Chaldean paraphrast or to Ionathan or to Rabbi Shimâ—on tâ—e sonne of Ishai or to Rabbi Moses the sonne of Nichar or to Rabbi Haccodesh Whether Christ should be an earthly Monarch and to all the ancient Rabbins that lived before the comming of Christ then were the matter at an end But they give more credit to the latter Rabbins which all were moved with envie against Christ Rabbi Salomon Nizahon For the first whether the Messias comming should be an earthly Kingdome See Esay 53.2 but especially verse 6. Esay 53.6 8. The Lord hath laid upon him the iniquity of us all But they shift this off and say It s meant of the whole people But after he saith He shall die for his people And it were absurd to say the people shall die for the people neither could they die Psal 22.16.18 They pierced my hands and my feete Psal 22 16 17 18. they parted my garments among them and cast lots upon my vesture which cannot be understood by David Zach. 9.9 Zach. 9.9 The King of Zion shall come to thee poore and kumble sitting on an Asse most plainely Dan. 9.26 And after 62. weekes Messiah shall be slaine Daniel 9.26 c. This the elder Jewes could not conceive and Philo Iudaeus understandeth it of the sanctification of the high Priest But he might easily gather that this place was meant of the Messiah by Iohn the Baptist that sent two of his Disciples to know whether he were that Christ or no but especially that place of Daniel troubleth them insomuch that Nizahon falleth into these blasphemous words that the Prophet was deceived and over-seene Reason against the Jewes 1. Haggai 2.8 That the Messias of the world should be the expectation of the Gentiles How should it be a comfort to the Gentiles Reasons against the Jewes to have a stranger raigne over them which is forbidden the Jewes Deut. 17.15 16. There shall not be a stranger to raigne over them 2. For as much as it is plaine that the Messias should be that that giveth felicity to all the world I would know of them how Abraham Isaac and Iacob could be saved by an earthly Prince and temporall they being dead many hundred yeeres before his time This they shake off so weakely that they are faine to say It shall be as they say no bigger then it was before as also the City God will not call the Saints from the fell-city that they have with him to an earthly banquet Whether Christ be the Messiah that they and all the true Jewes shall returne to life againe But that is absurder than the first For first they doe themselves injury to thinke that the Land of Iury as also their Temple can hold all the Jewes that ever were 2. They are utterly injurious to the Heavenly soules to call them out of an heavenly paradise out of Abrahams bosome to come into an earthly paradise The third is common By this there should be no purgation of the soules from sinne for this earthly Kingdome cannot purge the soule it belongeth onely to the body The second part That Christ is not the Messias 1. Gen. 49.10 That the Scepter shall not depart from Iudah nor a Law-giver from betweene his feet till Shiloh come It was sure that before the captivity it was altogether in Iudah till the leading of the captivity continued In the captivity they had it by one of their brethren that was called the King of captivity And after the captivity it continued till it fell betweene Aristobulus and Hircanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex multitudinis deportatae who striving for it were both dispossessed and Herod an Idumaean placed in their roome and then was the time of Christ Now if they shift this off and say that the Macchabees were not of the Tribe of Iudah Object but of Levi and so deny the prophecy Sol. The prophecie is divided Sol. that either a King or a Law-giver should be of the Tribe of Iuda And that there was a Law-giver even till Christ was borne its manifest for they confesse that Simeon Iustus Note whose song we have in our Liturgy was the last of them and ever since the whole company of their Sanedrim dispersed The third answer Object They say that in the prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scepter shall not depart from Iudah The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not a Scepter but a Tribe so that it is meant that Iudah should be a Tribe till Shiloah come Even that way they are confounded For ever since that time Sol. all the Tribes have beene promiscuae confused and the Emperours presently after that they had heard that In Iudaea nascetur orbis dominus the Lord of the World should be borne in Iudaea sought to roote out the Jewes and especially that Tribe that Christ should come of and so it made them to confound their Genealogies 2. Dan. 9.25 Daniel receiveth this Oracle from the Angell that from that time to Messiah c. What these seven weekes are it s shewed in the Gospell that they stand for yeeres so counting for every weeke seven yeeres 49. And so long was the Temple in building for three yeeres they were in building the walles and gathering themselves together the other 46. in building the Temple as the Iewes said to our Saviour from that time to the comming of the Messias 490. yeeres 3. Hag. 2.10 The glory of the last house shall be greater then the first But in the first Temple there was thâ— Arke of the Lord the pot of Manna Aarons rod the shew-bread c. the second Temple had none of these but the Prophet saith the second Temple should be more glorious This glory they cannot finde unlesse it be in the time of Christ for forty yeeres after his death it was destroyed so they make this no prophecie Petrus Galatinus de arâ—â—â—is Two Famous companies among the Iewes the schollers of Rabbi Shamma 2. Of R. Hillel but the latter the more famous Petrus Galatinus out of the third of their Talmud that the schollers of Rabbi Hillel considering thâ—se three prophecies Daniel Haggai Esay though they lived 50 yeeres before his time hoped that he should be borne in those daies being thereto induced by the end of the 60. chapter of Esay That God would hasten his comming In the same chapter of the Talmud on that place Esay 9.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finale in all copiâ—s in that place onely against the nature of the letter Whereupon Rabbi Thalumma doth hold it is an Oracle sâ— that iâ— is the number of the yeeres betweene Esay and Christ his comming i 600. yeeres 3. They say This a principle among the Iewes that the vaile should not open not the voyce of the Lord faile till the comming of the Messiah that the prophecie of the second Temple should not cease which
and so here the Prophets and the Apostles had nothing for their paines whereas if this religion were false he had reaped perpetuall ignominie and shame For the credit of the story eternall testimonies he had in vaine deprived himselfe of all pleasure wealth and preferment For the credit of the story concerning first the nativity of Christ secondly his death For his birth we know the Oracles of the Sybillae were in greatest account among the heathen and held as true of all men and if those be they which we have there is nothing which can more plainely set forth the birth of Christ his life his death For there we may see every action set downe and almost every circumstance That they be the same first those two verses that Lactantius citeth we finde in these Secondly those that the heathen cite as Tully one saith that they were the very speculum Historiarum the mirrour of Histories And we read that many of the learned men in these latter daies as Marcellinus Secundanus were converted to the Christian religion onely by reading those verses Cic. 1. epist to Lentulus There is much adoe who shall bring Ptolomy the last into his Kingdome againe Lentulus maketh great suit his reason was because that it was the Oracles of Sybillae that presently upon the reducing of Ptolomee Prodiret dominus orbis The Lord of the world should appeare 2. Of divination Vocandus nobis Rex ex quo salvi simus He is to be called of us a King of whom we may be saved Tacitus and Suetonius say that in the time of the Gentiles especially in the time of Vespasian it was said throughout the whole world that the King of the world should come out of Iury and therefore his flatterers went about to perswade him that it was meant by him Therefore we shall finde that Augustus Tiberius and the other Emperours did labour to roote out the Nation of the Jewes and especially that Tribe that the King of the world should come out of Rodiginus and Voluteran leave this on their credit in their writings That among the monuments of Egypt they found an Altar of Isis dedicated Virgini pariturae to the Virgin that is to bring forth And like to that de Templo pacis of the Temple of peace that it should stand quoad virgo peperit untill a virgin hath brought forth a child So Postellus witnesseth from the Druidae that they had an Altar with this superscription ara primogenito Dei an Altar to the first begotten Sonne of God Suetonius saith that about the annunciation of Mary the yeere before his incarnation as it were on a faire day in a great assembly of the people at Rome there appeared a Raine-bow about the Sunne of a golden colour almost of the same brightnesse with the Sunne save that the colour of it was more yellow And the Augures being asked a reason of it they answered that God would invisere humanum genus visit mankind When Christ was borne the same day were seene three Sunnes in the firmament not three parelii Images of the Sunne Sueton. in the life of Vespatian Virg. 4. eglog Tacit. 21. of his story that after met and went into one which cannot be in a meteor for that it is in a fixed cloud so that 3. parelii Images of the Sunne cannot come into one to which the Augures answered that he was then borne whom both Augustus and the people and all the world should worship this was a signe of the mystery of the Trinity therefore it is said that at the next meeting of the Senate Augustus gave over his title Dominus orbis Lord of the world and would no more be called so And it is reported that on the same day there ranne out of a shop in Rome for the space of a day as it were a river of Oyle which some take for a signe of his spirituall annoynting But the chiefest is of a Starre that appeared mentioned in the Scripture as also of the Heathen that confessed it was stella maximè salutaris Virg. eclog. 4 the luckiest Starre that ever appeared for mankind 2. Pliny 25. chap. calleth it stella crinita sine crine a blazing Starre without crest And many by cogitation of this Starre have beene converted to the truth as Charaemon among the Stoickes Caladius among the Platonists upon the inquiry of the estate of that starre went into Jury and became a Jew For his death Signes for his death we finde that the ancient wise among the Egyptians using not to write by letters but by characters when they would expresse vitam aeternam eternall life it should be done per signum crucis by the signe of the Crosse whereby they shewed a badge that should necessarily concurre with the action that should be the salvation of the world Math. 27.45 Mark 15.33 Concerning the two things that the Holy Ghost hath set downe i. the universall eclypse of the Sunne and the universall earthquake so often and so much cast into the teeth of the heathen that they are ashamed to deny it Of the earthquake Pliny 2.25 ch of both Phlegon Trallianus 13. lib. Chron. testified of all the Heathen not to have come by any naturall cause For the earthquake there can be no universall motion in any thing for in nature every thing that is moved must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s owne stay but this earthquake went throughout the world for the universall eclypse of the Sunne many were converted by the strangenesse of it as Dionysius and Apollophanes For first the Sunnes eclypses are all particular this was universall 2. It was at the feast of the Passover which was 14. day of the Moone when the Moone was just at the full flat oppositly contrary to the rules of Astronomy and the reason of man 3. In the Emperour Tiberius his raigne it is said that presently upon the eclypse there was an universall defect of Oracles of which argument Plutarch hath a whole Treatise M. Aâ—reliâ—s 3. Chinades inâ—ulae â— Cyclades wherein he saith that one Epithe ses one that was in great credit with the Emperour sayling by Cyclades heard a voyce as it were comming out of one of the Ilands with great yelling as they thought or could conceives of spirits to make report that the great God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pan was dead The Emperour afterward hearing of this called together all the wise men and Magitians But none could tell Niceph. lib. 1. cap. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Hebrew child who commandeth the blessed Gods enjoynes me to leave this house and straightwaies to goe hence into hell therefore thou being silent depart hence from our Altars what this great God Pan should meane Nicephorus saith that the Emperours from Augustus to Adrian did not onely enquire the cause of this defect from wisemen but also caused them to raise up the spirits themselves One asking the Oracle at Delos
must not thinke when they come to buying and selling that they come to a spoile but avoid that dispraising and abjecting of wares Prov. 20.14 Malum est malum est it is naught it is naught but yet afterwards when he is gone he boasteth of his peniworths Amos 8.6 We must not sell the needy for shoes which when they come to expound they can interpret no otherwise then that needy men which must needs have money they will wring them so hard that they shall have little or nothing for their wares Micah 7.2 calleth it a net this ought not to be Levit. 6.5 Ps 15.4 Prov. 24.4 if he adde an oath fraudulenter he saith if beside deceiving he adde an oath he shall never recall though it be to his owne harme 1 Pet. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay aside all guile Come to theft without the Contract Theft without the Contract it is done as before 1. By a reach beyond our brother Stellionatus 2. Illo nescio he not knowing of it After it divideth it selfe into sartum domesticum it is Tit. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fâ—â—â—tion dâ—â—â—siâ—â—â—â— intervertere when as they turne something into their owne purse when the servant beguileth the Master or the Steward him whose Steward he is or if not onely a Steward or servant but a Disciple we see it was Iudas his fault Iohn 12.6 he did privily divert out of the bagge to his owne spending this is surtum domesticum houshold theft or theft within dores 2. To this they adde servos sugitivoâ— fugitive servants because the servant is a part of his Masters possessions there is a detraction of somewhat from the possession for he detracteth himselfe and so diminisheth it Philem. vers 12. Though Paul could have found in heart to keep Onesimus yet he sendeth him back he would not be so bold knowing he was none of his And not onely this but when they waste their goods Luke 12.45 when they eate and drink and Deut. 21.20 he is a riotour and drunkard the same is applied to the sonne if he eate and drinke with sinners Without the family 1. Without me â—ands it is either of a thing 1. Consecrated and that is sacriledge 2. Prophane Of a thing consecrated Levit. 15.15 there is a law for it Rom. 2.22 he matcheth it with idolatry for he saith Thou that abhorrest Idols committest thou sacriledge For we see that the holy Ghost Iudg. 9.4 marketh there Abimelech for taking our silver out of the Temple of the Idoll and Dan. 5.2 the alienating of sacred vessels it did procure the great and mighty hand-writing This ought not to be if a man convert to his owne use or divert from a sacred use to a profane In profane In profane things they are either 1. publike 2. private Publike 1. Publike and that is peculatus when a thing is the Common-wealths or stolne è loco publico è balneo balnearii sures from out of a publike place out of the Bath theeves that stole the clothes of such as were bathing to these may be added those that receive publike wages and convert it to their own private use such as the Priests 2 King 12.5 he saith the King gave straight charge that they should bring in their halfe shekel for the repairing of the Temple and that the Priests should receive it They brought it in but there was no reparation done by the Priests Then another order was taken he provided a chest with an hole in the corner of it and in that it was put in 2. Private and kept And if we consider it of private things Then it is divided into furtum Personale of things living 1. Men. 2. Beasts Reale of things not having life Personall theft Theft of men is called Plagium and the theeves Plagiarii Exod. 21.16 was punished with death if the party were found or Deut. 24.7 if he were but about it it was death And the Apostle 1 Tim. 1.10 he continueth and is of the same minde and with this hee coupleth Iudas his sinne for betraying a person for money Matth. 26.15 there is not out-right selling of him 2. Then if it be of beasts it is called Abigeatus and the men Abigei drivers away of cattell as the Sabees and Chaldees Iob. 1.15.17 Exod. 22.1 Reale furtum of things that have no life of raiment Reall 〈◊〉 money c. and there is an order taken Exod. 22. in every respect for all these Aggravation of theâ—â— The aggravation of these This addeth Gods curse and maketh the theft grievous Exod. 22.21 22 23. First if we vexe or trouble or take away from fatherlesse stranger or poore neighbours for they will crie it is a crying sinne And if they once crie I will surely heare them Deut. 24.17 he forbiddeth that there should be any pledge taken of the widow And Iob 24.3 he saith Whosoever he be that driveth away the Asse of the fatherlesse and taketh away the widowes Oxe and Prov. 23.16 Whosoever he be that entreth on the field of the fatherlesse he shall be sure to be punished and visited with the fierce wrath of God Enclosing 〈◊〉 commâ—â—â— Now then partly here and partly before commeth in the enclosures of Commons For as when regions were first seised upon when as the first partition was made each man had his peculiar lot distinct like that of Caleb Iâ—sh 14.13 14. and so became their inheritance so there was a consideration had of Gods protestation that alwayes there should be poore and so there was left unto them a division of lands in common to live upon And for these Deut. 19.14 there is an order taken that they shall not be removed because all the parties are not there present they cannot alienate their right because they that shall be borne cannot meddle in it the poore from all beginning to all ending and yet all that have interest in it cannot and Deut. 27.17 the whole congregation curseth them that doe it Prov. 23.10 and 22.28 there is Solomons censure Hose 5.10 he saith there when he would compare them with as odious a comparison as he can Thy Princes are like them that remove the land markes and how odious this was may appeare from their setting up every where of Meta Terminica their usuall bounder the violent transgression or usurpation of which is by Micah 2.2 exclaimed against And not onely these but Iob that was without the Law of God yet he seeth it and detesteth it chap. 21.2 And this for unjust getting of goods In the act of theft we respected the double use of the gifts of God and first before the use the getting of them called by the Philosopher generatio pecuniae And in the unlawfull getting of them we divided the whole company of unlawfull meanes into 1. furtum by deceit 2. Rapinam by violence They are distinguished by Nazianzen thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manus injecta the laying
the secret will of God that is true which the Apostle saith Who hath resisled his wil Rom. 9. and therefore we pray not that that will may be done Of his revealed will that is verified which Christ complaineth Matth. 23. Quoties volui congregare vos noluistis How often would I gather you together but yee would not God often times willeth when we will not and therefore we have neede to pray that his revealed will may be accomplished in us Moses thus distinguisheth Gods will Secreta Deo nostro quae autem revelavit nobis filiis nostris Deut. 29. The things that are secret belong to God but the revealed are for us and our children The secret will of the Father is that of all that he hath given me I should lose nothing Iohn 6.39 The revealed will of him that sent me is That every oâ—e that seeth the Sonne and believeth in him should not perish but have everlasting life Gods judgements which are the fountaine of Reprobation are abyssus magna Psal 36.6 and his mercie extended to all that by faith apprehend the same is abyssus profunditas a great depth Rom. 11.37 Therefore we are not curiously to enquire and search out of Gods secret touching Reprobation or Election but to adore it His revealed will doth especially concerne us which is expressed in his Commandements whereby hee declareth whatsoever hee desireth at our hands and therefore our study must bee to frame our lives and actions according to that will Unto both these wils we must give a fiat but severally The first will is passive and for as much as the secret will of God shall be done whether we will or no we crave that with patience we may submit our selves to whatsoever he in his secret will hath appointed to bring upon us The other will is active and therein we desire that we may willingly practise that which he willeth in his word There is voluntas de nobis and voluntas in nobis for the first we desire that we may approve of it though it be done without us in the second we desire not onely an approbation but a co-operation Touching his secret will when we say fiat voluntas tua we pray that Nihil Dei displiceat nobis that nothing which God commands displease us and in respect of his will declared our desire is that nihil nostrum displiceat Deo that nothing we doe doe displease God Touching his secret will so long as it is not plaine within his owne counsell he will compasse we may dissent from it for a man may bona voluntate velle quod Deus non vult hee may with a good will will that which God wils not so Samuels will was good when he wept for Saâ—l whom God would not have him to bewaile 1 Sam. 26. Secondly we may bona voluntate nolle quod deus vult with a good will not will that which God willeth as a child may be unwilling of the death of his Father whom notwithstanding Gods will is shall not recover Thirdly men may mala voluntate velle quod Deus non vult with an ill will he may will that which God willeth not The Patriarches in a corrupt will would goe into Egypt whom God would not to goe thither And fourthly they may in a corrupt will be unwilling to that which God willeth So it was Gods will that Saul should be King when as the people were unwilling to it and this is the state of the will of the creature so long as it is not acquainted with the will of his Creator But when once it pleaseth God to reveale his will then wee must say with the people fiat consilium Domini Let the counsell of the Lord come to passe Isa 46.10 We must not wrestle nor struggle against it but patiently submit our wils to his not onely when Gods will is voluntas dulcis when his will is to doe us good as Bethuel spake concerning the marriage of his daughter Gen. 24.50 but when it is Amara aversa voluntas we must submit our wils to his when it pleaseth him to crosse us either outwardly by taking away those that are bereficiall to us in which case it was said by some that bewailed the departure of Saint Paul The will of the Lord be done Act. 21.14 or in our selves in which case we may say with Christ Luke 23. I would have this cup passe from me yet O Father if thy will be other wayes not my will but thy will be done This lesson had David learned for albeit he had complained of the great affliction that he had suffered yet he saith Tacui tamen Domine Psal 39. And as he was content to beare this so he gave God thanks for them acknowledging That is was good for him that he had beene in trouble Psal 119. We must learne Iobs fruits Iob 1. as well as Bethuels and these being joyned we shall perfectly conforme our wils to Gods secret will Concerning the will of God declared or the will of his word the Lord by his Prophet saith of his Church My will is in it but David speakes more plainely of this revealed will Thou hast charged that we should keepe thy Commandements diligently Psal 119. The Apostle speakes more particularly haec est voluntas Dei sanctificatio vestra 1 Thes 4. and this is the will of God that by well-doing yee should stop the mouthes of ignorant and foolish men 1 Pet. 1.15 This is the revealed will of God and we must not onely take notice of it but labour to practise that which in our understanding we know is meete to be done As the Apostle saith Oslende mihi fidem ex operibus tuis Iames 2. Shew methy faith by thy workes So we must shew our desire that wee have unto Gods Kingdome by obedience of his will for not they that sing or say or wish that Gods will be accomplished but qui secerit He which doth the will of God shall enter into the Kingdome of God Matth. 7. To the doing of Gods will two things are required first that wee lay aside our owne will For as they that will sanctifie Gods name must say with David not to us but to thy name give the praise Psal 115. So that Gods will may be done we must say with Christ not my will but thy will be done we must abridge our selves of our owne will that Gods will may take place The better sort that are regenerate doe assent to the Law of God that it is good and have a delight to it Rom. 7.22 but yet they see another law in their members which leadeth them unto the law of sinne and death Every man findes that to be true in himselfe that the flesh lusteth against the spirit and the spirit against the flesh Gal. 5. The will of the flesh wils one thing and the will of God another therefore that Gods will may take place we must renounce our owne
wills are faine to do it Therefore our rule in this behalfe is that we do Gods will not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 9. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3. not grudgingly but cheerfully from the heart accounting it our meat to do the will of our heavenly Father Joh. 4. Secondly for the Elevation it is true that the qualification is signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our prayer is that we may do Gods will as it is done in heaven but not as much with like readinesse of mind but not in like measure for that is impossible for earthly men wee desire to fulfill Gods will in the manner but not in the same degree of obedience which may be expressed by the words Image and likenesse Gen. 1. Our obedience may be the likenesse of the Angels but not the Image The Character or Stampe of the Angels obedience is that which is equall in proportion but such obedience is not to be found there may be a beame of it answerable in likenesse and quality not in quantity so in likenesse we are Conformes imagine Christi Rom. 8. and beare the image of the heavenly Man 1 Cor. 15. as endeavouring thereunto but yet we cannot attaine to it But albeit it is hard for flesh and blood which our Saviour required Be ye perfect as your heavenly Father is perfect Matth. 5. yet there is an use of such precepts first ut feramur ad perfectionem that we may be led on to perfection Heb. 6.1 Secondly we must have an Heroicall and free spirit Psal 51. which may stirre us up to wish that wee could do more then we can which consists of Aspiration and Suspiration We must aspire to the greatest perfection with David Concupivit anima mea My soule hath lusted to keepe thy righteous judgements for ever Psal 119.20 And O that my waies were so directed Psal 119.5 This is an Angelicall perfection which we cannot attaine unto in this life therefore we must suspirare when we consider that the Law saith Thou shalt not lust and yet find that wee do lust we are to sigh and say with the Apostle Who shall deliver us from this body of death Rom. 7. If we find that we cannot love our God with all our heart and soule as we ought then to say with the Prophet Vae mihi quia prolongatus est incolatus meus in terra Wo is me that my dwelling is prolonged in the Tents of Kedar Psal 120.5 We must desire to do more then we can and grieve that we cannot do so much as we ought that as we do what we can so what we cannot do we should supply it Voto desiderio animo with our hearty wish desire and mind Thirdly the supplication is of two sorts Reall and personall Touching the first as the grace of God is multiformis gratia 1 Pet. 4. So the will of God being one is of many sorts and containeth divers particulars therefore as we generally pray that the will of God may be done so when by the word of God wee understand what is the will of God in particular we are to desire no lesse that it may be performed This is the will of God even your sanctification 1 Thess 4. Therefore our desire must be that this will of his may be done and fulfilled in us This is a speciall remedy against the tēptations of the flesh which oppose themselves against Gods will There is another will of God for patience for he would have us suffer for Christs sake without murmuring that so wee may stop the mouthes of ignorant men 1 Pet. 2.6 Therefore we are to pray that this will of God also may be done in us As Joseph was carefull to do Gods will touching sanctification and Job to obey Gods will in suffering patiently both which are now Saints in Heaven so must wee after their examples be both holy and carefull and patient It may be we are willing to obey Gods will in particular but we will say Nondum venit hora it is not yet time Therefore we must learne to practise the Prophets resolution I made hast and prolonged not the time to keepe thy Law Psal 119. When God revealeth his will to us we must presently put it in practise and as Saul did Act. 9. and not counsell with flesh and blood and this is the reall application The persons to whom the doing of Gods will is to be applyed are not onely the whole earth which is also to be wished as the Prophet sheweth Set up thy selfe O God above the heaven and thy glory above all the earth Psal 57. But the earth or land wherein we dwell as the Prophet speakes that glory may dwell interra nostra in our land Ps 85. So we pray that Gods will may be done in all lands but especially in our land and country that so he may bestow his blessings upon it but yet we are every one of us particularly to apply to our selves for to man it was said by God Terra es Gen. 3. To man it was said Earth earth earth heare the word of the Lord Jer. 22. So we desire that Gods will may especially be done and fulfilled in that part of the earth whereof God hath made us that is that in these our earthly vessels which we carry about with us we may be carefull to do that which God requireth at our hands THE THIRTEENTH SERMON Give us this day our daily bread OUt of the words of our Saviour in the sixth of Matth. vers 33. wee have elsewhere set downe the order of these three Petitions which concerne our selves for the first is the Petition of Glory and of Gods Kingdome which our Saviour willeth us to seeke in the first place The second is the Petition of Grace and of Gods righteousnesse wherein we pray that Gods will may be done The third Petition tendeth to this end that as the Prophet speakes God would not with-hold any temporall blessing needfull for this life but that he would give us all things that are necessary for us The things pertaining to Glory for which wee pray in the first place are Eternall those that concerne grace are Spirituall and the blessings of this life which we desire may not be with-held from us are naturall and temporall This is Natures prayer for not onely we but all creatures above and beneath make the same suit to God by the voyce of Nature the ravens of the aire call upon God that he would feed them Ps 147. The Lyons beneath roaring for their prey do seeke their meat at God Psal 104.21 and therefore no marvell that wee in as much as we are creatures do seeke to God who is the God of Nature to supply the defects of nature that we find in our selves as other creatures and yet there is a difference betwixt us and them for they call upon God onely for corporall food that their bellies may be filled but