every man is a Magistrate and in that case hath his authority from God Exod. 22.2 he saith there if a thiefe come by night and breake up my house I may kill him I shall never answer for it therefore if I may doe this for my house I may kill then for my life much more This is the reason that gladius Petri as August saith is lawfull for a man to carry about with him which the law granteth to carry to keepe one from evill by the terrour of my weapon which is not nothing but especially because I have the lawes in mine owne hands and if I doe slay I am quit But when this terminus is divisibilis when the necessity hath a latitude Acts 23.17 they sweare Pauls death but because it was not present Paul might not runne upon them but caused it to be revealed to Lysias the chiefe Captaine so it is inculpata tutela that is without any purpose of shedding any bloud save onely when otherwise I cannot save my selfe a man must plus timere vitae suae quam alienae therefore I may in my defence And another division is he that is slain is slain either of purpose or without purpose Now it is not lawful when it is done without purpose and the reason of it is this We doe not attribute to nature but that which is done per se And as the distinction per se per accidens in naturall things so answerable to these in morall things is ex intentione praeter intentionem to doe a thing purposely or besides our intention And as we say not that it is naturall that is per accidens in naturall things so it maketh neither a good neither an evill action that is done praeter intentionem besides our intention in morall things so if bloud be shed praeter intentionem the shedder thereof is no murtherer Praeter intentionem Not onely so but we see God Deut. 19.1 4.29 Exod. 13.35 Numb 35.24 he buildeth up his Sanctuaries of refuge for them that doe praeter intentionem Now God will build no Sanctuary for vices Deut. 19. If one be hewing a Tree in the Wood and by chance his Hatchet fall and kill his neighbour and Numb 35.25 when as he had no intent and purpose the Congregation shall deliver him from the avenger and restore him to the City of his refuge And indeed as August proveth and goeth further if we take this praeter intentionem for murther if we take away intentions then must we cease to have any thing that may be an occasion of evill for I have ferramenta instruments as ropes shovels spades and with these may a man goe and kill a man praeter intentionem nostram therefore I must not have them and for other uses I have Trees in mine Orchard and oxen and a man may hang himselfe upon one of my Trees and one of my Oxen may happily kill a man therefore I must have no Trees nor Oxen and not onely that but a man may be cast out of a window and therefore I must not have a window in my house and consequently wee shall have almost nothing but absit as he saith when a man doth intend to keepe them from that end yet in these matters God hath qualified them two wayes he must dare operam rei licitae bestow his time in things lawfull Exod. 21.22 If there be two men striving and one of them hurt a woman with child and the child passe away from her if the child miscarry he shall surely be punished though it were not his intention yet doing a thing unlawfull as striking was Besides they that are evill occupied that are at unlawfull games if any such thing fall out are not to be excused The second thing there must not lack debita sollicitudo he must doe his diligence Exod. 21.33 If a man digge a Pit or a Well and cover it not over night and anothers cattels fall into it and die hee shall make it good because he might have covered the Well And if a man should let fall a peece of timber from the top of an house and give no warning and kill a man In these foure cases the whole restraint of the Commandement consisteth Now in the extension of these that willingly and of purpose commit murder there be two sorts for some murther directly and some indirectly Directly Numb 35.16 17 18. If any man smite another with an iron stone or wood or any instrument that will kill him Wâ—lfull murther he is a murtherer and he shall die And besides this there is a colourable murther and indirect And there are three sorts First by poyson Ier. 11.19 Mittamus lignum in panem ejus Let us put some of this poysoned wood in his meate so by Witchcraft Deut. 18.10 or by sorcery or if not by poyson yet by strange things medicamen a infanticidii killing of children in the wombe a grievous murther and in the Concil of Ancyra Can. 21. and according to the Greeke but 20. in the Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the 35. can Concil Wormatiens That they are murtherers if they take strange purgations and doe abigere parium cause abortion she is homicida a murtheresse that doth so And not onely that but if a man bee cooperator or accessorie as Matth. 26.49 Iudas was accessorie with his kisse 2 Sam. 3.27 and 20.9.10 Ioab said to Amaza art thou in health my brother And tooke Amaza by the beard with his right hand to kisse him vers 9. but Amaza tooke no heed to Ioabs sword that was in his hand for forthwith he smote him in the fifth rib and shed out his bowels to the ground and smote him not the second time so he died Ioabs kisse when he murthered Abner and Amaza so the murther was coloured 1 Sam. 18.17 By bringing into danger as Saul to David I will make David Captaine against the Philistims my hand shall not be upon him but the Philistims hand shall be upon him 2 Sam. 11.15 David doth deale so with Vriah following Sauls example he writeth letters to Ioab Let him stand in such a place c. though his enemies flew him yet it was Davids murther And 1 King 21.13 to stand a false witnesse and cap. 11.49 to be a counseller to it and Iohn 18.28.31 the high Priests and Scribes sought not how to put Christ to death but yet because they were as bellowes incouragers of the people to aske Barrabas they were murtherers of Christ likewise Acts 7.52 and Acts 8.1 if he be a private man and consent to it and Matth. 27.24 if a Magistrate that may hinder it and doth not and in Magistrates permission Pilates washing his hands would not serve 1 King 2.5.8 the permission of the wicked man Ioab vers 8. Shimei troubled David toward his death I suffered them but looke thou to it so the not putting to death of wicked men and the not saving of the innocent this
eris amicus Caesaris if thou dost it not thou art not Caesars friend So he will accept persons This must not move him And then as the Eunuch will have him make a lye for the Prince I pray you lye for the King As he must not accept a face so neither a gift nor bribe in the bosome It was Acts 24.37 Faelix his fault he called Paul the oftner because he hoped to receive some reward but when none came verse 28. willing to pleasure the Jewes he left him bound still There was acceptio personarum accepting of persons And the man that will take Bribes Prov. 29.4 there is no trusting of the Common-wealth in his hands he will destroy it He must judicare justiciam justiciae id est justiciam justissime that is if there be one juster point in it then other he must judge by that And Psal 94.20 he must make inquiry for solum aerumnarum if any grievance or injustice be obtruded upon the people it must be withstood and complained off as in an house Luke 16.1 the Steward is complained off for wasting his Masters goods and put out of his Stewardshippe So there must bee complaints carryed And this is the griefe Let there be a complaint carryed that is never so just and then our state shall bee as Pauls Acts 25.19 you shall see what cold comfort he had there to the end of the Booke though he were an innocent yet was hee never delivered Now for the obedience due this way that rule is good latitude jurisjurandi sumenda est ex latitudine faederis it must be acccording to the degrees of the Law that we are governed by If the Queene command not to eate flesh on the Monday there being but three dayes in the week for it Wednesday Friday and Saturday She commandeth out of the latitude of the Statutes We sayd in the beginning that it was a generall rule That any duty which belongeth to any propter rationem peculiarem is referred hither and plainer when we distinguish the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excellencie of the person from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and principality some are in office and have them some are without them yet because honour is nothing else but testimonium excellentiae of that excellencie they have therefore they are to be honoured though they want the other two Dignitas signifieth both the Dignity it selfe and the worthinesse of it If he have the excellency of the gift he is in the later signification though he be not in the present estate and want the other And according to these two parts dignitas debitum The Canons make two degrees of debitum first legis of the Law to be given to Fathers Masters c. Secondly debitum honestatis the other of Honesty in which there is no compulsion yet if we will be such as we ought to be we ought to doe it This being well understood we come to them that have excellencie separated from dignity which because of their excellencie are to be honoured In this kinde there is a threefold excellencie of the three kinds of good viz. of the 1. Minde which they call excellentiam doni 2. Body as Age. 3. Outward estate as Nobility wealth c. And fourthly the applying of any of these to our selves it is called well doing or to bee a Benefactor as we receive the gift of the mind from one that hath it or a benefit from wealthy men or Rulers of experience from the aged or we bestow a benefit 1. For the gifts of the mind Juball Gen. 4.20 and the rest to whom God had given gifts of inventing crafts were therefore called Fathers In no other respect Gen. 45.8 is Joseph called Pharaohs Father but onely because there was a greater portion of wisedome in him otherwise he was Father to the people Then this which the Schoolemen call Gratiae gratis datae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free gifts of God not gratia gratum faciens these are they which wheresoever they fall into any man are to be honoured and he for them because they be the effects and gifts of Gods spirit 1 Cor. 12. And they are given to men verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the profit of the whole body And though that this be not the Feare of God that is gratia gratum faciens and so consequently the more sufficient man though not so holy nor the more religious yet a company may use the benefit of it These comming from God must have honour and the vessell wherein he putteth them for the gifts sake must have some honour Concerning the reverence we owe to him The first part is the acknowledgement of the excellencie that is in him we freely confesse it to be in him and in that degree and measure that it is in him And we must commend ir and praise God for bestowing it on him even as if he had bestowed it on us and desire and pray that he would encrease it and make it as fruitfull in him as any gift in us or that is be bestowed on his Church The Prophet Ezek. 28.3 though Daniel lived at the same time with him yet he giveth him an honourable title ot testimonie saying Art thou wiser then Daniel If he had thought as others doe that he that auget alienam famam detrahit suae he that adds to another mans fame detracts from his owne he would not so much have impaired his owne credit by commending another 2 Pet. 3.15 he confesseth there is a greater measure of wisedome in Paul and in his Epistles and yet in those Epistles Paul telleth them that he had reproved him to his face And we see in Paul Gal. 2.9 For there speaking of James John and Peter he calleth them Pillars of the Church and of the Apostles It is that that Saint John Baptist said of Christ Mat. 3.11 That he was not worthy c. And Joh. 3.31 Hunc oportet crescere c. he must increase c. The similitude is as the light of the morning starre when the Sunne is up This is not onely betweene our selves but even to evill men Judges 8.2 Gedeon plainely confesseth his insufficiencie to the Ephraimites that a Gleaning of Ephraim is better then a whole Vintage of Abiezer And not onely in outward matters but in inward also 2 Sam. 16.23 Davids testimony of Achitophels wisdome Davids enemy that his counsell was as the Oracle of God Then this is the first 2. And the contrary to this we doe commonly being moved by Sauls evill spirit 1 Sam. 18.8 we cannot abide that any mans thousands should be more then our owne And because Saul had but his thousands and David his ten thousands Saul had but a squint eye at David from that day forward So we must not deny the gift of God that is in him to be in him And secondly we must not extenuate that which is in him indeed as to say but
for there is one that goeth about so much as in him lieth by flattering bribing or pricking and wounding us to extort it from us 3. And under this Use that other may be that thus keeping Christ we have a possession of heaven in this life and therefore as Basil saith that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one heaven for another and as one may be praesens absens so a thing absent is present onely by hope Thus as of the affection of feare it hath beene said that it hath such an use for our humbling that by it all impediments are removed that grace might fully possesse us so likewise of this affection of hope wee see how great and excellent an use God hath made of it and here that which the Philosophers never knew these affections feare hope and love they are become Virtutes theologicae to his children and those that they made but affections are the perfectest and excellenâ—â—â—â— veriues that we have in Divinity and the reason is because they make good those that have them and the reason of that is because our nature being not its owne rule but having it from a better and higher nature Whatsoever good thing was with man it forsooke him whatsoever it is that applyeth it to us it must needes bring some part of goodnesse to us but that hope doth in some part in respect of the promises therefore it is a vertue to us and as the Heathen man expresseth it in the box of Pandora that at the opening of the box all good forsooke it and only hope remained under the lid and therefore Philo Iudaeus calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inborne comforter that forsaketh us not when all the rest have left us so that in the regenerate the very same use hath hope as Psal 27.13 that he should utterly have fainted but that he hoped to see the Lord in the land of the living and so consequently in the next verse he professeth that this is the hope that must make all strong and so this spes vitae immortalis est vita vitae mortalis the hope of life immortall is the life of that life which is mortall and if we were without it we should lose breath according to the rule of the Schoolemen and it is true in the spirituall life Qui desperavit expiravit For conclusion of this first rule to this i. hope is given Psal 84.13 that which is to faith and feare O Lord God of hosts blessed is the man that putteth his trust in thee the blessing in this life being indeed nothing else but the certainty that when the Bridegroome commeth we shall enter in with him into the fruition that is reserved to the world to come Thus of the nature necessity and end of hope Now for the 2. rule i. the thing 1. commanded and 2. forbidden 2. Rule our rule for faith and hope is contrary to that we said in humility as Dan. 4.27 Is not this great Babel that I have built for the house of the Kingdome by the might of my power and for the honour of my Majesty i. that hope thus accounteth of God as of the principall and sole efficient and as of the last and principall end which it looketh for and whereunto it referreth the glory of the redemption For the 1. that our hope is to goe out of our selves 2 Cor. 3.5 that there is not sufficiency in us as of our selves to thinke a good thought and thinking being the first if that fall the rest must fall for not thinking we cannot will Phil. 2.13 it is God that worketh velle in us and so consequently perficere and yet lest we should imagine some helpe might come of us betweene Iohn 15.5 Christ addeth sine me nihil potestis agere without me ye can doe nothing and as Austin hath well noted upon the place it is not nihil magni but nihil no great thing but nothing at all and it is not perficere but nihil facere not bring to perfection but not so much as to doe any thing so our hope must wholly rely it selfe upon him as sole efficient of all good to us 2. And for the other the last end for the referring of whatsoever glory shall proceed from us for any grace of God bestowed on us it is plaine 1 Cor. 1.29 he hath done it in this respect that no flesh should rejoyce before him but vers 31. that all should rejoyce in him In the nature of hope there are two things necessarily to be considered 1. a griefe 2. a joy or rather è converso These two if the hope be true it never suffereth us to be secure but we shall be in a continuall warfare as 1 Thes 5.8 where hope is there is a fight because it is compared to an helmet And in Psal 27. the Prophet is beaten down first on the one side then lifi up then downe againe and so in sundry of the Psalmes he is three or foure times beaten downe and raised up againe in one Psalme sometime hope should get the upper hand and joy and anon feare for in as much as dilatio boni the deferring of good must needs have rationem mali some appearance of evill and as in Prov. 13.12 hope deferred affligit animam it is a mighty affliction to the soule it must needs be that when a Christian man shall see no accomplishment of Gods promises and not onely that but he shall see the cleane contrary to that which is promised fall to him as when peace is promised there shall happen tumult terror anguish and hee shall be driven not onely by the wicked men exprobating to us as they did to David Where is now your hope but by the enemy also or our owne reason which shall make a probleme with our spirit of the applying of it Vâ—â—â— speâ—â—estra surely this must needs worke for Rom. 8.23 it worketh even in the dumbe creatures though they shall not be partakers with us of the Resurrection yet because they see the deliverance of man is not yet performed they grone and desire to be delivered The onely remedy for this is the consideration exprest by Auslin in his Sermon upon Ps 36. Sustine illum sustinuit te dum mutares vitam malam sustine tu illum dum coronat vitam bonam Wait upon God he waited long upon thee to amend thee wait thou patiently upon him till he crowne thee this hath great reasons of it which after shall be shewed in patience Spes quibus â—â—â—us comparatur Now on the other side comes in that which it is compared to It is compared by the Fathers to a corke in Fishermens nets if that were not downe would the net goe but that suffereth it not to sinke the certainty of both Rom. 12.12 spe gaudenies rejoycing in hope there is the joy Heb. 10.23 Let us hold fast the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is hope holding fast the profession
have for it is certaine many aske and have not therefore we are thus to stand affected here as Augustin saith Iubet ut petas si non petas displâ—cer non negabit quod petis tu non petes Doth God command thee to pray and is he displeased if thou prayest not and will he not deny thee that thou prayest for and yet wilt thou not pray No but it is to be feared that the cause why we receive not is not in his promise but in our asking therefore thus we are to thinke 1. that it is not a marvellous demonstrative argument of favour to have all things granted for Psal 78.29 the Israelites they prayed to God for flesh and flesh he sent yet with displeasure While the meate was yet in their mouthes the heavie wrath of God came upon them and slew them c. 1 Sam. 8.22 The people they would needs have a King and they have one but the Lord granted it in his wrath whereas not onely wicked men but Marke 5.12 the Devill hath his prayer granted him As on the other side the denying of somethings to us is not a sure signe of Gods displeasure 2 Cor. 12.8 Paul he prayed thrice that the pricke in his flesh might be taken away and was not heard This being so then wee come to the second 1. That our prayer is either made aright or not aright then 1. either it is not denied though we presently have it not but defered that we might aske it more instantly and obtaining it esteeme it the more Desideria dilatione crescunt ciâ—o data vilescunt delay increaseth desire and easie things are sleighted So in our prayers in desiring a good after an indirect manner we are denied or else if we pray for good things in a right manner yet God oft slayeth his hand because he loves our importunity this our Saviour hath laid downe in two Parables the one Luke 18.5 the Parable of the wicked Judge and the poor Widow the other Luke 11.8 of the friend that was importunate for three loaves 2. Or secondly aut dabit quod petimus aut dabit quod movit esse utilius either God will give us that we pray for or that which he knowes is better for us as to Paul though he would not take away the pricke in his flesh lest he should be puffed up yet he gave him a better thing i. his grace and the perfecting of his strength in Pauls weaknesse Where our prayer is not made aright there is a new consideration because as Chrysostome saith there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there be certaine childish and aguish prayers childrens as if you be a childe and aske bread you shall have it if a knife you shall not have it so of sundry men that will aske those things that will hurt so they should be frustrate of their desire though they be in an erroneous opinion to these Chrysostome saith in these cases thus perswade your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye receive it in not receiving it for to misse a mans benefit is to have it This is in the matter of our asking the other in the manner shall be delivered after But to come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpellation for others intercession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intercession the Fathers very seldome cite Fathers but here Aug. citeth out of Ambrose his Exemption i. fraâ—er mi si pro te tantum rogas solus pro te rogabis si pro omnibus rogas omnes pro â—e rogabunt if thou prayest onely for thy selfe then thy prayers shall goe up alone but if thou prayest for all thou shalt have the prayers of all so though you be not heard in your owne petition you shall be heard in your petition for all in generall that these things may be After our selves we must remember our brethren Paul saith we must pray for all men but specially Psal 122.6 for those things that make to the peace of Ierusalem and the Prophet wisheth his tongue to cleave to the roofe of his mouth that forgets it and in Ierusalem all in the Church have neede of this but especially the chiefe Rulers and Governours Rom. 15.30 the Apostles needed the prayers of the brethren and Ephes 6.19 he commendeth himselfe to their prayers And not onely to those that are in the Church but to those also that concerne us in nature and those that are afarre off without the Church the ground of it is 1 Iohn 5.16 Pray for sinners that have not sinned unto death and the promise Iam. 5.15 he shall be heard In which respect in the ancient Liturgy of the Church there is first a prayer for them that are without the Church for Infidels Idolaters Jewes Turkes Hereticks Schismaticks then for those that be in the Church that are not of us those that are in ignorance or those that know and practise not for those that are in temptation those that are oppressed with the burden of their sins and persecuted and for the perseverance of the faithfull and those that stand there is a worse thing behinde Matth. 5.44 Orate pro iis qui vos persequuntur Pray for them that persecute you they must come in too Gregory in his 27. Homily on the Evangelists falling on that place Ier. 15.1 where it is said Though Moses and Samuel stood before me yet mine affection could not be toward this people c. he asketh why it pleased God to make choyce of them and giveth a reason of it and the reason is very good for that his prayer is most effectuall that can heartily pray to God after he hath received an injury of any wretch and desire of God to bestow his grace upon him immediately upon the injury received his prayer is most accepted So Moses Exod. 17.4 the people were ready to stone him and presently after he prayeth for them to the Lord and 1 Sam. 12.23 they deposed him from bearing rule over them and yet he saith God forbid but that I should pray for you therefore such prayers are most effectuall Certaine it is that whereas our enemies or sinners doe not pertaine to Gods election therefore some may say that we shall in vaine pray for them It is not so for our encouragement we have example Psal 35.15 of the Prophet David for his enemies they continued but my prayer returned to mine owne bosome it purchased me a commodity Qui pro aliis oral pro se laborat He that prayes for others takes paines for himselfe The 4. part is thankes Invocation being a desiring of that wee have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiving and thanks for receiving of that we desire so that whether we aske not and receive as Esa 65.24 when we have it granted before or whether we aske and have Matth. 7.7 both wayes it is reason that we enter into this consultation Psal 116.12 Quid retribuam Domino What shall I render unto the Lord for
the other of Uzziah and Jeroboam Amos 5.13 In that day shall the wise man hold his peace he shall not dare to speake his wisedome shall doe him no good if he speake he shall be served as Michah Judges 18.25 was Tace hold thy tongue else one of us shall runne thee thorow this is no time for a Wise man to speake But in the dayes of Hezechiah Esay 22.16 Esay durst say to Shebnah Who are you Whence come you God shall deale thus and thus with you And their mouthes and eyes shall deale thus and thus with you And their mouthes and eyes shall be open Christ John 18.22 standing before Annas for saying I am not bound to accuse my selfe presently for saying so a Catchpoll layeth him on the face So it was done to Paul Acts 23.2 hee beginneth to cleare himselfe and Ananias saith to one that stood by Strike him on the face Amos 6.10 We must not say what is right or wrong This is the first signe Secondly another Paul for all his appeale could get no Justice because Nero was upheld by his Governours and he must uphold them The same was the case of David why he might not goe and fight 1 Samuel 29.9 There the King perswadeth David to bee gone then David saith What have I done that I may not goe and fight against the enemies of the LORD and the KING And hee saith Truely I finde no fault in you You have beene good and upright in my sight but my Lords and the Governours they like you not my Princes will not have it so The third signe His speech The Heathen man A good Governour saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is my duty and I must doe it and an evill Governour will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have power and I may doe it 1 Sam. 22.7 Saul I can give you Vineyards c. John 19.20 Pilate I have power c. Fourthly another out of Menander whose eye brows swell greater then their estate proud Governours If there fall out a fault and ye tell them not of it before they will say Why told ye not us of it Tell him of it and he will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee will consider of it And it shall be as much amended as if you had not told them This maketh a fourth signe 2 Sam. 18.13 one telleth Joab of Absaloms hanging and Joab said Diddest thou see him and not kill him Thou shouldest have killed him and I would have given thee a reward The other said You see what strict charge the King gave you and Abishai and Ittat not to lay hands upon him But you would have happely said to the King He is worthy to dye if I should have done it you would have beene against mee your selfe Hee counselleth him to have done that which he himselfe would have reproved in him Fifthly another and it is greatly complained of by the Fathers and was wont to be in the Primitive Church It is not Christianity that abrogateth Justice They would have their Rulers doe wrong to a Christian Bishop then hee must have Justice and when it commeth to the Emperour Why saith he you shall have Justice A day of hearing is appointed if it be plaine and when it commeth to the point then the Deputy commeth to him and saith You are a Christian you ought to be patient you need not follow your suit you should rather forgive it c. So they rather then to shew their folly would give over So the Christians were dealt withall and loaden thus till their backes were broken Such is that Acts 16.39 They goe roundly to worke with Paul they whip him and his fellowes and the next day would have let them goe privily Paul among the rest taketh this courage to him and saith They would not because they had corrected them openly without a cause he would have them come themselves and fetch them out so that they were faine to fetch them out themselves So when men desire not that Christianity should drowne Justice it is a signe of a good government Sixthly the thriving of the righteous a good signe Psal 72.7 In a good mans time the righteous should flourish Contra as the Heathen man saith where it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Flatterer is best 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Sycophant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then he that is naughty and lewd 1 Sam. 26.16 David saith If God have done it let him smell the savour of a sacrifice if men cursed bee they before the Lord. So hee knew there were Sycophant talebearers as Doeg that tolde Saul of Davids being at Nob and in the Cave He was the cheife of all his servants over all his flockes a great office in those dayes My meaning is this Eccles 29.9 that these putrid members be cut off and the righteous be releeved for the Commandement sake Beatus qui non suit subjectus indigno as the Heathen man saith When Caesar first entred into his tyranny he gave preferments sic ut bonestaret hornines tamen inquinaret ornamenta So places of good credit are discredited by placing such Officers as discredit the places There be many moe signes but these may suffice The sixt Rule The procuring of it to others A precent Pro. 24.21 an example 1 Sam. 24.10 and 26.9 That for dehortation Now for exhortation 2 Kings 25.24 Feare not to serve the Caldeans let us serve the King of Babel and wee shall be well This is to be understood out of Numb 16.3 when the Governour is meeke and commands that which is right in the Lords eyes not such as the gainsaying of Corah was But Psalm 44.16 if the Chaire of Justice doe singere molestiam doe cause heavie commandements praester statutum then quis consurget mecum In unjust commands I will not doe then are we both to harden our selves and others and wish them not to doe it That thou mayest prolong The reason c. In generall it was said that it was to all a generall promise as in the second Commandement To them that love me c. But this is particulerly to one and hath a particuler promise Long life So that is true Ephes 6.2 it is the first Commandement with particuler promise Now the reason to this Commandement It is a common proverbe Adorant plures solem orientem quam occidentem more worship the Sun rising then setting our parents be compared to the Sunne going downe Job 12.5 When a man is toward his end he is like a candle that burneth within the socket Therefore we neglect them but hope for somewhat to come by them to us if they grow up with us and so may profit us hereafter but when they are one foot in the grave we have there done with them we esteeme them no longer therefore here is a reason or motive from God that if we give due honour unto them we shall be rewarded
money with Physitians as the woman with the bloudy issue and be never the better as the Rabbins say they shall not shift from the sicke mans pallet to the bed of health or else it is Iob 20. that their children might have enough there he saith vers 10. that for all that their children shall be beggers too And there is nothing more commonly seene then this that the prodigall sonne is the heire of a niggardly father this is the use of it to our selves Now the other use is the other extreme Whereas he that doth right is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Steward and his action is a dispensation he that is prodigall Luke 15.13 his action is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wasting he flingeth his money from his as though he cared not for it or were angry with it as Seneca saith Ita segerit ac si iratus esset pecuniae he behaves himself as if he were fallen out with mony Luke 12.19 and that is that that fools some rich men into an easinesse of wasting on their pleasure what their avarice had layed up such unnaturall ends have wretched games for as his desire beganne from the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lust in the oâ—her Commandâ—ment so lightly if it have an end it is not naturall that the Preacher cap. 4. calleth a monstrous end this is the common end prosundere prodigally to consume it but so also as he is fur sui a thiefe of his owne for which being profuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he should not the stealeth from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whom he ought not he wasteth and consumeth himselfe in superfluous things The Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are more eager then needeth upon evill things 〈…〉 dall and heavy an good 〈◊〉 they shall be dull and heavie in good things When there commeth a good thing to be employed in they are wonderfull sparing and needy as in the case of redeeming a captive they are very neere Ten 〈…〉 he can 〈◊〉 but they are very profuse in a riotous supper As jusâ—tia justice must be our condus layer up so we must have a promus a layer out too and of that it is well said of the Heathen man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good temperance be thou my Steward that as Bâ—siâ— saith the way to avoid them both is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whetstone or riot is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaineglory and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the whetstone of prodigality which if they could take away they could take away the compasse of their owne nest they should never fall For howbeit that it be true that they say That how much soever they spend Pâ—â—dâ—â— they not excused by pieneâ— they have enough to doe it Luke 16.19 that they can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fare sumptuonsly every day yet it ought not to be And the Heathen man could say they that would spend profusely and say they had enough why saith he it is no answer For if you a low your Cooke a bushell of Salt and he by putting too much in the pot should make the pottage too salt and he should answer you he did it because he had enough it were a foolish answer you would not like it 〈◊〉 galâ—◠〈◊〉 at ability more grievous And much more grievous is this sin in them that are not able c. Of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigality and excesse there are two parts the first is this when they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon no occasion daily oftner then needeth so a second when they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above his ability and that may be done two wayes the one of his faculties that he can stretch unto the other of his condition Of his saculties Luke 14.28 for he saith there was one beganne a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tower that could not go through with it So secondly though Naball be so rich 1 Sam. 25.36 yet it is above his condition to make a feast like a King it is not allowed though he be able much lesse a man to do it if his purse wil not reach Therefore David Psal 69.22 he prayeth that his enemies table may be a snare unto him for both it becommeth a snare unto the soule and the body will despumare in libidinem waxe wanton and to the body Prov. 5.11 You shall mourne at your end it doth bring sicknesse to a mans body so here it is a snare to a mans substance it consumeth that Iob. 20.13 14 15. he saith the sinne of covetousnesse in getting is a very sweete sinne and he will keepe it close in his mouth and will swallow it And so where he commeth to spending it it is sweete too but at the last his meate in his bowels shall be turned and he shall vomit it for God shall draw it out of his belly againe Come to the second use there must be something given to the poore or we must sow to the spirit or we must let our fountaines run abroad Sowing onely upon the flesh is the fault in these dayes whereas we have warning given that of the ground commeth nothing but rottennesse and putrifaction and that it shall be destroyed when the belly is destroyed yet Christs saying we know this is more necessary Beanus est dare quam accipere it is more blessed to give then to receive Acts 20.35 But the other is more blessed it was his common saying In omni re ditati ad liberalitarem you are enriched in every thing to bountifulnesse 2 Cor. 9.11 therefore in this behalfe it is expedrent to know 1. how we have our riches 2. what wee are to thinke of the poore 1. Deut. 16. We shall see how God committeth riches to men there whosoever receiveth of God any temporall blessing hee must performe him homage Deut. 26.5 he commeth with his basket and bringeth him rent and the Priest setteth downe his basket before the Altar and then he saith c. He doth acknowledge that there is nothing in him or his progenitors that God should doe so with him or them and therefore he is come to doe homage to him 2. Before the Lord he must say vers 13. Sustuli quod sanctum est de saculianbus that is in the substance of every one I have taken that that is holy from my substance and I have not spent upon it my selfe but have taken it out and have given it ad usus ecclesiasticos to the Levite and secondly ad usus civiles to the strangers fatherlesse and widowes and not of his accord but by necessity of duty for he saith according to thy Commandement So every man must confesse that as he hath ex libera eleemosyna of a free and undeserved almes so secondly there is a duty a rent to be paid that is a tenth at the least to be paid to holy uses and a tenth to the poore For
thirdly having found the way we shall intrare ingaudium Domini enter into our Masters joy Matth. 25. If we aske we shall have grace whereby it shall appeare we have not received our soule in vaine Psal 24. secondly seeking we shall finde the helpe and assistance of Gods spirit so that we shall not receive grace in vaine 2 Cor. 6. thirdly by knocking the way of entrance shall be opened unto us so that our labour shall not be in vaine in the Lord 1 Cor. 15. as Aug. saith Non dicitur quid dabitur Christ nameth not what shall be given to you to let us know that that gift is a thing supra omne nomen above all that can be named It is as great a gift as an earthly Prince can give to promise halfe his King dome Marke 6.23 but God hath promised not halfe his Kingdome but all his Kingdome we shall receive of God not onely whatsoever we desire For desiderare nostrum as one saith is not terminus bonitatis Dei our desire is not the limit or bounds of Gods goodnesse but above all that we can aske or thinke Ephes 3. In the confidence of this promise the Saints of God in the time of their misery fly unto God by prayer as their onely ready helpe In the dayes of Enoch which were full of miseries and troubles men began to call upon the name of the Lord Gen. 4.26 and Abraham in every place where he came being departed out of his owne Countrey and living in exile built an Altar and called on the name of the Lord. Gen. 12.8 David saith that his onely remedy which he used against the slander and injuries of his enemies stood herein that he gave himselfe to prayer Psal 109. Iosaphat being besieged with enemies on every side used this as a bulwarke against them Lord we have no power to with-stand this great company that are come against us and we know not what to doe but our eyes are towards thee 2 Chron. 20. The like comfort did Ezechiah find in prayer both when Senacherib threatned his destruction and in his sicknesse and it is indeed the City of refuge whither the godly in all times have used to flie for safegard from their miseries It is rete gratiarum situla gratiae the net of graces and bucket of grace Prov. 12.2 by which a good man draweth the grace of God The speciall gift that we can desire of God is Christ himselfe who is Donum illud Dei Iohn 4. Now forasmuch as indeed nothing can be a greater benefit then to enjoy the presence of God as the Prophet saith Whom doe I desire in Heaven but thee Psal 73. and Philip saith Ostende nobis patrem sufficit Shew us the Father and it is sufficient Iohn 14. wee are to consider how we may come to it Christ saith I am the way Iohn 14. ego sum ostium Iohn 10. If he be both the way and the dore then no doubt but if God bestow Christ on us we shall both finde the way to God and enter into his Kingdome by Christ who is the dore for the obtaining of this gift wee must be instant with God in prayer which if we doe he will give us that we aske therefore Augustine saith Domine cupiote da mihi solumie out non dimittamte Lord I desire thee give me thee alone or else I will not let thee goe In the third place our Saviour enlargeth the promise lest we should doubt that God will not heare all manner of persons that pray to him or that he will not grant all our suites therefore in regard of the persons Christ saith Quisquis whosoever asketh receiveth whosoever joyne these three vertues in their prayer Confidence Diligence Perseverance and occupie all the parts of their body in this service of God they shall be sure to receive the thing they aske for the promise is made onely to them that performe Gods Commandement petenti dabitur we must aske and we shall have it for God useth not to cast holy things upon them that make no reckoning of them Matth. 7. Touching the things themselves Hee that is the truth hath said Whatsoever you aske my Father in my name he will give it you Iohn 16. Therefore it is impossible he should lie especially when he confirmeth it with an oath as in that place Verily Verily I say unto you whatsoever you aske the Father in my name he will give it you But wee must take need what we aske we may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aske without a cause If we aske any thing according to his will he heareth us 1 Iohn 5. Therefore our prayers must be grounded upon some just cause we may not aske any childish petition of God for he will revert them If we like children aske we know not what we cannot assure our selves to bee heard for unto such prayers he answereth Yee aske you know not what Matth. 20. Much lesse will he grant hurtfull petitions As he is our Physitian he will not give us cold drinke when we are sick of an ague though we cry for it never so much They that ask vengeance of God and would have him to be the executioner of their wrath shall not be heard Prov. 26.13 but their prayer is turned to sinne Psal 109. So farre is it from the service of God If the child aske fish the Father will not give him a Scorpion no more will God heare us in those things which we aske of him if hee know they will be hurtfull He onely is wise and knoweth what is good for us and if we receive not the thing which we aske yet he as Ierome saith non accipiendo accepit in not receiving he hath received Christ saith not aske and ye shall receive the thing ye aske but aske and it shall be given unto you that is the thing that you desire We all desire those things that be good though outwardly we are not able to discerne what is good but God our heavenly Father as he knoweth best what is good for us so he will give us good things though we be not able alwayes to aske that which is good for our selves Secondly we must pray in such manner and forme as he requireth God doth heare us many times even quando petimus malum in as much as he doth not give us the hurtfull things which we ignorantly aske But he will not heare us cum petimus malè Yee aske and receive not because yee aske amisse Iam. 4. Therefore we must beware how we stand affected at the time of prayer if we pray coldly without any great desire to attaine the thing we aske we aske like swine that esteeme not of pearles but trample them under their feet If we draw neare with our lips but our hearts be farre from God Esa 29. then it is not like we shall be heard If we pray as Peter and the other Disciples who being heavie with sleepe asked they
Psalmist extendeth this part of Gods service to all places generally of his Dominion Psal 103. Howbeit though it be not to be neglected in no place yet especially wee must offer this sacrifice of prayer and prayse in the assembly among the faithfull in the congregation Psal 111. and so we must learne to distinguish the Liturgy and the publike service of God in the Church from that private devotion which our Saviour would have us to performe daily when he saith when thou prayest enter into thy chamber Matth. 6. For God hath promised to accept that worship which we tender unto him in the place consecrate for that purpose In every place where I put my name thâ—ther will I come and blesse thee Exod. 20.24 Non solum quod cratis sed quod ibi oratis that is the publike place whither the Saints of God from time to time assemble themselves to call upon God together In his Temple doth every man speake of his praise Psal 29. Our Saviour Christ did therefore tell them that it was domus orationis Isa 56. to teach us that the chiefe end of our meeting there should be not to make it a pub like schoole of Divinity and instruction but to powre out our prayers to God for private prayers were not enough unlesse at times appointed we meete together to pray publikely So the Apostle Saint Peter doth teach us by his example who not onely when he was at home went up to the top of his house to pray Acts 10. but to the Temple also Acts 3. Saint Paul did not content himselfe to bow his knees to God when he was at Rome and Ephesus and other places but he went to Ierusalem and prayed in the Temple Acts 22.11 which thing as he did for himselfe so no doubt he did it in the behalfe of the Church of God to which he was sent to preach and it were to be wished that in the Church there were minus oratorum plus orantium The second generall point is touching the contents of the word Oratis Our necessities are manifold and the grace of God which we sue for to God is multiformis gratia 1 Pet. 4. Besides the Apostle saith Pray with all manner of prayer Ephes 6. therefore it is meete that wee should take notice how many kinds of prayer there are wherein the Apostle guides us when he saith Let supplications prayers thanks-giving and intercessions be made 1 Tim. 2. These foure containe all those sorts of prayer which are contained in the body of this word Orate Prayer or Invocation consists of Confession and Petition Confession is divided into confessionem fraudis which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the confession of sinnes whereunto they adde supplication to God for pardon like that of the Publican Luke 18. God be mercifull to me a sinner The other kinde of Confession is Confessio laudis that is Thanksgiving to God for his goodnesse in pardoning our sinnes and bestowing his benefits upon us which kinde of Confession is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This also is a part of prayer and ought to goe with it as appeares Phil. 1.3 Col. 1.3 where the Apostle doth thanke God alwayes for the Churches in his prayer Both these the Iewes gather from the words Iudah and Israel for Iudah is Confession and Israel is the name of prevailing in wrastling with the Angel as the faithfull doe strive with God in prayer Rom. 13. The one they call Tehillah the other Tephillah They had both these Hosanna and Hallelujah Petition stands upon Comprecation and Deprecation Deprecation is when we desire that evill may be removed which kinde of prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Techinah Comprecation is when we would have our want supplyed with good things which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tephillah Intercession is in another kinde of prayer proceeding from charity as the other came from faith when we doe not onely confesse our owne sinnes but the sinnes of others when we pray not onely for our selves but for others when we praise God not onely for his goodnesse on our selves but for others So it was the charge which God gave by his Prophet to them in captivity not onely to pray for themselves but to pray for the prosperity of the City where they were prisoners Ier. 29.7 As they were to have a care of the Common wealth so the like is to be had of the Church Therefore when Peter was in prison there was prayer made continually of the Church to God for him Aâ—â—â— 12.5 Pray for all Saints saith the Apostle Ephes 6. and for me especiâ—lly that utterance may be given to me c. and as for them that have any speciall place in the Church or Common-wealth so we are bidden to pray for all such as are in misery as David teacheth us by his example who when his enemies were sicke ceased not to pray for them no lesse then for himselfe but put on sack-cloth and humbled his soule with fasting Psal 35. Unto these kindes of prayer some adde two more the first is when upon condition that God will grant us our desire wee vow that we will faithfully serve him afterwards as Iacob prayed Gen. 28. The other is a simple prayer or petition uttered in short words as Lord have mercie on me and such like which are nothing else but sparkes of that fire which kindleth within us whereof David spake Psal 39. Heare me Lord and that right soone for my spirit faileth 143. In regard of this our weaknesse our Saviour hath in a short prayer comprehended whatsoever is needfull for us which brevity hee used lest if he had set a large forme of prayer our spirit should bee dead and our devotion key-cold before we could come to the end and for the same purpose the Church hath prescribed collects prayers answerable to that short petition of our Saviour Christ All these kindes of prayers were used by our Saviour Christ in the dayes of his flesh as he tooke our nature and was the head of a body Factus pro nobis peccatum 2 Cor. 5. and so did not onely confesse himselfe a sinner but suffered the wrath of God for it which made him cry Deus mi Deus mi My God my God why hast thou forsaken me Mat. 26. The rebuke of them that rebuked thee fell on me Rom. 15. Psal 69. Also he was an example to us of thanksgiving I thanke thee O Father c. Luke 10.21 I thanke thee that thou hast heard me Iohn 11. For Deprecation as he was a man Let this Cup passe from me Matth. 26. The good he prayed for at the hands of his Father was Pater glorificame ea gloria quam habui apud te c. Iohn 17. Touching Intercession he prayeth Pater ignosce eis Luke 23. I pray not for them onely but for all them that shall beleeve by their preaching Iohn 17. As he used all these kindes of prayer
thousands ours are but hundreths his Talents ours are but pence Matth. 18. The condition therefore is reasonable on Gods behalfe if we consider the excellencie of his person and the vilenesse of ours If we regard how greatly we are indebted to God more then our brethren can be to us ut pudeat alia lege petere remissionem that wee may be ashamed under any other condition to aske forgivenesse Then we may not thinke much that he requireth this forgivenesse at our hands but magnifie his mercie that having forfeited our first bond it hath pleased him to remit it and onely to tie us to this wee are to thanke him that he vouchsafeth accipere stipulam pro margaritis to accept our stubble for his pearles for the forgivenesse of our sinnes which was bought at so deere a rate to accept the forgivenesse we shew to our brethren Some would give thousands of Rams and ten thousand rivers of Oyle for this great benefit Mich. 6.7 Much more ought wee condescend to God when he offereth us so great a benefit upon so easie a condition and thus we see that to be true in some part which some of the Heathen have observed De utilitate capienda etiam ab inimicis It is not altogether for our hurt that they wrong and injury us for unlesse there were some to offend us we should not have occasion to exercise this part of our mercie in forgiving and therefore where David compares his enemies to Bees and not to Waspes Psal 118. the reason is for that albeit Bees have stings yet they yeeld hony also and so no doubt David received great comfort inwardly by meanes of his enemies though outwardly they persecuted him with all the malice they could for he that can master his owne affections so farre as quietly to put up a wrong offered by an enemy and to forgive the same may be assured that his sinnes are forgiven of God Wherein we are to consider the goodnesse of God that vouchsafeth to set men in his owne place and to give men a power to forgive even as he himselfe doth forgive whereby it commeth to passe that one man is to another even in Gods place so that if wee would know whether God doe remit our sinnes or no we need not to climb up to Heaven to be certified of it nor to goe downe into the deepe for the word is neere even in our heart and in our mouth Rom. 10. If thy heart tels thee that thou forgivest thy brother doubt not but God doth likewise forgive thee and it is his mercie that he vouchsafeth to frame his pardons after our pardon to assure us that as wee forgive one another in earth so God forgives us the sinnes that wee have committed against him and he layeth this necessity upon us not onely to shew that he is carefull to have peace among men but also that he would have us to be perfect as himselfe for God is said to be Proclivis ad misericordiam tardus ad iram vindictam Prone to mercie slow to wrath and revenge Psal 145. So Christ requiring of us that we should forgive our brethren that offend us willeth us to be slow to anger and long suffering as God is for it is not as man judgeth an honourable thing to be revenged Wicked Lamech thought it an honour to take revenge seventy times seven times of any that offended him Gen. 4.24 but contrariwise Christ tels Saint Peter that it should be a greater honour for him to forgive untill seventy times seven times Matth. 18. Therefore it becomes a Christian rather to follow Christ then wicked Lamech for as Christ sayes It were better to lose the right eye and the right hand then to have the whole body cast into hell fire Matth. 5.29 So it were better for us to suffer wrong for righteousnesse then for worldly honour seeke to deprive our selves of the remission of our sinnes which cannot bee obtained of God except we be content to put up injuries offered to us If we will have true honour let us imitate our heavenly Father he is so farre from taking revenge of them that offend him that hee lets his Sunne shine upon them Matth. 5. So let us account it the greatest honour for us to aspire more and more to resemble our Father herein for the nobler sort of creatures are not desirous of revenge but onely those that are vilest and of lowest power and of all creatures unreasonable none so angry as Flies and Waspes and Bees and of them that have reason Women are more testy and fretting then Men and of Men none more subject to anger then such as are sicke in their greatest weaknesse then are they most angry which is no signe of an honourable quality Let us therefore count it a shame to be like the weakest things in this behalfe and rather let us imitate the nobler creatures which are more flow to anger If we will be honourable let us learne to get it by the example of such as have true honour Ioseph in the Court of Pharaoh no doubt was an honourable man and yet hee placed not honour in taking revenge of his brethren that had rewarded him evill but in forgiving them and doing them good for evill Gen. 50.21 David was an honourable man and yet he placed honour in pardoning Shimei 2 Sam. 19. and to doe good to Mephibosheth the sonne of Saul that was his deadly enemy Solomon knew no doubt what was true honour and yet he gives us counsell not to seeke honour by revenge Say not I will doe to him as he hath done to me Prov. 24. and the honourable King that was angry with the unmercifull servant thought it more honour to draw neare the honour of God in pardoning then in revenging Matth. 18. The benefit that insueth upon this condition is of two sorts first outward for by vertue of it we have a covenant on Gods part where in he binds himselfe tous that he will forgive us if we forgive our brethren so that we may be bold to challenge him for his promise so that we keepe the condition Secondly inward for when we love the brethren not in word and tongue onely but in deed and truth that is a meanes for us to perswade our hearts before him 1 Iohn 3.19 If we forgive our brethren from our hearts we may be assured that God will forgive us So our Saviour affirmeth of the woman because she loved much she had many sinnes forgiven her Luke 7.27 Some when they came to this Petition left out this Sicut and so passed on to the next Petition but we must use this prayer orderly Christ is not mocked he penned the prayer for us himselfe and therefore he can quickly espy if we leave out any of his words and to teach us that we should pray in true charity he hath not onely enjoyned us to forgive our brethren as we would be forgiven but willeth us before we
and Common-wealth have taken order accordingly and the rather for that our times require it for the times that forbad marriage and the abstinence of meates 1 Tim. 4.3 There is more feare of a pottingerfull of gluttony than a spoonefull of superstition This is no Fast but a change of meate Verse 3. Then came to him the Tempter c. BEfore we come to the particular temptations we have foure generall points to be considered First the changing of the devils name from devill to Tempter Secondly that it is said Hee came unto him Thirdly that he came when he was fasting Fourthly the diversity and order of the temptations I. First in Jam. 1.13 it is said that God tempteth no man and yet in Deut. 13.3 it appeareth that God doth tempt some we must then make a difference betweene Gods temptations and the devils The devill indeed tempteth us but God as our English translation hath it tryeth us The latter is to commend us Rom. 3.5 or rather that our tribulation may bring forth patience and patience hope Rom. 4.3 It makes us know that to be in our selves which before wee knew not as we see in Job So the Lord proved the Israelites to see if they loved him or no Deut. 13.3 The devils temptation is to know our corruption for knowing the innocency of Adam hee went about to corrupt him It is like the Israelites proving of Manna to try conclusions Gods is like the tryall of gold 1 Pet. 1.7 which the oftner it is tryed the purer it waxeth the devils like that of Manna which stinketh and corrupteth by tryall Gods is like the tryall of the fanne Matth. 3.12 the devils like that of the scive Luke 22.31 which lets goe the flower and keepes the branne II. Secondly the devill hath two shapes in the one he tempteth and allureth and in that he came now to our Saviour in the other he assayleth us that is by assault and violence Ephes 6.11 The first is the temptation of hypocrites Matth. 22.18 Shall we pay tribute to Caesar The second of Judas who in the garden assaulted our Saviour John 6.70 So Satan sets on Christ by violence He came unto Christ by casting sparkes of fire into him for hee was devoyd of any wicked and vaine thoughts comming forth of him Two wayes may a man be tempted either by doubts arising in our hearts out of us Luke 24.38 or by a sop entring into us John 13.27 Christ could not be tempted the first way for he was devoyd of any wicked and vaine thought comming forth of him To us the devill needs bring but a paire of bellowes for he shall finde fire within us but to Christ he was faine to bring fire too III. Thirdly he then came to him when he was fasting which discovereth the devils desperate boldnesse as also his craftinesse in that he waited his time to stay till he was hungry Notwithstanding Christ was newly come from his Baptisme and was full of the Holy Ghost and even now in his exercise of mortification yet had the devill courage to set upon him There is no place so holy nor exercise so good as can represse his courage or give a stay to the boldnesse of his attempts as we see Marke 4.14 The word is no sooner sowne but Satan comes immediately and takes it out of their hearts which must needes be done in the Church For the word is out before they be out of the Church so that hee is not affraid of hearing the word but can abide it well enough yea better than many And though they carry the word out of the Church he will waite on them home and choake the word with cares and riches and voluptuous living like the seed that fell among thornes Luke 8.14 And no more doth he care for the exercise of prayer for even then immediately after the repetition of forgivenesse when we have made even with all the world when God hath forgiven us and we others then doth the devill give us occasion to say Lead us not into temptation as standing by there ready to tempt us And as little cares he for the Sacraments for presently after they had received the Sacrament and sang the hymne Christ tels them they shall all be offended in him that night Matth. 26.1 Thus we see his courage serves him at all times nothing is able to quaile it As this ought not to discourage the children of God having so faithfull an assistant to take their part so it giveth them this caveat that they be at no time secure but alwayes to keepe a sure guard Saint Bernard in the middest of a Sermon was solicited to vaine-glory because he thought he pleased his auditors and thereupon brake off his speech and turned it to the devill saying Non propter te hoc opus coeptum est nec propter te nec in te finitur And as he is couragious so he is subtle for notwithstanding his eager desire he staid the fittest time wherein consisteth a chiefe point of wisedome So when he tempted Eve he staid till her husband was away and till he could shew her the fruite which was so pleasing to the eye So when David lay with Bathsheba Vriahs wife he tempted him in the evening and after his sleepe 2 Sam. 11.12 a very fit time for the purpose So when they were asleepe the enemy sowed tares Matth. 13. And as he is wary in choosing his time so is he as cunning in chusing the meanes observing the dispositions of men For wanton and voluptuous men he hath the daughters of Moab a bayte fit for their humors whereby to tempt them to idolatry Numb 15.1 For men secure and carelesse he hath a net that sufficeth to throw over them 2 Tim. 2.26 and snare them in For others that have more care to seeke and inquire into things hee hath quils to blow them up as knowledge which puffes up 1 Cor. 8.1 Yea even the best things can he make serve for his purpose and to be occasions of temptations so that he may finde better entertainement for the good exercises sake that come with him He will come sometimes shrowded in the necessity of nature as here for when a man is hungry nature requireth somewhat to asswage it Prayer no man doubteth to be a godly exercise yet thereby he tempted them that loved to pray in the Synagogues and make much babling and repetition Matth. 6.5.7 In like sort doth he abuse the name of good counsell as in Peter to Christ Matth. 16.22 who as a friend wished him to spare himselfe and live out his time Thus can he put on a faire shew the sooner to beguile and for good reason for if he should come unmasked in his owne likenesse he would be rejected as if Jehoram the King of Israel had come himselfe without Jehoshaphat Elisha would not have looked on him so by a good pretence the temptation shroudes and insinuates it selfe otherwise it would not be looked on
Pilate asked who accused Christ they answered If he had not beene a malefactor we would not have brought him before thee John 18.30 They were jolly grave men it was a flat flattery and in John 21.23 there is the like This ought to put us in minde when wee are tempted in like manner that we take heed we be not out-faced In the matter it selfe we are to consider these points First the devill sets it downe for a ground that follow what will bread must needs be had Therefore Christ first closeth with him Admit he had bread were he then safe No We live not by bread onely so that bread is not of absolute necessity Well what followes of that Bread you must needs have you see your want God hath left off to provide for you Then comes the conclusion Therefore shift for your selfe as well as you can First he soliciteth us to a mutinous repining within our selves as Heb. 3.8 Harden not your hearts as in the day of temptation c. whereby he forceth us to breake out into such like conceites as Psal 116.11 I said in my distresse that all men be lyars and Psal 31.22 I said in my haste I am cast off Thus closely he distrusted God in saying his Prophets prophesie lyes till at last we even open our mouthes against God himselfe and say This evill commeth from the Lord shall I attend on the Lord any longer 2 Kings 6.33 Hunger and shame is all we shall get at Gods hands And so casting off God betake themselves to some other Patron and then the devill is fittest for their turne For when we are fallen out with one it is best serving his enemy and to retaine to the contrary faction Then we seeke a Familiar with Saul to answer us 1 Sam. 28.7 But what did the devill then tell him did he bring comfort with him No he tels him that to morrow he and his sennes should dye So here doth the devill bring a stone with him What Father saith Christ if his Sonne aske him bread would give him a stone Matth. 7.9 yet the devill doth so Christ was hungry and the devill shewes him stones Here is the devils comfort here be stones for thee if thou canst devise any way to make these stones bread thou art well whereas we doe not use to make bread of stones but of wheate to worke it with the sweat of our browes to get it so we learne Gen. 3.19 By extortion and usury we may make stones into bread that is the devils Alchymistry or haply we may make bread of nothing when a man gets a thing by anothers oversight Gen. 43.12 Or else what and if we can over-reach our brother in subtilty and goe beyond him with a tricke of wit or cunning Let no man defraud or oppresse his brother in any matter for the Lord is avenged of all such 1 Thes 4.6 The one is called the bread of violence and oppression Prov. 4.17 The other The bread of deceit They are indeed both made of stones for they still retaine their former property as the event will declare For though in the beginning such bread be pleasant Prov. 20.17 yet after his mouth is but filled with gravell After which will consequently follow gnashing of teeth THE THIRD SERMON MATTH 4.4 But he answering said It is written Man shall not live by bread onely but by every word that proceedeth out of the mouth of God IT was a good service that Elisha 2 Reg. 6.9 did to tell the King of the traines laid for him when they lay in ambush against him And even this is the first use that wee have of our Saviours Temptations It warnes us aforehand of the devils comming so that we may have time to prepare our selves accordingly For as at that time the devill came upon Christ when hunger pinched him so where we are in any distresse we are to looke for temptations This temptation hath two parts First comes Si a distrust Secondly followes unlawfull meanes Having laid this foundation that bread is necessary to be had when one is hungry he inferreth that God helpeth not nor supplyeth the want therefore God is not the Father Matth. 7.6 and therefore depend no longer on him but shift for your selfe This is the effect of the devils argument The Fathers upon the words Ephes 6.16 Take the shield of faith to quench all the fiery darts of the devill doe note that about every one of the darts or temptations of the devill there are as it were bals of wilde fire For being to assault our obedience and knowing that faith is our shield to that end he useth the arrow head which is distrust in God about which is fire to wit the using of unlawfull meanes to consume our obedience which will consume our shield of faith and so make way for the dart to kill or wound us So that his drift is to bring our adoption or Son-ship to a Si. There is no doubt but Christ was able to have turned stones into bread but why would he not then follow the devils advice The devill by saying Say unto these stones seemeth to acknowledge that he had the force to have done it even by his bare word for even stones are said to heare the voyce of God and obey his commandement and not onely Gods but even Gods servants as 1 Reg. 13.5 when the man of God had pronounced that the Altar should rent in sunder it did so And Matth. 27.5 when Jesus cryed out with a loud voyce the vaile of the Temple rent in twaine the earth did quake and the stones were cloven The dead men are worse than stones yet they in their graves heard his voyce And not onely was he able to turne stones into bread but into men also as Children to Abraham of stones Matth. 3.9 If therefore it had pleased him he was as well able at this time to have turned stones into bread as after he turned water into Wine John 2.10 It was no lesse possible to him no doubt to have saved himselfe when the Jewes scoffingly bad him Matth. 27.42 as to have saved others and to have come downe from the Crosse being alive as it was after for him not onely being dead and buryed but a great stone being over him to remove it and come out of the grave Mat. 28.2 He had power to both but not will alike to both But why would he not here use his power for the satisfying of his hunger and follow the devils advice In setting downe the History of turning water into Wine it is thus further said that he did it That his Disciples might beleeve in him John 2.11 That was the reason that moved him to the working of that miracle and because there was no such cause here he did it not For the devill would not beleeve in him he knew though he had done it The devill desired him but to have him shew what he could doe for a need onely for
a vaunt of his power wherein we see the humour of pride that made him at the first to fall It is the same temptation that his kinsfolkes used No man doth any thing secretly that seeketh to be famous if thou dost these things shew thy selfe to the world But see how unfitly the Temptation hangeth together He should rather have said If you be hungry then If you be the Sonne of God and then rather have bid him fast forty dayes more then turne the stones into bread If it had beene to have made a Sonne of God Christ would have done it but not to have shewed himselfe to be the Sonne of God But it may be asked why did Christ vouchsafe to give him any answer at all whereas he might have commanded him to silence and tormented him before his time and have punished him for his sawcinesse When Peter tempted him he cut him up very sharpely saying Come behinde me Satan Marke 8.33 Why did he not answer the devill so He might have enjoyned him and throwne him into the bottomlesse pit Luke 8.31 or at the least bidden him Avoyd Satan verse 10. Augustine answereth this doubt that Christ answered in the like time to teach us to answer willing us thereby as Abimelech did his souldiers to doe as he had done before Judg. 9.48 So Christ is our example John 13.15 and bids us doe as hee hath done Christ is our Captaine he hath gone before us and shewed us how to behave our selves in fight when the devill assaulteth us with distrust then are we to ward it off with a Text of Gods providence and so to the rest as he hath done before us Our Saviours shield whereby we see he beareth off all the devils darts is covered all over with Scriptum est We have here a briefe view of the Churches Armory Cant. 4.4 of the Tower of David built for defence Here be the shields wherewith Solomons Temple was hanged and which Paul calleth The weapons of our warfare 2 Cor. 10.4 not carnall but mighty through God to cast downe holds They are in number five First a preparation of our selves by the use of Gods Sacraments that we may be the more strong to sustaine and beare off temptations and to hold out to the end without fainting Secondly a withdrawing our selves into the desert or some other solitary place there by Meditation to kindle good thoughts Psal 39.3 Thirdly fasting Fourthly watchfull prayer Matth. 26.41 Fifthly the perfecting our selves in the Scriptures These be the five shields wherewith Solomons Temple was hanged Now as for the Scripture we are to note that where God speaketh of any good that we are to receive out of it it is commended to us as a storehouse whither we are to make our resort for the bread of life and the water of life whereof he that tasteth shall never thirst John 6.35 And from thence are we to draw the waters of comfort out of the fountaines of salvation Esay 12.3 When there is any ill spoken of which we are to resist then it is commended to us as an Armory whence we may fetch any kinde of weapon which we shall need either offensive as a sword Heb. 4.12 or defensive as a shield Prov. 30.5 The Scripture is the broad plate that is to beare off the darts our faith is the braces or handle whereby we take hold Ephes 6.16 and lift it up to defend our selves withall For the Scripture is a shield Non quod dicitur sed quod dicitur Dicitur there is the strong and broad matter fit to beare off and Creditur that is the handle or braces to it God spake once or twice I have heard it Power belongeth unto God Psal 62.11 So that it sufficeth not that it be spoken onely by God but we must heare it too neither must we heare it as the voyce of a man as Samuel at the first did who when God called him thought it the voyce of Eli but as the voyce of God that we which were dead in our sins he hath quickned and forgiven us all our trespasses 1 Thes 2.13 This is the perfection of our faith Generally of the Scriptures this is Christs opinion confirmed by his owne practise that if the devill come as a Serpent here is a charme for him Psalme 58.5 Or if he come as a Lyon here is that is able to prevaile against him 1 Peter 5.8 And that the devill knowes well enough as appeareth by his malice that hee hath alwayes borne it before it was Scripture when it was but onely Dictum For so soone as God had said Let us make man in our likenesse that word was straight a whetstone to the devils envy And after the fall when the seed was promised that was and is the cause of all the devils enmity Gen. 31.15 So when the promise was reiterated Gen. 22.18 that was the cause he so turmoyled all the Patriarchs But when the word was to be written and to become Scripture then his malice began to grow very hot insomuch that he caused it for anger to be broken Exod. 32.19 For the Fathers are of opinion that all the devils busie endevour in making the Israelites to commit idolatry with the golden Calfe was to the end that he might so heate Moses in his zeale as that in his anger hee should breake the Tables of the Law by casting them hastily out of his hands We are to note therefore that there is a forcible sound in the word which the Devill cannot abide and not onely the sound but the sight also It is written of Augustine that lying sicke on his bed he caused the seven penitentiall Psalmes to be painted on the wall over against him in great Letters that if after he should become speechlesse yet he might point to every verse when the devill came to tempt him and so confute him Blessed is he that hath his quiver full of such arrowes they shall not be ashamed Blessed is he that hath the skill to choose out fit arrowes for the purpose as the Fathers speake out of Esay 49.2 Christ saith affirmatively of the Scriptures that in them is eternall life John 5.39 Negatively that the cause of error is the not knowing of them Marke 12.24 David saith it was that that made him wiser than his enemies than his teachers and than the Ancients Psal 119.98.99 110. Knowledge of the truth is the way to amendment after a fall 2 Tim. 2.26 There is much calling now adayes for the Word and others finde fault as fast that it is no better harkned unto For as the want of obedience and all other abuses which are so much cryed out against proceed not onely from the not hearing of the Word but aswell from the not mingling of faith with it without which mixture it is nothing worth it profiteth not Heb. 4.2 So the error of the former times was in yeelding too farre to the devils policy by sealing up the Scriptures and locking the