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
Portugall the Lord overthrew Stukeley made King of Ireland by the Pope Foure stations already handled in the way that we are to walke in that we are to come to God and not to rest in any thing beside and leane to religion leaving the world and wandring without an end 2. We have declined from the way of reason to the way of beliefe 3. We have passed through the dangerous pathes of Atheisme 4. We have searched them that call into question the generall and particular providence of God being in this way seeking to finde God we come into another quadrivium or way that hath foure turnings the foure principall religions of the world whereby the diversities of Nations have perswaded themselves that they have sought God Concerning these 1 Cor. 8.5 6. the Apostle foresaw this division of waies and hath given us warning of them 1. The Heathen in most parts in America and in the East Iles and in a great part of Tartary worshipped creatures in all ages and the dead as did the Gentiles 2. That which the Jewes as yet scattered here and there hold 3. Of the Turkes and Saracens in all Asia a great part of Africa and Europe 4. Is Christianity professed of us Concerning these sure it is that there can be but one true if we go into three of them we shall erre Therefore that we might be sure Concerning religion the way to seeke God which is the true religion and not be led by a prejudicate religion wherein we are brought up and to shake off the temptations of the Adversarie it remaines that we shew which is the true and right religion The Emperours Ambassadour being at Constantinople with the great Turke saw wrought in cloth of estate in manner of an Embleme foure Candlestickes and foure Candles in them and three of them turned upside down and as it were but one onely burning and it had this inscription in Arabicke This is the true light The Ambassadour asking of the meaning of this inscription they expounded that they betokened the foure Religions in the World whereof three were false the other true and that it was their Religion Therefore we are to shew that those three of theirs are false and no true lights and the Christian the true light And to begin with Heathen religion Heathen religion or paganisme or Paganisme which once spread it selfe over all the earth saving a corner in Syria It cannot be denied but that the chiefest wits concerning the knowledge of Arts and policy have beene in them and among them and in Philosophy their light hath shined most brightly and we have all lighted our Candles at their light and yet as the wisest of us may wonder at them for nature and humane knowledge so may the simplest of us laugh at them for the worship of God so dim hath their light burned in the worship of God Reasons against the idolatry of the heathen The first reason against them is the Apostles in this place They went amisse because they worshipped and had many Gods and many Lords Aug. lib. 4. De civit Dei Varro lib. 1. de rebus divinis making an Inventory of the Gods of the Heathen found 30000. Gods 300. were Jupiters beside a great number of Dii majorum gentium minorum tutelares medioximi patellares penates c. of Gods of greater and lesser Nations tutelar small petty Gods houshold Gods c. Whether they may be many or one there is no question here it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom are all things by whom are all things The reason is The inferiour causes are resemblances of the superiour and they of the highest But we see in all the inferiour causes that many branches come from one roote many partes ruled by one head many veines by one master veine many channels from one fountaine So in superiour causes many lights from one light many motions from one motion therefore in the highest cause this unity must be after the most perfect sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whom are all things i. the mutuall order of all things in nature that all things are one for another Mutuus or do in se invicem est propter conjunci um ordinem in uno the mutuall order toward themselves is for the conjunct order in one And as all things flow from one so they returne to one againe But their owne reasons are sufficient against them Pythagoras saith that in God there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the nature of the effect not to receive a greater thing then the effect an infinite or unlimited power Else should the understanding of man i. the effect because he is able to conceive an infinite power exceed his cause Because it is able to conceive a greater thing then his cause If the power be infinite the nature must be infinite quia accidentis capacitas non excedit capacitatem subjecti the capacity of the accident doth not exceed the capacity of the subject If the nature be infinite then it is one the reason If one grant two infinites then there must be a line to part them and on that part that the line is of they must be both finite Therefore if we grant two infinites we must also grant they have two severall forces Virtus unita fortior Vnited forces stronger and being divided they cannot be so perfect as if they were joyned together Therfore they having truely respect to it which could be God were unperfect but no imperfectnesse with God Vt sit Deus imperfect us est in natura monstrum that God should be imperfect is a monster in nature but if they be both perfect then are they both all one for nothing makes them differ Lactantius 2. Because God ought to be omnipotent either they must be of equall force or of unequall if of equall either they agree or disagree If both equall and agree then one superfluous but superfluity excluded out of the deity and every thing in nature must be done after the best manner That which may be done in nature must be done after the best manner Let them disagree then there will not be the same course of things If of unequall power and disagree then the greater will swallow up the lesse and so bring all to one And howsoever the Heathen outwardly and in the face of the Common-wealth durst not but hold Polytheisme yet privily among their friends and in their writings they condemned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a having many Princes or Rulers is counted an inconvenience every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not good there be many Lords let there be one Lord. Therefore the heathen have made one of their Gods a Father the rest as his children one a King the rest as his subjects Pythagoras his advise to his scholers was to search 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unity Arist his drift was alwaies as in every
est sua peccata patriae suorum quantum fiori potest tegere all of nothing So for a man to come to this that he wil not conceale his fathers mothers or friends faults to speake against his owne country and countrymen yea against himselfe is against the nature of man cannot be wrought in man but by a supernaturall cause This we see the holy men in the Scriptures did It is naturall to every man so farre as he can to cover his owne faults and the faults of his Countrey and friends Moses when no necessity bound him confessed that he came of a cursed stocke spared not his brother Aarons fault in making the Calfe but committed it to writing spared not his sister Miriam in the cause of murmuring no not his owne fault in murmuring against the Lord at the waters of strife Numb 11.11 dispossessed his owne children and would not have them to succeed him in the Magistracy a very unnaturall thing but preferred Ioshua yea he put by his owne Tribe and the Tribe of Iuda and preferred Ephraim This is not able to agree with the naturall man but must come from an higher cause Therefore the writers of these bookes must be inspired by God 10. Whereas the whole drift of the greatest Philosophers and most learned men was to teach how Kings should enlarge their Kingdomes and to be in credit with Princes and great men this teacheth that life is the contempt of life It teacheth the contempt of the world and worldly honours The Prophets they never sought to be in favour with Princes but were so farre from that that they answered them not so much to that they asked as to that they should have asked therefore this is supernaturall Therefore the true way and from God not from man Against the Iewes The next point as God is a Spirit so must his worship be spirituall so we finde in the Scriptures not onely forbidding of images and shadowes but also a flat negative And as in the case of Gods unity though false religion may agree with the true in the first point yet not in the second so in this regard howsoever they exclude images yet they fault in this that all their worship is ceremoniall bodily and rituall consisting in matters of ablution and outward types And though there be types in the old Testament yet he proclaymeth every where that he abhorreth them for he will have a contrite heart and onely the circumcision of the heart Therefore as man is bodily and his notions fall into the compasse of the body so as that worship that commeth from him is bodily whereas the worship that commeth from God is spirituall 2. To this may be added that of Miracles and Oracles to confirme this religion as the other did in confirming their religion They were not done in corners but in the sight of Pharao in the middest of all his servants 2. Againe they were not frivolous but they that have felt them have got good by them 3. They are not imitable nor expressible by the art of man as the dividing of the red Sea the causing the Sunne to stand still in Ioshuahs time the making of Ahaz Diall to goe backe 10. degrees both which Areopageta saith are in the Persian Oracles The raining of Manna from Heaven Iannes and Iambres were not able to imitate Moses For Oracles of the Gentiles they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philippise Oracles speake as King Philip would have them and that they were very ambiguous and needed Delio natatore the Swimmer the Interpreter Apollo to expound them Therefore Porphyry said that their Oracles commonly had Posticum a backe-dore These doe not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philippise are not doubtfull need no Delius natator the Swimmer the Interpreter Apollo Last most of the heathens Oracles came not to passe but in the Scriptures they came all to passe some three hundred yeeres before some 500. some a thousand some three thousand as the dilatation of Iapheth which happened not before the calling of the Gentiles And this for confirmation both of the old and new Testament common to the Jewes aswell as to us those that follow are proper to Christian religion 1. Aug. 23. de eivitate Dei out of Porphyrie de regressu animae of the regresse of the soule the greatest enemy that ever the Church had That it is no true religion that doth not yeeld a sufficient purgation to the soule of man Moreover he addeth there that the Platonists received from the Chaldees that the purgation of the soule of man cannot be nisi per principia but by the principles we know that Plato his principles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father the mind love an enignaticall speech of our Trinity But this i. the purgation of the soule of man no religion teacheth but ours for it teacheth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word tooke upon him sinfull flesh to purge away the sins of man therefore ours the true all the rest are meerely bodily for all their exorcismes and sacrifices are bodily and not spirituall and so withall the God of the Christians is not like to the heathen gods for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who loveth man i. he delighteth not in cutting mens throats or burning them to afhes as their divels had virgins babes old men young men good men offered up to them And the sacrifices of beasts in the old law were onely used for two respects 1. That they might be types of those things that are in the Gospell 2. To be an admonition to men to shew them that they have deserved to be thus killed and sacrificed God was so farre from having men to be sacrificed to him that he himselfe came downe to give himselfe a Sacrifice for our sinnes And what greater love can be then for a man to give his life for that he loveth for his friend therefore no greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love to man then this In a witnesse two things required 1. Skill 2. Honesty 1. Ioh. 1.1 Now for the Gospell 1. For the witnesses In a witnesse two things required 1. Skill 2. Honesty First for the skill There is never a one of them but can say we write and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we have heard which we have seene with our eyes which we have looked upon and which our hands have handled Not as Homer Plato and the rest that had their things from other and by report And withall the writers of the Scriptures writing them when the world bare greatest hatred against them and yet never any durst write any booke against Moses in his time or against the Gospell in these daies And de probitate testis concerning the honesty of a witnesse The honesty of a witnesse there can be no better reason given then that Tacitus giveth That they testifie best quibus nullum est mendacii pretium that have nothing for their labour
to the hearing of the Law grounded on Exod. 19. and for the hearing of the Gospell Iohn 3. Two daies a preparation to Christs passion And albeit Iohn 1.5 darknesse could not comprehend light yet the light shone in darknesse Now the exposition of the law But before the particular exposition of the law there must be a preparation There is no benefit of God to be received of us before we are prepared for it Exod. 19. A preparation of the people before the receiving of the law The hearing of the Gospell no lesse plaine by John the Baptist Parate vias Domini c. Prepare ye the ways of the Lord. Proportionable to these prepared the Church her Vespera Sabbathi the evening of the Sabbath and for their holy daies and also for there solemne feast daies at the first instituted for a good end after there grew a superstition of it and was abused Observe two things First forasmuch as the Sacrament is but appendix verbi a dependent of the word and the seale of it surely we cannot be justified for our doings that prepare our selves for the one and not to the other Secondly that we may know that a preparation is required necessarily of the hearer as of the speaker according to that Preach 4.17 Take heed to thy foote when thou enterest into the house of God and be more neere to heare then to give the sacrifice of fooles for they know not that they doe evill The preparation of the law hath his ground in Exod. 19.4 Ye have seene what I did to the Egyptians and how I carried you on Eagles wings and brought you to me 10. More over the Lord said to Moses goe to the people and sanctifie them to morrow and let them wash their clothes 12. And thou shalt set markes to the people round about saying Take heed to your selves that ye goe not up to the Mount nor touch the border of it whosoever toucheth the mount shall surely die Three meanes are set downe by God directly to be practised three daies before the publishing of the law and the fourth may be added drawne out of a circumstance i. Thus shalt thou say to the house of Jacob and tell the children of Israel in every action 1. Voluntatem promovere To move forward the will A man must as well number as value the benefits of God innumerable the will is to goe first the first therefore is to make the Israelites willing to heare and receive the message that should come Therefore first he maketh a Catalogue of the benefits and goodnesse of God So that the ordinary meanes to stirre up a will in us to embrace the Law of God is that we enter into a mediation with our selves concerning the benefits that our countrey parents friends kinsfolkes have received that either respect us or them that touch us The Lord by that right interest he hath in us by vertue of creation that we are as pots in his hands to be either made or broken as he will and that we are as sons and as born subjects he may command us to doe this and need not to reward the doers of it as Dan. 3. Nebuchadnezzar his subjects had nothing for doing his commandement but if they did it not the Oven should be heated seven times hotter yea we are Deivernae Gods bond-men and as the Poet saith A fourefold consideration of the mercies of God Quis praemia vernae who gives a reward to his slave We are bought In the law nothing so humbleth No matter that a man may sooner fall into then the consideration of the Lords benefits This is a large and great sea and first if we consider our selves as we are creatures Psal 148. the dragons winds stormes snow haile c. are bound to praise him so that if it pleased the Lord to make us wind or hailestones yet in that respect also we ought to praise the Lord. How much more then for giving us a living soule 2. For the use of naturall functions for the use of all our members if we were bereft of the use of an arme or an eye or any one member how exceedingly beholden would we thinke our selves to be to those that could restore the use of this member by reason of the grievousnesse of the want of the use thereof Much more ought we to be thankefull to him that hath given us the use of all 3. But when we consider that he hath given us a reasonable soule that being a third degree of thankfulnesse and Augustine saith Quisque optat cum sanâ mente perpetuò lamentari quà m cum insanâ ridere each man had rather be in perpetuall sorrow with a sound mind then in joy with an outragious But the fourth swalloweth up all the rest namely if we consider the goodnesse and glory of all things though the earth be the Lords and all that therein is yet that he hath chosen us above all to be of his Church and to pertaine to him All the other be extreme miseries without this And this we shall learne thus to valew If we consider the Saints of God that were wiser then the sonnes of men how they have chosen him with infinite calamities and have refused places of great preferment rather than to enjoy the pleasures of sinne for a season as Moses to suffer afflictions with the people of God then to be called Pharaohs daughters sonne Now afterward he divideth his benefits into 1. Past 2. To come The benefits past are either the taking away of evill or giving of good Those that are past he subdivideth into 1. Deliverance 2. Eagles wings In the deliverance it is either generall to us with many more in this is the spirituall deliverance besides a temporall in this generall either of the Common-wealth or of the Church Particular to every one either in regard of himselfe or of those that be neere him by the bond of blood or of duty or of love or of league or friendship For deliverance we need to take no other argument then that which God here useth You have seene what I did to the Egyptians and how I carried c. And going to the Egypt spirituall how we are delivered from the Kingdome of sinne and of Satan from the shadow of death from Gods judgements which doe incomparably passe Pharaoh and his servants Psal 91.3 Surely he will deliver thee from the snare of the hunter and from the noysome pestilence by the day c. And though the hunter did set a snare yet the Lord hath delivered us from all his snares à terrore nocturno liberavit à sagitta diurna He hath delivered us from the terrour by night and from the arrow that flieth by day On our right hand thousands have fallen and on our left ten thousands and yet the danger never came neere us Multi undiquaque ceciderunt nos autem stamus many have fallen on each side but we stand Eagles wings Revel 12.14 〈◊〉 〈◊〉 〈◊〉
the land of promise this to that part of the land that is beyond Iorden and the other to that on this side where Ierusalem and Sion stood And for amor gratuitus the love that aimes not at reward as Bernard saith though it be gratuitus yet Deus nunquam sine praemio diligitur tametsi sit sine intuitu praemii diligendus Our love to God shal not be unrewarded though we should love withoutâ— respect to the reward and so they beginne I love because I have received But Rom. 9.3 there is a strange end of it where the Apostle respected his owne commodity so little that he wished himselfe accursed that the glory of God might shine to the salvation of Israel This distinction is profitable that we may know we are not in the state of reprobates though we love not God propter se meerely for himselfe Vsius ameris the use of this love Now we come to the use of this love there is a chap. 1 Cor. 13. to end where he plainely sheweth the necessity of it he setteth it down thus If a man for his knowledge were an Angel and for his Faith were able to remove mountaines and for his liberality had given away all that he had and had left himselfe nothing and for his constancie had endured Martyrdom yet they should not prevaile they should bee nothing except he had the love of God with him and in the end of the same chap. there is a singular commendation of it though not to shew the necessity of it yet it may be a great motive to love Faith hope and love it is the greatest of the three if we take it in quantity it is the greatest both for the breadth and for the length for whereas faith and hope consist in the bounds of mans person and in singular men this spreadeth abroad and reacheth to God and man and in man to our selves and to others and in others to our friends and even to our enemies Austin Beaâ—us qui te amat amicum in te inimicum properte Blessed is he that loveth thee O Lord and his friend in thee and his enemy for thee And this for the breadth Now for the length whereas the other are in us but in the forme of a lease but for the term of our life the gift of charity shall be even as a freehold and continue for ever in Heaven In these respects and of that honourable place that Christ and God vouchsafe it is that of our Saviour Matth. 22.40 saying all the Law and the Prophets make two heads and both these are love and Saint Paul Rom. 13.9 11. maketh but one head of all and calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulfilling and abtidgment of all and that in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt love thy neighbour c. Iohn 13.34 it is called mandatum novum a new Commandement admitting that though all the old Commandements were cancelled yet we have it in the new Commandement and 1 Iohn 2.7 it is but the old Commandement for both the old and the new are all one there is in the old and the new Diliges thou shalt love But that which goeth beyond these and which imposeth a necessity in this that whereas all other before spoken as faith hope c. or that shall be spoken as patience c. none of them are mutuall nay they are not in God at all and when as he dealeth in them we are not to answer him as hee dealeth with us if he promise or threaten we must not likewise promise or threaten but here in this there is muâ—ua vicissitudo a mutuall vicissitude if God love us we must love him againe and therefore most necessary Gregory saith Magnum est vinculum charitatis que ipse Deus ligari se voluit strong is the bond of love seeing God himselfe will be bound with it this affection saith Bernard Solus triumphat de Deo doth onely get the victory over God and as he also saith Nescio quid magis dici debeat in laude tua O charitas I know not what can be spoken more in thy praise divine love then that thou hast brought God out of heaven into earth and hast lift up man from earth into heaven hominem Deo reconciliasti Deum homini pacasti Therefore as on this side we are to consider how willing God is that this should grow in us so now we must consider what is on Gods behalfe performed to stirre us up unto it The Heathen say magnes amorisamor nothing is more effectual to move love then to love and therfore that is it that continually is first set down on Gods part i. where the love of God is beaten on that on Gods part is set first which how great it is it appeareth by nothing more then that of Bernard he in his booke de diligendo Deo sets it down in these six quod nos 1. prius dilexit 2. tantus 3. tantillos 4. tales 5. tantum 6. gratis For the first the Priority 1 Iohn 4.10 herein is that love Prior. Prius not that we loved God but that he loved us and sent his Sonne to be a reconciliation for our sinnes and vers 19. We love him because he lved us first for our prior it was his love because he loved us first Aug. Nulla est major ad amorem invitatiâ— quam praevenire amando nimis enim est darus animus qui etsi noluit impendere noluit rependere no more kindly atractive in love then in loving to prevent for exceeding stony is that heart which though it like not to love first will not love againe neither neither first nor second For the second â— Tantus tantus the greatnesse of his love and the consideration thereof Aug. saith in the same place tantus ut non liceat conaridicere quantus it is so great that it is not possible to say how great For the third 3. Tantillos tantillos for our estate he loved us when wee were wormes our smalnesse is set downe Rom. 9.11 applied to Iacob and Esan and to all that are elect Cum nondum essemus when as yet we were not we cannot be smaller then so not to be at all and yet he loved us even before we were For the fourth 4. Tales Tales what we were Rom. 5.10 he loved us when we were his enemies we estranged our selves so farre from him that we served his very enemy For the fifth 5. Tantum Tantum i. for the exceedingnesse of it we may say as we said before but yet we have great light in the Scriptures God being not willing that it should be buried The Fathers upon Iohn 3.13 Sic Deus dilexit mundum c. So God loved the world to that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So saith Chrysostome a man may put all the adverbs that will set up a comparison in the highest degree Patru
he prevents us with his grace by giving us both a will and a power so he must still follow us with his grace that we may goe forward in doing of his will for our case is compared to the state of the Israelites which in their fight with Amalek did prevaile as long as Moses held up his hand but when he let is downe they were put to the worse Exod. 17. we may see it in the case of Saint Peter who was able to walk upon the water while Christ held him up but when hee was left to himselfe he sunke Matth. 1.4 therefore we must have not onely a preventing but also an accomplishing grace that may still follow us in our workes ne cessent in effectum that they faile not in the upshot whereof the Evangelist makes mention that from him who is full of grace We must receive grace for grace Iohn 1.14 It was not the grace of God onely that wrought in Saint Paul stirring him up to ho linesse but also gratia Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The grace of God with me 1 Cor. 15. And when the Angels say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Toward men good vvill Luke 2. they doe not onely wish that God vvill shew good vvill tovvards men but that he vvould accomplish it in them by infusing grace into their hearts Our desire therefore is that the vvill of God may be done and sulfilled in us but yet by his grace and the assistance both of his preventing and follovving grace And as for sanctifying of Gods name our desire vvas that it may be sanctified of us but if not yet that it may ut fiat quovis modo that it be done hovvscever that it may be done in others but especially in our ovvne behalfe that vvhen vve are either unvvilling or unable to doe his revealed vvill it may please him to give us the knovvledge of it and to put into us the obedience of it that being assured in our consciences that vve have done the vvill of God vvee may have that peace and joy of the holy Ghost vvherein the Kingdome of grace standeth vvhich may be to us a pledge of the Kingdome of glory vvhereunto vve shall be exalted after this life if vve be carefull both to submit our vvils to Gods secret vvill and to frame our vvili and the actions of our life to that declared and open vvill of God vvhich for our direction he hath revealed in his vvord THE TWELFTH SERMON In Earth as it is in Heaven WHich words are an appendix to the three first Petitions for though it be added to the third which concerneth the doing of his will yet the ancient Fathers referre it also to the two former So that we are to pray no lesse that Gods name may be sanctified in earth as it is in heaven that his Kingdome may be consummate in earth as iâ— is in heaven then that his will be accomplished on earth as it is in heaven Wherefore we may observe by this complement of the three first Petitions that God respects not onely the doing of that which he requireth but chiesly the manner of it for it sufficeth not simply to do Gods will as others do on earth but we must do it as it is done in heaven for adverbes please God better then verbes and he respecteth more in the doing of his will the manner of the doing of it then our doing it selfe The Greekes distinguish the will of God by both the words of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we do Gods will without any regard how so it be done that is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when Gods will is done with a sicut and in such fort as he requireth that is his good pleasure and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods will was done of the people when they sacrificed any beast whatsoever but if they chose out the fittest then the sacrifice was the more acceptable so in this prayer we do not onely desire to do Gods will utcunque without regard how whether with willingnesse and cheerfulnesse or against our wills but wee desire to do it in the best manner as it is done in Heaven wherein we offer that sacrifice or service to God which is as the fat of Rams for the sanctifying of his Name The Apostle saith that at the Name of Jesus every knee shall bow both of things in heaven in earth and things under the earth Phil. 2.10 But our desire is so to reverence the Name of Jesus as the things in heaven reverence it Of Gods Kingdome it is said that Christ is Ruler both in the midst of his enemies and also that in the day of his power the people shall as friends offer free-will offerings with an holy worship Psal 110.2 But we pray that Gods Kingdome may come among us not as among his enemies but that we may willingly submit our selves to his will and government Lastly for the doing of his will the Prophet said Whatsoever the Lord pleased that did hee in heaven in earth and in the Sea Psal 135.6 We desire that his will may be performed in us not as in the deepe places but as in heaven for this prayer containes two Sicuts the one pertaines to God teaching us how to love him the other concernes our neighbour where we pray so to be forgiven as wee forgive our debters so that as heretofore we have noted lege operandi lex statuitur supplicandi though there were no law to require the love of God and our neighbour yet this forme of prayer doth teach us how to love God and what perfect love wee owe to our neighbour In the thing it selfe we are to observe three points first a qualification secondly an Elevation of the soule thirdly an application In the qualification we are to enquire what is meant by heaven and earth either tanquam continentia or else we may understand them as things contained therein then how Gods will is done therein Howsoâ—ver our tongue or dialect speakes of heaven singularly yet both Greeke and Latine imply a plurality of heavens for there are three heavens first the aire where the birds flye whence they are called volucres coeli Matth. 6. Secondly the heaven of heavens where the Sun Moone and Starres are set to give light thirdly that which the Apostle cals the third heaven whereunto he was taken up which is the place of blessednesse where Gods Majesty is especially resident 2 Cor. 12. In all these heavens which containe other bodies in them wee shall find that Gods will is done Of the lower heaven the Prophet saith that it is obedient to Gods will and fulfills his word by sending downe snow and fire and wind Psal 148. In the second heaven which Salomon calls the heaven of heavens 1 Reg. 8.27 Gods will is done for there at Gods Commandement the Sunne and Moone stood still contrary to their usuall course till the people of God avenged themselves