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
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
Reddes rationem that of Christ Thou shalt give an account and every one will give morâ—â—ttention to that which he knoweth he shall after give account for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Because we are all bound to give account of our faith 1 Pet. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you Oportet reddere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non stultam vanam inanem opinionem you must render a reason not a foolish and vaine opinion Therefore it is best to render a reason before Agrippa our Countreyman before we come to Caesar Forasmuch as Christ is become not onely our King and Priest We must be Prophets Our prophecying in foure things but also our Prophet we must become Prophets Our prophecying must stand in these foure things 1. In examining the doctrine that we heare 1 Iohn 4. 2. In examining our selves before the word and Sacraments 1 Cor. 11.28 2 Cor. 13.5 3. In admonishing our brethren which we cannot doe without catechising Rom. 15.14 and able to admonish one another 4. Forasmuch as when we are children we doe imbibere errores drinke in errors We must learne to put them off while we are children and have truth in their place The fruit of the first that knowing that judgement waiteth for us we may be carefull of our duties and so to practise them Of the second Forasmuch as we see of the Church in all ages that it is a thing especially commanded of the Lord we must know that those houres which we bestow on this exercise we bâ—stow them on a thing most pleasing to God Veniendum ergo alacriter cum venerimus ita nos gerere oportet ut decet scilicet ut arrectis auribus intentis animis auscultemus We must therefore come cheerfully and when we come so behave our selves as it becometh namely we must heare with attentive eares and earnest hearts Paul asketh the Romans some fruit of their former life Paul Rom. 6.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What fruit had ye then in those things whereof ye are now ashamed and secondly in the 22 verse he setteth the fruit downe to be holinesse of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto holinesse And the heathen wisheth us in all our actions to aske this question Cui bono to what good admonishing us to enquire what good commeth to us by our exercises Even that which Paul setteth downe 1 Tim. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For bodily exercise profiteth little but godlinesse is profitable unto all things having promise of the life that now is and of that which is to come In this life the fruit length of daies as Deut. 11.21 In the life to come John 17.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternall life Having seene the fruit we are to take care that those houres which we spend in this exercise we mispend not least we be deprived thereof For as in naturall philosophy it is a great absurdity ut quid frustrafiat that any thing be in vaine and in morall ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine desire In divine things much more Ne frustra audiamus Let us not heare in vaine 1 Cor. 15.14 Paul useth no other argument to prove that Christ is risen then that else his preaching and their hearing should be in vaine Gal. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I went up by revelation and communicated unto them that Gospell which I preach among the Gentiles but severally to them which were of reputation Ratio the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest by any meanes I should run or had runne in vaine 2 Cor. 6.1 as he desired the Corinthians that they received not the grace of God in vaine so wee are to looke that we heare nothing in vaine least we be like those Ier. 6.29 that let the bellowes burne and the lead consume in the fire and the founder melt in vaine The word of God not in vaine in respect of it selfe The word of the Lord is not in vaine either in respect 1. of it selfe 2. Preacher 3. hearer In respect of it selfe it cannot be in vaine Esa 55.10 11. As the raine and snow commeth from Heaven and returneth not againe but watereth the Earth and maketh it to bring forth and bud that it may give seed to the sower and bread to him that eateth 11. So shall my word be that goeth out of my mouth it shall not returne to me voyd but it shall accomplish that which I will and shall prosper in the thing whereto I send it therefore by every hearing we are either bettered or hardened 2. Neither in regard of the preacher And as the word in respect of it selfe cannot be in vaine so neither in regard of the preacher Esay 49.4 I have laboured in vaine I have spent my strength for nothing but my judgement and worke is with the Lord. It is also warranted Luke 10.6 If the sonne of peace be there your peace shall be upon him if not it shall returne to you againe More plaine 2 Cor. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are unto God a sweet savour of Christ in them that are saved and in them that perish Great care then is to be taken how we behave our selves in hearing 3. Pars. The third part Venite auscultate come and hearken It s the manner of the holy Ghost to comprise many things in one word In the first required presence to come the beginning of Christs obedience Psal 40.7 8. Then said I loe I come c. The action Psal 122.1 I rejoyced when they said unto me we will goe into the house of the Lord. Esay 2.2 3. And many people shall say come let us goe up to the house of the Lord c. And the Hebrew proverbe is Blessed is he that dusteth himselfe with the dust of the temple alledging the Psal 84.10 For a day in thy Courts is better then 1000 otherwhere The cause of our comming Because it is to be feared lest wee concurre with those Esay 29.23 that came rather for feare of disfavour or mulct then for any godly respect to such the Word shall be as a sealed booke that shall not be opened Therefore though all mens censure were removed and it were free for us to come or not to come yet are we so to be affected seeing the Lord hath said venite come in respect of God The Centurion Matth. 8.9 saith that they which were under him when hee called them came c. Therefore it is but a small service which we doe to the Lord in comming The people made three daies journey after Christ into the wildernesse Act. 20. Paul prolonged his speech till midnight but our comming and attention is but small to these Psal 105.31 34. Grashoppers Flies Lice Caterpillers come at the commandement of the Lord therefore if we come behind these unreasonable creatures we shall not need
but Gods will is the rule of all justice there can be no danger in his dispensations This is their rule Quod licitum est mutatur exsuperveniente causa what is lawfull is changed by the accession of a new cause So in some cases God hath restrained his law but very seldome dispensed such a thing is in the Law of God though not so common The warrant of this is either first by his word the image of the brazen serpent against the second Commandement Or secondly by ratifying by signes blessing them by extraordinary gifts above the cours of mankind For these dispensations or exemptions from the common law because they be priviledges they are to be restrained to the persons to whom they were granted as in the doings of the Prophets these warrants now cease Quae exorbitant à jure communi non sunt trahenda in consequentiam vel argumento argumenti vel exemplo This is a maxim These things which swerve from common right are not to be drawne into consequence either for proofe of an argument or for example Though we be willing to make many restraints yet there are but few and if we make more great injury is done to God It s a commendation of a law to have fewest priviledges for where there are fewest dispensations there is most equity as he said of Rome that all the good Emperours might be graven on the one side of a penny and therefore great injury done to God in it granting they were Therefore in Gods they should be are fewest The slaughter of Phineas the marriage of Oseah the robbery of the Egyptians are not restraints for this is certaine that though they were yet they are not for us they are not for our times neither have we the signe of the voice of God for them And it may be proved substantially that many things in the old Testament which are thought to be restraints were not but kept to the uttermost This is to stop the mouth of vaine persons that cannot uphold themselves but with the distinction of ordinary and extraordinary and indeed all the stirre now adaies is about the limiting of ordinary and extraordinary The conclusion is we have but little use of this rule 2. Rule Natura praecepti The nature of the precept 2. Rule By the nature of a precept that in sundry cases it giveth a restraint the nature of the fift Commandement to honour superiours Princes having none upon earth are exempted The nature of the fourth Commandement one day in seven And this restraint troubleth them that fancy a perfecter righteousnesse The continuall practice of an affirmative is part of a precept The rule of the affirmative precept Semper tenemur bonum facere sed non tenemur bonum facere semper Affirmat tenet semper negat tenet semper ad semper We are bound alwaies to do good but we are not bound to worke alwaies The affirmative precept must needs be restrained the negative not so Some thinke themselves bound to thinke on nothing but God The negative indeed holdeth at all times the affirmative doth not Augustine Miro modo homo etiam ex amore Dei â—on cogitat de Deo After an unspeakable manner a man even from the love of God thinketh not of God Even as a man from the use of reason ceaseth from the use of reason this is plaine by a familiar example as in sleepe So in abstaining from a good worke he doth a good worke Quemadmodum homo ex usu rationis caret vel cessat ab usu rationis sic ex amore Dei abstinet ab amore Dei The reason is the nature of doing a good thing well standeth thus that there must be a concurring of all due cases and circumstances belonging thereto Malum ex singularium defectu oritur bonum è causa integra Evill ariseth from the defect of any one cause but good springs from a whole and intire cause Now all these circumstances cannot alwaies concurre and so consequently cannot alwaies be kept Therefore in respect of the affirmative part we are exempted by the nature of it And secondly the ardour of affection that is required in doing good sheweth that it cannot continue in a perpetuity This also is not of so great use The third rule is of greatest use â— Rule This by sundry occasions receiveth sundry judgements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A conflict of lawes and yet they may be reduced to one rule The case is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conflict of two lawes The Jewes say when two Commandements make one another a lyer till a third commeth and maketh them agree by restraining one of them This therefore is for a rule Nemo unquam ita perplexus est inter duo peccata quin illi pateat exitus sine tertio No man is so perplexed betwixt two sinnes but that a way out lyeth open without a third And if it were not so it should argue a great want of knowledge in God 2. How we shall be able to rid our selves out of both sine tertio peccato without a third sinne Either the 2. precepts may be compounded and reconciled or not reconciled If they may be agreed upon then there is no necessity that a third come but we may dimittere erroneam opinionem let goe the erroneous opinion As in Herod If he had let go his oath his perpetuity had been none After his promises and oath he was in such a perplexity that he imagined that he must either breake his oath or put John Baptist to death he should let goe his opinion and let Iohn Baptists head stand still For if he had let goe his oath he had committed no more sinne then before If they cannot be agreed upon Tum agat id ad quod est magis obligatus then let him doe that to which he is more bound Whose end is superiour Cantic 2. Dominus or dinavit in nobis charitatem his banner over us was love He hath set one law above another all must not come together The rule in reason and judgement Vbi est principium ibi digerendae sunt res ad illud principium Where a principle is there things are to be directed to that principle The chiefe end is Gods glory 2. The soule and health of man the health of every man 3. The like care of our brethren In respect of the glory of God the health of man must fall to the ground Vt misericordia pateat that mercy may be manifested That God might have the glory and he purchace to himselfe mercy But that the justice of God may have his glory salvation must be denied to other our health before our brethren we may not commit sinne to deliver them from sinne Therefore a man must have speciall regard of himselfe The first Table doth bind more then the second The health of our owne soules to be preferred before our brethrens The reason is because none can deliver his
the Prophet Psal 4.2 maketh his complaint that there is a generation of men that turne the glory of the true God into dishonour i. are not carefull to deliver unto him his true honour And therefore 1 Tim. 6.20 to have scientiam falsi nominis i. to follow vanity and lies and come to have the fruit as Hosea they shall eat the fruit of lies i. Griefe of mind smart of body confusion of soule therefore to have it is not sufficient but we must also have the truth And indeed that which the heathen man Plato saith of this is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man if he will have a thing he will have it according to the truth Every soule if it have not the truth it is not because it is not desirous of the truth but if it find not out the truth it is against the will of it unlesse it goe against nature Gen. 20.9 When as Abraham had made answer to Abimelech not in truth as he thought Every mâ—n for knowledge is desirous to have the truth Abimelech being an heathen could tell him that he had done those things that he should not so these men can say that see meerly by the eye of reason that truth is it which wee all seeke after But that which is yet more strange Gen. 3.1 the Devill begins there Yea is it true indeed hath God said indeed Ye shall not eate of every tree of the garden so that he himselfe being the author of lies Now when â—t commeth to practise Aug. distinction bonum dulce bonum amabile wee will first seeke after yet this is his desire that the woman should make him a true answer So we see the mighty force of truth that howsoever it is not sought in practise yet in judgement not onely good men but also the wicked the Heathen yea and the devils themselves would not willingly be beguiled but witnesse to it This Commandement is because of our triall and our triall is because it â—s precious in Gods eyes and that is because it is the course of nature The end and scope of the Law and the Lord the Lawgiver it is in respect of triall which before was named 1 Pet. 1.7 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the triall of our faith is more precious to the Lord than all the riches and goods in the world This triall of us hath bin the cause why God hath permitted doth permit so many errours heresies and false worships Deu. 15.11 We may say in a fit coÌ„parison that albeit God hath plenty and abundance of all things that he could have made all rich yet for the triall of a liberall and a compassionable mind in the rich he would suffer the poore alwaies to be So it may be said of truth it had beene an easie matter for him to have taken order for every one to have had the true profession but onely for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our triall 1 Cor. 11.19 Ideo oportet esse haereses inter vos therefore there must be heresies among you that there may be a triall and that they may be knowne that are sound and true He said fiat lux facta est let there be light and there was light As easie had it been for him to have said fiat veritas let there be truth let there be great plenty of truth there should have bin nothing else but truth only He hath given a cause and a reason why he suffereth errour that they may be tried that seeke after the truth The meaning is this Psal 138. â— that forasmuch as it being set downe that God hath magnified his word and truth above all i. that it is the highest thing that he maketh account of and most highly esteemeth it therefore he would have it diligently to be sought of us that we should shew our estimation conformable to his and that we likewise should esteeme it and magnifie it above all things and this is Pauls counsell and this is the end and he would thus have his glory sought For the necessity of it we need not speake much of it for it hath partly beene handled heretofore And for as much as truth and true religion is a way and is called so 2 Pet. 2.2 and that way must bring us unto the right end then necessary it is we find it if we find it not aliquis erit terminus eunti in via but error immensus est if a man keepe the right way he shall at length come to the end of his journey Jam. 1.8 but errour hath no end Therefore it is requisite By the spirit of truth and the way of truth we shall come into the truth The thing commanded is Religion or true religion veri nominis religio which Christ Mat. 13.35 under the name of the Kingdome of heaven likeneth to a pearle and him that sought after it to a Merchant that sought many pearles and at the last found one of inestimable value and when he had found it he sold all that ever he had and bought it Herein are three things 1. that we seeke the truth 2. that when we have found it we rest in it 3. that it be to us a girdle Then this desire is first an earnest studie and applying of the mind to find out the truth among errours and falshood in the world ought to be in us Whereas the common manner is this every man in that religion he is borne in he will grow up in it and die in it and we presuppose our selves to have found the pearle before we seeke it and so when our studies begin to ripen we only sticke to some learned mans institutions Deut. 4.32 Moses seemeth to be of another mind it is not onely an exhortation but commeth in the way of a commandement that the Israelites they should enquire into all antiquities and in all parts and ends of the world whether there were any such religion as theirs and that they had nothing but truth it selfe and wisedome it selfe So that this is the first thing As there is inquisitio dubii so there is examinatio veri Esa 65.1 Rom. 10.20 that no man do suppose that he hath found the truth before he hath sought it and Mat. 7.7 he that seeketh for it he hath a promise that he shall find it The promise of the calling of the Gentiles that God would be found of them that sought him not is not a patterne for us in this case but as we are to enquire into all doubts so are we to examine all truths among the pearles that sundry shew us and promise us that they have worthy stuffe for us we must take that course that we can distinguish that all those are not such pearls as that a man should sell all that he hath for them but that we indeed have the inestimable pearle that the Merchant found and bought with all that hee had Hereditary religion religion upon offence
Synagogue which may necessarily be gathered to be the Sabbath day Then we see here Christ for the meanes of sanctification tooke order first beginning with Prayer For the exercise thereof that is Prayer it hath two parts either it is before or after Before either private as of the faithfull Psal 111.1 and Mark 6.46 of Christ Or publick Acts 16.13 that even the Heathen themselves went out to pray at the rivers side But especially by 1 Cor. 14.16 that to the prayers of the Congregation every one should joyne his owne Amen And secondly After Numb 6.24 because as before we be not fit to receive so after wee have received unlesse God cover his spirit which he hath given unto us the enemie will seeke power against us to take it away as Luke 8.12 except we desire the Lord that his word may remaine with us still and bring forth his worke 2. After that succeedeth the use of the word that is sanctified for sanctification Esay 42.21 more plainely Deut. 4.10 Gather me the people together for this end and I will cause them to heare my words Therefore the end is to heare the word The word in that day hath a double use First as it is read or heard read onely Secondly as it is Preached or heard preached 1. The first the Church in great wisedome alwayes thought best and most necessary that it should goe before that men might not be estranged when the word was read that the other should not be strange to them But it is a strange thing that we at the hearing thinke we have done enough if wee can apprehend it whereas if before we would meditate well of it when it is reade wee might make better use of it and at the hearing afterward might be confirmed in the same The ordinary course and time of reading the Scriptures among the Jewes was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation to the Sabbath at the ninth houre at rhree of the clock and was told them before that they might be acquainted with it the better 2. To come to the publick reading in the congregation it is warranted by Acts 13.17 and 15.21 by the Gospell 1 Thes 5.27 I charge you that this Epistle bee reade to all the Brethren the Saints Then for private reading after the congregation is broken up because Christ sheweth plainely that his witnesses be the Scriptures and therefore will have the Scriptures to be searched because they were Prophecies of him and Esay 8.20 for threatning and Esay 34.16 Seeke in the booke of the Lord and reade none of all these things shall faile none shall want her mate for his mouth hath commanded and his very spirit hath gathered them And for the examination of that that is taught Revel 3. a practise Acts 17.11 for the acquainting of the Berreans to examine the Apostles doctrine There are two more uses in reading Revel 1.3 There is a blessing pronounced to them that reade or heare the words of the Prophecie because it exciteth men to praise God Men seeing the Prophecies fulfilled and executed they may not doubt but consent to God For which cause these were monuments of the Church of the fulfilling of any promise or threatning yea they suffered in the old Church the Monuments of the Warres of God for the Israelites Num. 21.14 their liber bellorum Dei and their verba dierum of Nathan Gad Shemajah c. they suffered them privately in an holy use to be read that seeing his promises with the denouncing of his threatnings they might be excited to the greater praise and feare of God Another use is as they gather by the Analogie of Daniel 2.2 and Acts 8.28 Daniel was occupied in the exposition of the Prophet Jeremie so the Evnuch reading Esay asked the exposition of it of Philip and no doubt if Philip had written on that day he might have had use of his writing as of Preaching Therefore God hath ordained Expositors such as the booke of Iasher Ios 10.13 a commentor of the Law his workes being for this end to make knowne the hard texts of Scripture and expound them unto us The second part in the meanes of sanctification is the Word preached that is it that Rom. 10.15 the Apostle speakes of For Sanctification which is the ordinary meanes of Faith and Christ in his Prayer Iohn 17.17 Sanctifie them in thy truth and thy word is truth Christ himselfe Luke 4.16 by his Preaching hath sanctified it and the Apostle 1 Cor. 1.21 hath pronounced not to receive any other alteration to the Worlds end 3. The third followeth the pondering of that that wee have heard read or preached as Luke 2.19 according to the example of David Psal 119.97 O how love I thy Law it is my meditation continually the occupying of our mindes and meditations to apply it hereafter and make fruit of it Beside the meditation of the word that wee shall heare read or preached the 92. Psalme which was a Psalme made for the Sabbath and is sung as on that day and if credit may be given to the Jewes traditions they tell us that the two first verses came from Adam and hee used to sing them in Paradise giveth three further points to consider First vers 4. which is indeed that which God here urgeth the consideration of the workes of his hands the making to our selves a contemplative use as we have made all the week long an active of them so wee should have a spirituall And the second is vers 7. a meditation of the judgements of God The third is vers 10. and 12. a meditation of the mercies of God of the mercies and visitations taking judgements for the genus to both These whether they extend to our owne persons or come on our Fathers house or the place wherein we live or the Church round about us there is none of these but they afford us an object of meditation and as we see the meditation of the creatures of God of the wild Asses Sparrow Crane Lillies c. they yeeld still meditation from tha lesse to the greater if they be thus thankfull how much more are wee bound to him So Rom. 2. he sets downe his judgements to move us to repentance and his mercy to move us to thankfulnesse and thus when we are wearied with prayer and reading and preaching is ceased our meditation remaineth to continue the whole day and stil findeth matter to worke upon 4. The fourth Which is not a beating within our selves in our counting house of any great calamitie but the examining of it betwixt us and others and that is done three manner of wayes 1. With them that have taught us as Luke 2.42 it appeareth plainly that after the solemnitie in the eight day the last of the feast it was the manner the teachers sate them downe at the Table and the Auditors propounded Doubts and Questions to bee resolved of them And so was CHRIST no doubt not an apposer but as in
Commandement is the fountaine whence all of the second Table doe come as a streame beginning at the Conduit-head This fifth Commandement hath all those properties which are due to any man with respect And in those two things which must be seene in love 1. In respect of God the excellencie 2. In respect of us conjunction or nearenesse Whereas in conjunction we must rather love the faithfull our countreymen and kinsfolke here in the case of excellencie it is not so For sometimes wee must give more honour to an infidell as Acts 25. Paul to Nero and Dan. 6.3 to a stranger as they did to Daniel and Gen. 41.40 as Pharaoh did to Ioseph And to give this to men indued with gifts is in regard of their nearenesse to God for by his benefits they are neerer his end so as for this cause they are to be preferred and made nearer to us also And they are also nearer to us in respect of the greater profit we shall receive of them according to that of the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He as God for God setteth as much by that which is his his owne as by himselfe so that being nearer our profit we may love them and being nearer to God we must performe all other duties unto them Why are not all men excellent alike Quest Sol. Gods wisdome wonderfully appeareth in this For seeing Gen. 2.18 the occasion of the Woman was that she should helpe because that though it were good yet not the best that Man should be alone for he being finite and therefore of a finite power might with helpe performe better services unto God Now seeing they were plures more then one the question is whether they must be one body or not And if there be one body then must there be diversity of members 1 Cor. 12.21 But if it be said there should not be one that is confuted here Also God being most excellent and having all other things under him would in his creatures have a patterne of that excellencie and subjection so that for that cause 1 Cor. 15.41 he made every star differ from other inglory So also that they might be those divers vessels 2 Tim. 2.20 And by this Commandement doth all power stand And hence it is that he hath called them Gods Psal 82.6 And therfore this Commandement possesseth this place as in medio in the midst as Philo Iudaeus saith because God would have him first to looke to his worship and then to his owne honour in the second Table Gen. 17.9 This Commandement hath two parts 1. precept Honour c. 2. Reason that thy dayes c. This division proved Ephes 6.2.3 The precept containeth the duty of Inferiours Honour Superiours to be Fathers and Mothers For God includeth in one word the most especiall things And because as Chrysostome saith first they must be before they can be honoured therefore first What is meant by Father What is here ment by Father 1. That is true Matth. 23.9 We have but one Father for all others as the Heathen said be but instruments Whensoever therefore any thing is attributed to God and man God is the first Ephes 3.17 so he is the first Father Psal 27. which tooke us out of the wombe and the last Father Psal 82. which taketh us up when all other have forsaken us So that seeing to be a Father commeth from God and our superiours are made partakers with God as his instruments they must also have their duties from him The word Father signifieth him that hath a care or desire to doe good for which Iob cap. 25. was called a Father so that he is a Father by whom others are in better case and estate 2. Mother This hath the name of a faithfull keeper as we may see by the end of her making which was to helpe And the same word was so used Iob 12.20 Ruth 4.4 And the Heathen themselves know this that a good governour differeth nothing from a good Father 3. Honora honour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth aggravare so where excellencie is added to the thing it is of weight and in precious things the heaviest is the best So that addere pretium is addere pondus and so by translation honorem honour for when a man hath received the person of God it is more to be esteemed It was a miracle among the Heathen that so many Kings should give their heads to one sometimes to a Woman sometimes to a child which argueth plainely that they knew a divine power therein that might not be resisted i. Gods ordinance and so worketh a reverence in our hearts And as in the former word so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour Solon in his Lawes and Plato and the Romanes doe make choyce of this word and other that write of Lawes and that matter 1. Now what the estate of them is this is to be set downe as 2 Cor. 4.13 All things are for your sakes i. for the Churches sake Politia est propter Ecclesiam set downe 1 Tim. 2.2 For there the Apostle goeth thus to worke God would have all men saved that they might be saved he would have them live in all godlinesse and honesty that they may doe thus he would have them taught the knowledge of God this necessarily requireth a rest for in the warres there is nothing rightly ministred That men might intend thus to live it is said vers 2. it is expedient they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leade a peaceable life in regard of outward invasions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiet in regard of minde and inward tumult and troubles Now if the naturall Father and Mother could have performed this as a while they did to Gen. 9. there had needed no other But Gen. 10.8 9. there comes one Nimrod with a company of hounds at his taile the same metaphor it pleaseth the holy Ghost to use i. sons of Belial and he taketh upon him to be an hunter i. a chaser of men to disturbe So because the naturall Father cannot performe it and because we cannot in deede doe fully the duty of our soules therefore there is a Priesthood in the Tribe of Levi a spirituall Father in the Apostles and their successors For this cause Heb. 13.17 to soules and bodies 1 Tim. 2.2 was it that God first allowed and after instituted that men should have government both for resisting of outward foes and quieting of inward strises Rom. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every soule be subject c. There it is said that this binding of men into one society this power is of God and so to be accounted of us for vers 4. he saith God hath delivered him a sword to the end that he should be vindex malorum against the evill and disturber of this quietnesse by which men might intend the former rest and consequently that he should be a comforter and cherisher of good men and those that love to live
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
that it will exacerbare make bitter the soule of the righteous It is exemplified by Psal 106.33 They provoked Moses so that he spok unadvisedly Take away this and then you shall not provoke one another Prov. 15.18 and 18.16 and 29.22 this is his badge provocat rixas stirreth up strife he that is given to anger and where a fooles or an angry mans lippes come they bring provocations To the vertues as every just anger is here condemned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.25 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is pronounced not to be a sinne that is when Prov. 29.19 a superiour towards those that are under him and deserve it in way of justice is magnus irarum aestu That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ speaketh of is specially to be regarded Otherwise Luke 24.25 after his resuriection he calleth his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fooles having a just cause And the Apostle Gal. 3.1 calleth them insensatos Galatas foolish Galatians so if it be a good cause it is warrantable and authorized and it is a just cause that we may The Fathers upon Luke 10.40 say of those plurima many things that Martha was troubled about this was one thing the untowardnesse of the servants of the house Secondly for the moderation of it the vertue opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mansuetudo meekenesse it moderateth it both to those that are under us and to such as converse with us all are the better for it it beginneth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humblenesse of minde Rom. 12.16 he would have them not to be high-minded but to lead with humility and Ephes 4.2 Col. 3.12 the same vertue standeth before meekenesse then the vertue of meeknesse it selfe Gal. 5.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meeknesse Ephes 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all lowlinesse and meeknesse Col. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meeknesse Rom. 12.9 1 Cor. 13.4 Gal. 5.22 Ephes 4.3 Iames 3.17 1 Pet. 3.8 The Apostles generally lightly set downe together all the vertues that belong particularly to the Commandement Now for these vertues ut ante we must inferre to foure things before these for this is not the first Commandement but something must be before Rom. 12.9 Paul going to describe the nature of charity beginnieth with hatred of evill and glewed as it were to good and then love men that unglew you not from God These two must be A man must have odium peccati agglutinationem bono a hatred of sinne and a cleaving to what is good and his charity must not unglue this good else it is not charity A third thing is Phil. 4.8 he willeth us to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneranda whatsoever is grave and venerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honesty or gravity an especiall vertue then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whatsoever things are just whatsoever things are pure whatsoever things are lovely c. and all contraries to be refused and any thing that commeth contrary to these breaketh Gods order But more of this afterward because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the vertue of the last Commandement And fourthly Iames 3.17 Rom. 12.9 this love must be unaffected hearty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with out hypocrisie this gratifying must not beare a shew of zeale of love and be frozen in effect Absoloms curtesie was such but it was not hearty it was affected and it was the curtesie of the Pharisees to Christ they made a faire shew and called him Rabbi and said he was a man sent from God and that he taught the truth without respect of persons c. but it was affected And so had Ioab so had Iudas so had the Devill his curtesie take them altogether he said to the woman very honestly he was sorry God had dealt so hardly with them c. as if he had beene greatly moved with their estate but it was affected for where affection is Prov. 17.14 he will meete you very early in the morning and he will salute and blesse you but I had as lieve saith he he should curse me for this unjust wrath there is opposed unto it one vertue of innocencie another of charity 1. The innocencie taketh order that we hurt no body and consisteth in 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The preservative or the Antidote then the Sanative or the medicine The first is done by three wayes The first avoiding of offences Rom. 12 18. to have peace with all men as much as in us lieth that is 1 Cor. 13.4.5 to thinke no man any hurt nor to doe untowardly The second not onely this but also backward And that is done to us 1 Cor. 13.7 hee speaketh of a good and right interpretation of things as they are meant he will beleeve well and interpret it to the best he will leave no place for suspition Iames 3.17 calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without partiality not standing upon his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discretion he standeth not doubting what his meaning may be but he doth candide interpretari construe it fairely And the third is a willingnesse sometime to depart from his right Iames saith true wisdome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equity most plaine Phil. 4.5 Let your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderation be knowne to all men By these three meanes anger is prevented 2. Now for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the healing after the blow is given there are three other prescribed in it by the Apostles and Prophets First it hath her rest but in a fooles bosome It commeth sometimes into a wise man therefore that it may not rest Ephes 4.2 Col. 3.12.13 Gal. 5.22 the vertue of supporting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to put more bitter into it not making a bitter thing more bitter And as the Apostle saith 1 Cor. 13.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover things yea and as the Prophet David Psal 38.13 sui tanquam surdus I was as a deafe man he was not deafe but tanquam surdus and it is Iames 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hiding of a multitude of sinnes The second Levit. 19.18 we must not keepe in minde but forgive and forget 3. If we have done it our selves Matth. 5.23 we must seeke for reconciliation partly Prov. 15.1 with gentle words and partly Prov. 21.4 with gifts even with redeeming it our Saviour Christ calleth it an acknowledgement this is the way to heale wrath Of Charity the fruit of Charity of the godly inwardly against anger Psal 4.8 Ephes 4.3 1 Cor. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envieth not is not puffed up and Saint Peter calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.8 a spirit loving to keepe unanimity And then outwardly to oppose to icterum peccati the jaundise of sinne we have that Christ saith Matth. 6.22 simplex oculus a single eye 1 Cor. 13.5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not undecently to
may be publike gratulation civilly or ecclesiastically for that was the third part of temperance And whatsoever was not a hinderer of any of these it was a day of publike joy There the people were ready to mourne therefore he saith they should goe home and he willed them to testifie by the use of the creatures the joy of the benefit which God had vouchsafed to his Church But out of these three cases it must not be used And contrary to these Esa 22.13 Even as in the time when there was occasion that they should rather mourne they fell to joy and gladnesse when they should rather have fasted they fel to feasting both those are contrary to this precept And a third thing whereas the Apostle reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine they straight take hold of it but where he joyneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little they take no hold of it There must not be redundantia superfluity Amos 6.6 it is counted an especiall fault of the Princes of Israel that they dranke wine in bowles c. whereas wine and ointments are to be used no otherwise then will serve for medicines of nature or duty or testifying their joy or pleasure for blessings received if it be not used for some one of these we have no warrant for it and it disposeth us to this sinne And you may apply the five rules to the right governing your selfe so both these vices are salved by a vertue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temperance that is here commended Gal. 5.23 where it is made an especiall fruit of the spirit and Tit. 2.6 where Titus is called especially to preach it and exhort young men to it and 2 Pet. 1.6 it is commanded that vertue shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in knowledge and to that is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temperance unto young men and to those that bend themselves to knowledge and in scientia abstinentia in knowledge is Temperance 2. The second thing is Idlenesse Idlenesse The light of nature answering to him that asked what was luxuria that it was nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a passion of idlenesse Ezek. 16.49 lusting after strange flesh it came of Idlenesse Idlenesse highly displeaseth God as well in regard of the next Commandement as in regard of losse of time which is to be carefully employed Gal. 6.10 and Ephes 5.16 when we have over-seene our selves in losse of time we must be carefull to redeeme it It commeth also under this Commandement making us applyable and like soft wax for concupiscence Idlenesse is in two things Being 1. Given to sleepe 2. Awaked and not exercised in our callings The first in Rom. 13.13 when he hath beene in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 banquetings and then in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drunkennesse thirdly he commeth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee translate it chambering but is properly lying in bed And there is joyned with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wantonnesse the companion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chambering and beginning of concupiscence Amos 6.4 he speaketh there and upbraideth them as with an offence And they lay and stretched themselves on their beds and Mich. 2.1 that by thus stretching themselves they began to cogitare nequam and to have wicked thoughts And we our selves see 2 Sam. 11.2 that David after his sleepe he was disposed to take the aire in his Turret and so was made a fit matter to receive the impression of the sight For which cause Solomon Pro. 20.13 meete for this purpose after that he had sain vers 11. Those that are young a man may know them by their actions whether their words be aright And then vers 12. thus you shall know whether they apply their eares and eyes to knowledge as God created them otherwise as vers 13. if they love sleepe the effects of it shall come upon them 2. The quantity of it Prov. 6.9 Vsque quo dormis ultra horam how long wilt thou sleepe O sluggard Rom. 13.11 when the houre commeth then to be on his bed as the dore on the hinge so hee that is slothfull will never prove good 3. The manner as we see in Ionas cap. 1.5 It is said there that he was dead asleepe when the danger hung over him and being for his cause Ierome on that place Some sleepe doth not seeme to be requies lassi but sepultura suffocatt the repose of the wearied but the burying of the dead Esa 29.10 The sleepe of slumber is a certaine plague of God and as it standeth there is to be understood as well of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the drowsinesse of the soule as of the sleepe of the body wherein a man is often iterating of it It is a signe that as Ionas in the thickest of the tempest slept deepely the visitation of God being upon him In these regards we come to be faulty in our naturall desires Aâ—oâ—ia not labouring in our callings As on the other side with wanting labour and giving our selves to ease we come to have Heb. 12.12 hanging heads and loose knees that are fit for no good thing And consequently as there is none of the creatures of God whether it be naturall or artificiall but standing still it groweth to be corrupt as water for it most properly standing doth putrifie and being putrified once engendreth Toades and other such venemous creatures so ease in the body bringeth forth podagram the gout and in the minde the disease of it Basill calleth podagram anima the gout of the soule Ambrose calleth them creaturas Domin superfluas superfluous creatures of God which doe no way profit the body wherein they live But as the Heathen man saith of the Hogge that hath animam pro sale Salt instead of a soule they should not else be sweete 2. Thes 3.11 Idlenesse there not measured by doing nothing but by not doing the duties of their places They that are placed here and doe not study if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working not at all then if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 busie bodies 1 Tim. 5.13 he saith there they be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle and not onely that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle pratlers And upon these commeth tale-carrying lying faining c. forging and they disquiet other and not onely that but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 busie bodies medling out of their calling These be here restrained In each of these as there groweth a disposition to make the body fit for the evill motions of the soule so the vertue 1 Pet. 2.11 Abstinence and fighting against such concupiscences as doe militare conira animam fight against the soule 1. For the first against sleepe 1 Pet. 1.13 he hath that which hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sobriety properly watchfulnesse 1 Thes 5.6 the Apostle hath the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be sober and watch drunkennesse and sleepe are in the night these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 If it be personall then either in warre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obsides Predes Vades Fidejussores Ex promisse and they are hostages Obsides or for a publike condemning of a Common-wealth and they are Predes or in a criminall cause Vades or else in a matter of money of debt fidejussores If he enter a band if there be but his bare word they call it ex promisso They adde to this the contract of Depositum and that they call Fiduciare while a man liveth Fiduciare or when he dieth But I cannot see how Depositum can be a contract Now to the appētite it selfe how that stands affected in regard of this object and then as it falleth either in his order or in his manner and measure In his order thus that whereas there be two things that a mans desire is carried unto 1. The enjoying of the end it selfe 2. Of those meanes quae tendunt ad finem which conduce to the attaining of that end There must be as Aristotle a division out of the faculty a double desire duplex amor and double love and double concupiscence because there be two things and one is greater then another 1. wherewith we desire the last fruition and another whereby we seeme appetere to long after that that doth further us to the end Then whereas the end is greater so the love of it must be prior major both timelier and greater then the other love of which the object of this is one Then this is that which we hold first that as in the ministring of medicine to the body there is a certaine quantity and measure which if it faile it purgeth not all the humour if it be more it purgeth all the humour and somewhat else that it should not purge So in the affections and appetites of the soule there is in some a desire of these things yet mixed with some defect neglect then is no regard c. And in other some there is such an excessive desire that either they are affected to worldly things more then they should be or so that they can be content to forget their duty as Heb. 12.16 hee saith hee would not have one to be as Esau to forget his birthright his blessing that God bestowed on him for a messe of pottage or meate therefore it is expedient that we take the measure it selfe first and that we must beginne after this order 1 Tim. 6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And having foode and rtiment let us be therewith content A contented minde that if it please God to bestow no more on us then these yet we stand contented The reason is because wee see that God hath created poore men and rich as having plenty of spirit so plenty of wealth he might have made all rich the reason that hindered this was as Ambrose saith that as the rich might have praemium benignitatis the recompence of their bounty so that he might crowne the poore man cum mercede patientiae So saith Sol. Prov. 22.2 And therefore every man is to stand contented if he will to call him higher adding no cares which may breed noysome lusts thus must he stand because it is Gods good will and pleasure and then 2 Cor. 8.15 out of Exod. 16.18 he that gathereth much hath nothing over and he that gathereth a little hath nothing lesse when he dieth therefore making this the first part of measure not to seeke to rise otherwise then God will And then secondly that it is lawfull Prov. 6.8 to gather in Summer for the time that is to come by honest meanes and with a sober minde And then thirdly that he seeth his houshold increase as when Iacob saw the Patriarchs increased in his house Gen. 30.30 we see what care he tooke for them When shall I travell for mine owne house c. So this desire and care he may have of them that pertaine to him being alwayes limited with the former conditions Prov. 5.15 that he may drinke out of his owne Cisterns i. that he may have of his owne 2 Cor. 12.13 that he may not be chargeable to others and as Sol. ut habeat fonies qui deriventur foras us tamen juste Dominus eorum sit the meaning is that he may be liberall to others and yet have to suffice himselfe that he may have to pay his ditrachma Exod. 30.12 to helpe the Church and Matth. 22.29 the Common-wealth and 2 Cor. 8.12 that he may have whereby to do good to poore Saints as Eph. 4.28 to have for himselfe and to give to them that need Thus far if the meanes be kept and a sober minde the measure is kept Now if he goe beyond this 1 Tim. 6.10 then beginneth the roote of this 1. he murmureth at another in regard that he hath a better condition Exod. 16.3 They would have tarried in Egypt still We will go to Egypt againe They preferred the life in Egypt before the life in deserto in the Wildernesse First the life by the flesh-pots before Gods service And secondly a disquietnesse also after that Mat. 6.31 Quid comedam quid bibam quid induam what shall I eate what shall I drink wherewithall shall I be cloathed And that carefulnesse the rich have Luke 12.17 the rich man reasoneth with himselfe and so the third out of these it breedeth a neast of horse-leaches a worme with lingua bisulca a forked tongue crying Affer affer unde habeas nihil resert sed oportet habere bring bring it is no matter how or whence you have it for have it you must upon these three standeth this suppuratio concupiscentiae the Impostume of lust Now for the making of subactum solum of the ground and soile meete as Tit. 2. the taking of an estate above our proportion hee that will beare a bigger saile then he is able to carry cui plus opus est then he needeth then he falleth unto unlawfull practises then is hee a fit soile for the Devill to cast in his seed and he moveth him to stealth and the provocation and allurement Luke 15.13 he setteth downe that the prodigall sonne fell upon a riotous company of wasters sic dissipavit suum patrimonium and so wasted his substance If a man follow such company it will set him supra analogiam above his allowance He must spend lawfully and orderly and then as Prov. 1.12 he will speake as they speake 1. The breaking forth of this is in icterum into a Jaundise we have examples 2 King 21.2 of Ahabs eye because he saw a thing that served for his turne though hee had enough he could never be well till he had it and when he could not by right he got it by wrong and by the bloud of an innocent man And the foamings out at the mouth there be many set downe by the Heathen man and Menander is full to that purpose out of the booke of the Preacher and of Wisdome If a man had
sinne indeed but those that are cast into us are no sinne if they infect us not 1. Now we are infected of those sixe wayes 1. for the fruit when sinne beganne Gen. 3.6 was holden out to be 1. profitable and 2. pleasant and 3. to be desired in regard of the knowledge or preferment it should bring And so the first thing was and is to turne our selves to Satan 1 Tim. 5.15 Gal. 4.9 to entertaine him this is prostitution of the soule to his temptation when they would have it 2. Which affection if it be sudden Ierome on Mathew calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first passion or motion that is desires upon sight but if it be more impressed he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passion that is a setled lust This is Iob 20.13 poyson to the mouth which if it be spit out hurteth not but if it be retained under the tongue it breedeth woe 3. And this retentio seminis consensus in delectationem retentation of the fuell is a consent to the pleasure of sinne for consensus in opus est suppuratio for the consent to the lust is the very impostume of sin to delight in it And this is conceptio peccati the conceiving of sin 4. Morosa delectatio a lingring delight to stay in it and to consider every circumstance and this is articulatio foetus the forming of this deformed issue 5. Aberratio cordis in peccato the wandring of the minde in sinne reasoning of it and after it once left to call it backe againe and to make a contrary covenant to Iob that is to looke still upon it or else to make figmentum cogitationis a wicked imagination in the heart Gen. 4. of that which was never seene And this vita peccati is the life of sinne for here it moveth 6. Nixus the endeavour and as the fathers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying hold on the occasion si tanta voluptas in animo quid si potiar if there be so much pleasure in the imagination what in the fruition And these sixe are in every sinne though many have not the spirit of God to watch them all for that saepe iniquitas mentitur sibi wickednesse often cousens it selfe The Devilâ— fetches Now Iames 1.14 we are brought into this two wayes 1. by the esca the baite the allurements 2. by uncus the hooke force 1. For this concupiscence will make pleasure libido a sensuall delight libido and this delight will make consuetudo custome consuetudo and custome will make necessity for the concupiscence is like an hot Oven Hose 7. which will ever have matter So the Devill hath those two also by these two speciall termes unto the which the rest may be brought as to allure Revel 20.6 which doth not as they cogge a Die but hath Ephes 4.14 methodum decipiendi a cunning craftinesse or the art and method of deceiving by subtilty And this distinguisheth his allurements from ours And this his craft extraordinarily the Apostle could know 2 Cor. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fetches 2. To draw by force 1 Pet. 5.8 a roaring Lion and Matth. 8.31 cast them headlong as he did the Swine 2 Cor. 7.5 his thrusting sore that if he might he would cast us downe and this also could Paul perceive 1 Thes 2.18 that Satan hindred him Mundâ— illâ—â—â—â—ae So the world also hath these three to allure us 1. profit 2. pleasure 3. preferment And contra if they will not prevaile it will be violent with 1. losse 2. griefe 3. reproach As Aug. saith aut amor erit mali inflammans aut timor mali humilians either love shall be the inflamer and kindler of evill or feare the humbler and bringer downe to evill so that these two meanes are in our selves the Devill the world to bring us to the danger of this fin â—â—itas quid After simulationem dicti simulation in words we come to consider simulationem facti simulation in words and deeds for first the truth is nothing but an agreement or equality betwixt the heart and minde and that which we conceive in our minde 2. a consent of the minde with the tongue 3. a consent of our minde with our deedes and actions If there be agreement betwixt these then are we witnesses of the truth for as veritas oris truth is in the mouth if the speech and heart goe together so is veritas vitae truth in our life if it be agreeable to the word which is signum ejus rei quae menie signata est the signe and fruit of that thing which is sealed up in the minde which is plaine by Christs assertion By their fruits yee shall know them Mat. 7. and Matth. 12.36 the Scribes require a signe from Heaven to testifie to them the greatnesse of Christs power And workes and not onely words but deeds may be called signa ejus rei quae in mente est signes of such things as are in the minde This also is manifest by common experience For we see not onely by precept and speech but also by example and action good and hurt done therefore we must expresse the truth as well in action as in word avoid simulation in both which opposite in this place for this cause God taketh order that neither in deede nor in word men should counterfeit to be that which they are not Notwithstanding as before a man may lawfully occultare partem veritatis in dictis conceale a part of the truth in his discourse so also so he may doe it in factis in his actions except it be manifest to the eyes of all men as that of the Sodomites Gen. 19. or of the Benjamites Iudg. 19. and that of Zimri and Cozbi Numb 25. who were not ashamed to make their sinne manifest even to the sight and view of all men and not to this end to make them loath and detest their sinne but rather to glory in it Also there may be significatio ejus quod deest an intimation and signification of what is wanting As he is not bound to tell that forth in word which he knoweth so neither is he bound by conscience to utter that by countenance which he knoweth Otherwise in time of warre to oppose our selves to such as resist the truth a man may with Iosua 8.15 simulare fugam make as if they fled As also for triall as our Saviour Christ did Luke 24.28 he made as though he would have gone further if intreaty had not stayed him and it is plaine by Gal. 4.20 A principall part of this vice is hypocrisie which is an outward resemblance or cloke of religion without any ground of it in the heart of this we have spoken heretofore we will therefore passe it over and come to that which the Prophet hath Psal 26.4 hee saith he hath not kept company with vaine persons For as in Commandement 8. not onely injury was forbidden but also superfluity
as a speciall means thereto in Commandement 7. not onely adultery but also all wantonnesse so here is forbidden not onely falshood but also vaine and foolish speech Our Saviour sets downe three heads of the sinnes against this Law 1. Slander 2. Pride the occasion of flattery and boasting 3. Foolishnesse which is the roote of vaine speech Our Saviour Matth. 12.36 and verses before going treateth of this Commandement and concludes it thus of every idle word wee must account Besides false witnesse in judgement and out of it of flattery boasting and simulation notwithstanding this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish talking and jesting and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he distinguisheth not as he did in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthy communication and filthie but he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish talking and jesting though it be accounted of nothing in the world but urbanity Whereas indeed they doe but abuse that word for in truth it is nothing but a foolish and idle babling as our Saviour cals it and after shall appeare and as Iob 34.35 words of no value The Prophet Esa 5.18 Woe to them that draw iniquity with cords c. woe to them and Prov. 30.8 he prayeth to be removed farre from vanity and lies By which two places it is manifest that vanity brings lies and with them the catalogue of those sinnes that belong unto this Commandement As wantonnesse is forbidden in the seventh and superfluity in the eighth Commandement so here vanity of speech Concerning which Psal 144.8 he maketh it an especiall part of a wicked man And Esa 59.4 they trust in vanity which is the first step to lies and they proceed further to iniquity David Psal 26.4 glorieth that he had not kept company with dissemblers and vaine men or as Solomon saith Prov. 21.6 among such as tosse vanity like a Tennis-ball Such as make questions and receive as vaine answers and reply againe as vainely And this Iob. 31.5 by the light of nature saw among the rest that this was one thing wherein his conscience bare him witnesse that he was free that hee had not walked in vanity which is good for no use And then as Chrysostome saith well upon Ephes 4. what workeman is there that will have any toole that will serve him to no use and therefore he concludeth that this ars animarum this art of saving of soules being ars artium scientia scientiarum the Art of Arts and Science of Sciences there must not be any thing in it belonging to vanity And hereupon the Fathers say that Quicquid est ociosum est criminosum whatsoever is idle is sinfull For this cause the Apostle bids us stay foolish questions Tit. 1.8.9 and his reason is because they be vaine Now except the major proposition be this which must be generall whatsoever is vaine is to be avoided it were no syllogisme And we see this is to be avoided so there is in us saith the holy Ghost an untowardnesse as is pullus onagri the wild Asses colt so is man from his youth A forge of vanities 1 Pet. 1.18 Rom. 13.4 For as Iob saith there is a forge of idle thoughts which bring forth Ephes 4.17 vaine conversation therefore we must in the beginning take heede of this that we will not as the Gentiles doe that we lift not up our heads to vanity Both which we shall doe Psal 24.4 if we have our conversation idle and vaine Ephes 4.29 he sheweth us what this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no corrupt communication proceed c. He will have our conversation to be to edification that God may have praise our neighbour may be built up in his knowledge and affection by our example If not this then a second that there be a necessary use of it or if not that yet it must be such as may give grace to the hearer And if we will take Paul for example we may best learn ex verbis ejus in Epistolis from his owne words in his Epistles what his speech was For we doubt not but he shewed himselfe like in his common speech For the first we know his examples are plentifully to edification That we may doe it ad necessitatem for our necessary use it is manifest by 1 Tim. 5.23 he bids him for the health of the body drinke wine which no man will say was done ad aedificationem but ad justam necessitatem to edification but yet it was done upon just and necessary grounds Thirdly if not this yet that whereas he bade him bring the cloak which he left at Troas 2 Tim. 4.13 c. and so vers 20. he saith Erastus abode at Corinthus Trophimus I left at Miletum sicke which doe not directly serve to edification though indirectly it doe all other things And therefore those narrations which concerne a man to know being not things of necessary use take a second place for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutations this is a third whither Rom. 16. wholly may be reduced Now in these Salutations there is no edification nor yet just necessity for in divers examples they are omitted but they serve to encrease love and savour among men Col. 4.6 he exhorts every man that his speech be powdered with Salt not with scurrisity and profane urbanity non nigro sale Momi sed canâ—â—nte sale Mercurit not with that blacke Salt of Momus but with the white Salt of Mercurie Whereby our wits being dulled and our spirits condensated they may be sharpened againe which often have a good and necessary use To this end serveth that 2 Cor. 12.13 where he saith I have not beene chargeable to any of you I pray you forgive me this wrong Surely there was no cause why he should crave pardon for this fault but no doubt this pierced deeper then if he had uttered it in direct words and termes Now but that grace must concurre with edification Rom. 12.3 a fruitfull speech and profitable to edification and none in the world could have expressed it more wittily and Phil. 3.3 he calleth the circumcision concision Eph. 5.4 The Apostle disswadeth us from foolish talking and exhorteth us to thanksgiving whereupon the Hereticks called fratricelli the poore humble brethren would have no word in answering but laudate Deum praise God Who when they were demanded any question said alwayes laudate Christum praise Christ But the old Church understood well enough per metonym effecti by a metonymy of the effect thanksgiving for that which was thankworthy Then whatsoever speech it is that may be brought to one of these three kindes is not evill but good Albeit that that which is lawfull be not kept for we are to strive after the best things that is that it may be done ad aedificationem to edification so that though these terrene consolations these pety comforts be lawfull yet exultations in Psalmes and spirituall songs are better Yet
will turne to you we must pray Convert thou us O Lord and we shall be converted Lam. 4. If he say to us Make you cleane hearts Ezek. 18 Because that is not in us we must pray Create in me a cleane heart and renew a right spirit in mee Psal 51.10 When Christ saith Beleevest thou this Joh. 11. for as much as Faith is the gift of God Eph. 2. we are to pray with the Disciples Domine adde nobis fidem Luk. 17.5 When the Apostle exhorteth Perfecte sperate 1 Pet. 1.13 we should say with the Prophet Lord my hope is even in thee Psal 39. And where our duty is to love with all our hearts because we cannot performe this without the assistance of Gods Spirit we are to pray that the love of God may be shed in our hearts by the holy Ghost Rom. 5.5 THE SECOND SERMON JAMES 1.16 17. Erre not my deare brethren Every good giving and every perfect gift is from above and commeth downe from the Father of lights with whom is no variablenesse neither shadow of turning AS Saint Paul 2 Cor. 3.5 tels us that we are not sufficient to thinke a good thought but our sufficiencie is of God So the Apostle saith â—t is God onely from whom every good giving and every perfect gift commeth And that we shall erre if we either thinke that any good thing which we enjoy commeth from any other but from God or that any thing else but good proceedeth from him so that as well the ability which man had by nature as our enabling in the state of grace is from God He is the Fountaine out of whom as the Wiseman saith we must draw grace by prayer which is Situla gratiae the conduit or bucket of grace Therefore he promiseth in the old Testament To poure upon his Church both the Spirit of grace and of prayer that as they sue for grace by the one so they may receive it in by the other Zach. 12.10 Unto this doctrine of the Apostle in this place even those that otherwise have no care of grace doe subscribe when they confesse themselves to be destitute of the good things of this life and therefore cry Quis oftendit nobis bona Psal 4. As before the Apostle shewed that God is not the cause of any evill so in this verse he teacheth there is no good thing but God is the author of it If he be the Fountaine of every good thing then he cannot be the cause of evill for no one Fountaine doth out of the same hole yeeld sweet and bitter water Iam. 3.11 Secondly if every good thing be of God onely then have we neede to sue to him by prayer that from him we may receive that which we have not of our selves Wherefore as this Scripture serves to kindle in us the love of God for as much as he containes all good things that we can desire so it is a speciall meanes to provoke us to the duty of prayer This proposition hath two parts first an Vniversall affirmative in these words Every good giving secondly a prevention for where it may be objected that howsoever some good things come of God yet evill things also may successively come from him even as the Heathens say that Iupiter hath divers boxes out of which hee doth powre both good and evill the Apostle preventeth that objection and saith that with God there is no variablenesse nor shadow of changing So that as the meaning of these words in the Prophet Hosea 13.9 Salus tua taniummodo ex me is both that salvation is onely of God and that nothing else but salvation commeth from him so the Apostles meaning in these words is both that God is onely the cause of good and that he is the cause of nothing else but good lest when we are tempted unto evill we should make God the Author of all such temptations The former part of the proposition called subjectum is Every good giving c. The latter part called praedicatum is descendeth from above Where the heathen call all vertues and good qualities which they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of having the Apostle calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of giving to teach us that whatsoever good quality is in any man he hath it not as a quality within himselfe but he receiveth it from without as it is a gift Esau speaking of the blessings bestowed upon him saith I have enough Gen. 3.3 And the rich man Luke 12. Anima soule thou hast much good as though they had not received them from God but the Saints of God spake otherwise Iacob saith These are the children which God hath given me Gen. 33.5 Againe when Pilate without all respect of God of whom the Apostle saith There is no power but of God Rom. 13. said Knowest thou not that I have power to crucifie and to loose thee our Saviour said againe Thou shouldest not have any power over me except it were given thee from above Iohn 19.10 The consideration hereof serveth to exclude our boasting Rom. 3. That the Wise man boast not of his wisdome Ier. 9. seeing wisdome strength and whatsoever good things we have it is the good gift of God as the Apostle tels us Quid habes quod non accepisti 1 Cor. 4. Secondly this division is to be marked that of the good things which come from God some are called Donationes others Dona and to these two substantives are added two adjectives whereof one doth answer to the givings of Gods goodnesse the other to the gifts of God ascribeth perfection The first errour the Apostle willeth them to beware is that they thinke not that God is the cause of any evill because every good thing commeth from him the second errour is that they should not conceive this opinion that the maine benefits are from God and the lesser benefits are from our selves not so for the Apostle tels us that as well every good giving as every perfect gift is from above That which the Apostle cals Donatio is a transitory thing but by gift he meaneth that which is permanent and lasting Ioseph is recorded to have given to his brethren not onely corne but victuals to spend â—y the way Gen. 45.21 So by giving the Apostle here understandeth such things as we neede in this life while wee travell towards our heavenly Countrey but that which he calleth gifts are the treasures which are laid up for us in the life to come and thus the words are used in these severall senses Of things transitory the Apostle saith No Church dealt with me in the matter of giving Phil. 4.15 there the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but speaking of the good things that come to us by Christ he saith The gift is not as the fault Rom. 5.16 where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Givings he understandeth beauty strength riches and every transitory thing whereof we stand in neede while we are yet in our journey
towards our heavenly countrey such as Iob speakes of Dominus dedit Dominus abstulit Iob 1.21 By gift he meaneth the felicity that is reserved for us after this life the Kingdome of Heaven that whereof our Saviour saith to Martha Luke 10. Mary hath chosen the better part which shall not be taken from her That which is a stay to us in this life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the things which neither eye hath seene nor eare heard all which are reserved for them that love God 1 Cor. 2. these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as well the one as the other come from God So much we are taught by the adjectives that are joyned to these words Givings are called good and the Gifts of God are called perfect In which words the Apostles purpose is to teach us that not onely the great benefits of the life to come such as are perfect are of him but that even that good which we have in this life though it be yet imperfect and may be made better is received from him and not else where Who doth despise little things saith the Prophet Zach. 4.10 God is the Author both of perfect and good things as the Image of the Prince is to be seene as well in a small peece of coine as in a peece of greater value so we are to consider the goodnes of God as well in the things of this life as in the graces that concerne the life to come yea even in this To thinke that which is good 2 Cor. 3. Of him are the small things as well as the great Therefore out Saviour teacheth us to pray not onely for that perfect gift ut advenia Regnum but even for these lesser good things which are but his givings namely that he would give us our daily bread Under Good is contained all gifis both naturall or temporall Those givings which are naturall as to live to move and have understanding are good for of them it is said God saw all that he made and lo all was good Gen. 1. Of gifts temporall the Heathen have doubted whether they were good to wit riches honour c. but the Christians are resolved that they are good 1 Iohn 3. So our Saviour teacheth us to esteeme them when speaking of fish and bread he saith If you which are evill can give your children good things Luke 11. And the Apostle saith Hee that hath this worlds good 1 Iohn 3. For as Augustine saith That is not onely good quod facit bonum sed de quo fit bonum that is not onely good that makes good but whereof is made good so albeit riches do not make a man good alwaies yet because he may do good with them they are good The gift which the Apostle cals perfect is grace and glory whereof there is in this life the beginning of perfection the other in the life to come is the end and constancie of our perfection whereof the Prophet speaks Psal 84.12 The Lord will give grace and glory The Apostle saith Nihil perfectum adduxit Lex The Law brought nothing to perfection Heb. 7. that is by reason of the imperfection of our nature and the weaknesse of our flesh Rom. 8.3 To supply the defect that is in nature grace is added that grace might make that perfect which is imperfect The person that giveth us this grace is Jesus Christ by whom grace and truth came Iohn 1. And therefore he saith Estote perfecti sicut Pater vester coelestis perfectus est Matth. 5. And by this grace not only our sinnes are taken away but our soules are endued with inherent vertues and receive grace and ability from God to proceed from one degree of perfection to another all our life time even till the time of our death which is the beginning and accomplishment of our perfection as our Saviour speakes of his death Luke 13.32 In the latter part of the proposition we are to consider the place from whence and the person from whom we receive these gifts the one is supernè the other à Patre luminum Now he instructeth us to beware of a third errour that we looke not either on the right hand or on the left hand that we regard not the persons of great men which are but instruments of God if we have any good from them all the good we have it is de sursum the thoughts of our hearts that arise in them if they tend to good are not of our selves but infused into us by the divine power of Gods spirit and so is whatsoever good thought word or worke proceeding from us This is one of the first parts of divinity Iobn Baptist taught A man can receive nothing except it be given him from above Iohn 3.27 This was the cause of Christ ascending into Heaven Psal 68. He went up on high and dedit dona hominibus and the Evangelist faith the holy Ghost which is the most perfect gift that can come to men was not yet given because Christ was not yet ascended Iohn 7.39 Therefore if we possesse any blessing or receive any benefit we must not looke to earthly meanes but to Heaven The thing which is here mentioned excludeth the fourth errour we thinke that things come to us by fortune or customably he saies not that good things fall downe from above but they descend qui descendit proposito descendit Our instruction from hence is that they descend from a cause intelligent even from God himselfe who in his counsell and provision bestoweth his blessings as seemeth best to himselfe for as the Heathen man speakes God hath sinum facilem but not perforatum that is a lappe easie to receive and yeeld but not bored through to let things fall through without discretion When the Prophet saith Tu aper is manum Psal 145.15 he doth not say that God lets his blessings droppe out of his fingers Christ when he promised to his Disciples to send the Comforter saith Ego mittameum advos Iohn 16.7 Whereby he giveth them to understand that it is not by casualty or chance that the holy Ghost shall come upon them but by the deliberate counsell of God so the Apostle postle speaks Of his owne will begat he us by the word of truth The person from whom is the Father of lights The Heathens found this to be true that all good things come from above but they thought that the lights in Heaven are the causes of all good things therefore is it that they worship the Sunne Moone and Starres Iames saith Be not deceived all good things come not from the lights but from the Father of lights The naturall lights were made in ministerium cunctis gentibus Deut. 4. and the Angels that are the intellectuall lights are appointed to do service unto the Elect. Heb. 1.13 It is the Father of lights that giveth us all good things therefore he onely is to be worshipped and not the lights which he hath made to
the Use of Duty for prayer is an offering The Prophet compareth it to Incense Psal 41. a Reasonable service Rom. 12. Our Spirituall sacrifice 1 Pet. 2. It is compared to Incense which giveth a sweete smell to all our workes words and thougths which otherwise would stinke and be offensive to the Majesty of God This use of prayer we have not onely for the supply of our wants in the time of adversity but at all times as Job saith Chap. 27. Thirdly there is the Use of Dignity when a man doth abstract himselfe from the earth and by often prayer doth grow into acquaintance and familiarity with God for this is a great Dignity that flesh and blood shall be exalted so much as to have continuall conference with God Now as Christ was the Sonne of God he had no cause to pray in any of these three respects but as he was Principium omnis creaturae Col. 1. as he was the head of the Church Eph. 1. he had use of prayer in these three respects as he was a creature he stood in need of those things which other creatures of God were wont to desire Againe as he was a creature though the chiefe of all creatures hee ought this duty of Invocation unto God his Creator and as hee called on God in these two respects so he was heard as Christ speakes I know thou hearest mee alwaies Joh. 11.41 But as he was in the state of a Creature the last use doth most of all concerne him for which cause having told Martha that one thing was needfull Luk. 10. because the obtaining of the same is not in our power hee presently withdraweth himselfe unto prayer in the beginning of this Chapter teaching us to do the like Before we come to the Petition these words ut cessavit are to be considered for there are some with Saul will call for the Arke and will presently cry Away with it 1 Sam. 14. that is will begin their prayers and will breake them off in the midst upon any occasion but the Spirit of God doth teach us to be of another mind when he willeth us to avoid whatsoever may be a meanes to interrupt our prayer 1 Pet. 3. The Disciples forbare to make their petitions to Christ till hee had done praying and therefore from their example we are to learne so to settle our selves to prayer as that nothing should cause us to breake off and so to regard others that are occupied in this duty as by no meanes to interrupt them In the Petition we are to consider first the thing that they desire secondly the reason why they make this Petition First whereas they make request that Christ would teach them how to pray they do by implication acknowledge as much as Saint Paul speaks of Rom. 8. that they know not what to aske not that they were without that generall institution which we have from nature that is to desire that which is good but because they know not how to limit their desire as in temporall things they know not whether it were good for them to be the Chiefe men in a Kingdome that was the ignorance of the sonnes of Zebedee Matth. 20. In spirituall matters they will be like Saint Paul 2 Cor. 12. who thought it good for him to be saved from the temptation whereas God told him that his grace was sufficient for him and yet that the temptation should continue still As James and John made a request ignorantly for themselves Matth. 20. So they make another in the behalfe of Christ Luk. 9. Lord wilt thou that wee command that sire come downe from Heaven and therefore were reproved by Christ for it and as we see both by examples of Christs owne Disciples that we may pray amisse Jam. 4. So in the old Testament David saith We may pray so as prayer which is a part of Gods service shall be turned into sinne Psalm 109. For prayer is nothing else but an interpreter of our desire as one saith Ea petimus quae appetimus and as our desires are many times not onely vaine and unprositable but dangerous and hurtfull so it fals out likewise that our prayers are vaine and so are turned into sinne The Disciples therefore being privie to their owne infirmities in this case are stirred up by Gods Spirit to seeke for a perfect forme of prayer of Christ in whom all the treasures of wisedome and knowledge are hid Col. 2. And this they do to the end they might not faile either in the matter or manner of their prayers and that having received a platforme of prayer from Christ they might use it as a patterne and complement of all their petitions The Pharisees were great prayers Mat. 6. but they under a pretence of long prayers did devour Widows houses Matth. 23. and therefore their prayers turned into sinne The Heathen used also to make long prayers Matth. 6.7 but they erred for they thonght that they should be heard for their long babling Therefore the Disciples that they might not pray amisse do make their request to our Saviour Lord teach us to pray which Petition was therefore acceptable to Christ because profitable for themselves for thus he professeth of himselfe Ego Dominus Deus tuus docens te utilia Esay 48.17 Not subtilia saith August So Saint Paul confirmeth that he with-held nothing from the Church that was profitable for them to know Act. 20. The world is full of curious questions The Pharisees move questions totching matrimony The Sadduces asked what should come to passe after the end of the world whether we shall know one another Matth. 22. These were unprofitable and curious the inventions of flesh and blood not those that proceeded from the holy Ghost The Disciples question is here how they may serve God and how they may performe that duty for which they came into the world Curious things are those abscondita which belong to God with which we may not meddle Deut. 29. we must enquire of things which concerne us Of the sons of Cain and Abell who were inventors of tents some devised to worke in brasse and copper others found out Musicke as they thought it most profitable for the publique-weale The trade that the sons of Seth used and professed at the same time that they thought to be most profitable was the calling upon the name of the Lord Gen. 4. and they were occupied therein as an Art no lesse profitable then the building of houses or making of armour and ever since howsoever the worldido addict themselves to other things that serve to make most for their private profit yet the Church and City of God are busie in studying how they may by prayer receive mercy and obtaine grace to help them in time of need Heb. 4. The reason whereby they urge their suit is as John taught his Disciples which reason in the judgement of flesh and blood might seeme of small efficacie for whereas John confessed himselfe unworthy to
naturall food saith Gustaverit bonum Deiverbum hath tasted the good word of God Heb. 6. So the food of the soule is to be desired at Gods hands as well as the bodily food There is a Famin as well of Gods word as of bread Amos 8. There is an hungring thirsting after righteousnesse Matth. 5. therefore wee are to pray that God would supply the wants not onely of the body but of the soule likewise But there is a Spirituall food both for Body and Soule that which our Saviour promiseth Joh. 6. He that commeth to mee shall not hunger and he that beleeveth in mee shall never thirst that is the hidden Manna that God hath promised for us in heaven whereof it was said Blessed is he that eateth bread in the Kingdome of God Luk. 14. Thus by how much the leannesse of the soule is worse then bodily famine so much the more earnestly are we to pray for the spirituall food then for the food of the body Thirdly for the first attribute we pray not simply for Bread but for our Bread The word Our hath respect not onely to Use but to Property and right This right or property is double First that which was appointed in the beginning In sudore vultus tui comedes panem tuum Our request to God is for that food which is gotten by honest paines taken in our calling whereunto God hath made a promise Thou shalt eate the labour of thy hands Psalm 128. And without which we have no right to this bodily food For 2 Thess 3. Qui non laborat non manducet He that laboureth not let him not eate Now we would have God supply our wants with bread by right and this right is generall to all adventurers Secondly as we would have it made Ours by the labour of our vocation so by the duty of invocation that this corporall food which is common to other creatures may be proper to us by calling upon God for his blessing upon it which if we do we have a promise it shall be truly ours Open thy mouth I will fill it Psal 81.11 For the creatures of God are sanctified to us by the Word of God and prayer 1 Tim. 4. This puts a difference betwixt the Christian mans bread and that which the prophane man eates for first those slouthfull persons whom the Apostle calls slow-bellies Tit. 1.12 cannot say this prayer as they ought for they are nothing but idle upon the earth and Fruges consumere nati borne to eate and drinke they labour not for their living but eate panem alienum not suum which the Apostle requires 2 Thess 3.12 Secondly those that eate the bread of violence Prov. 4.17 and feed upon bread that is gotten by deceit Prov. 20.17 do not eate panem suum but subdititium they eate not panem datum à Deo but a Daemone Thirdly Esau having filled his belly rose without giving God thankes after he had eate as without calling upon God for his blessing before Gen. 25. For the which also he is said to be prophane Heb. 12. So are all those that eate of Gods creatures without praying to him for his blessing and for a sanctified use of them which thing if they refuse to do as Atheists and prophane persons their bread may be panis salubris but not sanctus it may be able to nourish their bodies but it shall bring leannesse to their soules Fourthly the other attribute of bread is Daily concerning which we must consider foure things First from the Latine word quotidianum which hath relation to the time by which word as we acknowledge our daily want and Gods continuall care and providence for the supply thereof of whom it is said Thou givest meat in due season Psal 104. So Christ teacheth us daily to praise and magnifie Gods care daily extended towards us and to use that Psalme of thanksgiving wherein the Church confesseth Gods goodnesse in that behalfe Psal 145. Secondly for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth bread apt and meete for our substance Now for as much as man consists of Body and Soule his prayer to God must not be onely for such meat as is meete to nourish the Body but also for the food which agreeth with the Soule for it is in vaine to have food except it be nutritive and convenient for us Thirdly the Syriack word used by our Saviour signifieth panem necessitatis meae which hath relation to the quaility of the bread teaching us not to pray for Dainty meat but such as is fit to relieve our hunger Tribue victui meo necessaria not meat which is above my estate Da panem necessitatis non lasciviae bread of necessity not wantonnesse The Israelites lusted after the Flesh-pots of Egypt and therefore God gave them quailes from heaven but which was the heavie judgement of God upon them they perished while the meat was in their mouthes Psal 78. The Apostle willeth us therefore not to set our minds upon supenfluity but contrarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Food and Rayment let us therewith be content Fourthly the Hebrew word used Prov. 30. hath relation to the quantity for it signifieth panem dimensi mei non gulae and it teacheth us not to seeke abundance but to desire of God to measure us out so much as he knoweth to be meet for us and as Christ speaketh to give us our portion of meat in due season Luk. 12.22 For the Scripture telleth us what inconvenience commeth of abundance of meat Dilectus meus impinguatus recalcitravit Deut. 32.15 My beloved when he waxed fat spurned with his heele and the sinne of Sodome was fulnesse of bread Ezek. 16. and the people by excessive eating and drinking of wine made themselves sicke Hos 7.5 Therefore Christ diligently warneth his disciples to take heed of surfetting and drunkennesse for this cause Ne graventur corda That your hearts waxe not heavie Fifthly in the word Nobis we must consider two things First a Reason secondly a Limitation For the first we desire that this bread should be given us First because we are Gods creatures he refuseth not to heare the Lyons and Ravens in this behalfe when they cry to him And our Saviour saith that our heavenly Father feedeth the fowles of the aire Matth. 6.26 And therefore wee in regard we are his creatures as well as they we may by right make this prayer to him Secondly in as much as we are men we may be bold to crave that favour at his hands which he sheweth indifferently to all men for he suffereth the Sunne to shine on the evill and on the good Matth. 5. And as David saith Oculi omnium suspiciunt in te The eyes of all wait and looke up to thee Psal 145. Therefore we are to pray that God will give bread not onely nobis animalibus but nobis hominibus not onely as to living creatures but as to Men. Thirdly the Gentiles and Heathen people
concerning whom Christ saith That wee shall bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equall or like to the Angels Luk. 20. ought while we live on earth not speake only with the tongue of men but of Angels not onely to confesse our owne wants and to crave a supply from God but to acknowledge Gods riches goodnesse and power Againe the Petitions that wee make for our selves is a taking and sanctification of his name by ascribing Kingdome power and glory unto God is a giving and therefore as the Apostle saith It is a more blessed thing to give then to receive Act. 29.35 So the confession of Gods goodnesse and power is a better confession then that which we make of our owne weaknesse and poverty and this is the onely thing which God receives from us for the manifold benefits that we receive from him Neither is this confession and acknowledgement left to our owne choice as a thing indifferent but we must account of it as of a necessary duty which may in no wise be omitted seeing God enters into covenant that he will heare us and deliver us out of trouble when we call upon him Psal 50. therefore God challengeth this a duty to himselfe by his servants Ascribe unto the Lord worship and strength give unto the Lord the glory due unto his Name Psal 29. All Nations whom thou hast made shall come and worship thee and glorifie thy name Psal 86.9 Therefore our Saviour commends the Samaritan because he returned to give glory to God for the benefit received wherein he blames the other nine that being cleansed of their leprosie were not thankfull to God in that behalfe Luk. 17. For God for this cause doth heare our prayers and grant our Petitions that we should glorifie and honour his name But this is not all that we are to consider in these words for they are not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely an astipulation but an allegation wherein as we acknowledge Gods goodnesse and power that hath heard and granted our requests so wee alledge reasons why he should not onely heare us but also relieve and helpe us with those things that wee crave for at his hands wee do not onely say heare our Petitions for so shalt thou shew thy selfe to be a King but a mighty and glorious King and we for our parts shall acknowledge the same but we use this confession as a reason why our former requests are to be granted for it is in effect as much as if we should say Forgive thou our sinnes deliver thou us from evill hallowed be thy Name thy Kingdome come for Kingdome power and glory is thine and not ours The reason why we would have our requests granted is drawne from God himselfe in two respects first that we may by this humble confession make our selves capable of the graces of God which do not descend to any but those that are of an humble spirit For he giveth grace to the humble 1 Pet. 5. If we would have our desires granted because it is the nature of God to be good and gracious to be of power to do what hee will for the good of his people we must desire him to be gracious propter semetipsum Esay 43.25 Our motive unto God must be For thy loving mercy and thy truths sake Psalm 115.1 Helpe us for the glory of thy Name deliver us be mercifull unto our sinnes for thy Names sake Psal 79.9 By these motives we must provoke and stirre vp God to heare us This is the difference that is betwixt the prayers of profane men and those that are sanctified Heathen and profane men referre all to their owne glory so saies Nabuchadnezzar Is not this great Babell which I have built by my great power and for the honour of my Majesty Dan. 4.30 Such a man thinkes himselfe to be absolute Lord and will say Who is the Lord over us Psal 12. Therefore are they called the sonnes of Beliall But the Patriarches that were sanctified frame their prayers otherwise Jacob acknowledged I am not worthy of the least of thy mercies Gen. 32. by which humility he made himselfe capable of mercy To us belongeth shame saith Daniel chap. 9. but to thee belongs compassion and forgivenesse though we have offended So Christ himselfe in this place doth teach his Disciples to pray that God will give them the things they desire not for any thing in themselves but for his names sake for thine is Kingdome Power and Glory whereby wee perceive that humility is the meanes to obtaine at Gods hands our suites The other respect is in regard of God for he makes his covenant with us that he will be our God and we his people And when the Prophet stirreth up the faithfull to worship the Lord and to fall downe before the Lord our maker hee addeth this as a reason For he is the Lord our God and we are his people and the sheepe of his pasture Psal 95. Wherefore one saith Commemoratio est quaedam necessitas exaudiendi nos quia nos ipsius sumus ipse noster est It is a necessary motive to God to heare us because we are his and he ours Therefore in all the Prayers and Psalmes which the Saints of God make they ground their Petitions upon this in regard of God the Father who is the Creator they say Wee are thy workmanship created by thee therefore despise not the workes of thy owne hands Psal 138. Besides wee are the likenesse of Gods Image Gen. 1. therefore suffer not thine owne Image to be defaced in us but repaire it Secondly in regard of Christ Wee are the price of Christs bloud Empti estis pretio 1 Cor. 6. Yee are bought with a price therefore suffer not so great a price to be lost but deliver us and save us Againe We carry his Name for as he is Christ so wee are of him called Christians seeing therefore that his name is called upon us Dan. 9.19 be gracious to us and grant our requests Thirdly in respect of the Holy Spirit the breath of his Spirit is in our nostrills which is the breath of life which God breathed in us at our creation Gen. 2.7 Againe the same Spirit is to us an Holy Spirit and sanctifieth us wee are not onely Vaginae Spiritus viventis the sheaths of the living Spirit but Templa Spiritus sancti The Temples of the holy Spirit 1 Corinth 6.19 And therefore for his sake wee are to intreat him to be gracious to us Wee are Gods Kingdome and therefore it belongeth to him to seeke our good all the world is his kingdome by right of inheritance but we that are his Church are his Kingdome by right of purchase wee are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.9 a people peculiar or gotten by purchase hee hath redeemed us to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.14 A peculiar people and the price whereby we are purchased is his owne blood 1 Pet. 1.
a vaunt of his power wherein we see the humour of pride that made him at the first to fall It is the same temptation that his kinsfolkes used No man doth any thing secretly that seeketh to be famous if thou dost these things shew thy selfe to the world But see how unfitly the Temptation hangeth together He should rather have said If you be hungry then If you be the Sonne of God and then rather have bid him fast forty dayes more then turne the stones into bread If it had beene to have made a Sonne of God Christ would have done it but not to have shewed himselfe to be the Sonne of God But it may be asked why did Christ vouchsafe to give him any answer at all whereas he might have commanded him to silence and tormented him before his time and have punished him for his sawcinesse When Peter tempted him he cut him up very sharpely saying Come behinde me Satan Marke 8.33 Why did he not answer the devill so He might have enjoyned him and throwne him into the bottomlesse pit Luke 8.31 or at the least bidden him Avoyd Satan verse 10. Augustine answereth this doubt that Christ answered in the like time to teach us to answer willing us thereby as Abimelech did his souldiers to doe as he had done before Judg. 9.48 So Christ is our example John 13.15 and bids us doe as hee hath done Christ is our Captaine he hath gone before us and shewed us how to behave our selves in fight when the devill assaulteth us with distrust then are we to ward it off with a Text of Gods providence and so to the rest as he hath done before us Our Saviours shield whereby we see he beareth off all the devils darts is covered all over with Scriptum est We have here a briefe view of the Churches Armory Cant. 4.4 of the Tower of David built for defence Here be the shields wherewith Solomons Temple was hanged and which Paul calleth The weapons of our warfare 2 Cor. 10.4 not carnall but mighty through God to cast downe holds They are in number five First a preparation of our selves by the use of Gods Sacraments that we may be the more strong to sustaine and beare off temptations and to hold out to the end without fainting Secondly a withdrawing our selves into the desert or some other solitary place there by Meditation to kindle good thoughts Psal 39.3 Thirdly fasting Fourthly watchfull prayer Matth. 26.41 Fifthly the perfecting our selves in the Scriptures These be the five shields wherewith Solomons Temple was hanged Now as for the Scripture we are to note that where God speaketh of any good that we are to receive out of it it is commended to us as a storehouse whither we are to make our resort for the bread of life and the water of life whereof he that tasteth shall never thirst John 6.35 And from thence are we to draw the waters of comfort out of the fountaines of salvation Esay 12.3 When there is any ill spoken of which we are to resist then it is commended to us as an Armory whence we may fetch any kinde of weapon which we shall need either offensive as a sword Heb. 4.12 or defensive as a shield Prov. 30.5 The Scripture is the broad plate that is to beare off the darts our faith is the braces or handle whereby we take hold Ephes 6.16 and lift it up to defend our selves withall For the Scripture is a shield Non quod dicitur sed quod dicitur Dicitur there is the strong and broad matter fit to beare off and Creditur that is the handle or braces to it God spake once or twice I have heard it Power belongeth unto God Psal 62.11 So that it sufficeth not that it be spoken onely by God but we must heare it too neither must we heare it as the voyce of a man as Samuel at the first did who when God called him thought it the voyce of Eli but as the voyce of God that we which were dead in our sins he hath quickned and forgiven us all our trespasses 1 Thes 2.13 This is the perfection of our faith Generally of the Scriptures this is Christs opinion confirmed by his owne practise that if the devill come as a Serpent here is a charme for him Psalme 58.5 Or if he come as a Lyon here is that is able to prevaile against him 1 Peter 5.8 And that the devill knowes well enough as appeareth by his malice that hee hath alwayes borne it before it was Scripture when it was but onely Dictum For so soone as God had said Let us make man in our likenesse that word was straight a whetstone to the devils envy And after the fall when the seed was promised that was and is the cause of all the devils enmity Gen. 31.15 So when the promise was reiterated Gen. 22.18 that was the cause he so turmoyled all the Patriarchs But when the word was to be written and to become Scripture then his malice began to grow very hot insomuch that he caused it for anger to be broken Exod. 32.19 For the Fathers are of opinion that all the devils busie endevour in making the Israelites to commit idolatry with the golden Calfe was to the end that he might so heate Moses in his zeale as that in his anger hee should breake the Tables of the Law by casting them hastily out of his hands We are to note therefore that there is a forcible sound in the word which the Devill cannot abide and not onely the sound but the sight also It is written of Augustine that lying sicke on his bed he caused the seven penitentiall Psalmes to be painted on the wall over against him in great Letters that if after he should become speechlesse yet he might point to every verse when the devill came to tempt him and so confute him Blessed is he that hath his quiver full of such arrowes they shall not be ashamed Blessed is he that hath the skill to choose out fit arrowes for the purpose as the Fathers speake out of Esay 49.2 Christ saith affirmatively of the Scriptures that in them is eternall life John 5.39 Negatively that the cause of error is the not knowing of them Marke 12.24 David saith it was that that made him wiser than his enemies than his teachers and than the Ancients Psal 119.98.99 110. Knowledge of the truth is the way to amendment after a fall 2 Tim. 2.26 There is much calling now adayes for the Word and others finde fault as fast that it is no better harkned unto For as the want of obedience and all other abuses which are so much cryed out against proceed not onely from the not hearing of the Word but aswell from the not mingling of faith with it without which mixture it is nothing worth it profiteth not Heb. 4.2 So the error of the former times was in yeelding too farre to the devils policy by sealing up the Scriptures and locking the
103.8 How gracious and long-suffering God is who rewardeth us not according to our deserts And Psal 136. That his mercy endureth for ever God therefore being so full of mercy will take all things in good part But this mercy the devill tels them of differeth from the mercy David meant For the mercy David speaketh of is coupled with judgement Psal 101.1 I will sing mercy and judgement to thee O Lord. and Psal 85.10 Mercy and Truth are met together Justice and Peace have kissed each other Thus I say they shall have musicke all the way and if any at the height thinke it a great way downe no saith the devill you need but a jumpe from your baptisme into heaven you shall need no staires at all THE FIFTH SERMON MATTH 4.7 Jesus said unto him It is written againe Thou shalt not tempt the Lord thy God Considering that Saint James saith Chap. 4.5 The Scripture speaketh nothing in vaine and that as our Saviour Christ saith John 10.35 No Scripture can be disappointed it may seeme strange that the devill comming armed with The Sword of the Spirit for so is the Word of God termed Ephes 6.17 Christ gives not place but opposeth himselfe to answer We see that a message comming in the name of the Lord this very name abashed Nehemias Neh. 6.10 at the first hearing till he perceived it was contrary to the Law of God and so came not from him which here we see to be the cause why Christ doth not yeeld by and by upon the hearing of the Word but sets himselfe to make answer forsomuch as the word is not of Quia dicitur onely but Quia creditur as Augustine noteth If there be not the mixture of faith with it whereof Paul speaketh Heb. 4.2 it is nothing worth And therefore the bad spirit was nothing abashed or daunted at the hearing of the bare names of Jesus and Paul Act. 19.15 but answered I know them but who are ye They did not beleeve and therefore could doe them no good but were wounded themselves glorious names would not serve the turne So was it here used without faith When the Scripture is here urged against one a man would thinke it were not to be answered by citing another place of Scripture but by some tradition of the Elders Mark 7.1 or some glosse or other shift but we see our Saviour answereth here no other way but by Scripture Because the Woolfe comes sometimes disguised in a sheepes skinne it is no reason that therefore the very sheepe should lay away their fleeces so here because the devill useth the Word as the slaying Letter 2 Cor. 3.6 or as the sword to kill men with it is no reason why Christ may not therefore use it in his owne defence Why then will some say one of these two inconveniencies will follow that hereby we shall thinke the Scripture is of the devils side aswell as of Christs side and so divided as in like sort they make a division of Christ when one holds with Paul another with Apollos 1 Cor. 1.13 No it is not so Christ alledgeth not this Scripture in that sort as one nayle to drive out another but by way of harmony and exposition that the one may make plaine the meaning of the other For albeit the devill sheweth himselfe to be the devill in citing that Text so as might best serve for his purpose in that whereas the Psalme whereout he taketh it hath it thus That he might keepe him in all his wayes which words he leaveth out For if he had cited that he could not thereby have enforced any casting downe For the Angels have no charge over a man but in his wayes and from the top of the Pinacle there was no way but downe the staires on his feete He was not relying on the Angels to cast himselfe downe with his head forward But the devill hath a wrest to make the string sound high or low as he list or if that will not serve he hath a racke to stretch them out as some did Saint Pauls Epistles 2 Pet. 3.16 He can set them on the tenters to prove that downe the staires or over the battlements all is one the Angels shall safe-guard him Though this I say be the devils corruption which the late writers have well spyed yet Christ we see is not willing to take advantage of that but useth a wiser course for so are we to thinke that he went the best way to worke that is the conference of Scripture with Scripture which Christ here practiseth and commendeth unto us In every Art all propositions are not of a like certainty but some be grounds and principles so certaine as that no exception is to be taken against them From them are others derived by a consequence called Deduction not so certaine as the other from these againe others to the twentieth hand So is it in Divinity Christ here reduceth the devils argument and place to a place most plaine to be confessed For the Jewes valuing of the meaning had to consider that God fed them with Manna which they knew not to teach them that Man liveth not by bread onely Deut. 8.3 contemning the same and in Deut. 6.16 bade them They should not tempt their Lord their God as in Massah when they cryed for bread The Lord curseth him that maketh flesh his arme and with-draweth his heart from God Jer. 17.5 They sacrificed unto their yarne because their portion was plentifull Habak 1.16 Job condemneth the making gold our hope or the wedge of gold our confidence Chap. 31.24 As then we must not defie the meanes attributing all-sufficiency to them so we may not nullifie them and think too basely of them but use them that we tempt not God according to his word Out of these two grounds may every question be resolved for every proposition must be proved out of the ground So that as we may not thinke the arme of God to be so shortned that he cannot helpe without meanes so are we not to thinke basely of God for ordaining meanes Secondly we heard that the devils allegation was taken out of the Psalme and one of the most comfortable places of the Psalme Christ by not standing in Disputation about the words and meaning of the Text commendeth to us the safest and wisest way to make answer in such like cases Our Saviour would warne us that the 91. Psalme is not fit matter for us to study on when we are on the toppe of the Pinacle he therefore chuseth a place of a contrary kind to counterpoise himselfe standing in that fickle place The Law we know is a great cooler to presumption If one tamper much with the Psalmes being in case of confidence he may make the fire too bigge Faith is the fire which Christ came to put on the earth and it is seated betweene two extreames Distrust and Presumption Distrust is as water to it which if it be powred on in abundance it will make