the second life of the soule Eccles 6.3 Col. 3.21 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a man beginneth to loath the benefit of his life it is certaine his soule is killed and as in Gen. the missing of Ioseph and Simeon and Benjamin killed Iacobs heart and at
give the Law into his hands But because by this departing from our right we pluck upon us a grievouser burden then we can beare and make them offer it the oftner therefore there is a Magistrate and we may lawfully have recourse to him for redresse yet so we observe certaine rules 1. Exod. 18.22 Moses saith he will not have every trifle brought before him Now any thing that will beare an action in Law may be brought before him but non quod opus est sed quod necesse est such as if it be not remedied will breed a further inconvenience and such as nothing but the Law can remedy 2. 1 Cor. 6.4 5. Saint Pauls devise is there to put up the matter first to the Saints and to the Brethren among whom we live and not be brought ad formam civile into forreine Courts whereas a great promise is given to two or three gathered together in the name of God in such cases 3. Christ upon the occasion of having the offer of dividing the inheritance Luke 12.15 he saith Man who made me a Judge or a Divider over you Take heed of covetousnesse that is his first note so men must looke that they doe it not of covetousnesse 4. That they will have every mans tuum to be suum and then Esa 10.12 a man in regard of his wealth or strength or alliance with Judges must not begin to enter suit or over-tread the poore 5. And last Iames 3.16 that in all we goe with charity that our doings may not savour of gall as the Heathen said of the Judge the forme of words in the Law Si jus est adversarii habeat ille if it be none of mine heare me not in these great matters The conclusion is Prov. 25.8 See in thy matters thou goe not forth hastily to strive and his reason is lest thou know not what thou shalt doe in the end And many there be that repent themselves when they come to end their strife 1 Sam. 25.31 It is a good saying of Abigail I doubt not but my Lord will never repent himselfe that hee hath not shed bloud causelesse If a man refraine himselfe from evill words and hath borne injury he shall never unwish it but if he doe the other he shall often repent him 6. Rule Accessary Exod. 2.3 for the negat where Moses seeing two Hebrewes strive he endeavoured to set them at peace And for the affirmative Matth. 5.9 Blessed are the Peace-makers for they shall be called the children of God The VII Commandement Thou shalt not commit adultery IT is as the other was in words very briefe And it pleased God here to delineate unto us what reckoning he maketh of the vices that dispose us to adultery as concupiscence c. by the vice it selfe 1 Cor. 7.4 It containeth as uncleannesse so also unjustice and that great because the man he hath not power over his owne body but the woman and contra In this word we see what accompt he maketh of those vices that are subordinate unto it The commandement is expounded Ordâ— maâ—dâ—â—â— Levit. 20.10 Matth. 5.27 and 1 Cor. 6.15 and 7. tot The order is this The principall cause why there must not be murther was because man was the Image of God Now we see the Image of God was specially in chastity and purity So one of the Heathen Poets Bacillides Deus est mens pura God is a pure minde and that is especially in this Commandement The truth whereof is plainely gathered Gen. 37. by the contrary It is the first thing our Parents did so soone as their eyes were open And they saw themselves naked and were ashamed to see their uncleannesse c. Which shewed the Image of God was lost So for the end 1 Thes 4.4 Sâ—â—pus mandâ—tâ— vel finis quadâ—â—plex 1. The Commandement is availeable for the Church Mal. 2.15 2. For the Common-wealth Levit. 18.27.28 the land defiled by the uncleannesse of the inhabitants 3. And for particular persons two kinds 1. That every man it is occulia lex naturae a Law even of nature as of God that whereof he is chiefe he will have it wholly and alone Prov. 6.34 The jealousiâ— of a man often the rage of a man and dearer then any ransome 2. Is his name the legitimation and assurance of his children Deut. 23. no bastard in sanctuario c. As likewise the chastity of his wife And these foure are the end Now for the affection it selfe and ground of the Commandement The ground of the Commandement as it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heat before for the other so here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire that this dealeth with And every part of concupiscence is not evill Col. 3.5 but he putteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malam concupiscentiam evill concupiscence as if there were some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lust not evill Rom. 13.4 he willeth us to have providence or care of the flesh but not to fulfill the lust of it More plaine There is in man as in other creatures a desire to preserve it selfe and secondly of his species kinde therefore these two desires because they were most necessary it pleased God to ordain a bait for both that men might be allured to them For as there is a pleasure in eating and drinking so also in the act of generation Then there is a ground In maxime necessariis maxima voluptas maxime allicit in things most needfull the more pleasing the delight the greater allective And there is another Quod maxime allicit maxime corrumpit that which allureth most corrupteth most and the reason is quia appetitus tendit ulâ—ra modum because the appetite knoweth not what is enough For we perswade our selves that if the doing of it once be good the doing of it oftner will be better and so we shall come to doe it too much because the appetite knoweth not what is enough So falleth in corrupt custome for the course of our nature is when it avoideth any evil it avoideth it so vehemently that somtime if there be any good with it it putteth out the good too So if it desire the good it will desire the evill too therefore temperance to the middle therefore they say vertue standeth opposed to fortitude and temperance Temperance magis in defectu as Fortitude magis in excessu This concupiscence of the flesh as it is in us so in beasts and hath the lowest place and as Plato saith it is alligata ventri tied to the belly as a man would tie an asse or a horse to a manger Now being in the lowest place and having a necessary use it is necessary in maxime necessariis ordo est maxime necessarius in things most necessary order is chiefely to be observed The order is that they should not take up a mans life onely if there bee a great course in the lower faculty then the upper is quiet When that that is inferiour is
our use God is called the Father of lights First in opposition to the lights themselves to teach us that the lights are not the causes of good things but he that said fiat lux Gen. 1. Secondly in regard of the emanation whether we respect the Sunne-beames called radii shining in at a little hole or the great beame of the Sun called Iubar he is author of both and so is the cause of all the light of understanding whether it be in small or great measure Thirdly to shew the nature of God nothing hath so great alliance with God as light The light maketh all things manifest Ephes 5. and the wicked hate the light because their workes are evill Iohn 3. But God is the Father of lights because as out of light commeth nothing but light so God is the cause of that which is good Prov. 13. Againe light is the cause of goodnesse to those things that are good of themselves It is a pleasant thing to behold the light Eccles 11. On the other side howsoever good things are in themselves yet they afford small pleasure or delight to him that is shut up in a dark dungeon where he is deprived of the benefit of light So God is the Father of lights for that not onely all things have their goodnesse from him but because he makes them good also Light is the first good thing that God created for man fiat lux Gen. 1. But God is the Father of lights to shew that he is the first cause of any good thing that can come to us Againe because he is that onely cause of the visible light which at the first he created and also of that spirituall light whereby he shineth into our hearts by the light of the Gospel 2 Cor. 4. the Apostle saith of the whole Trinity Deus lux est 1 Iohn 1.5 More particularly Christ saith of himselfe Ego sum lux mundi Iohn 8. The holy Ghost is called light where he is represented by the fiery tongues Act. 2.3 The Angels are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.7 David also as a civill Magistrate was called the light of Israel 2 Sam. 21.17 Ecclesiasticall Ministers are called light Vos estis lux mundi Matth. 5. And not onely they but the people that are of good conversation are said to shine tanquam luminaria in mundo Phil. 2. All these lights have their being from God and for this cause he is worthily called lux mundi and the Father of lights A againe this name is opposed unto darknesse God is light and in him there is no darknesse 1 Iohn 5.5 Therefore the ignorance of our minds is not to be imputed unto him He is the light that lightneth every one Iohn 1.9 and cannot be comprehended of darknesse Therefore it is not long of him that we through ignorance are said to sit in darknesse and in the shadow of death this comes of the Devill the Prince of darknesse who blindeth mens eyes 2 Cor. 4. God is the Father of lights Secondly he is so called to distinguish him from heat The lights which we make for these private uses doe not onely give light but heat also but God giveth light without heat wherefore such as are of a fiery spirit as the Disciples that said Shall we command that fire come downe from Heaven and consume them are not like God Christ is called the day-starre not the dog-starre 2 Pet. 1. God is said to have walked in the coole of the day not in the heat of the day Gen. 3.8 When God would speake to Eliah he shewed himselfe neither in the strong wind nor in earth-quake nor in fire but in a small still voyce 1 Reg. 19.12 To teach men that if they will be like God they must be of a meeke and quiet spirit He is said to dwell in the light 1 Tim. 6. not that he is of a hot fiery nature as our lights are but because he giveth us the light of knowledge In respect of the number he is not called the Father of one light but Pater luminum It was an imperfection in Iacob that he had but one blessing Gen. 27. God is not the cause of some one good thing but as there are divers starres and one starre differeth from another in glory 1 Cor. 15. so as we receive many good things and of them some are greater then others so they all come from God who is the Author and fountaine of them all Our manifold imperfections are noted by the word tenebrae which is a word of the plurall number and in regard thereof it is needfull that God in whom we have perfection shall not be Pater luminis but Pater luminum Our miseries are many therefore that he may deliver us quite out of miseries there is with the Lord Copiosa redemptio Psal 130. The sinnes which we commit against God are many therefore he is the Father not of one mercie but Pater misericordiarum 2 Cor. 1. The Apostle Peter tels us that the mercie of God is multiformis gratia 1 Pet. 4. So that whether we commit small sinnes or great we may be bold to call upon God for mercie According to the multitude of thy mercies have mercie upon me Psal 51. For as our sinnes doe abound so the mercie of God whereby he pardoneth and is inclined to pardon us is exuberans gratia Rom. 5. The darknes that we are subject to is manifold there is darknesse inward not only in the understanding Eph. 4. where the Gentiles are said to have their cogitations darkned but in the heart whereof the Apostle speaketh He that hateth his brother is in darknesse 1 Iohn 2. There is the darknesse of tribulation and affliction whereof the Prophet speaketh Thou shall make my darknesse to be light Psal 18. and the misery which the wicked suffer in the world to come which our Saviour calleth utter darknesse Matth. 22. God doth helpe us and give us light in all these darknesses and therefore is called the Father of lights As the Sunne giveth light to the body so God hath provided light for the soule and that is first the light of nature which teacheth us that this is a just thing ne alii facias quod tibi fieri non vis from this light we have this knowledge that we are not of our selves but of another and of this light the Wiseman saith The soule of man is the candle of the Lord. Prov. 20.27 They that resist this light of nature are called rebelles Lumini Iob 24. With this light every one that commeth into this world is inlightned Iohn 1.9 Howbeit this light hath caught a fall as Mephibosheth did and thereupon it halteth notwithstanding because it is of the bloud royall it is worthy to be made of Next God kindleth a light of grace by his word which is lux pedibus Psal 119. and lux oculis Psal 19. and that we may be capable of this outward light he lightneth us with his
yee call him Father without respect of persons c. Then passe the time of your dwelling here in feare 1 Pet. 1.13 Our is a word of hope as Father is a word of faith for he that saies noster our includes himselfe and by hope applyeth Gods favour in particular to himselfe which by faith he apprehends to be common to all neither doth appropriate it to himselfe saying My Father but includes them with himselfe and so the word our is also Vox charitatis the voyce of Charity As the first word did teach us the Father-hood of God so the word our implyeth the fraternity we have one with another for God to shew what great regard he hath of the love of our neighbour hath so framed and indited this prayer that there is neither Ego nor mi nor meum nor mea neither I nor mine nor my but still the tenor of it is Our Father our bread our trespasses us from evill Therefore one saith that prayer is not onely breviarium fidei an abridgment of our faith but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mutuall pledge of our love towards our brethren which is then especially testified when we pray to God for them For this prayer which our Saviour sets downe for us and all Christians prayers are not the prayers of nature pro se orat necessitas necessity stirreth up men to pray for themselves but the prayers of charity when we are to commend the state of our brethren to God as well as our owne quia pro ali is charitas for charity prayeth for others for in this prayer there is matter not onely of supplication for the avoyding of evill and comprecation for the obtaining of good in our owne behalfe but of Intercession also to teach us that whether we desire that evill be rëmoved or good be bestowed upon us we should desire it for others as well as for our selves The use of this doctrine is of two sorts first against Pride for if God be not the Father of one man more then another but all in common doe call him Our Father why then doth one man exalt himselfe above another Have we not all one Father Mal. 2. and the Apostle saith Yee are all the sonnes of God by faith in Christ Iesus Gal. 3. and our Saviour saith Vos omnes fratres estis Yee are all brethren Mal. 2.3.8 Therefore we are not onely to love one another as brethren but to honour one another because we are the sonnes of God for this end the Apostle exhorteth In giving honour to one before another Rom. 12. So farre ought we to be from despising one another Cur enim non pudeat aspernari fratrem quem Deus non aspernatur filium Why are we not ashamed to scorne him to be our brother whom God scorneth not to be his sonne Secondly it serveth against malice wēe were all in the loynes of Adam when he fell and all one in the body of Christ so that whatsoever he as our Head hath done or suffered the same all men doe and suffer in him And lastly we are all included in this word to teachus that wee ought to wish the same good to others which we doe to our selves for this is that which Christ commendeth in our Christian practise in the duty of prayer Vt singuli orent pro omnibus omnes pro singulis that each should pray for all and all for each other He hath taken order that no man can pray this prayer but he must pray for others as well as for himselfe and so doe good to all and the mends that is made him is that they also for whom he prayed doe likewise at another time pray for him and though we cannot alwayes pray in such fervencie of Spirit as is required in prayer yet the holy Ghost doth supply our infirmity by stirring up others to pray and make intercession in our behalfe cum gemitibus inenarrabilibus with unspeakable groanes Rom. 8. even then when we cannot doe for our selves and this is a speciall benefit which the faithfull have in the Communion of Saints The Apostle saith that God to assure us that hee takes us for his sonnes hath sent his Spirit into our hearts whereby we cry Abba Father Gal. 4. the one of these words hath respect to the Iewes the other to the Gentiles teaching that it is our duty to pray both for Iewes and Gentiles and so for all though they be strangers to us Secondly we are to pray for sinners be their sinnes never so great in hope that God will give them the Grace to repent and to come out of the snare of the Devill 2 Tim. 2. and that he will translate them out of the state of sinne into the state of grace for this life as long as it lasteth is tempus praestitutum poenitentiae a time ordained for repentance Thirdly as for our brethren so for our enemies as our Saviour willeth Matth. 5.44 for they also are comprehended under the word noster For God hath shut up all in unbeliefe that hee may have mercie upon all Neither are we to pray in generall for all but for some in particular as neede requireth Not in generall for all good things but for some speciall blessings As we are to pray generally that Gods will may be done so for that this is Gods will our sanctification 1 Thes 4. we may pray in particular for those things that we have neede as to be delivered from all temptations generally so specially from those sinnes whereunto the corruption of our nature is most inclined THE EIGHTH SERMON Which art in Heaven WHich words containe the second part of this invocation for as in the word Father we call upon the bowels of Gods mercy so by these words Which art in Heaven we do invocate the arme of his power for so it is termed by the Prophet in the Old Testament Stirre up thy strength and help us Psal 80.2 Rise up thou arme of the Lord Esay 51.9 So that as the Lepers doubt Matth. 8. is taken away by the consideration of Gods fatherly goodnesse so that when we know that this our Father hath his beeing in heaven it takes away that doubt which we use to make of his power Domine si quid potes Lord if thou canst do us any good Mark 9. For the stile of God in respect of our necessities consists of his goodnesse and greatnesse which as they are both expressed by the Heathen in the title Optimus Maximus so the power of God in these words which they use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dwelling in heavenly habitations Christ willing to expresse the greatnesse of Gods power doth it by that place where his glory and power are most manifest and that is heaven whereof the Prophet saith The heavens declare the glory of God and the firmament sheweth his handy worke Psal 19.1 For when we see a poore cottage we presently ghesse that the dweller is no great person but if
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
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