of their enemies Josh 10.13 Thirdly the earth it selfe and things contained in it do yeeld obedience to heaven for if the heaven be favourable in sending downe raine and fruitfull seasons Act. 4.17 Psal 65. the earth answerably will bring forth her encrease for the good of man but if the heaven be brasse the earth also will be Iron Deut. 28. Lastly as the powers of the heavens are such as that they can draw up clouds from the earth Psal 13.5 which do distill raine upon the earth to water the Furrowes thereof so we desire that the spirituall heaven may transforme us into an heauenly nature not setting our minds on earthly things but on things above For the things contained in heaven as they are heavenly so we desire that we living on earth may have our conversation in heaven that earthly man to whom God said Terra es Gen. 3. may by this meanes be made heavenly In the third heaven is contained in respect of his humanity first Christ himselfe who is both in heaven and earth for as he is called the head Ephes 3.23 of his Church he is in Heaven but in respect of his body which is called Christ 1 Cor. 12. he is on earth Therefore we pray that Christ on earth that is the Church may do Gods will even as Christ the head who is in heaven hath done it that as Christ our head came not to doe his owne will but the will of him that sent him Joh. 6.38 so the whole body of Christ may labour to fulfill the same Secondly in heaven thus are Angels which fulfill his Commandement and hearken to the voyce of his word Psal 10. So our prayer is that men to whom God hath made the promise that they shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 20. may labour to be like the Angels in doing Gods will as they hope to be like them in nature Thirdly in heaven there is the Congregation of the first borne Heb. 12.23 that is the Saints departed wherefore our prayer is that as they have and still do carefully fulfill Gods will so the Saints on earth and Church militant may do the same Againe whereas Saint Cyprian out of the 16. Psalm 2. and 19.1 saith that heaven is here upon earth for when the Psalmist saith The Heavens declare the glory of God the Apostle applyeth that to himselfe and to the rest of the Apostles Rom. 10. of whose preaching he saith No doubt their sound went out into all Lands and their words unto the ends of the World So that the Apostles were heavens living on earth So our prayer is that as they living on earth lived an heavenly life and began heaven here so our carnall heart may be applyed to the meditation of heaven that we may be Saints on earth Ps 16. The Wiseman saith of the body That it being dust at the houre of death turnes it self to dust from whence it came and that the spirit returnes to God that gave it Eccl. 12.17 Thus must the spirit returne to God in our life-time and we must while we be on earth and beare the Image of the earthly man seeke still to be in heaven and here labour more and more to beare the Image of the heavenly 1 Cor. 15.49 As the heavenly part of man that is his spirit is willing and doth not only consent that Gods Law is good but delight in it Rom. 7. so must we be carefull to bring our flesh in subjection that our old man and outward man may conforme himselfe to the inward and new man 2 Cor. 4. Eph. 4. Secondly touching the question How Gods will is done in heaven the answer is that where his will is both dulcis and amara voluntas a sweete and a bitter will it is there obeyed and performed in both kinds for the heavens do not onely at Gods commandement keepe a continuall motion which is agreeable to nature but against nature Sunne and Moone stand still at his will Jos 10. whose obedience tels us that our duty is to doe his will not only in things agreeable with our nature but when his will is contrary to our liking This obedience was performed in Christ Not my will but thine be done Luk. 22. and in the Angels which at Gods commandement are ready not onely to ascend but also to descend Gen. 28. to shew that they are content not onely to appeare in heavenly glory which is their nature but also to be abased according to the Apostles rule I can abound and I can want Phil. 4. The heavenly bodies do service to all Nations and the Angels are ministring spirits Heb. 1. As naturally they have a desire to ascend to beare rule so at Gods commandement they are content to descend to do service here below they do altogether fulfill Gods will Psal 104. whereas the nature of man doth hardly grant to obey Gods will in that which seemeth strange to flesh and blood as Agrippa affirmeth of himselfe Thou somewhat perswadest mee Act. 26.25 The Saints in heaven confesse to God Thou hast created all things and for thy wils sake they are and were created Rev. 4.11 And therefore refuse not to subject their will to the will of God be it pleasant to them or not but as our Saviour speaketh Yee seeke mee not because ye saw the miracles but for that ye did eate of the loaves and were filled Joh. 6.26 So if we do that which God requireth it is rather for our owne sake with regard to our owne private profit then to do Gods will The heavenly Angels do Gods will with willingnesse and readinesse of mind which is the fat of their sacrifice and therefore they are said to have every one sixe wings Esay 6. From whose example wee must learne to do all things commanded of God without murmuring or disputing Phil. 2.14 and that because it is Gods will we should do it In earth when God willeth any thing that is not pleasant to our wils we make excuse Luk. 14. or we post it off to others as Peter said to John Joh. 21. Quid autem hic We are ready to communicate with flesh and blood Gal. 3.16 and to say with the Disciples Durus est hic sermo this is a hard speech Joh. 6. If we cannot shift it off from our selves yet as the Devill reasoned Cur venisti ante tempus Matth. 18.29 and as the people say It is not time yet to build the house of the Lord Hagg. 1.5 So we are ready to deferre and prolong the doing of Gods will as much as may be when we do it as the uncleane spirit would not come out of the child but with much crying and renting of him Mark 9.26 so we cannot do Gods will but with great murmuring and grudging and when men do Gods will in this sort they do it not as it is done in heaven by the Angels and Saints that willingly obey it but as the Devills in hell which against their
a Scholer then the other Proverbs 26.16 It is incident to those that are nothing but Lumpes enformed by abuse that thinkes himselfe wiser then seven that can give a reason The conclusion of this part seeing Eccl. 7. there is a time to be silent and a time to speake the first is when he is a learner And Christ was conversant in hearing and inquiring not setting downe Positions of his owne so we must not be such as are conceited of their owne wisedome but such in whom wisedome doth dwell We must be humble contra Pro. 5.13 when a man will not heare his teachers he shall after say How hath my owne conceit rent mee in peeces as a mad Bull how hath it brought mee to nothing 3. Duty of the Teacher Come to the third It is tueri to defend according to the name of Tutors practised by Christ Mat. 9.14 and Mat. 12.2 15.2 defending his Disciples and thereby shewing that in every matter wherein they transgressed not he would stand with them Scholers duty The first duty answering this in regard of defence God saith The Nazarites Numb 6.14 15. shall bring besides every one what he is able 1 Sam. 1.22 Anna carryeth up her Sonne and three Bullocks c. that she might not be chargeable to Elie. 1 Sam. 9.7 Shall we come to the Prophet and bring him nothing was Sauls care when he went up to Samuel So Luke 2.29 we read the entertainment of Christ by Levi. Matth. 8.14 by Peter and likewise of a counsell that was held against the Hereticks fratricelli where it was concluded against them that Christ lived of his Stipend and not of begging as they make him and so of his Disciples and hee had of his owne and Judas had the Bagge The second duty is to minister to them 1 Sam. 2.11 Samuel to Elie coram Domino before the Lord 1 Kings 19.21 Elisha though elder then Elias yet ministred to him and 2 Kings 3.11 powred water on his hands the like we have in the Gospell of John towards our Saviour So Mat. 11.2 he sent two of his Disciples of his errand Mat. 26.17 he sent two of his Disciples to prepare him the Passeover Mar. 3.10 to provide him an Asse to ride on c. Iohn 4.8 to provide meat for his Dinner Thirdly there must be that resultans officium So Iohn 19.27 he chargeth some of his Disciples that were best able with the maintaining of his mother and more after his death they brought odours c. for his buriall Mat. 14.12 Iohns Disciples did the like and more they spake of him with praise and a perpetuall memory of him Luke 24.19 He was a Prophet mighty in deed and word before God and all the people Therefore they must not be forgotten after death Death must not end the duty to them But there is another duty that is though we be not in charge to them if he be in the roome and calling of a Prophet we are bound to owe honour unto him and so 1 Sam. 9.6 as Sauls servant honoured Samuel so eo nomine as he is a Prophet he is to be accounted of them that bee not under his charge an honourable man as Gamaliel Acts 5.34 and this being performed 1 Tim. 2.2 we shall have men faithfull and such as are able to teach others that is the University shall bring forth such as shall be fit for the Church or Common-wealth The end of the erection of Schooles The end of the erection of Schooles is to bring forth men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to teach 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to governe the first in the Church the later in the Common-wealth first of the former The Ministers of the Church First they are called Fathers both ab Ecclesia Dei by the Church of God 1 Cor. 4.15 and also even among the Irreligious Judges 27.12 and after that cap. 18.19 And because as before all paternitie that is cometh from Christ and there was no other Fatherhood in him but only that he was the only Priest and Prophet of the New Testament reserving that that was before in the beginning said that God because he is fons omnis boni the fountaine of all good he must needs have this quality of goodnesse to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communicative and make others partakers of it which was the cause of the creation of the World even as it is called the Mysticall incorporation and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that coelestiall policie is partaker of all that goodnesse and glory that God hath The earth made for man with his three divisions Now God purposing to make this created World with the three divisions in it 1. Heaven as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His place of reward 2. Earth as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His work-house 3. Hell as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His prison To the end that men exercising here in the place of worke as they receive grace and increase the talent given them so they might be rewarded either with blisse in Heaven or damnation in Hell So the earth and all that is in it being a place of exercise All things made for the Church was made for the Church and Heaven for reward For this cause hath he ordained the whole World and consequently these former paternities the naturall to beget holy seed and all oeconomicall for education and this last the Fatherhood of the Families of the Prophets for instructing and making them fit for the principall paternitie to the worke of the Ministery So that those that follow are nothing else but Pales and Railes for the Church to make that this worke may the better goe forward In Ephes 4.12 is this order set downe All that Christ did his comming downe suffering c. all was first for the gathering of the Saints which was to be effected secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the worke of the Ministery and then the third to build them up in the knowledge of faith and vertues ver 13. they being 1 Pet. 2.5 living stones and consequently partakers of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the growth ver 13. unto the stature of Christ to be coupled with him here by a spirit and after in Heaven by presence This is the great work of all because it had all other works ordained for it 1 Cor 3.21 And so because ye boast in men ye labour your selves in vaine all things are yours Paul Apollos Cephas the World c. speaking to the Church that yee might be Christs Christ Gods and so consequently that union performed spoken off Eph. 4 1◠Then we see the institution and ordaining of and withall the end of all those that take on them to be these Fathers and so we see what we are to thinke of their worke There is nothing more plaine then this that both Families and Schooles and Common-wealths and the whole World was created to the worke
Lord have spoken it in my zeale when I have accomplished my wrath in them Thou shalt bring thy judgement upon them and they shall know that thou art Iehovah 2. Title Thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy God This is the title of his jurisdiction to which title he hath claime in a double respect 1. Generall 2. Particular Generall Psal 148.5 6. For he spake the word and they were made he commanded and they were created He hath made them fast for ever and ever he hath given them a Law which shall not be broken So this jurisdiction is over every thing as it is a creature The creatures as they have their law so we see 2 Pet. 3. vers last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To him be glory both now and for ever All the creatures have their rule from him Esay 1.2 Heare O Heavens and hearken O Earth for the Lord hath said I have nourished and brought up children but they have rebelled against me Deut. 32.1 Hearken O Heavens and I will speake and let the Earth heare my words The creatures of the Lord are called to beare witnesse against Israel that they were breakers of the Law of God But that law or jurisdiction being broken it gave occasion to the second namely the particular which is conditionall 1. God is our Iehovah by covenant Deut. 5. Heare O Israel the Lawes and Ordinances which I propose to you this day that you may learne them and take heed to observe them Audis sum Deus non audis non sum Deus hearest thou I am God hearest thou not I am not God Hereupon saith a Father Audias Deus sum ne audias Deus non sum If thou hearest I am God Ierem. 31.33 if thou dost not heare I am not God Ierem. 31.33 I will be their God and they shall be my people Meum and tuum are relatives But this shall be the covenant that I will make with the house of Israel after those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people He is ours and we are his so long as we keepe his Commandements Deut. 10.14 Behold Heaven and the Heaven of Heavens is the Lords thy Gods and the Earth with all that therein is 15. Yet the Lord hath set his delight in thy fathers to love them and did choose their seed after them even you above all people as appeareth this day In which words Moses telleth the children of Israel a strange thing Behold saith he the Heavens and the Heavens of Heavens is the Lords and the Earth with all therein and yet hath he separated thee from the rest even an handfull for so is the Church to make a covenant with thee And this is a marvellous strange mercy of God that when he will be described he will condescend to come into our description He rejecteth all his excellent titles that he might have of his most excellent creatures as the God of Heaven of Earth c. onely to have this his jurisdiction being so vile in nature and so wicked in our workes which is a great argument of his goodnesse to us ward Heb. 11.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now they desire a better Countrey that is an heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a City God was not ashamed to be called their God And as one saith very well Conjunxit utilitatem tuam cum gloria sua He hath joyned thy commodity with his own glory So he might better have said Conjunxit gloriam suam cum gloria tua He hath joyned his owne glory with thy glory So will that be verified Psal 144.15 Happy are the people that be in such a case yea blessed are the people that have the Lord for their God Blessed are the people that have the Lord for their God 3. Which brought thee out of the Land of Egypt 3. Title c. A title from the last act he did but yet it serveth for a proofe of both the former in two points 1. By their estate in the house of thraldome Their estate was miserable they were servants in the servilest worke that could be they were put to the Furnace to make Bricke Exod. 5. They were in servitude unto their enemies yea to cruell enemies yea in servitude not to be rewarded but to be punished daily They were compelled to worke and yet they had no instrument provided for them for their worke they were faine also to gather their owne straw By his contemptible creatures that the delivery might be more strange and yet nothing of their tale of Bricke that they made before when they had their straw gathered them was diminished They had their children drowned before their eyes every day 2. The delivery with a mighty hand and stretched-out arme out of Egypt most strange in drowning Pharaoh and all his host by a most contemptible creature in the red Sea His two first titles have alwaies stood this last in respect of his last noble act it hath alwaies beene altered First after the worke of his creation he was called God the Creator of Heaven and Earth Secondly after the flood he was called Iah paean i. as was among the heathen Io paean Dominus dispersor aquarum The Lord that scatereth about commandeth the waters To the daies of Abraham 3. Genes 15.7 I am the Lord that brought thee out of Vr of the Chaldees to the time of Moses In his time Exod. 3.6 The God of Abraham Isaac and Jacob till the delivery out of Egypt here The Lord thy God which brought thee out of the Land of Egypt out of the house of bondage Ierem. 16.14 When God should deliver them from the captivity of the North it is said that the other title should perish and it should be said The Lord that delivered us out of the captivity of Babylon and this lasted till the daies of Christ The last is prophecied of Ierem. c. 23. v. 6. Jehovah justitia nostra God our righteousnesse 1 Cor. 1.30 For Christ is become to us righteousnesse Gal. 1.8 The Father of Christ Now this great benefit being not full six weekes before the delivery of the law it must needs sticke greatly in their minds and now they being in the wildernesse where they were wholy to depend on the safegard of God so that in regard of Memoria recentis beneficii spe◠jamjam futuri the memory of a new received mercy and the hope of a future as also the place where they could rest nothing on themselves that was both a fit time and place to give the law in So that seeing the Law could not well be given in Egypt for they had evill will to goe thence nor in Canaan for there they murmured against God it was most fitly given here For their delivery was not that they should be
which is a greater miracle then any of the other so grant we must a miracle whether we will or no. Such were the Prophets and Apostles for they wrought such workes as no man else could worke seeing they came from God These warrant us that these men that is the Prophets and Apostles they came from God and God hath spoken to us by them Now whether we be able to performe these things Luke 1.37 with God nothing is impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both for his knowledge power and will for so he saith Mat. 19.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with men this is unpossible but with God all things are possible and the reason is if it were not so there must needs be a want in his knowledge for every impotency it is for want of abilitie of knowledge but for his knowledge Heb. 4.15 all things are naked to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. neither is there any creature which is not manifest in his sight but all things are naked and open unto his eyes For his Power Esay 59.1 his hand is not shortned it is able to reach to all and that we may see out of Numb 11.23 where God promising flesh enough for all the Host We see Moses his unbeliefe insomuch as he said Shall all the Fish of the Sea bee gathered together or all the Beasts of the Field come together and God saith ver 23. Is the Lords hand shortned thou shalt see now whether my words shall come to passe or no to thee The order Lastly for his Will that in Lament 3.25 The Lord is good to them that trust in him and to the soule that seeketh him A Father Scioposse scio scire cuperem velle I am perswaded of the Power and Knowledge of God but it is his Will I stick at 1. Faith Heb. 11.1 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance of those things that are hoped for and the ground evidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or demonstration of those things that are not seene Both words argue the great necessity of the Order of it If it be a substance it is to be handled first or if it be not the whole substance but the first part yet it commeth first to be handled For in totis ordinatis in all things where there is Order as Religion hath an order the first part dicitur substantia reliquarum is said to be the substance of the rest as the substance of an house is in the foundation of a ship in the sterne of a tree in the root Col. 1.23 it is compared to a Foundation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye continue grounded in the faith Col. 1.23 to a root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rooted in the faith and there is a Shipwrack of our faith as 1 Tim. 1.19 and consequently it is compared to the sterne of Ship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Argumentum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the first Principle Rom. 4.14 if the Law stand still in effect then faith is voyde and then the principle of Religion is denyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1 Cor. 15.17 If Christ be not risen then is your faith vaine making faith the first Principle And this for the Order Necessitas fidei There is a further thing to be considered in Faith that is the necessity of it That is necessary without which nothing can be done of a Christian man Faith is a diffused thing every where a Cor. 1.24 if we stand it is by Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by faith yee stand 2 Cor. 5.7 if we walke we walke by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we walke by faith and not by sight 1 Cor. 7.37 if we sit it is our seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he that standeth firme in his heart c. or Rom. 14.23 whatsoever we doe if we have not faith it is sinne and in this respect Faith is called mater obedientiae the mother of obedience because all duties arise out of it at every thing that it apprehendeth it bringeth forth a new Vertue Luther hath a saying and if it be taken in a good sense it is true That in Faith all the Law is fulfilled before we have fulfilled any part thereof or worke of it in act And therefore in regard of this great necessity it pleased God to cast away the great names of the jolly wise men of the world and Philosophers 1 Cor. 1.19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for seeing the world knew not God in the wisedome of God it hath pleased God by the foolishnesse of Preaching to save them that beleeve Prima â—â—x christians credo and to entitle his flock onely by the name of Faithfull And Eusebius Emissenus hath a good reason for it for the first word of a Christian is Credo I beleeve which maketh a Christian If we be not faithfull we are unbeleevers and God giveth us no other name then that he is contented to take to himselfe 2 Cor. 1.18 Fidelis Deus God is faithfull and his sonne Heb. 12.2 is in no other sense called Author fidei finitor fidei the author and finisher of our Faith 1. Tim. 3.1 4.9 his word is called Sermo fidelis a true or faithfull saying This inchoatio visionis is begunne in this life and performed by faith and in the same place 1 Tim. 4.6 Sermo fidei and Rom. 10.8 Verbum fidei the word of Faith Gal. 6.10 the Church is called the Houshould of Faith Jam. 5.15 Prayer is called the Prayer of Faith Rom. 4.11 the Sacraments are called the Seales of Faith The kingdome of Heaven being compared to a marriage So we see it goeth cleane through all duties * * * Every good duty in this life is an inchoation of the blessednesse in the life to come And not only this but also that which was said in knowledge may be said of Faith for knowledge is for faith That it is the beginning of our blessednesse John 20.29 the faith without sight blessed are they that see not The necessity of the Negative The reason of the necessity why it should be so punished for else woe make God a lyer and yet beleeve Hosea 2.20 there is a fit similitude to expresse this God likening the knowledge that we shall have to a Marriage and the knowledge that we have now to Espousing as the inchoation and certainty of marriage is in sponsalibus in true espousals When hands are given so our sponsalia espousals are in fide in Faith therefore it is said Mar. 16.16 that qui non crediderit condemnabitur he that will not beleeve shall be damned And as it is John 3.18 it is not differred but the sentence is gone on him Et quanto major tanto migis expetit the greater any one is the more tender is he of his word he is already condemned Then we may conclude
it or not As after this of the Apostles Matth. 26.40 some departed nay all left him some forswore him this measure of apostasie is to be feared But howsoever it standeth in respect of Gods punishments and mercies yet the former reasons doe condemne it but especially Luke 24.32 The heart rightly affected is ARDENS COR and a Father saith It is not possible that Sub gravi Oculo should be a burning heart Againe seeing every sinne is to bee weighed and esteemed In primo partu prima poena as of disobedience in Adam Murther in Cain unlawfull marriage in the old World Pride in Sodome so in the New Testament unreverent hearing punished in Eutiches Acts 20. vers 9. and in the Apostles that after it forsooke their Master And this is the second signe The third is that our hearts be present Many there be that outwardly watch yet their gesture testifieth to all that looke on them that they are praesentes absentes Where the heart is absent it is impossible but that the outward members should give a signe of his absence If we have Cor fatui Eccles 7.6 it will be in the house of mirth the minde runneth on the place where his sport lyeth and so as Prov. 15.7 14. Non dilatabit scientiam non quaerit scientiam as the wise heart doth which doth not let knowledge passe but Eccles 21.14 the inner parts of a foole are like a broken vessell they can keepe no knowledge it runneth out as fast as it is powred in the wise not so Eccles 21.17 They inquire at the mouth of the wise man in the Congregation and ponder his words in their heart That the fooles heart is such as ante will be testified by some signe Proverbs 17.24 by having his eye in all quarters and corners not as they Luke 4.20 that fastned their eyes nor an eye searching out the places of Scripture Acts 17.11 and his hands and feet will tell you that he is not present Proverbs 6.13 And when he heareth his fault reproved it is but a laughing matter Proverbs 14.9 to behave himselfe in this sort Patrare scelus hoc And it is nothing to heare except we looke how we heare and be attentive Luke 8.18 or be affected as Lydia was Acts 16.14 To give an eare is nothing but to give a wise eare Proverb 18.15 and 3.13 and happy is he that speaketh to a wise and understanding eare Proverbs 25.12 it is compared to a golden earing The foolishnesse of the eares of this Generation is such that you shall see the same attention given to him that giveth out a sort of words as to him that telleth us the message of God It is a sore plague and often repeated in the Scriptures Esay 6.10 a fearefull place repeated by Christ Matthew 13.15 Mark 13.12 Luke 8.10 John 12.40 Acts 28.26 Rom. 11.8 beside three times in the Prophets Give this people an heavy eare that they may heare and not heare give them a fat heart This is the extremity of his wrath and a heavy curse and so to be accounted If it be true and the heathen could say Pietas non est vultu laedenda sive serio sive simulate then our owne reason will lay on us an hard rule of framing our gesture when haec pietas is in place The fourth That we talke not in the time for that is cleane opposite unto it not to allow unto it so much as silence Preacher 4.17 When yee come into the house be ready to heare and not to offer the sacrifice of fooles to prate and talke Joh 29.21 If I spake every man gave eare and there was not a word a note of reverence in them for if any man should turne from us to talke with another whilest we tell him a tale wee will thinke hee maketh little regard of us and that is to offer the Sacrifice of fooles Zephe 1.7 When the Lord speaketh let all the earth give eare and keepe silence and he speaketh when his messenger speaketh for that Qui vos audit me audit therefore Deus loquitur And the Fathers say that that place is taken out of Esay 32.17 Cultus justitiae silentium So in the primitive Church the first word was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is out of Paul Act. 13.16 he made silence with his hand The fifth not to depart from it till it be done and ended set downe Exod. 33.11 and may be gathered out of Tit. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said there of Joshuah that hee dealt faithfully in the Lords service because he departed not Used in Psalm 119.118 they had a relation to the departing out of the Congregation when the Law was a reading As preaching is the speaking of God to us so prayer is a speaking of us to God We pray that hee would heare us Psalm 30. and 38. Goe not farre from us O Lord Why then should we goe farre from him The Law is equall as we deale with God Psalm 130. so will he deale with us and if we be attentive to him he will be attentive to our complaint and so there shall be talio Psalm 38.21 we shall have occasion to say Goe not from me O Lord Why then goe not from him forsake him not Else when we say Quare dereliquisti me Domine he will say againe Serve mi quare dereliquisti me that sentence Discedite à me Mat 25.41 shall be a punishment for them that goe farre from him here in this kingdome of grace where he is willing to keepe them In the primitive Church from the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none might depart for the punishment of it was no lesse then Excomunication Concil 4. Carthag 24. so that none might goe out till the end The fourth Rule the meanes The first in Eccles 4. ver last well considered and with it Heb. 12.22 25 28. These by meditation well digested before the service of God Take heed to thy feet when thou entrest into the house of God Give not the sacrifice of fooles Be not hasty In the other place Ye are not come to the Mount that might not be touched but to Mount Sion c. Despise not him that speaketh He maketh it more to come to the Church then to the Mount Secondly to consider that the Angels are present among us 1 Cor. 11.10 and 1 Pet. 1.12 the Doctrine of the Gospell is such as the Angels of Heaven desire to behold Therefore if they see any not to esteeme it which they so much esteeme shall they not be ministers of Gods wrath c therefore the Angels presence another meanes Thirdly we live to glorifie God by our worke and how shall we doe that if we heare not Ut audies ita facies for glorification commeth from instruction and instruction from hearing Fourthly but if you put too Ut audies ita audieris of God and men it may be a fourth meanes therefore
from the understanding Secondly this must have with it an order and no interruption as Luke 24.27 he began at Moses when he expounded unto them the Scripture and John 15.12 he had other things to teach them which he did not at that time because they were not capable of them Some must have stronger meat then others Now for this there be foure wayes to teach by 1. Precept Psal 119.31 Teach me thy precepts 2. Example Pr. 24.32 the field of the sluggard c. 3. Experience which we cal our Genesis Gē 30.27 4. Ex eo quod passus est Heb. 7.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Correction is good instruction Christ the most perfect paterne of a Teacher in all these and of all names he accepted of this to be so called 1. Concerning precept Mark 4.34 he expounds every parable privately 2. Example John 13.15 Exemplum dedi vobis I have given you an example 3. Experience hath taught them practice Mat. 16.13 John 4.2 in increasing in knowledge Mat. 17.14 in casting out spirits Mat. 10.1 in preaching of the first order of the seventy whereof twelve were after chosen to be Apostles The difference of these are 1 Cor. 3.2 that some are cheife builders which lay the foundation as were the twelve whereon the other must build as the seventy And thus then remaine distinctions in the Church by Christs first Order 4. Ex iis quae passus est for teaching by reproofe Mat. 15.16 know ye not c Mat. 16.12 in their ignorance of the leaven and v. 23. he reproved Peter for his counsell Mark 10.14 for keeping children from him Mat. 17.7 when the spirit resisted them Thus they learned by reprehension for so Pro. 17.16 as sharp words to the wise are better then whips to the foole Christ could teach by stripes also when it was needfull as Joh. 2.15 when they made the house of God dens for theeves And there is a theft in not labouring as well as in not praying we shall find all that are held up with sufficient allowance and yet idle to be such theeves Learners duty The Learners duty answering to this is Pro. 22.17 Bow downe thine eare c. and Lam. 2.46 it is set downe to be 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Studious in hearing 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to aske questions First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite to this is Heb. 5.11 dulnesse in hearing accompanied with dulnesse of heart Luke 24.25 Therefore this must come as Pro. 22.17 18 19. in aurem into the eare and then in cor into the heart and hence again ad labia unto the lippes and for weaknes of memory we must do as the Scribes write it in tables of paper and by oft reading bring it into the tables of the heart Proverbs 7.3 Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inquire Exod. 13.14.6.20 to shew it to all and Deut. 23.1 all commanded to aske John 16.17 Mat. 13.10 15.5 Every Scribe must have both new and old parables to teach them that enquire For they bought Christ by Interrogation to expresse many things which could not be left unexpressed without great doubt to the Church as Matth. 23. concerning the Kingdome of Heaven and John 9. in rendring the cause why he was borne blinde hee shewing the cause of all defects of nature 2 Sam. 20.8 We must enquire at Abel the towne of learning And withall we must add to this conference spoken of before Salomon likeneth it to two Irons one whetting on the other Pro. 27.17 2. Duty of the Teacher The second duty of the Teacher which Aug would have in his sonne is vitia morum magis quam verborum vitare the Solecisme in manners chiefely to bee avoyded Quintilian saith well Quid prodest si studiis prodesses moribus autem obesses potior ast bene vivendi quam optimè dicendi facultas What availeth it that thy instructions be profitable if thy example and manners be hurtfull it is farre more praise worthy to live well then to speake well Luke 10.20 It is our Saviours advice that we onely rejoyce in our salvation not in any other knowledge 1 Cor. 15.2 For without charity the foundation of all good manners all the tongues and knowledge are but as Brasse 1 Corinthians 13.1 Therefore Christ Si scitis haec beati estis si faciatis aliter non if yee know these things happy are yee if yee doe them and not else John 13.17 This did John rejoyce at John 3.4 The Scholers duty answering this Lam. 3.47 Is to perswade themselves it is a blessed thing to beare the yoke of Christ in youth Therefore thou must Rom. 12.11 redeeme the time If thou loose any of the Day take up as much of the Night Ephes 5.10 And Numb 6.13 that there is a day of Consecration and thou must study for it 1 Sam. 10.11 1 Tim. 3.6 hee must be no young Scholer for these are they that bring all out of course which take that upon them that they are not able to discharge Of these complaine the Prophets and the Fathers and themselves also fall into temptation 2. Also they must he willing to be directed not without leave to doe so much as bury his Father And this is it that maketh a Disciple in the estate of following that is to be enjoyned and not to depart without permission And then the Apostles counsell 2 Tim. 2.22 He must flie the lusts of youth one noted Tit. 2.6 by the opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sober minded How is that Esay 51.21 there is Ebrietas è vino a drunkennesse through wine and a drunkennesse that commeth not by Wine For Wine and company they that are given to it delight in it Pro. 23.20 21. avoid such The avoiding of such as are amatores pinguium lovers of commessations and of ease of slothfull and drunkards Dormitatio vestietur panais nunquam sapit amator vini sloth shall be covered with rags and the drunkard may not boast of wisedome The other that is not with wine in Esay to be drunken with his owne conceit and opinion it is in them that know least When a man hath a fume in his head and thinks he can doe as the drunken man that thinks he can overcome all the World Pro. 30.12 13. he speaketh there of a generation pure in their owne eyes not so indeed yee shall know them by their outward behaviour as by haughty eyes holding up the head shewing the breasts c. Pro. 11.2 With the lowly is wisedome It is the first discite of Christ Matth. 11.29 and John 13.16 expressed in example And it is his Maxime No Disciple is higher or to check his Master The heathen say they are protervi petulantes impudent and sawcy that doe so Deut. 32.15 the Holy Ghost saith If two be scholers and taught together and one of them had a conceit of himselfe and the other were a foole there were more hope of a foole to proove
it Eccles 12. During this our exile and pilgrimage we are not onely to consider that we looke upwards with our faces which moved the Heathen to meditate on heaven but chiefly that in our soules wee have the Image of God imprinted ought to move the people to thinke of God and to set our minds onthings above Col. 3. Albeit we be here in a farre country farre from our fathers dwelling yet we must not forget our fathers dwelling house Luk. 15. The poition is in heaven which our Father will give us and that we seeke to be acquainted with the lawes of that country where our inheritance lyeth that we may guide our lives according to the same lest being rebellious we deprive ourselves of our right and be disinherited Secondly seeing we know that we are not in our owne country we must say as Absolon did Why am I come hither if I may not see the Kings face 2 Sam. 14. He being an ungratious sonne was desirous to see his father then it shall be a shame for us that are all the Sons of God by faith in Christ Jesus Gal. 3. if we have not a longing desire to come before the presence of God our Father Psal 42. and except we have a desire to enter into the Courts of the Lord Psal 84. except that with the Apostle we desire to be dissolved and to be with Christ Phil. 1. the first begotten of many brethren and if with our Father God we lay up our treasure in heaven and count it our chiefe felicitie to be there then would we thinke upon heaven more then we doe For where our treasure is there must our hearts be also Matth. 6. But because we altogether set our hearts on earthly things therefore it falls out that our heart is as a heavy clodde of earth and unable to lift it selfe up to heavenly meditation Thirdly as wee desire to be in heaven in our Fathers house so our conversation must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. we must not live by the lawes of earthly Princes and Acts of Parliaments but by an heavenly law though we be strangers on earth yet we are Citizens of heaven and must carry our selves according to the lawes of our country being alwayes desirous to do that which pleaseth our heavenly Father though there were no humane law to compell us thereunto and whereas naturall men have for the end of their civill actions bonum commune a common utility we that are spirituall must make bonum coeleste the heavenly good our end we must do well because God will behold our well-doing favourably and the Angels of heaven will be glad of it Luk. 15. Christ who is the Lord from heaven did subject himselfe to the will of God his Father Not my will but thy will be done and as hee that is heavenly so must they that will be heavenly as we now beare the Image of the earthly so shall we port are imaginem coolestis 1 Col. 15. He while he lived on earth did guide himselfe by an heavenly law and we that remaine on earth must expresse his image by the imitation of his obedience It is true which both our Saviour Christ and John Baptist said That that is borne of the flesh is flesh and so that that is of the earth is earthly and speaketh of the earth Job 3. But there must be an imitation and we must set our selves forward towards our heavenly country But because it is not in our power to doe this of our selves for that as Christ sayes No man can come to mee except the Father draw him Joh. 6. therefore wee must pray with the Church in the Canticles Cant. 1.4 Trabe me and to this end doth the holy exercise of fasting and mortification serve greatly that wee may as it were with Doves wings flye up into Heaven As the word Father doth shew us not onely our dignity but our duty also so the word Heavenly doth not onely give us a hope of heaven but also teacheth us that seeing our Father is heavenly wee must live by the lawes of Heaven As we are carefull to be made partakers of the inheritance which God hath prepared for us so we must be as carefull to please him and to do those things which are agreeable to his will We must not onely know Quid sperandum what is to be hoped for but Quid praestandum what is to be performed of us If we pray not onely with confidence because God doth take us for his sonnes but also with invocation with devotion and reverence knowing that our Father hath his dwelling in heaven and we are pilgrims in earth Thus shall we be veri adoratores Joh. 4. true worshippers As we know we shall have our part in heaven so we must begin our heaven here on earth and this shall be done if we adde our endeavour to those things which we pray for at the hands of God as August prayeth Da Domine ut pro quibus oramus pro iis laboremus Grant Lord that the things we pray for and crave of thee for them we may also labour THE NINTH SERMON Hallowed be thy Name HAving ended the first part of this prayer which we called Invocation consisting upon the power and goodnesse of God we come to the petitions themselves which are seven of which the first concerneth God the other concerne our selves or they may be divided as the dayes of the weeke whereof as one falleth out to Gods portion the other to be imployed in our owne affaires So of these petitions the first doth immediately concerne the glory of God the other sixe the supply of our owne necessities in the beginning we heard that it is expedient to know not onely what we are to aske but in what order what first and what second touching which point we are taught by this forme of prayer that that petition which concerneth the sanctification of Gods name is Caput votorum and that all other things that we either desire or pray for in our owne behalfe ought to stand after it and that wee must both desire and pray for the sanctification of Gods name before any thing that we desire either for our selves or for our brethren whether it be for the removing of evill or for the obtaining of good for as before we learned what his love is to us in that he vouchsafed to be our Father so hereby we shall expresse our love againe to him if when we come to pray to him for our necessities we be carried away with such a desire of the glory of our heavenly Father that we forget our owne selves and desire onely that his name may be sanctified which duty Christ doth by his owne example commend unto us In this forme of prayer we are put in mind of that which before was required in the law of works for as there vve learned that God is not honoured aright except he be loved above all things because he
to us that was offered to the Fathers for we beleeve to be saved by the faith of Jesus Christ as well as they Act. 15.11 and wee have no other Sacraments then those which the Jewes had of whom Saint Paul saith They all did eate the same spirituall meat and dranke the same spirituall drinke 1 Cor. 10. and therefore it is meete likewise that we should make the same prayer that they made and indeed there is no Petition in the Lords Prayer which is not found in the Old Testament used by the Church of the Jewes For that which the Prophet prayeth Psalm 57.6 Lift up thy selfe O God above the heavens and thy glory above all the earth Psal 67. That thy way may be knowne upon earth c. is nothing else but the hallowing of Gods Name Secondly Remember mee O God that I may see the felicity of thy chosen Psal 106. It is nothing else but an exposition of the second Petition where we pray Thy Kingdome come Thirdly these words of the Prophet Psal 143. Teach mee to do the thing that pleaseth thee is a full comprehension of the third Petition where we desire that his will be done Fourthly the eyes of all things do looke upon thee and thou givest them meat in due season Psal 145. and the prayer of Solomon Prov. 30. Give mee not poverty nor riches but feed mee with food meete is a full expressing of the fourth Petition Fifthly My misdeeds prevaile against mee O be mercifull to our sinnes Psal 65.3 is a summe of the fifth petition and the condition of this Petition is found Psal 7. wherein the Prophet saith If I have done any such thing or if there be any wickednesse in my hands If I have rewarded evill to him that dealt friendly with mee yea I have delivered him that without a cause was my enemy then let my enemy persecute my soule whereby he desireth no otherwise to be forgiven of God then as he doth forgive his brother Sixthly that which the Prophet prayeth Psal 119.37 Turne away my eyes that they behold not vanity and Psal 143. Set a watch before my mouth and keepe the doore of my lips is that which Christ teacheth us to pray Lead us not into temptation Seventhly Redeeme Israel from all trouble Psal 25.20 in affect is as much as Deliver them from all evill which is the seventh Petition Lastly looke what reason Christ teacheth us to use here the same doth David use 1 Chron. 29. Therefore having the same prayer that the Jewes had it is meet that wee should have the same conclusion that they had and the same is they said Amen and so do wee Touching the use of this word it is found in Scriptures to have two seats or places and accordingly two severall expositions to wit in the beginning and in the end before and behind In the beginning as in the doctrine of the Sacrament of Baptisme concerning which our Saviour saith Amen Amen except a man be borne of the water and of the Spirit hee cannot enter into the Kingdome of God Joh. 3. And touching the Sacrament of the holy Eucharist Verily verily except yee eate the flesh of the Sonne of man and drinke his blood yee have no life in you Joh. 6.33 And touching the effect of prayer Christ saith also Verily verily I say unto you whatsoever yee shall aske the Father in my name hee will give it you Joh. 16. In those places the word Amen is used and thereby our Saviour laboureth to expresse the truth of that which he doth teach In the end likewise it is said as Psal 41.13 Psal 72. Psal 87.50 Praised be the Lord for evermore Amen Amen And in the New Testament when the Apostle sheweth That of the Jewes according to the flesh came Christ who is over all God blessed for ever Amen Rom. 9.5 Here the word is used and set behind to signifie that wee desire that that may be performed which God before by his Amen hath affirmed to be true Therefore David having received promise from the Lord by the hand of Nathan saith Let the thing that thou hast promised be Amen Let there be an accomplishment of the same 1 Chron. 17.25 So when the Prophet Hananiah had prophesied in the name of the Lord I have broken the yoke of the King of Babell and after two yeares will I bring againe into this place all the ornaments of the house of the Lord Jeremy the Prophet said Amen the Lord do as thou hast said Jer. 28.6 As in the beginning it ratifieth the truth of Gods promise so being set in the end it signifieth the desire of our hearts for the accomplishment of the same and this desire alwaies followeth and is grounded upon the promise of God and the truth thereof In which regard the Prophet saith Remember me O Lord concerning thy word wherein thou causest me to put my trust Psal 119. and therefore to Christs A non in the beginning where he promiseth Verily verily whatsoever ye aske in my name Iohn 16. we may boldly adde our Amen in the end that his Amen may be performed and by right doe we ground our Amen upon Gods Amen for he is called Amen that is truth Esa 65.16 So the Apostle expresseth it when speaking of Jesus Christ he saith Thus saith Amen the fault fall and true witnesse Revel 3.14 Therefore S. Paul saith of Christ that in him all the promises are made to us yea in the beginning and Amen to us in regard of the certaine accomplishment 2 Cor. 1. The reason of our Amen is because not onely faith but trust and confidence doth proceed from the truth of God fides hath relation to Gods truth but fiducia or confidence is setled upon Gods faithfulnesse and both are affirmed of God Moses saith of God that he is verus and fidelis Deut. 32. and Esay The Lord is faithfull Esa 49.7 8. Paul in the new Testament Hee is faithfull that promised Heb. 10. He deemed him faithfull that promised Heb. 11. For there are two things required in faithfulnesse without the which a man cannot be said to be faithfull the one is ability of which Abraham doubted not of Gods faithfulnesse being fully perswaded That what he promised he was able to performe Rom. 4.21 the other is will and readinesse to doe touching which the Apostle saith Faithfull is he that called you ipse faciet 1 Thes 5.24 These are the parts of faithfulnesse and they are both found in God and therefore not onely God the Father is true but Christ is said to be the truth Iohn 14. and the holy Ghost is called the Spirit of truth 1 Iohn 5.6 So that albeit men deale so untruly that it is verified of them ad men are lyers Rom. 3. Yet God abides faithfull and cannot denyâ—h myselfe 2 Tim. 2.13 So much the Prophet teacheth when he saith the mountaines shall be removed but the thing which be hath spoken shall not faile Esa 58. And