be thus zealous and so if it be for the name of our Father or any of those that we receive benefit by wee will thinke ill of our selves if we take not the quarrell upon us God is not to be accused to punish those that take his name in vaine To conclude as it is most certaine that Gods name is glorious in it selfe Psal 8.1 How glorious is thy name in all the World So it must be in every one of us If thou wilt it shall be glorified by thee willingly if thou wilt not in spite of thy teeth whether thou wilt or no he will be glorified Exod. 14.4 And I will harden Pharaohs heart so I will get me honour upon Pharaoh and upon all his Host Deut. 14.2 Thou art an holy people unto the Lord. We must be as the Israelites or wee shall be as Pharaoh Hee that will not glorifie Gods name with the Israelites shall glorifie it with Pharaoh that is by suffering Gods punishing hand For the Lord will not hold him guiltlesse The end of the third Commandement The IV. Commandement Remember that thou keepe holy the Sabbath day c. THE outward worship was divided into the generall or state and temporall worship The reason is this because whereas God commandeth the inward worship of the Soule in the first Commandement both of knowledge and will and in the second hee would have manifest and knowne outwardly the submitting of our knowledge wisedome and reason by reverence a worship the submitting of our affections or will by yeelding reverence of gesture and for this outward gestnre because it could be performed onely to him he would not have it done then onely but when wee were dealing with others and to others that the glory of his name might be magnified in speech and therefore the duties of the third Commandement are injoyned and these three perpetuall and generall besides these three in the fourth Commandement he taketh order that there be not onely a generall profession but also a set day a solemne profession wherein there should be a publique profession of these duties and those and wherein they should all be brought to â—ight Levit. 23.2 3. The feasts of the Lord which ye shall call the holy assemblies even those are my feasts Six dayes shall worke be done but the seventh shall bee the Sabbath of rest an holy convocation ye shall doe no worke therein It is the Sabbath of the Lord in all your dwellings The end of the Sabbath A great and holy assembly for this end either that they might be sanctified and all taught or that they might practice them to his glory in the great congregation It is true and that the Heathen man saw well Publicorum cura minor the common care is not the best care But that that is looked to of all is cared for of none and cometh to be regarded of none and so no doubt would men have dealt with God had not he provided a particuler day for himselfe and setled it by a Commandement and that in very particuler manner By that continuall and generall Sabbath they have no day of rest The drift of God in adding this Commandement shall be seene For the Commandement it selfe generally it is full out as long and longer then the second Commandement of many words and therefore moveth us to a due and no lesse consideration of it We see for the duties of the second Table foure of them are ended in a word because common honesty and writers as Philosophers politick and civill Lawes have taken order for them as in manslaughter whoredome and theft c but the fifth because God seeth there is an humour in us that will not willingly yeeld to subjection therefore it was necessary that God should fence it with a reason So likewise in the tenth there is a great particularity used in it because men thinke that their thoughts are free and not to come into judgement and therefore they may have their Concupiscence and Will free But now in the first Table every Commandement hath his reason but above them all in particular this Commandement it includeth six respects that are not found in any of the rest 1. That where the rest runne either barely affirmative as the fifth or barely negative as the rest in this both parts are expressed Affirmative in these words Remember thou keepe holy c. Negative In it thou shalt doe no manner of worke c. So that our desire and inclination to the breach of this Commandement is both wayes met withall 2. That not onely to our selves but to all others that pertaine to us which in a full ennumeration and a wonderfull kind of particularity God proceedeth here to reckon them up that with us or by us may be violators of this Commandement 3. In the other we see how the case standeth they all are imperative and they runne peremptorily the word here used though it be of the Imperative Moode yet it is rather a word of intreaty Remember and may be a note of separation from the rest this Commandement therefore imperat persuadet doth both command and perswade in the word Remember 4. Againe beside the Commandement it yeeldeth a reason and perswadeth but not with one reason as the other but with one maine reason indeed and three others so that this exceedeth all by the multitude of perswasions 5. Another is this that we see in the former Commandement the reason is fearefull so it is in the second Commandement In this it is a farre more easie and reasonable for the great and maine reason is this that we should doe no more then God hath done 6. That as we see by the preface annexed Recordare Remember when we know it is that word that we expresse an especiall charge by because we thinke that it maketh no matter that it is but a trifle whether a duty be broken or kept and therefore he wileth and chargeth us to have an especiall regard of it and not forget him The Commandement as it standeth is divided into the 1. Precept and 2. Aetiologie that is the reason or perswasion First the Precept Remember that thou sandine a day unto me a day of rest to the Lord. For the understanding of it wee must know what is meant first by day of rest or Sabbath secondly what by sanctifying A day of rest or Sabbath properly in the Originall tongue betokeneth such a rest as there hath a worke gone before it Cessaâ—iâ— such a rest is plainely set downe Levit. 25. When the Land hath beene laboured and tilled six yeares he chargeth it to be suffered to rest the seventh yeare and lye fallow a politick Law So that after a labour of six dayes this is it that God requireth that there should be a day of ceasing Sanctifying is here attributed to two in this Commandement in the end that the Lord sanctifyed the Sabbath here in the beginning that wee must remember to sanctifie it The
thing is commanded there all things are commanded that are of the same kinde And wee finde Levit. 16.31 and 25.32 That the day of Humiliation or a Fast is called there a Sabbath an ordinance or as Augustine sayth well If the estate of Innocencie had continued then there had beene but one onely day to have beene observed of Christians and that had beene wholly spent in the giving of Thankes c. But since the Fall there commeth by the wants wee feele in our soules that GOD is not onely Glorified Sacrificio Eucharistiae with the Sacrifice of Prayse and Thanksgiving but also Sacrificio spiritus tribulati humiliati with the Sacrifice of an humble and contrite heart Quia bonum perfectê vt volumus non possumus And so alleadgeth that place of Paul the bond that lyeth upon us cannot bee so accomplished of us as it ought to bee and so consequently wee have ofter occasions to glorifie GOD in this forme or way of Humiliation for At tonement then wee have of the other and the portion of this Sacrifice Rom. 12.2 is greater then the portion of the other so that as the other tendeth to the initiation of the joyes to come so this tendeth to the mortification in this present life It is the Ordinance of God that there should be a day of both It is strange thing that whereas some doe agree that the exercise of fasting is morall and not a ceremonie yet they will not grant the same performance to the Sabbath it selfe And the reason that it is morall is because whatsoever was a ceremonie it might not at any other time be used in any other place or order then was prescribed of God in the book of Ceremonies but this of fasting hath been otherwise in Joel 2.15 and Zac. 7.5 in the fifth and seventh month they had both upon an extraordinary cause And Zachary not that only but also in the tenth month which had it been a ceremonie had been unlawfull to doe But a ceremonie in the time of the Law was tyed to certaine places and times Againe that our Saviour Luke 5.35 as he doth there give a reason why his Disciples should not fast so he sheweth plainely that after the Bridgroome was taken away from them after his taking up into glory they should fast and so consequently when he should be taken up into glory it should continue Lastly the practise of the Church Acts 13.3 at the sending forth of Barnabas and Paul of private fasting as of Paul 2 Cor. 11.27 In muli is jejuniis in fasting often and his precept 1. Cor. 7.5 even of those that are Marryed that they might sever themselves for a time to give themselves to Fasting and Prayer shew plainely that it was accounted lawfull then and therefore practised And for the later part of the Primitive Church the Bookes of the Fathers are exceeding full of the praise of this exercise herewith they did so consume themselves that they might say with David Psal 109.24 Their knees were made weake with fasting and their flesh had lost all fatnesse This Sabbath of humiliation or day of fast receiveth the division of a publike exercise or private Publike as to which the silver Trumpets must be blowne Joel 2.15 Private which none might know off Matth. 6.16 it must be done as privately as may be so that this is onely the difference for the ends and parts they concurre and are the same no difference The ends and reasons of a publike fast are these 1. Either for the turning away of some evill or for the procuring of some good and because malum is paenae or culpae evill is either of sin or of punishment for both these and specially the punishment either our owne or upon some other Our owne either present mali grassantis or impendentis hanging over our heads For present evill When the Church or Common wealth hath any of the shafts of the Lord sticking in their â—â—â—es as Chrysostome saith very well on Joshua 7.6 a publike fâ—â—â— and upon the overthrow in Judges 20.26 and consequently 〈◊〉 â—he time of Captivity under the Philistims 1 Sam. 7.6 and in 〈◊〉 time of dearth Joel 2.13 When as the judgement of God 〈◊〉 as not yet come but onely imminent 2 Chron. 20.3 and Jehosoâ—hat feared and set himselfe to seek the Lord and proclaimed a fast throughout all Judah a publike fast Hester 4.16 Goe and assemble all the Jewes that are in Susan and fast ye for me and neither eate nor drinke in three dayes neither day nor night and I and my Maids will fast liken I se c. Jonah 3.5 When Ninive was threatned with destruction within forty dayes When this punishment lyeth not upon us but upon the Churches about us Zach. 7.3 Solemne Fasts for the Churches dispearsed in Babylon and Chaldea To come to Malum culpae to the Fault because there is a great affinitie therefore we see though there was no visitation to the Jewes they matching themselves with strange wives yet therefore Esra 9.12 they are forbidden to match their sonnes with the daughters of the Gentiles And though it be an evill example 1 Kings 21.12 At the command of Jezabell a Fast is proclaimed Last for procuring of some good Acts 13.3 and 14.23 The one at the ordayning of the Apostles the other at the ordayning of the Ministers that it would please God to make them sit for the worke unto which they were called In this duty of fasting if we respect the punishment onely or the visitation of God no doubt it is hard to make it Statarie at a set time a prefixed day neither hath the Lord appointed so for that Jom appormi a day of expiation Expiare peccata sua jejunio and so consequently it hindreth not but that there may be set dayes and a set fast and it is more expedient it should And as these are the causes which when they befall the whole people ought to make a solemne Sabbath to move all so the same causes when they concurre but to a private man then cometh out the second the private exercise of it 2. The causes are the same either when we are under the hand of God 2 Sam. 12.16 there David himselfe alone fasteth when it is not upon us but threatneth us and hangeth over us 1 Kings 21.27 Ahabs Fast though not inward yet not unrewarded of God when as the Prophet Elias threatned for the unrighteous putting of Naboth to death When it is not our owne case but pertaineth to others it may be lawfully used as Psal 35.13 David saith That when they were sick hee fasted When it is no punishment but a fault onely so that it be Propter languorem boni 1 Cor. 7.5 When the prayer loseth some part of his fervencie when it is not so fervent or when there is any tentation Christ saith there was such a kinde of spirits as that without prayer and fasting they could not bee cast out Matth 17.2
when we are rid of all adversity yet there is another use of prayer which is the Vse of Duty We are to pray not in regard of our selves but in obedience to God who commandeth prayer to be made by us as a part of his service and duty which we oweto him Prayer made of duty is of two sorts both in regard of time and place Iob in the Law of nature tels us that it is our duty Invocare Deum omni tempore Iob 27.10 and our Saviours charge unto his Disciples is that they should semper orare Luke 18. which the Apostle interpreteth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 5. But this cannot be performed of us by reason of our infirmity therefore we must expound this otherwise and as Saint Paul speakes we must speake after the manner of men propter infirmitatem Rom. 6. and so we are commanded to pray alwaies the meaning is that it is our duty to appoint certaine houres for prayer for as Augustine saith Semper orat qui per certa intervalla temporum orat the reason of this exposition is for that our service to God must be a reasonable service Rom. 12. and the preaching of the word must not be done negligently for it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. which cannot continually be performed of man without some respect Touching the set times appointed to the service of God in the Law it is appointed and required that there should be both morning and evening sacrifice day by day and that upon the Sabbath there should be twice so long service as upon other dayes Numb 2.8 This publike service was performed by the Jewes among whom the booke of the Law was read foure times a day Nehem. 9.3 For private devotion the Prophet saith In the evening in the morning and at noone day will I call upon thee Psal 55. and Daniel was for praying three times a day cast into the Lions Denne Dan. 6. In the new Testament this duty of prayer was by the practise of Saint Peter limited to the third houre Act. 2.15 to the sixth houre Acts 10.9 to the ninth houre at which time Peter and Iohn went up to the Temple together to pray Acts 3. whose diligence and care ought to stir us up to the like Further the Disciples desire to be taught a right forme of prayer not onely as here as a Christian but as an Apostle and Minister sent forth to preach the Gospel whereby we learne that prayer belongeth not onely in generall to every Christian but more particularly and specially to those that have any Ecclesiasticall authority over others So that is an opinion very erronious that we have no other use of the Apostles of Christ and their Successours but onely for preaching whereas as it is a thing no lesse hard to pray well then to preach well so the people reape as great benefit by the intercession of their Pastors which they continually make to God both privately and publikely as they doe by their preaching It is the part of the Ministers of God and those that have the charge of the soules of others not onely to instruct the flock but to pray for them The office of Levi and his posterity as Moses sheweth was not onely to teach the people the Lawes and Judgements of the Lord and to instruct Israel in the Law but also to offer Incense unto the Lord Deut. 33. Which Incense was nothing else but a type of prayer made by the faithfull Psal 145. Therefore Samuel confesseth that he should sinne no lesse in ceasing to pray for the people then if he were slacke to shew them the good and right way 1 Sam. 12.23 This duty the Ministers of God may learne from the example of Christs owne practise who went out early in the morning to pray Marke 1.35 So he prayed for Peter that his faith should not faile Luke 22. also from the example of the Apostles who albeit they did put from them the ministration of the Sacraments yet gave themselves continually to prayer and the Ministery of the word Acts 6.4 In which regard Paul saith he was sent not to baptize but to preach the Gospel 1 Cor. 1.17 which they did refuse to doe not as a thing impertinent to their office but that they might with more attention of minde and fervencie of Spirit apply themselves to make intercession for Gods people Thus much they are to learne from hence that the Priests are Angeli Domini exercituum Mal. 2.7 If Angels then they must not only descend to the people to teach them the will of God but ascend to the presence of God to make intercession for the people and this they doe more cheerefully for that God is more respective to the prayers which they make for the people then the people are heedfull to the Law of God taught by them For this cause the Priests are called the Lords remembrancers Esa 62.6 because they put God in minde of his people desiring him continually to helpe and blesse them with things needfull for God hath a greater respect to the prayers of those that have a spirituall charge then to those that are of the common sort Thus the Lord would have Abimelech deale well with Abraham and deliver him his wife because he is a Prophet and should pray for him that he may live Gen. 20. So to the friends of Iob the Lord said My servant Job shall pray for you and I will accept him Iob. 42. This office was appointed to the Priests in the Law Levit. 5.6 orabit pro iis sacerdos Thus Ezechia sent for Esay so saies he Lift thou up thy prayer Esa 37.4 Men as they are Christians ought to pray three times a day as David Psal 55. but as they are Prophets and have a speciall charge they must pray to God seven times a day as the same David Psal 119. This day of prayer made by the Priests in the behalfe of the people was so highly esteemed that they tooke order that prayer should be made continually and because the same Priests are not to doe all one thing but to pray therefore some were appointed for the first watches others for the second and others for the third watches that so while one rested the other might pray whereof David speaketh when he saith Mine eyes prevent the night watches Psal 119. So Christ speaketh of the first and second watches Luke 22. Touching Davids diligence in performing of this duty for the good of the people he saith At midnight I will rise up to give â—hankes to thee Psal 119. So did Paul and Silas rise at midnight to sing praise to God Acts 16. And it were to be wished that the like order were taken in the Church that the sacrifice of prayer were continually offered among Christians as it was in the Synagogues of the Iewes Secondly in regard of the place we are every where to lift up pure hands 1 Tim. 2. and so the
divided and that also falleth into the division of having The parts of the soule as God maketh them Deut. 6.5 are reason or understanding called the soule 2. The affection or will called the Heart Therefore they are foolish schoolemen that expound by the heart the body of man So the duety of the mind being to know as is abovesaid in the treatise of the heart and appetite to regard love falleth right to this But under the division for the well expounding of the parts we must labour for the true sense of this Therefore as we know the parts of the mind so we must know that these parts have their order Vires animae sunt ordinatae the powers of the soule are set in order saith the Philosopher The order is this that we must know it before we can regard it and love it For ignoti nulla cupido there is no love of that we know not the Philosopher That invisa possumus cupere incognita nequaquam we may covet things unseene but never things unknown Augustin Therefore they say well where two things be in order if the first be taken away the second shall never be fulfilled So if ignorance be brought in God shal never be desired nor loved and so not had The first kowledge He must be knowne and that standeth first the duty of the mind and understanding part 2. Love he must be loved esteemed the duty of the second part the heart or will Now the end of knowledge is but the fulnesse of perswasion a setled beliefe which we call faith both the meanes and end of knowledge And therefore comprehended in the first part as the fulnesse of regard and love is nothing else but obedience But to make it more plaine let the mind begin that we may first know God knowledge must have its object and that is God He cannot be knowne à priore in himselfe therefore we must seeke to know him à posteriore and that is by his attributes and effects For his Attributes they are those ten set downe Exod. 34.6 7. His Majesty Truth Vnchangeablenesse Will Justice Mercy Knowledge Power Vbiquity Eternity Of these two especially are called principall and concerne us most his Justice and Mercy the other 8. are called communiter ad dno common to two because they fall into these two alike So knowledge in fulnesse 1. proceeding to faith apprehendeth 1. the Justice of God 2. his Mercy and beleeveth them both Adde the other 8. to his Iustice that he is of infinite majesty infallibly true c. and they make it more perfect and consequently more fearefull adde them also to his Mercy that he that loveth us is King of eternall life c. and it maketh his Mercy more and consequently farre more to be beloved Out of this faith or knowledge proceeding of his justice there proceedeth feare and out of it humility These out of Justice the first part and out of the knowledge and faith of mercy with the other 8. proceed two duties more one hope who would not hope 2. Fructus spei invocatio precatio est interpres spei The fruit of hope invocation prayer is the interpreter of hope By prayer or thankesgiving i. to acknowledge from whom we have received it Love hath his effect and fruit Love is full in obedience which is a conforming of our selves and our will to the Will of God Or a bearing willingly of whatsoever it pleaseth God to lay on us for not conforming our selves to him in this life and that is called patience obedientia crucis the obedience of the Crosse In these the having of God doth wholly consist and there can be no other duety added to them We must understand this that it pleaseth the Holy Ghost in the Scriptures by the figure Synecdoche for shortnesse of speech sundry times to name one of these and thereby to meane and comprehend the whole worship of God As Iohn 17.3 all is given to knowledge This is life eternall that they know thee c. In another place all to feare And in another place all to hope c. In the rest under the name of one synecdochicall to comprehend all the other Virtutes 2. 3. proposâ—tionis Vertues of the second and thâ—rd propositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be must be perpetuall And not without good reason for they have a very good dependance one of the other Now to these we must adde the duty of the second proposition 1. true religion and out of the third proposition pure religion against joyning it with other worship And beside these out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be which is the future tense to consent to it in our life till this non erit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be devoure our erit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be It includeth the verture of perseverance through all the Commandements And coram facie mea before my face includeth sincerity and singlenes of heart for our heart is as well before his eyes as our other parts contrariwise condemneth hypocrisie These make up the manner of his worship In the resolution of the first Commandement the first thing in it Knowledge is knowledge of which in regard of the excellency and dignity of it Iohn writeth thus ch 17. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This is eternall life that they know thee In the handling of these severall vertues as before in the explication of the Commandement we must follow those rules that we have set downe Vsus necessitas cognitionis Dei The use and necessity of the knowledge of God The first thing concerning knowledge is the use of it and thence the necessity of it The necessity out of this place that knowing we must attaine everlasting life And forasmuch as life everlasting is so much worth to us and without this knowledge we lost it but we are dull by our owne nature therefore we are to seeke a further provocation We must therefore adde that Ier. 9.24 where God plucketh from us all our Peacock feathers as gifts of nature as wisdome gentry riches strength c. and chargeth not to rejoyce in them but in that we know God But let him that glorieth glory in this that he understandeth and knoweth me And herein only must we glory But as we said it is not the excellency that can so strike into us our dull hearts but they cannot desire to be excellent But because we cannot be without it when we come to shew that we must needs have it that is ferrea ratio a hard reason If he finde us ignorant that we cannot doe agendum i. the law being our agend and no action can be without moving and no moving without the will and no will without desire and no desire without a thing knowne therefore take away knowledge and take away all and so nothing shall be done and consequently we shall become idle Not but that
which is a greater miracle then any of the other so grant we must a miracle whether we will or no. Such were the Prophets and Apostles for they wrought such workes as no man else could worke seeing they came from God These warrant us that these men that is the Prophets and Apostles they came from God and God hath spoken to us by them Now whether we be able to performe these things Luke 1.37 with God nothing is impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both for his knowledge power and will for so he saith Mat. 19.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with men this is unpossible but with God all things are possible and the reason is if it were not so there must needs be a want in his knowledge for every impotency it is for want of abilitie of knowledge but for his knowledge Heb. 4.15 all things are naked to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. neither is there any creature which is not manifest in his sight but all things are naked and open unto his eyes For his Power Esay 59.1 his hand is not shortned it is able to reach to all and that we may see out of Numb 11.23 where God promising flesh enough for all the Host We see Moses his unbeliefe insomuch as he said Shall all the Fish of the Sea bee gathered together or all the Beasts of the Field come together and God saith ver 23. Is the Lords hand shortned thou shalt see now whether my words shall come to passe or no to thee The order Lastly for his Will that in Lament 3.25 The Lord is good to them that trust in him and to the soule that seeketh him A Father Scioposse scio scire cuperem velle I am perswaded of the Power and Knowledge of God but it is his Will I stick at 1. Faith Heb. 11.1 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance of those things that are hoped for and the ground evidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or demonstration of those things that are not seene Both words argue the great necessity of the Order of it If it be a substance it is to be handled first or if it be not the whole substance but the first part yet it commeth first to be handled For in totis ordinatis in all things where there is Order as Religion hath an order the first part dicitur substantia reliquarum is said to be the substance of the rest as the substance of an house is in the foundation of a ship in the sterne of a tree in the root Col. 1.23 it is compared to a Foundation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye continue grounded in the faith Col. 1.23 to a root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rooted in the faith and there is a Shipwrack of our faith as 1 Tim. 1.19 and consequently it is compared to the sterne of Ship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Argumentum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the first Principle Rom. 4.14 if the Law stand still in effect then faith is voyde and then the principle of Religion is denyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1 Cor. 15.17 If Christ be not risen then is your faith vaine making faith the first Principle And this for the Order Necessitas fidei There is a further thing to be considered in Faith that is the necessity of it That is necessary without which nothing can be done of a Christian man Faith is a diffused thing every where a Cor. 1.24 if we stand it is by Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by faith yee stand 2 Cor. 5.7 if we walke we walke by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we walke by faith and not by sight 1 Cor. 7.37 if we sit it is our seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he that standeth firme in his heart c. or Rom. 14.23 whatsoever we doe if we have not faith it is sinne and in this respect Faith is called mater obedientiae the mother of obedience because all duties arise out of it at every thing that it apprehendeth it bringeth forth a new Vertue Luther hath a saying and if it be taken in a good sense it is true That in Faith all the Law is fulfilled before we have fulfilled any part thereof or worke of it in act And therefore in regard of this great necessity it pleased God to cast away the great names of the jolly wise men of the world and Philosophers 1 Cor. 1.19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for seeing the world knew not God in the wisedome of God it hath pleased God by the foolishnesse of Preaching to save them that beleeve Prima â—â—x christians credo and to entitle his flock onely by the name of Faithfull And Eusebius Emissenus hath a good reason for it for the first word of a Christian is Credo I beleeve which maketh a Christian If we be not faithfull we are unbeleevers and God giveth us no other name then that he is contented to take to himselfe 2 Cor. 1.18 Fidelis Deus God is faithfull and his sonne Heb. 12.2 is in no other sense called Author fidei finitor fidei the author and finisher of our Faith 1. Tim. 3.1 4.9 his word is called Sermo fidelis a true or faithfull saying This inchoatio visionis is begunne in this life and performed by faith and in the same place 1 Tim. 4.6 Sermo fidei and Rom. 10.8 Verbum fidei the word of Faith Gal. 6.10 the Church is called the Houshould of Faith Jam. 5.15 Prayer is called the Prayer of Faith Rom. 4.11 the Sacraments are called the Seales of Faith The kingdome of Heaven being compared to a marriage So we see it goeth cleane through all duties * * * Every good duty in this life is an inchoation of the blessednesse in the life to come And not only this but also that which was said in knowledge may be said of Faith for knowledge is for faith That it is the beginning of our blessednesse John 20.29 the faith without sight blessed are they that see not The necessity of the Negative The reason of the necessity why it should be so punished for else woe make God a lyer and yet beleeve Hosea 2.20 there is a fit similitude to expresse this God likening the knowledge that we shall have to a Marriage and the knowledge that we have now to Espousing as the inchoation and certainty of marriage is in sponsalibus in true espousals When hands are given so our sponsalia espousals are in fide in Faith therefore it is said Mar. 16.16 that qui non crediderit condemnabitur he that will not beleeve shall be damned And as it is John 3.18 it is not differred but the sentence is gone on him Et quanto major tanto migis expetit the greater any one is the more tender is he of his word he is already condemned Then we may conclude
â—â—iplex Our love to God is mixt with feare for a three-fold reason 1. Reason The doctrine of feare sheweth plaine that it is vaine 2. Reason The reason why it pleased God when love commeth to command feare is threefold 1. that the vaine dreame of many spirits of error dreaming of a perfection in this life might be overthrowne Prov. 28.14 Beatus qui semper pavidus If any have perfection in this life he cannot fall if he cannot fall feare is superstuous but because we might know that during this life there is an unperfect perfectnesse therefore this feare is alwayes necessary 2. The children of God feele alwayes in themselves how feeble their faith how doubtfull their hope how cold and unsavory their prayers how slacke their repentance and how all the rest of the duties are weakened in them in some more in some lesse as the Spirit in measure more or lesse communicateth to them as they did in David yet if feare remaine we shall recover our selves to God againe and he that loseth it not Prov. 28.14 his heart shall never be hardened there is a good preservative for the heart Though all other duties be failing yet if this tarry there shall come no despaire Bernard saith In veritate comperi that he knowes the truth of it by experience that for the keeping recovering assuring of the vertues and duties that God hath commanded there is not a more profitable rule then to feare while the grace of God is present with us The Fathers Custos omnium virtutum est timor Feare is the guard of all other vertues and when that is once departed then there is nothing left but to feare and never rest till we have made our selves fit for the receiving of it againe knowing this quia si deficit illa deficis tu if once thy feare decay thou decayest with it and when we have recovered it then to feare lest we should lose it againe for feare of relapse will make us more circumspect Jerome calleth it Custodem omnium virtutum the preserver of all other vertues 3 That this excellent duty love 3. Reason the effect of this feare might not waxe carclesse Cant. 3.1 Love fell asleepe with her beloved in her armes and her beloved was gone so if there be not a mixture of feare with our love it falleth asleepe and waxeth secure and so it loseth her beloved therefore that we may be sure we keepe love in our armes and keepe her waking there must be a mixture of feare with it So in these three Reasons feare is necessary even in our perfect estate And withall this wee see how that Solomon Prov. 1.7 as also David Psal 111.10 how they call it the beginning of wisedome As feare is the first so it is the last worke and thus is timor castus Col haadam This filiall feare the whole man or the summe of all The Negative part and Col haadam the whole man In the end of the Preacher the conclusion of all things Feare God and keepe his Commandements Prov. 14.27 it is called fons vitae the feare of the Lord is a well-spring of life c. Faith is the beginning of Christian religion as principles of sciences so feare is the beginning as the first worke so the other the reverent feare that is the conclusion of all things There is forbidden here first want of feare the effect whereof is hardnesse of heart and that is of two sorts and the first is a way to the second The first commeth of a false erroneous perswasion Eccles 8.11 Because sentence against those that set their heart on evill is not speedily executed the children of men they harden their hearts there goeth away feare and the conclusion of this is Psal 50.21 they will say to us God is like to us that will suffer men to do wickedly and let them goe unpunished whereas Rom. 2.4 they ought to have reasoned that God doth delay his punishment that we should not delay but be brought to repentance Prov. 29.1 If we delay and profit not by it his destruction will be sudden upon us By this meanes commeth it to passe which the Prophet saith Psal 36.1 that his heart giveth him that there is no feare of God before the eyes of the ungodly Gen. 20.11 as Abraham said there is no feare of God in this place therefore no care of the Commandements of God no care of duty According as thou art feared so is thy displeasure 2. So secondly because there must be still a proportion betweene the object and the power apprehending Psal 90.11 our feare if it be not according to the power of Gods wrath we shall not have so reverend an esteem of his judgements as we ought not that we can feare God as much as he ought to be feared Si contereremur usque ad pulverem though we grind our selves to powder though we should tremble till one bone fell froÌ„ another yet there is a measure Our feare must goe farre beyond mans tradition Esa 29.13 when a man is sure he feareth God beyond mens precepts Mat. 15.2 that he abstaineth from such things as mans law forbiddeth not nor punisheth if he goe no further then mans law his feare is short This then is the triall of our feare if we make the like conscience of doing those things which mans law doth not forbid as of those which both Gods and mans law do take hold of This feare is in respect of an object that is not to be feared it pleaseth God to punish the feare of man 2. wayes 1. In this life Psalm 53.6 2 Prov. 10.24 that whereas they give over the feare of God that which they most feare shall fall on them as Exod. 1. and 1 King 12.11 Againe as want of feare is forbidden so on the contrary to feare that we should not feare Psal 53. the reprobates have this for their punishment v. 2. Corrupt are they and become abominable in their doings v. 6. They were afraid where no feare was c. Trepidaverunt timore ubi not erat causa timoris So we see where superstition and the religion of God are mixed there is small account made of Gods feare that he hath set downe and of the other what man hath invented there is great feare of conscience So likewise Luk. 12.4 the feare of man is forbidden Revel 21.8 the fearefull that for feare have transgressed their portion shall be with the unbeleevers We have examples Pharaoh was afraid of the growing of the Israelites into too great a number and made edicts to kill the male children of the Israelites 1 King 12.27 Jeroboam feared the heart of the people would returne to their Lord Rehoboam if they should go up and do sacrifice in the house of the Lord at Jerusalem and therefore he made two calves of gold and so brought the people to Idolatry Mat. 2. Herod was afraid that hee should lose his Kingdome therefore
desirous to be occupied as the Angels are occupied this is the meanes Now as this is a way to lift us up so it is a way if we walk not in it to cast us down Psal 19.1 2 3 4. Psal 148. sheweth that the creation of the world the duty of the creatures is nothing else but to declare the glory of God in so much as we see Psal 148.10 he called the very worms and basest creatures to their function and duty and Chrysostomes note upon it is that that man that is ingratefull and a sinner his state is worse and more vile then the worme the basest vilest creature in so much as he will not vouchsafe himselfe to come into their number to sing praise to God This for the creatures But for the Church Psal 29.9 there in the Temple every man speaketh of his praise the naturall duty of it What is preaching praedicare but a declaring of his creation and his benefits of his owne free mercie then in electing us of our Saviour and his redemption and the shutting up of these per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To whom with the Son and the holy Ghost be honour c. as the Fathers use is And for the Sacraments the Sacrament of perfection it sets down to us so much that it is called Eucharistia a thanksgiving and it ends with Gloria Glory be to God on high c. And for prayer this is the complement of prayer So all the exercises of the Church did tend to this Psal 133.1 Where the unity is not onely called a good but also a pleasant thing the Fathers say that many things are good but not pleasant and many things pleasant and not good but this hath an excellent commendation that it hath both and Psal 147.1 there is a third thing a thing may be pleasant and good but not comely but there it is said that it is a good pleasant and comely thing to praise the Lord and be thankfull Profit we see is a great mover if profit be not all excellencie else is contemned and Act. 20.35 Beatius est dare quam accipere It is more blessed to give then to receive this is the onely thing and there is nothing else that a man can give to God And August saith here If we will we may be beatiores but the Lord he hath called it magnification glorification sanctification c. as if we made him greater or more glorious or holier then he is by it and there is never this given but something is received Luke 17.15 Ten Leapers were cleansed nine came not backe to give God thankes he which commeth back and giveth God thankes receiveth againe the second time that is forgivenesse of his sins so that it is never given gratis but as there is first ascension of prayer then decursus gratiae a descending of grace so as Bernard saith after there is recursus gratiarum actionis a sending backe of thankes and then a new decursus gratiae a comming downe of benefits so there is decursus gratiae recursus cesset recursus gratiarum actionis cessabit decursus gratiae a comming downe of grace and a returne of thankes if thy thankes be not returned grace will no more come downe and if that come not then as it is compared to water so it receiveth the quality of water which if it have not perperuall succession it standeth still and stinketh so this standing still it rotteth the gifts of God bestowed on us and those graces that wee have received before Bernard on the seventh of the Acts in his book of minores sermones hath this question Wherefore the excellent gifts and rare examples of all vertues and good things in the Primitive Church and in the times before are not now seene We have the same beginnings that they had but we if a man continue as hee hath begunne wonder at it but they did not onely continue as they begunne but went forward and therefore they had the greater gifts and he saith It is not because Gods hand is shortned or his will altered but because skant and thinne is our thanksgiving sowen and therefore our harvest and our reaping must needs be skant and thinne and therefore Vae aetati nostrae propier ingratitudinem Woe to this age of ours even for its unthankfulnesse and there is no other reason else why there is not the same progressus of graces with us that was before with them Prosper in his second booke de vocatione gentium Gratiae nullum cerâ—ius est signum quam gratiae there is no surer signe of Grace then thanksgiving There is one reason more That worke must needs be excellent that must not be left though God willeth it this though God should forbid it should be done yet it must be done Luke 5.14 Marke 5.20 there was a plaine Inhibition to him that he should tell it no body but he went and proclaimed it and it is there set downe for his great commendation though Christ was no way proud yet this disobedience was a godly disobedience and it was but a commandement to trie him but nothing must hinder us So for agenda the parts of prayer to be performed by us the next is modus the manner how we must performe them 2. For the manner of praying right and giving thankes 1 it is required that our thanksgiving be animata alive a common fault amongst us that our thankes and prayers be exanimes without life David he chargeth his soule My soule prayse thou the Lord and all that is within me prayse his holy name that it may have not a tongue but soule and we have a powring out of our lungs not of our hearts In 1 Sam. 7.3 there is a direct commandement that in their prayer they should direct their hearts unto the Lord. In the 1 Cor. 14.15 I will pray with the spirit and I will pray with the understanding also I will sing with the spirit I will sing with the understanding also else it is dead and returneth empty that Bernard saith of himselfe nihil in mundo est fugacius corde meo they alleadge Psal 40 1â— cor meum dereliquit me not so properly said as our common translation hath it but yet it is Ieromes the ascending thoughts come up so thicke that they will not suffer our prayers to come to God the plaine duty to civill men and to our superiours not to turne away our minde till our tale be done may teach us how God in justice may judge of our dealings and esteeme of them This is much augmented by an humour of men in our age that are delighted with long prayer and so fall into a great offence praying above the measure of their faith and of praying sundry times and to sundry purposes Aug. in the 10. chap. of his epistles speaking of the gods of Egypt and their worships saith dicuntur in Aegypto crebras habere orationes sed brevissimas habere quidem orationes sed raptim
and 2. the other of the Commander And that people that hath picked out this day of all the dayes in the weeke to deale exceeding despitefully with GOD as the other did celebrare Sabbatum Tyri c. did keepe the sabbath like the man of Tyre So these doe celebrare sabbathum satanae Doe serve the devill in their sabbath But Esay 58.3 the right Sabbath is called Deliciae JEHOVAE that wherin the LORD taketh great Delight and pleasure and that is kept by ceasing from our owne workes Whether it bee from our owne nature and will or calling on the six days or ceasing from that that is Pleasant in our eyes from our owne pastime then wee shall keepe Sabbathum JEHOVAE delicatum and GOD will make it a day to learne his will in and learning it to practise it and practising it shall blesse us and so wee shall come to the inheritance of our crowne And on the contrarie side if Lament 1.4 and 7. he complaineth that the high ways of Sion shall complain That none came to and fro to GODS Sanctuarie or if it fall out as it is Verse 7. that the enemie mocke at her sabbaths if order bee not taken GOD himselfe Mal. 2.3 will take orde projiciet stercus solemnitatum vestrarum hee will make them as odious to us as dung and wee shall loath it or as Jer. 17. the last Verse hee shall punish it by fire But if yee will not heare mee to sanctifie the sabbath c. To sanctifie it It is well sayth an heathen man if one alone doe it but better if many together or an whole citie Psal 40.10 The speciall reason of the instituting this day was that his trueth and glorie might have the prayse thereof and that in the great Congregation hee might have the Glorie In this sense Joel 1.13 Gird your selves and lament you Priests howle yee Ministers of the Altar for meat-offrings and drink-offrings are taken from the house of your GOD. And Joel 2.15 Sanctifying is taken from assembling together The reason in regard of the Church was 1 vniformitie That they might bee knowne all to keepe one profession of fayth and to bee in one bond of obedience that did meete in one place at one time in one day to glorifie GOD. And 2. The Meanes Prayer And 3. for the Common wealth Psal 68.6 Hee is the GOD that maketh men to bee of one minde in an house and as the heathen men saw that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meeting together in one place was because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a way to maintaine amitie Therefore those that set up tyrannie seperate men 4. For each private man that as was said before from these nundinae animae from this spirituall faire they might carrie commeatum animae provision for the soule for the lightening of their understanding For the restrayning of their will even as in the market day before men gather for their use to serve them the whole weeke after And so consequently beeing thus stored and provided for the great ende may bee gained in Ezek. 38.23 That GOD might bee sanctified id est That hee might bee magnified Exod. 31.13 The Sabbath was a Signe betwixt GOD and us whereby wee may know that it is hee that sanctifieth us So when this is wrought wee might bring forth fruite of this sanctification Whereas GOD Gen. 2.3 did first make holy this Day out of the proportion of it John 17.19 hee sanctified it for our sakes and not for his owne and his sanctification was as it is Jer. 1.5 The ordaining of it to an holy use and that as Zach. 7.3 appointed by a separation to that exercise from other dayes and then as 1. Cor. 10.16 by giving a blessing to the exercise that is upon that day And that that was his to make holy is our dutie to keepe holy For if a thing bee destinated to an use and bee not applied to it it is perverted See Ezechias his course 2. Chron. 29.5 whatsoever God hath sanctified or made holy that the fruite thereof may redound to us it needs not that we should sanctifie the thing but we must first sanctifie our selves We cannot make it holy but keepe it holy as the destination is of God so the application is of our selves but Exod. 30.29 what thing soever is holy he must see he be holy that toucheth it So he that liveth in that day that he doe not touch it nor looke upon the Sunne that shineth in it but that hee be able to make it and himselfe holy all that looke on the sunne that day must be holy For the use of the meanes For this cause Rom. 15.16 it is plaine that we are sanctified by the Holy Ghost And there is therein a resemblance to Levit. 8.10 the Leviticall sanctifying There was nothing could be sanctified but it must first be annoynted 1 Iohn 2.27 it is said to be as the figure of the spirituall Unction which is nothing else but the spirituall working of the Holy Ghost in our hearts So then first we must see that the Unction be in us then as before Luke 11.13 because the Holy Ghost which onely can sanctifie us is the gift of God and is not denyed to any to whom hee hath given grace to receive it the spirit expresseth it in this manner and compareth himselfe to fire the sparke is given by God so that the matter must be gathered and prepared by us that wee 1 Thes 5.19 doe not quench the spirit that is Prophesies or the ordinary meanes which God hath ordained Deut. 12.8 That sanctification shall not come to any man by his owne braine by doing that which is good in his owne eyes but onely the prescript method that God hath set downe for the gathering of Matter for this Sparke which the Holy Ghost must set on fire that so it might not goe out The Fathers in the Councell of Gangara last Canon have set it downe thus That if any man keeping his house that day be never so fruitfully occupied and thinke he pleaseth God they give him Anathema for it especially at those times The meanes of sanctification In which nothing else can be said but that was said before in knowledge how the true knowledge might be come by Onely that that Augustine saith of the often iteration that this is the fruit of iteration that he that speaketh may say Domine scis quia dixi Domine scis quia iteravi Domine scis quia contestatus sum Lord thou knowest I have sanctified thy Name because I have preacht thy Name I have talked of it againe and againe I have beene witnesse unto thy truth In 1 Tim. 4.4 the Apostle attributeth the sanctification of every thing to Prayer that is used before and therefore they have termed it the Preparative to all the duties of a Christian More plainely Mar. 1.35 Christ in the morning before day arose and prayed so long and came into the
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
A riotous eater and an hunter of Tavernes if any have such a sonne and he will not heare his Fathers counsell let him be stoned So the Heathen would have the Father Dicere sententiam to give sentence against his owne sonne Solon thinketh and saith he hath proved by experience them to be Bastards that will not obey And so every of them had their Eridnis as the Heathen said So not much unlike is that 1 Sam. 2.25 Elies sons could not obey for God was purposed to slay them wherefore he hated their disobedience He that will not obey his Father and Mother shall once obey the Hangman or worse as the Poet saith The duty of children towardâ— their Fathâ—â—â—kindred c. This duty must yet reach further on both sides Levit. 25.29 to his Brother his Fathers brother and his Fathers brothers Sonne Numb 35.51 he that is next of the kinne is alwayes called vindex sauguinis the revenger of blood This of Father or Superiour to his Inferiour we fee in Abraham to Lot Gen. 13.11 in Mordecai to Hester Cap. 2.15 so that in this respect is the precept of the Widdow Deut. 26. and the fatherlesse 1 Tim. 5.4 that first they looke to their owne house to helpe such And for children though Caine be wicked yet as the Elder he is to be honoured of his brother Gen. 4.7 Acts 10. Cornelius sent for all his friends to be partakers with him of Gods word So we have Judg. 4.11 a deed of love in Israel Of Kinsefolke Luke 1. â—9 Mary to Elizabeth So 1 Tim. 5. the Inferiours must looke to their Superiours as Prov. 27.10 Thine owne friends and thy Fathers friends forsake not but as 1 Sam. 15. Bee friendly even to the friend of thy friend Dominii origo The Masters power over the Servant 3. The third duty is of Master and Servant This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a humane ordinance but the approbation of it was from God and it depends on 2 Kings 5.13 where Naamans servants call him Father Dominii finis The end of that power and government The end of this is first Luke 19.9 that the regeneration of Zacheus should be the regeneration of the whole house And secondly Eccles 8.9 Dominari in bono The mutuall good one of another Seâ—itutis orâ—gonalis The institution of the Servants duty For the institution of this As if man had continued in innocency we should have had no servants so wee read of none till Gen. 9.25 and afterwards of Esau Now after this curse came that which the Fathers call Depressio intellectus Darknesse of the understanding Whereby men became more fit to be ruled then to rule And Prov. 11.29 Solomon there sheweth that by nature insipiens the foole shall be Servus sapientis Servant to the wise So did Jacob prophecie of Issacar Gen. 49.14 that he should have this Depressionem imellectus this darknesse of understanding as also God hath shewed in making the body sit to beare rather then to governe So we see how naturall servitude and service came in Then Gen. 13.38 and 10.18 after this plague of God though it were under all began first to bring men under subjection so that Nimrod and his crue oppresseth the Kings of Sodom and the Pentapolis about them Gen. 14.4 And thus came Servitus ex necessitate servitude forc't through necessity Necessitas enim dat legem legi From this necessity came servus pacti a servant by Covenant for men would willingly make a covenant and bind themselves that they might be free from those their oppressors And hence it was that Abraham had so many servants as the Jewes note 318. Because they seeing his equity were glad to be with him And Gen. 17.29 it turned to their great good receiving thereby Circumcision the freedome of their soules and for this cause none of Israel might be servant for God by their service might gaine the more of the Heathen Yet after other respects drew even the Saints of God to be servants Gen. 27.29 Jacob served Laban twenty yeares so that in this respect where poverty is that a man may be made rich Where ignorance is that a man may learne knowledge he may be servant Deut. 13.12 And thus came this service by Gods goodnesse turning the punishment into a blessing to his So that when we can have no freedome it is generally for all 1 Cor. 7.17 and particularly for every one verse 20. and 21. to abide service And 1 Tim. 6.2 though they were Heathen yet obey them So Paul sends the servant againe to Philemon to teach him with his knowledge and to be willing to impart to him of his riches so then is service eopacto permitted by the Gospell So must servants respect two ends 1. Gods glory 1 Tim. 6.1 2. The Masters profit Phil. 11. So did all things prosper under Josephs hands Particular duties 1. Duty of the Master 1. For the Master ars imperandi knowledge to enjoyne them their worke and herein there must be foure things 1. That it be lawfull else it will displease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Master according to the spirit and though we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Master after the flesh Yet Praeponendus est Dominus secundum spiritum the Master after the spirit must alwayes be preferred before him so did Joseph set God before his Mistresse Gen. 39.9 Therefore we must walke integre uprightly Psal 101. and therefore command them nothing but what is lawfull 2. It must be Possible For a thing may be lawfull and not possible And therefore Abrahams servant puts the doubt Gen. 24.5 What if she will not come and is in that case set free 3. It must be profitable David sheweth 2 Sam. 13.17 by not drinking the water that it was an unprofitable commandement and might as well have been left undone 4. It must be proportionable to person time and other circumstances Pharaoh Exod. 5.7 went above all proportion and this is the Masters duty 2. The Servants duty answering this is set downe 1. Duty of the Servant Mat. 24.45 Faithfulnesse and Discretion 1. For Faithfulnesse the Heathen can say that servus is totus alterius a servant is wholly another mans therefore Mat. 6.24 he can serve but one Master and the reason is because his duty is infinite he cannot set downe any time when he shall have done but must worke all the day Luke 17.7 and at night too till his Master set him free Yea he must spare from his owne meate to doe his Masters businesse as Abrahams servant Gen. 24.33 Opposite to this faithfulnesse Opposites of faithfulnesse 1. Wasters is First when they will doe some thing beside or let some thing stick in their fingers Tit. 2.10 Filchers Luke 16. Wasters such as spend in vile company Mat. 24.49 Secondly lying 2 Sam. 16.3 such was Ziba 2. Lying 2 Kings 5.22 Gehezi was grievously punished for this Thirdly slothfulnesse 3. Sloth when
that they wondred at it John 7.15 it is sure that Christ was learned in all and taught so After Christs instruction it was necessary 1 Tim. 1.13 to keep the true patterne 1. Cor. 4.13 to teach it and read it verse 14. to write it and Mat. 23.24 to meditate it to shew our progressus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to make our fruit knowne to all men 1 Tim. 4.5 1 Cor. 6.5 to be Wise and Learned and Paul denieth not of himselfe 2 Cor. 11.6 and Festus confesseth of him Acts 26.24 For though Peter and John were unlearned men yet Luke and Marke were learned when Christ chose them And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or free gifts are five Charismata doctoris quinque 1. Of Nature 2. Doctrine 3. Education 4. Exercise 5. Laying on of hands After in the Primitive Church when they were all moved against it Acts 13.1 it removed to Antioch and there were learned men and thence to Alexandria where Mark was cheife whence it were easie to bring it to us For the duty of the Teacher Offic. doctoris The Teachers duty Christ chose but one out of three so he must know and choose them that be fit for this as Lucas would discerne Joseph to be fit for a Nazarite For all be not apart Luke 10.13 so there must be a choice in the behalf of this Teacher For there must be a Cephas as Peter Mat. 16.22 in that he gave counsell and in his courage and willingnesse to heare of his Fault Gal. 2. And James and John were called the sonnes of Thunder Luke 9.14 And this is such a name as hath in it some signe and such as Job 23.33 Unus inter mille one of a thousand And thus a choice must be in the behalfe of the Teacher and the Learner The Learners duty Of the Learner for as Zach. 13.5 such as acknoweldge themselves neither to be Prophets nor sonnes of Prophets For Pro. 17. what should cost be bestowed on them that are not apt Pro. 26.1 And he that teacheth those Dolts is as if he should lift up a lame man from the ground for he will fall againe Therefore as Plato would have those that are to be of the Schoole or Common-wealth to be either Gold or Silver at the least for Pro. 27.2 and Jer. 6.28 they turned his bellowes and wearied his arme because they were but Brasse so that in vaine he melted them therefore Esay 28.9 Quem docebo Whom shall I teach knowledge Not such as must have precept upon precept and be ever in the Principles but those that can take stronger meates And if they cannot doe thus then must Zacharie say they are more fit to be Husbandmen The Popes opinion for choyce The Popes opinion of this choice which they have in the Canon is thus That it is better 〈◊〉 strict in it then otherwise for it is better to be a wiseman in the Church or Common-wealth without this dignity then to be foole with it The neglect of this choice Mal. 2. to take into this place of Prophecie all that commeth was the cause why the Sunne was darkened For thus the Prophets became Bardi stupid blockheads Jer. 23.13 without common sense o◠it Thus Prophecie faileth and so the people perish Signa eligendorum The signes of such as are to be chosen There be therefore three signes of them that are to be chosen Pro. 16.7 First in the Ant is noted a naturall quality to provid without gaine which is called Solertia the duty of the active part of understanding together of it selfe As we see many of the Fathers Ambrose c. were very wonderfull men this way The second is 2 Kings 4.29 Docilitas To be able to conceive which is the duty of the passive part of the understanding to have cor latum a dilated heart to conceive so that Solertia the active part of the understanding may have matter to be occupied in Thirdly Eccles 11.6 Instanter operari to take paines which made Paul more excellent then all So that we have that cor latum and solertiam with this diligence to shew both at morn and at even and never to rest then are we fit to be chosen If we have not these there will rise between the Teacher and the Scholer Difficultas quaedam quae arguit errorem some kind of difficulty and consequently errour And if there be so in this first step it is like the errour in the first concoction which cannot be holpen by those that follow So for all that follow we must presuppose that the choice is made aright Then seeing some things have outward principles as res artificiosae things artificiall some inward as naturall things and some both as health And that these that are done extraordinarily are done without these Principles sometimes as health procured by nature it selfe without medicine so is Prophecie extraordinarily gotten without teaching And as in medicine it addeth nothing to nature but ministreth to it and helpeth it so teaching addeth nothing to the internall Principles of Prophecy that is the light of our hearts but helpeth it This light is that which John 1.9 is in every man and this teaching helpeth it by sensible things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and similitudes as by bringing conclusions into or by the right disposing of the medicine So that to make knowne that which is unknowne and bring to order that which is confused is the effect of Teaching Generally then for mutuall duties Mutua doctores discipuli officia Mutuall duties of Teacher and Scholer First we must be perswaded that this lumen this light commeth from God and therefore we must goe to Heaven for it Psalm 36.9 in lumine tuo lumen videbimus in thy light shall we see light c. 2 Cor. 4.6 his light must shine into our hearts And the way to this is prayer Psalm 6. toto and Psalm 119.66 Teach thou me c. Secondly we must have regard to the Commandement wherein it is that is his Law that is fuller of all knowledge and in better manner then all the works of the Heathen Thirdly we must Ephes 5.14 wake out of sleep that is sinne for wisedome will not come in cor malevolum into a heart malevolent by the avoyding of which the Fathers were farre more excellent then we in all their meditations though they had not so good meanes as we Thus as Aug saith there must be magister intus a teacher within us which Esay 30.27 stands behind us and tels us when we are right without which our study and care is bootlesse The Teachers duty Particular duties First of the Teachers set downe wholly Pro. 22.10 20. to make known to them to write it for them to counsell them in the practise of it But particularly this is done First by parables as did both Balaam and Moses and Matth. 13.3 by sensible things make knowne such things as are more removed
of the Ministery that the knitting and building up of the faithfull might be effected It is the not duly considering this that bringeth the perturbance and confusion in the World that now is For whereas it is expresly set downe that this ought to be a thing for which we ought anhelare to breath after And Esay 49.24 this should be the whole drift of the King to be nutritius pater a nursing Father and of the Queene to be nutrix a nurse to the Church and their duty to be wholly nutrire to do the part of a nurse that the Churches estate might be more glorious And by these they may be in best estate in stead of this as before they that be in high places Ezek. 11.3 such thinke it to be for nothing else but to soake in their breath and seek their owne ease and others thinke with Jezebell 1 Kings 21.7 they may doe what they list and because Forraine envasions tumults and broyles would hinder this takeing and using their commoditie Therefore the next thing that cometh to be provided for 2 Kings 20.9 is onely to care ut sit pax tanti in diebus meis to keepe peace and so consequently the Church of God lyeth troden under foot and neglected And so on the other side where the Subjects also be such as Psal 49. last being made to be in honour yet come to be without understanding that is doe know no other nor further bonum but sensibile their bellies table and regard of furniture for their house it is as Col. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minde earthly things to have their conceit onely on them or Mat. 16.26 so they can find a commutation for their soules they have no minde of this minde of Gods or of God but onely follow their senses and sensible things And so having such a minde are willing to be governed accordingly and so the purpose of the Lord doth come to be of none effect so that he himselfe must lay to his hand and if he should not set to his hand extraordinarily hee should get none For when as 2 Cor. 10. Paul had given out great words there of the Ministery that it was able to cast downe c. then verse 7. he beginneth to say you looke on things after the outward appearance and pompe and then there is no such thing in it For the sensible glory and sensible signes of that glory as a sword c. they strike a terrour into mens mindes but here it is not so Because they measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the outward appearance this is the cause that they contemne them and so they dealt with Christ Esay 53.2 the Prophet saith they looked on him and he seemed to them to have neither forme nor beauty that they should desire him and so they despised him and were ashamed of him And so they are ashamed of the calling wherein he lived and was so greatly magnified Contempt of the Ministers most common So then there is nothing more familiar in the World then this Luke 23.11 Herods account of Christ he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set nought by him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scoffe at him so that it is called a Calling not to be set by and to be scoffed at whereas God had advanced it And so under the Law 2 Kings 1.9 Ahaziahs his men in denision called Eliah The man of God for why else should he call for fire to consume them So 2 Kings 9.11 Ahab his Courtiers when the Prophet came to Jehu about the Kingdome c. they said What did this mad fellow with thee c So shall you see it to be where Religion hath not taken deepe root he which hath the greatest worke is payd with the greatest score Only we are helped in this with the distinction of David Psal 52. verse last That there is a bonum a good by the contrary member as it should seeme that there is a bonum coram mundo and a bonum coram sanctis there is a good which seemeth so in the eye of the World and a good which is accounted so onely by the Saints I will praise thee O Lord c. for thy Saints like it well saith the vulgar translation but not so properly as bonum coram sanctis it is good in the eyes of the Saints The World would thinke as Pharaoh did if a man should sing or give thankes to God he is idle as humour raigneth too much in him Therefore hee saith Thy Saints like it well To this is the the judgement of the Apostle 2 Cor. 10. last It is not the well thinking of man that maketh it to be well thought off but Gods liking and the bonum coram sanctis Duties of the Pastor Come to the duties of the Pastor where we will passe over the duty before that is bringing of the gift which was handled under education The end and scope of the calling to the Ministery The Apostle Heb. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in things pertaining to God sheweth the end of the Ministery he is for men in stead of us wherein we are to deale with God he standeth for the Church Now this being an honour no man must take it unto him unlesse he be called Mat. 25.14 Gods calling is knowne by his talents that are given Thus being inwardly by Gods talent called and having here is bringing up and having 1 Tim. 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of Prophecie then we come to his duties We shall find them in John 10. 1 Tim. 3. Tit. 1. and from thence John 10. there be foure degrees of Ministers three bad first a theefe secondly mercenarie thirdly a Wolfe one good the good Shepheard He distinguisheth them thus into Calling first lawfull and secondly unlawfull A Theefe hath no lawfull entrance as the second and third have for he saith there is an usurpation and we all hold that usurpation and abuse is not of God For he saith there that if he come not in according to Christs Institution by the doore by the ordinary way and not bring his talent he is an usurper and theefe as Jer. 23.21 They runne and I never sent them they Prophecie and I bade them not For the Law and ordinance of God Deut. 16.19 being perverted and wrested as there two wayes first per gratiam by favour of some great man or friend secondly per munus by a bribe that is as one saith the Bishop for the one falleth downe for a reward and he goeth over his back and the other goeth in at the lower hole as alluding to that of Danae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the showre of Gold that fell into her lappe c. These two wayes pervert this Ordinance Hence 1 Tim. 5.22 is Cita impositie the suddaine and unadvised imposition of hands that because he hath not the gift of the heart to commend him he is loath to examine him but for the gift of
the Law that is of every worke commanded in the Law and all is for the prohibition of externall violence For doe the Minister what he can some will use violence Judges 17.6 No King in Israel and then every man did what was good in his owne eyes explained in this Chapter in Micha's attempt cap. 18. in the dealing of the Tribe of Dan and cap. 19. of the Tribe of Benjamin Therefore for the prohibition of these externall injuries he must be custos utriusque tabulae observe and keep both the tables Augustine lib. 3. contra Crescon Gram In hoc sciant reges a Deopraecipi ut Deo inserviant in quantum c. they are to governe according to the adaequate rule which God hath prescribed and not to meddle so farre as to doe all for and to themselves 2 Chron. 26.6 Ozias tooke on him a supremacy and 2 Chron. 29.8 Hezechias taketh on him a supremacy he will order things to himselfe The former as a King of late did whatsoever he purposed it should be good Divinity Now Hezechias he claimeth one and rightly but he looketh but for the provision of Religion it is only to see the Altars downe The primacie that a Christian Prince should have he medleth not with the action And this is all the primacie that a Christian Prince ought to have This care they must have to see Religion provided for 1 Kings 15.14 But they put not downe the high places never the lesse Asa his heart was right c. 2 Kings 18.4 Hezekias tooke away the high places c. he did prohibere quod attinet ad divinam religionem for providing of true Religion Under this is that Compulsion Compulsion Luke 14.23 to come to the service of God as he saith to the servant Compell them to come in c. Augusline contra petil he was resolute at first that no man should die or be troubled for Religion but after he changed his minde There must be soris necessitas a necessity from without that there may be intus voluntas a willingnesse within As there were diverse Donatists that being compelled and turned to Christs Religion thanked the Emperour for compelling them Therefore let the Papists sit at Sermons and so this outward compulsion belongeth to the King and is one part of his duty Because the people were Gods instruments to choose him therefore that he in love and care for them 1 Sam. 15.2 as he is made their head and as the head provideth for the body so he ought pascere eos like their Pastor to provide for them and feed them One of the Fathers on Hosea 7.5 where it is said there was a company of Wasters at the Table and them he fed till they were sick that same is pascere histriones canes but not subditos to feed a company of Players and Hounds and not his subjects but his own belly is the distruction of all In 1 Sam. 8.11 is the true description of a Tyrant Descriptio tyranni he holds opinion that all were borne to be his Drudges Pages Horse-keepers c. Pro. 28.16 A foolish King is a great oppressour the reason is because he is onely given to sensible things to pleasures c. So they are given to oppresse as did Salomon Then are they as Zeph. 3.3 Lupi vespertini evening Wolves they gnaw every one so neere that he that comes in the morning shall get nothing The Heathen say that Aristides wished that either his houshold were the Common-wealth or contra the Common-wealth his Houshold because indeed he regarded that onely Examples in Scripture Jos 19.24 Our Rulers and Governours will choose first but Joshuah made division for every Tribe and at last he desired but a small portion to himselfe and was served last Nehe. 5.28 a notable example he did not as the former Rulers nor as he might The rulers before took forty shekels of the people he for his part from the 20. to the 32. yeare of Artaxerxes for twelve yeares took not that he might And besides there were 150. Jewes and Rulers at his table In this Provision 2 Chron. 7.9 they must begin at the soule first Jehosaphat sent Preachers into all the Cities of Judah ver 7. and that our soules may be provided for The Princes chiefest care must be of Religion 1 Sam. 19.18 there must be looking to Naioth for from thence Preachers are sent into Israel Then secondly to the body here he must have a care too as Pharaoh Gen. 41.49 to lay up corne for scarcitie and see that there be plenty 2 Chron. 9.41 sending shippes abroad for forraigne commodities and for inward lacks Provide Judges 2. Chron. 19.5 Jehosophat set Judges c. And not onely that but for outward He must see there be souldiers 2 Chron. 17.2 Garrisons put in Judah and in the Cities of Ephraim which Asa his Father had taken 2. Duty of the people 2. The peoples duty answering to these That they be not breaking into Gods right Pro. 24.21 that they be not seditious or disobedient to the Prince or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quarrell about trisies There be diverse shires and incorporations in this Land by themselves and there is over every one of them Magistrates and Justices but there is but one Politia under the Prince So the Princes and Kings of the earth are but as Justices of Peace in severall Shires there is but one cheife over all God Now if one of these should goe and rebell against the Prince and should say I am set over you you must obey me he is a Rebell both to Prince and God therefore if I hearken to him I rebell with him In regard of their care over us if they take that order that God hath done Rom. 8.28 that bonis omnia bona that all things may goe well with them that are good and honest wee must obey them And in regard of their care over us it is not a giving but a rendring Mat. 22.21 he saith not date but reddite And by the rules of justice we know that cuique reddendum est quod suum est we must restore to every man his owne We have in our hands some thing of theirs Augustine Non illicita quaedam requirit dum requirit quae sua sunt it is no unjust demand for a man to demand what is his owne Christ though he was Caesaris conditor Caesars maker yet Caesari censum retribuit he payd tribute to Caesar having some thing to render being borne under his jurisdiction and living as a man They keepe tillage safe therefore they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute for Lands and because they keep the Sea safe therefore they have vectigall custome and censum and besides Nehem. 5.15 that which he calleth the Governours bread donarium called canon regis or regni And then indiction in time of necessity and in Warres his Oblation and his Subsidies 1. Kings 11. 3. Duty of
come unto God Exod. 18.15 the people come to aske of God when they asked of Moses and 1 Sam. 9.9 when they came to aske of God they came to the Prophet because he was brought up in rebus Jehovae in the things concerning God to make use of the Prophets So their account was that God was in the gift they made use therefore of the better gifts Deut. 1.17 heare you you under Officers If any thing be hard bring it to me c. And the duty of the Superiour is utendum se praebere to offer himselfe unto the people as the Philosopher said to Antisthenes he made a long preface to him I would come and aske you but that I should be troublesome to you and his answer to him is Why man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I live to this end now I have gotten some thing my selfe to be used of others So Christ John 1.39 to them that asked him where he dwelt he saith Come and see c. Pro. 9.4 5. Wisedome saith Come hither thou that art simple and wantest understanding I have sent my Maides that is under Arts as if they were gone abroad to call them None doth receive a gift propterse for himselfe alone Senes The duty towards old men The duty of the body that is between the Old and the Young the Apostle willeth the younger to be dutifull to the Elder as to Fathers 1 Tim. 5.1 The first duty is Job 32.6 7. The young must have their mouthes locked and must hold their tongue so long as their elders were in presence Elihu though he were an excellent young man yet he held his peace because his elders were in place the reason Job 12.12 because among the ancient there is wisedome and in the multitude of yeares there is understanding they have gone through more The Philosophers counsell is that when we have gotten our owne demonstrations we should give eare to the indemonstrable positions of old men that they have had by experience And it was the confusion of Rehoboam 1 Kings 12.6 When he should have dealt with the Ancients he did the contrary and took counsell of the young men And the duty that they are to returne back againe that they be not as Esay 65.20 pueri centum an norum children an hundred yeares old Jerome translates it Elementarios senes old men which have not as yet learned their A. B. C. but it is required that they have canum intellectum as they have canum caput that their intellect be as grave as their haire Jerome saith there is aetas temporis and aetas meriti an age of time and an age of merit Jude speaks of arbores autumnales trees that begin to blossome in the end of harvest when their fruit should be gathered This is the shadow of an old man without understanding But though they be such yet ut ante we must honour them though they be not worthy hoc pati to receive this honour yet it is meet for us hoc agere we must give it The second duty to old men Levit. 19.32 assurgere to rise up in signe of reverence because they have as in Dan. 7.9 the image of God that is called antiquus dierum the ancient of dayes and Pro. 20.29 they have the crowne whereby they resemble eternity So they have a double resemblance of eternity senectus est vestigium aeternitatis old age is the print of eternity Pro. 16.31 it is a crowning of a man if he have lived righteously Tit. 2.2 There are six qualities set downe for them The third duty of the Younger We must consurgere that is provide for their ease for they are weake young boyes are not to sit when ancient men stand Numb 8.20 When a man is past the age of fifty he must not travell in the Tabernacle yet he must have his allowance Esay 3.5 his prophecie that children should presume against the ancient and old men to stand and they to sit a thing against sense surely sic nobis fiet so shall it be done to us when we come to yeares sic fiet nostris so shall others of our humours doe to our Fathers as we doe to others And we shall not make their age which is a burthen unto them to be light as we should by a reverence in young men And if we doe procure this they shall blesse us and pray for us and we shall prosper else we may have a curse from God and our Fathers too GOD heareth the blessings and cursings of FATHERS and MOTHERS Come to the three degrees in the Common-wealth as Nobility Gentry c. they are by the Holy Ghost stiled Fathers and consequently is there a correspondent due to them 1 Sam. 25.8 David calleth a wealthy man Father I pray thee give unto thy servants and to thy sonne David whatsoever commeth to thy hand The reason of the duty they have is because there may proceed a common benefit by them to the Common-wealth as for Warre the nervus reipublicae is argentum round pay for Souldiers is the nerves and sinewes of a Common-wealth and it is especially in their hands Therefore it is that because God hath blessed them more in their oeconomicks the Common-wealth doth account of them more and giveth them a degree above other In the 1 Tim. 6.19 is their duty To be willing to impart their goods for a common profit as Nehem. 5.17 he had beside his owne Family a hundred and fifty of the Rulers which he maintained at his owne table It is better exemplified 2 Sam. 19.32 Barzillai a very rich man and David all the time he was at Mahanami lay at his charge therefore he rewarded him for it And 2 Kings 15.20 the King of Assur would overcome Juda if he had not money presently but that Menahen being then King tooke of every man of wealth a great benevolence c. So for provision of Armies and things necessary and then their duty in the Common-wealth in regard of this Pro. 31.23 is to preferre them and to set them in preferments and to place them among the Elders in the gate the reason is and it is a good reason if they have beene carefull in their owne house they will be much more in the Common-wealth The second duty is that when a man hath wealth there be some vertues that he may exercise excellently that others cannot magnificence liberality almes c. and if he be allyed to a Noble man to helpe forward good causes So because they are to be helpers in good causes they must venire in partem honoris they must have their honour vers 18. We have an example of this duty 2 Chron. 31.6 voluntary oblations for the Temple so as there were great heapes left great provision for the maintenance of the Levites And 2 Kings 4.10 the wealthy woman saith to her Husband I pray le ts furnish a Chamber c. There was a care of helping the Church of helping Prophets
unto life so that whatsoever he promiseth in this way he promiseth but as it shall helpe to the end Infima pars faelicitatis perfectae est terrena faelicitas this earthly felicity is no felicity except it dispose us to that felicity in Heaven Because as we said it muâ—â— cooperari bonis in bonum Rom. 8.28 it must worke together for their great good else it is not Gods promise Ut ita disponatur de minimo quemadmodum convenit summo or Ne peri culum fiat de maximo And so it is very certaine that as it is not prejudiciall to the life to come God keepeth it And therefore as one saith we lose our life pro Rege Lege Grege for the King the Lawes and the People David he hath cases When there cometh a case of Gods then Psal 69.7 for thy cause suffer we reproach and the zeale of thine House hath even consumed me Or when the case of the truth cometh or of faith then 2 Tim. 4.3 fidem sequere lose thy life to keep the faith Or when we are in a case pro grege for the people we must be made an example for the ages to come James 5.10 as the Prophets were In these cases falleth it out that if a man doe yeeld to this life he shall live but yet this life shall be derogatory and prejudiciall to his other life And yet God doth when we lose vitam nostram this life not onely reward us with vita gloriae a life of glory but also with vita memoriae a life of memory Psal 112.6 the righteous erit in memoria aeterna shall be in everlasting remembrance And how Pro. 10.7 memoria ejus erit in laude sancta his memory shall be blessed they shall say Praised be God that ever such a man was borne It is noted Esay 22.16.6 by one of the Fathers that there is an unchoosing when a man is chosen as when a question is asked Quis est ille Who is that or how got he in by that very question it sheweth a fault As contra Quomodo non venit ille Why cometh not he this is a plaine election in foro justiciae in a court of justice So they say quomodo mortuus est iste Oh how bravely hee dyed this maketh his praise to bee glorious And Quomodo mortuus est iste How chance he turned his Religion this sheweth that he was unworthy to live The prolonging of wicked mens dayes not of the promise yet 4. â— reasons be of it Now againe as before the prolonging of evill mens dayes it is 〈◊〉 of the promise yet GOD rendereth foure reasons of it First 2 Tim. 2.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if God peradventure may give them repentance that not cutting of them off betimes is the meanes of returning backe againe We see it in Pauls conversion if he had been cut off in the time of his persecuting what an excellent Apostle had been lost Againe by not cutting off of Salomon what an excellent Saint he came back againe to God This is the first Secondly 2 Kings 21.24 and 16.20 he hath respect to their Progenie as not letting Achaz live he had lost Hezechiah And not letting Ammon live he had lost Josias and so consequently that these may come he suffereth them to live Thirdly Esay 10.5 because God must have rods of his wrath therefore wicked men may be Ashur may be the rod of his wrath for the tryall of his Church Fourthly and lastly It is an universall Document for all that will doe it Rom. 9.22 that God to make his power and wrath knowne suffereth his vessels of wrath that we might learne to be much more patient and long suffering in our injuries And yet God is even with them First Esay 66.24 the godly shall come forth and looke on their condemned carkasses They are condemned persons and shall condemne one another 2 Kings 9.31 Jezebell she condemneth Zimri and Absalom 2 Sam. 16.17 shewed himselfe unkind and grieved his Father and yet he could condemne Hushai for leaving his friend Secondly and the second punishment vermis eorum non morietur their worme shall not dye so their life is not laeta vita a life that hath any delight in it Augustine eorum consciencia paena their conscience is a continuall tormenter Thirdly and ignis eorum non extinguetur their fire shall not be put out their name shall be an abhorring to all flesh it shall be put out Psal 34.16 or else Prov. 10.7 it shall be a rotten name And so consequently we may see how the Preacher Cap. 8.12 saith for all their long life it shall come notwithstanding without the compasse of the promise The end of the Fifth Commandement The VI. Commandement Thou shalt doe no murther ITt was said that whatsoever duties were betweene man and man in particular pertained unto the fifth Commandement Now these duties that are commonly called promiscua promiscuall duties follow in the foure next Commandements The sixth concerning the life of man the preservation of it the seventh concerning chastity or the preservation of wedlock the eighth concerning his goods the ninth concerning his good name The Commandement is exceeding short God providing for the memory of man therefore he hath made choyce in one word The commentary of the Commandement to signifie a great catalogue of sinnes making choyce of murther which is almost the highest that hee might shew the under affections are to him no lesse odious then murther it selfe which if they had not beene expressed in this word would have seemed light The Commandement then is expounded in the Law it selfe Lev. 19.17.18 By murther he meaneth tale-carrying that may redound to mans bloud standing against the bloud of his neighbour hating his brother not rebuking suffering him to sinne revengement or mindfulnesse of wrongs Our Saviour Christ also Matthew 5.22 and so from thence to vers 27. at the 38. vers and so by the end giveth a large exposition or commentary on this Commandement The like hath Saint Iohn almost through his first Epistle and especially cap. 3.14.15 where he saith plainely that whosoever hateth is a murtherer and so consequently doth shew plainely that God rather giveth his Law to the heart the fountaine of the affections then to the actions that man doth take order for Those places we must weigh and consider when we have weighed them we shall finde it true that the Apostle saith Ephes 4.27 that this affection of anger and hatred is the gate of the Devill whereby Anger the Devils gate as Iames 3.16 there is way made for strifes and debates and to a great many of evill workes 1. The order of depending of it The fifth Commandement was concerning the beginnings and authors of our life The order therefore no object commeth next better to be entreated of then life it selfe which floweth as an effect out of the other that every man should highly esteeme it in himselfe and
2.37 By prayer the Apostles performed that service to the Lord which the Apostle cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.1 Therefore so oft as we resort to the house of God to put up our petitions to God then we doe him service properly and nâ—t onely when wee are present at a Sermon for then God rather serveth us and attends us and entreates us by his Ministers to be reconciled to him 2 Cor. 5. As prayer is a part of Gods worship so the neglect of prayer is a sinne as one saith peccatum non orandi Therefore the Prophet among other sinnes wherewith he chargeth the wicked reckoneth this to be one that they call not on the Lord Psal 14.9 The neglect of this duty was the beginning of Sauls fall as all the Fathers interpret that place 1 Sam. 14.19 where it is said that Saul commanded the Priest to with-draw his hand from the Arke For this hath beene commanded ever from the beginning that we should pray unto God not onely in the law of nature Iob. 8.5 But also in the law of Moses Deut. 10.12 In the time of the law a speciall part of the service which the people performed to God was the offering up of incense and therefore the Prophet compareth prayer to incense Psal 141.2 And it is most fitly resembled to incense for the use of incense was to sweeten those places which are unsavory Even so the wicked imaginations and unchast thoughts of our hearts which yeeld a stinking smell in the nostrils of God are sweetned by no other meanes then by prayer and therefore to shew how the one is resembled by the other it is said that while the incense was a burning the people were without upon their knees in prayer Luke 1.10 neither was it a thing usuall in the law onely but also in the Prophets Call upon me Psal 50. aperi os tuum implebo Psal 81. Touching the effect and fruit whereof it is said Whosoever calleth on the name of the Lord shall be saved Ioel 2. Secondly albeit God have little Commandements as Christ speakes Matth. 5. Hee that breakes one of these little Commandements Yet this touching the duty of prayer is not a slight Commandement but of great instance and so much we are to gather from hence that Christ is not content once to say Aske but repeates it in three severall termes aske seeke knock which as Augustine saith sheweth instantissimam necessitatem From the vehemencie of this Commandement we are to consider these three things first it lets us see our want and neede in that wee are willed to aske secondly by seeking Christ doth intimate thus much to us that we have lost our selves thirdly in that he would have us to knocke he would have us to learne that we are as men shut out of the presence of God and his Kingdome where is the fulnesse of joy and pleasure for ever The first sheweth man what is the misery of his estate in regard whereof he is called Enoch secondly his blindnesse which is so great that when he doth pray he asketh he knowes not what Matth. 20. If hee would pray he knowes not how to pray for which cause the Disciples desire Christ to teach them Luke 11. Their blindnesse is such as they know not the way to come to the Father as Thomas confesseth Iohn 14.5 Thirdly it sheweth our slothfulnesse in seeking our owne good which appeareth herein that we have neede to have a Commandement given us to stirre us up to pray to God The third thing in the precept is the dependance of these three word petite quaerite pulsate For there is no idle word in Gods book Therefore as they that have to doe with Gold will make no waste at all but gather together the least paring so we must esteeme preciously of Gods word which is more precious then Gold We must be gone hence and there is a place whither we desire all to come which wee cannot doe except we knocke and because we know not at what dore to knocke therefore we must seeke the dore But we have no will nor desire to seeke therefore Christ willeth in the first place that we aske it and the thing that we must aske is the spirit of grace and of prayer and if we aske it then shall we have ability and power not only to seeke the dore but when we have found it to knock at it Fourthly as these words depend one upon another so they are to be distinguished one from another they that are suitors for any earthly benefit doe occupie not onely their tongue in speaking but their legges in resorting to great persons they that seeke doe occupie not onely their legges in going up and downe but their eyes to looke in every place and they that knock as they use other members so especially they use their hands But when our Saviour enjoyneth us the use of prayer he expresseth it not in one word but in three severall termes to teach us that when we come to pray to God the whole man must be occupied and all the members of the body imployed in the service of God for Christ will not have pearls cast unto swine and we may not looke to have the gifts of God cast into our mouthes but if we will obtaine we must first open our mouthes to aske it Psal 81. Secondly they are not so easily found as that we shall stumble upon them but we must seeke diligently with the lifting up of our eyes Psal 1.20 And to God that dwels in the Heavens Psal 123. Thirdly because the dore is shut and locked up therefore we must knock for which end we are willed To lift up our hands with our hearts to God which is in Heaven Lam. 3. The lifting up of our hand is that which the people call the Evening sacrifice Psal 141. As the body so also the soule may not bee idle but occupied with these three vertues first it must petere which noteth confidence and trust secondly quaerere which signifies diligence thirdly pulsare which implyeth perseverance If we joyne these three vertues to our prayer doubtlesse we shall be heard As the second cause of our life here is sudor vultus for we live arando ac serendo by plowing and sowing so the second cause of our living is another sudor vultus which consisteth in asking seeking knocking As in the sweate of our browes we eate the bread that feeds our bodies so by these spirituall paines and endeavours we come to the bread of life which feedeth our soules eternally Now if we aske that question that is made Iob 21.15 What profit shall we have if we pray unto him It is certaine that God having created us may justly command us but he doth not onely constraine us to pray by his commandement but allure us thereunto by his promise he saith if we aske the life of grace we shall obtaine it if we seeke it we shall finde it
Iohn 1.18 that is borne againe of the Water and of the Spirit without which Regeneration no entrance is into the Kingdome of God And our dignity in being the sonnes of God in these three sorts is to be considered First in that we are the price of Christs bloâ—d 1 Cor. 6. Secondly we have Characterem that is the stampe of the sonnes of God when we are called Christians Acts 11. Thirdly we are the Temples of the holy Ghost 1 Cor. 3. By meanes whereof he giveth us holy desires and maketh us sorry that we have offended his Majesty the assurance of this is that which the Apostle caâ—s the Spirit of Adoption which hee sends into the hearts of Christians to certifie them both that they are the sonnes of God and may call him Father Rom. 8. in a double sense both in respect of nature and grace not onely by generation but by Regeneration In the naturall affection that God beareth us we have two things 1. the immutability of it 2. the excellencie God doth teach us that his love to us is unchangeable in this that he expresseth it by the name of Father nam pater eâ—tansi offersâ—s est pater filius etiamsi nequam tamen filius A father though offended is a father and a sonne though naught yet is a sonne The Master may cease to be a Master so may a servant The husband may cease to be a husband so may the wife by meanes of divorce but God can never cease to be our Father though he be never so much offended and we cannot cease to bee his sonnes how wicked soever wee bee and therefore God doth by an immutable terme signifie unto us the immutability of his affection Heb. 6. And indeed whether hee doe bestow good things on us or chasten us his love is still unchangeable for both are to bee performed of a father toward his children and therefore whether hee afflict us or bestow his blessings on us we are in both to acknowledge his fatherly care howsoever To flesh and bloud no affliction seemeth good for the present Heb. 12. This immutability of his love as it ministreth comfort in time of affliction so doth it comfort and raise us up in sinne and transgression so that notwithstanding the greatnesse of our sinnes wee may bee bold to seeke to God for favour and say Etsi amisi ingenuitatem filii tamen tu non amisisti pietatem patris Although Lord I have lost the duty of a sonne yet thou hast not lost the affection of a father The excellencie of Gods love appeareth herein that he is not described to be God under the name of a King or great Lord as Mat. 18. There we have an example of great goodnesse in pardoning tenne thousand Talents but yet a doubt will arise in our mindes except we know him to be good otherwise then as he is a King for so looke what mercie he sheweth to us the like he will have us shew to others but we come short of this But this is it that contents us that he describes his goodnesse under the terme of Father in which regard how wickedly soever we deale yet still wee may say with the evill child I will goe to my Father Luke 15. He had cast off his father he had spent all his patrimony yet for all that he resolveth to goe backe and his father is glad to receive him he went and met and entertained him joyfully such affection doth God beare to his children The benefits that we have by the fatherly love of God is of two sorts First Fructus indulgentiae paternae Secondly Fructus liberalitatis paternae that is the fruit of fatherly compassion and the fruit of fatherly bounty Fathers stand thus affected towards their children that they are hardly brought to chasten them and if there be no remedy yet they are ready to forgive or soone cease punishing Pro peccato magno panlulum supplicii satis est Patri for a great offence a small punishment is enough to a father And for their bountifulnesse the Apostle saith that there is naturally planted in fathers a care to lay up for their children 2 Cor. 12. they are both in God for facility ad veniam to pardon and readinesse to forgive makes him Patrem misericordiarum 2 Cor. 3. not of one for he hath a multitude of mercies great mercie and little mercie Psal 51. The affection of David toward Absolon a wicked sonne was such that he forgave him though he sought to deprive his father of his Kingdome 2 Sam. 12. and though wee offend the Majesty of God yet hee assureth us that hee will be no lesse gracious to our offences then David was For David was a man after Gods owne heart 1 Sam. 13. Touching the care which God hath to provide for us the Prophet saith and also the Apostle Cast your care upon the Lord for hee careth for you 1 Pet. 5. He careth for us not as he hath care of Oxen 1 Cor. 9. but such a tender care as he hath for the Apple of his eye Zach. 2. He provideth for us not lands and goods as earthly fathers but an inheritance immortall incorruptible and that fadeth not reserved in Heaven for us 1 Pet. 1. and hath prepared for us an heavenly Kingdome whereof we are made co-heires with his Sonne Christ Rom. 8.17 and this is the fruit of his fatherly bountifulnesse towards us Out of these two the immutability and excellencie of Gods love shewed both in forgiving sinnes and providing good things ariseth a duty to be performed on our parts for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all comfort nomen patris ut explicat sic excitat charitatem the name of a father as it sheweth so it stirreth up love as it sheweth quid sperandum sic quid sit prastandum what is to be performed of us the name of a father doth promise unto us forgivenesse of sinnes and the blessings not of this life onely but especially of that that is to come and this duty lieth upon us that we so live as becommeth children wee may not continue in sinne but at the least must have virtutem redeundi the vertue of returning Isa 63. Why hast thou caused us to goe out of the way A child though he have wandred never so farre yet at length will come to that resolution I will returne to my father Luke 15. But if we consider the dignity whereunto we are exalted wee shall see on earth Si filii Dei quodammodo Dii simus if we be sonnes we are after a sort Gods Divinae participes naturae 2 Pet. 1. partakers of the divine nature as the sonnes of men are men But the Apostle sets down this plainely Behold what great love he hath shewed us That we should be called the sonnes of God 1 Iohn 3. This dignity requireth this duty at our hands that we reverence our Father Mal. 1.6 If I be your Father where is my love If
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.
Spirit of God will rest upon us as the Lord promiseth Esay 66. For this end fasting is commended to the Church for it hath beene an use alwaies among the faithfull to humble their soules with fasting Psal 35. Secondly as we must pray in faith so we must also be charitably affected to our brethren first by forgiving them if we will have forgivenesse at the hands of our heavenly Father Mar. 11.25 Secondly by giving them that need this commended Cornelius his prayer that he gave almes Act. 10. If our prayer be thus qualified we shall have Gods Spirit to assist us in prayer whose help if we obtaine and unto our prayer adde a patient expectation so that we be not in hast to obtaine the thing we crave but we wait upon Gods leasure as the Prophet saith Qui crediderit non festinabit Esay 28. He that beleeveth makes not hast thus we shall find that the Lord will not cast out our prayer THE FIFTH SERMON LUKE 11.1 And so it was that as he was praying in a certaine place when he ceased one of his Disciples said unto him Master teach us to pray as John also taught his Disciples WHich words do bring us to that forme of invocation to which by degrees wee have beene approaching for first out of Saint Paul 2 Cor. 3. we learned that of our selves wee are not able so much as to thinke a good thought much more unable to do that which is good Secondly from Saint James that albeit we have no power in our selves yet our want may be supplied by the Father of lights Thirdly that therefore to the end we may obtaine this ability we are to seeke for it by prayer as Christ counselleth Petite dabitur vobis But then wee meete with another difficulty and that is as Paul confesseth Rom. 8. that albeit grace may be obtained at the hands of God by prayer yet we know not how or what to aske except the Spirit of God supply our infirmities and therefore as then it was said that as the Spirit of God maketh intercession for us so here the same Spirit doth move the Disciples to seeke for a forme of prayer of Christ whereby we are taught that if we know not how or what to pray for our duty is to repaire to Christ with the Disciples that he would direct us This Text hath two parts first the Petition of the Apostles secondly Christs answer thereunto vers 2. In the first part we are to consider first the occasion of the Petition secondly the petition it selfe Domine doce nos Touching the first point the Disciples tooke occasion of this petition from Christ praying for seeing him not onely pray now but at sundry other times presently they conceived thus within themselves that doubtlesse prayer was a matter of great inportance and a meanes of no small benefit otherwise Christ would never have prayed so often Before we considered two speciall motives to prayer The first was Christs commandement the second Christs promise Matth. 7.7 Aske and it shall be given you and here againe we have other two motives first the provocation of Christs example whom the Disciples found praying in a certaine place secondly the mould and set form of prayer which he hath given us for our better direction in this duty Say Our Father c. Concerning the first of these no doubt the examples of holy men ought to move us to pray much more when Jesus Christ himselfe who is the Holy of Holies Dan. 9.24 doth by his owne example stirre us up hereunto King David when he had his Crowne pulled off his head by his owne sonne and was driven out of his Kingdome said to the Priest If it please God he can bring mee againe and shew mee both the Arke and the Tabernacle 2 Sam. 15.25 Declaring hereby that he was more carefull to have the liberty to come into the house of prayer to powre out his supplication before the Lord as hee was wont then to be restored to his Crown so great account did he make of prayer The like account did the holy Prophet Daniel make for when by the commandement of the King it was proclamed that whosoever made any petition to God or men save onely to the King should be throwne into the Lyons Denne he chose rather to adventure his life then not to pray Dan. 6. Whereby we may gather both how acceptable to God and also how necessary for us this duty of prayer and invocation is So that these examples of these holy men ought to be of no small efficacie to perswade us hereunto and especially if we consider the example of our Saviour Jesus Christ who is greater then either David or Daniel Of whom it is reported that he went into a solitary place alone not onely in the morning Mark 1. but also in the evening Joh. 6. not for an houre but to spend the whole night in prayer Luk. 6.12 he prayed not onely in deserto which was a place of distresse but in horto Joh. 18.2 which was a place of pleasure as hee prayed when hee was in his agony Luk. 22.46 so also when he was to be made King Joh. 6. to teach us that as well in prosperity as in adversity we have need to pray for hereunto our Saviour doth exhort us in plaine words not onely by precept Matth. 7. Luk. 21.40 Pray that yee enter not into temptation because prayer is a meane to keepe us from evill both à malo culpae à malo poenae as well from sinne as from all manner of plagues which are the effects of sinne as one saith there would none adversity come upon us unlesse there were perversity in us but secondly by promise of reward Pray unto your Father in secret and he will reward you openly Matth. 6.6 We think it sufficient if earthly Princes will vouchsafe to hearken to our prayer but God promiseth us more he will reward us for the same Therefore seing God both commands us to pray and promiseth to grant us that we pray for seeing he doth not only by his example teach us that Prayer is requisite but prescribes us also a Form of Prayer we ought not to be negligent in this duty Besides out of this occasion we are to consider this That Christ prayed though he needed nothing as hee was the onely begotten Sonne of God he was full of grace and truth Joh. 1.16 Hee had received the Spirit without measure Joh. 3. Yet for all that he prayed There are three uses of prayer First there is an Use of Necessity for God hath left prayer to be our City of resuge to the end that when all meanes faile wee should slie unto God by prayer In which regard the Wise man saith Prov. 18. Turris altissima est nomen Domini But Christians should have a further use of this duty for unreasonable creatures as Lyons and Ravens are provoked in regard of their necessity to call upon God Secondly
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