calleth it likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift 2 Cor. 8.19 it must be done gratis freely Now there is nothing but do ut des or do ut facias I give to thee that thou mayest give to me againe or I give to thee that thou mayest doe something for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is free and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blessing 2 Cor. 9.3 So doing this 4. fruit shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poore shall blesse us and God too God hath ordained that if a man doth appropriate that to his flesh that he will have common he taketh away his use Another use Gal. 6..8 this sowing it must be feede sowe in the spirit and reape life everlasting and so Hose 10.12 sowe righteousnesse and reape afterward 2 Cor. 9.6 Qui parcè seminat pareè metet qui seminat in multis benedictionibus metet in multis benediction ibus He that soweth sparingly shall reape sparingly and he that soweth bountifully shall reape bountifully Now a man may love his feede foolishly so that for very pure love he may set it lie in his barne but then we know that wormes will breed in it and consume it and so he doth amando perdere by loving it lose it therefore a man is so to love his seede as that he doth projicâ—re semen cast his seede into the ground and that is amare semen to love his seede And so if the temporall blessings of God be as seede as they are then there must be a casting and scattering of them And yet in this casting when a man hath so sowen an acre of ground and one aske Whose is this seed we say not it is the grounds but his that sowed it So if a man could be brought to this perswasion to thinke that semen is serentis and not recipientis the seede belongs to him that sowed and not to the ground that receives it he would sowe And that is the state of riches whensoever they are so bestowed c. And therefore as the husbandmen doe credere illud quod nonvident beleeve that which they see not so that they cast in one graine and see it rot and beleeve that howsoever showrs and snow fall yet at the last an Autumne will come and then they shall reape an eare for one come so if God enlighten our hearts and give us faith credendi ejus quod non videmus ejuis fructus est videre quod credimus to beleeve that which we see not we shall reape the fruit of seeing and enjoying that which we beleeve And so we shall see and feele that semen the seede it is serentis belongs to the sower and it will give an hundred fold â—ncrease For the comming to wealth it was said it stood in two things To come to wealth 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity against deceit 2. Justice against violence or rapine And whether to those that are by lawfull contract or to those that are indirectly possessed restitution belongeth and in sundry other matters of depositum things committed to our trust and things found lent let debt and by vertue of restitution supplieth the other part of justice And then for the use to our selves against prodigality and thereby neglect of houshold and against the part of prodigality that consisteth in the neglect of a mans houshold and against too great nearenesse in scraping frugality it answereth temperance in the former Commandement And for the use that we have toward other against bottomlesse largition and against the shutting up or closenesse of bowels the vertue of liberality So in effect in these three vertues and in the vices opposed to them is all that is forbidden and commanded in this Commandement The spirituall paâ—t the heart Now according to the former course how every man may be an observer of this Commandement which may best be done in this manner As in the former Commandement so in this Christ saith Marke 1.22 that thefts and extortions and deceit and evill gettings of a mans goods which are of affinity they proceed from the heart and therefore in them the fountaine of them must needs be damned And so 1 Tim. 6.3 first they have the corruption of the minde before they come to covetousnesse 1. If we had continued in the state of innocencie mans desires both naturall and oeconomicall should by no other have beene willed but by reason since which losse the corruption of the minde is this appetere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to covet a fulnesse a satiety The belly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath an appetite beyond that that is sufficient for it so likewise in the corruption of this unruly appetite we are disquieted with a continuall craving Prov. 30.15 there is one in the minde that saith Have have bring bring Now against this there must be one that saith there is enough that is there must be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a selfe-sufficiencie or contentednesse for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excesse is become the corruption of our wealth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wealth of nature is selfe-sufficiencie which is contentednesse But now there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnesse Now we see how the case standeth with the heart 1 Tim. 6.9 because that men will be rich and because it holdeth in all evill things quod volumus valde volumus and whatsoever we desire that we earnestly desire and long after in so much as Prov. 21.25 if a man be never so slow yet if he desire any thing he will have it quickly he will be rich as soone as he can then Prov. 28.20 he that maketh haste shall not be innocent and Prov. 20.21 of an heritage that is soone gotten there never commeth a good end But to come to the heart by occasion of this your unclinablenesse 1 Tim. 6 9. he setteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a temptation a good round gaine and summe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the snare nought but a false asseveration a few words a false oath or Luke 16. a dash with a pen 50. for 80. If you will come into this snare you shall have this baite and then Gods judgements when a man setteth himselfe to it he suffereth him to fall into it as Eccl. 5.9 he shall love it and not be satisfied and the reason is for the minde as hath beene said cannot bee satisfied with any thing but with God And from many desires a it is vers to he shall have a great many cares and as his desires shall encrease his cares shall encrease as that that Christ saith Quid edam quid bibam quid induam What shall I eate what shall I drink or wherewith shall I be cloaâ—hed if he be not rich and when he is rich Quid saciaâ— I have not barnes enough Rich and not rich have it And then beside these he saith they shall being thus distracted erre even from the
Should they abuse our sister as a whore For the eighth Genes 44.7 The putting of the cup into the Sacke was enough to clap them into prison For the ninth Gen. 38.23 Because Iudah promised to send the whore a Kid he was as good as his promise For the tenth Gen. 20.3 There was no act no purpose of Abimelech against Sarah yet he was punished by God No punishment preventeth a fault The Law what it was and how it consisted This is the first principle in nature dictum est is spoken The summe is Ambula mecum walke with me or before me The meanes to doe this Amos 3.3 Can two walke together if they be not in love Now to love Christ Iohn 14.15 is to keepe his Commandements Therefore we must be integri perfect both in body and soule There is no love but betweene likes The summe of the Law containeth two things 1. Flying from evill 2. Doing of good Psal 34.13 Esay 1.16 Take away the evils of your workes from before mine eyes cease to doe evill learne to doe good In flying the evill against the law which is peccatum commissionis sinne of commission in respect of the other is peccatum omissionis sinne of omission In respect of the first we are said militare Deo to warre for God In respect of the second we are called his operarii labourers Of the first we are called innocentes innocents Of the second boni justi good and just both goe together In good workes both facere abstinere to doe and abstaine must concurre if we could keepe the second we should not so much offend in the first For the Jewes were very diligent in offering sacrifice to God yet because they burned in lust and every one neighed after his neighbours wife their Sacrifices were not accepted with God Contra If we be never so innocent yet because we doe not pascere feed nor vestire clothes we sinne Doing good is set downe Titus 2.12 In living Pie godly towards God Iuste erga proximum righteously towards our neighbours Sobrie soberly toward our selves For these three Augustine setteth downe two naturall principles 1. Deterius subjiciendum praestantiori the worser is to be postposed to the more excellent For Pie godly Subde Deo quod habes commune cum Angelis Subject to God what thou hast commune with the Angels For sobrie soberly Subde rationi quod habes commune cum brutis Subject to reason what thou hast common with brutes For juste righteously Fac quod vis pati doe what thou wouldest suffer The corruption of these is the corruption and transgression of the whole Law The corruption of the first Ipse cognoscito bonum malum 2. Quod libet licet Know thou good and evill The corruption of the second what liketh is lawfull The temper to the sonnes of men Videte nubite see and cover Let your lust be your law The corruption of the third is that principle of Machiavel Bonum praestantioris bonum communitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod potes exige The benefit of the superiour is the quietnesse of society the good of him that is more excellent is just Exact what thou canst Of the foure things required in the law the second is the means to this This manner is by learned men wonderfully dilated To the means three things 1. Toti 2. Totum 3. Toto tempore 1. That all doe it 2. That we do the whole 3. And that at all times 3. Poena the punishment To this are required three things For we must doe it 1. Toti all of us 2. Totum all the whole That we with whole soule and body commit our selves to the observation of it 2. Totum Gen. 7.5 Noah did according to all that God had commanded him 3. Toto tempore at all times That we continue in it all the daies of our life Gen. 6.9 Noah was a just and upright man in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abrahams old age like his youth 3. For the reward of punishment it standeth on this ground that it is impossible though a man breake one part of the law he should escape the whole Therefore God hath taken order for this that though they over-reach the law in one part in contemning of it yet on the other part punishment shall over-reach them This was knowne before the giving of the law Exod. 9.27 That God was righteous but his people wicked So saith Augustine Aut faciendum quod debemus aut patiendum quod debemus Either we must doe what we ought or we must suffer what we ought Both in Gen. 4.7 God to Cain If thou doe well shalt thou not be accepted if thou doe ill sinne lieth at thy doore like a wild Beare or like a Mastife dogge so long as thou art within doores i. ut Patres exponunt as the Fathers expound it so long as thou art in this life thou mayest haply escape punishment for thy sinne but when thou departest vae woe c. more distinctly this reward is to them that doe well 1. temporall benefits Gen. 39.3 of Ioseph Genes 39.3 And his Master saw that the Lord was with him and that the Lord made all that he did to prosper in his hands That the commandements were knowne of the Gentiles because he trusted in God all prospered under his hand that his Master committed to him Here felicity in this life 2. For felicity and eternall benefits Gen. 5.24 Enoch for walking with God was translated Here everlasting life 2. In the law of nature to them that do evill temporall punishment consequently in the estate of Adam Cain and Eve Josephs punishment but especially the confession of Pharao Exod. 9.27 I have now sinned the Lord is righteous but I and my people are sinners For the punishment in the life to come 1 Pet. 3.19 to the spirits of unbeliefe and are now kept in chaines and to the sinners that refused the voice of Noah And thus we see that this law hath all those that any other law hath But the heathen which were before the comming of Christ which did not use these because they are not mentioned in the Bible thinke themselves not to be included herein To shew therefore these foure points in them and first for the ten Commandements Though they had not the inward part of the law yet they had the outward For 6. it is very plaine 3 5 6 7 8 9. for the other foure namely 1 2 4 10. they are somewhat darke in the writings of the Gentiles For the third Diodorus Siculus saith that it was death among the Egyptians Perjurii poena capite plectuntur fustibus caeduntur The punishment of perjury they lose the life they are beate with cudgels So 12. Tab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sweare not rashly For the fifth Homer Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brevi tempore durans erat vita quia parentibus nutritionis praemia non retribuit his life was short
ever had never wanted that he ascribes to himselfe of common things we have the like thoughts Later it could not conveniently have beene given for then it could not have beene over the World before the comming of Christ and then men might have pleaded ignorance being no time for the divulging of it To shew that in this written law of Moses be those foure parts that are in all lawes 1. Psal 19.7 The Law of God is a perfect rule for all duties and actions vers 11. The Law of the Lord is perfect converting the soule the testimony of the Lord is sure and giveth wisedome unto the simple 2. The manners 1. that we may be whole observers of it 1. Toti All the whole of all men we must doe it with all our whole soule and body For we consist but of two parts of a soule and body The soule hath but two partes mind and heart God must be scopus perfectus metae the perfect scope we aime at There must be plena intentio Dei a full intention of God The heart the will must be tota inflammata wholly inflamed For the body with all the strength every member must be an instrument of righteousnesse Deut. 6.5 And thou shalt love the Lord thy God 2. Totum The whole Law with all thy heart soule and might 2. For all the law it is the wish of God Deut. 5.29 Oh that there were such an heart in them to feare me and to keepe all my Commandements alwaies that it might goe well with them and with their children for ever And the contrary were very absurd for whereas God is perfectly wise if some of his precepts were needlesse then might God be arraigned of folly in not leaving out that which is superfluous as also Gods wisedome is impeached if any thing beside the law were to be kept then that added to the law would make the whole which we should doe and the law it selfe should be but part of our Agenda things to be done and so imperfect and the Lord should be an unwise Law-giver but this is impossible Therefore doth the Lord justly say Whatsoever I command you take heed you doe it thou shalt put nothing thereto nor take ought there-from 3. Toti tempore at all times Deut. 12.32 3. For continuance totâ vitâ alwaies all the daies of our life Deut. 12.32 And though the place includeth not the time yet the time includeth the place alwaies without dispensation If this law be perfect 3. Pramium The reward 〈◊〉 it carrieth with it a reward 1. Tim. 4.8 There are two rewards of this life and that to come Deut. 28. à vers 3. to 9. in the soule from the 9. to the 11. Levit. 26. à vers 3 For the life to come Levit. 26.3 expounded Dan. 12. some to everlasting life c. Christ Iohn 5.29 saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall come forth that have done good to the resurrection of life but they that have done evill unto the resurrection of condemnation Acts 26.6 7. Paul answered before Agrippa that he rested in the expectation of the just and the opinion of the Sadduces was very odious among the Jewes 4. Pâ—na The punishment Againe on the contrary if they be not kept or not after this manner 1. Toti not wholly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a double heart Jer. 48.10 Cursed be he that doth the worke of the Lord negligently and that keepeth backe his sword from blood And so for the whole law Deut. 27.26 Cursed be he that confirmeth not all the words of this Law to doe them and all the people shall say Amen For the other that continueth not in every part of the law he is cursed This curse of the Lord was pronounced by the Priest and all the people said Amen These curses are Gods curses and when he saith benè well it will be well indeed And there is a full blessing to them that can keepe it so the fulnesse of his wrath is to the breakers of it A curse without blessing and a blessing without curse In this life Deut. 28.15 But if thou wilt not obey the voyce of the Lord to keepe and to doe all his Commandâ—ments and Ordinances which I command thee this day then all those curses shall light on thee and overtake thee Levit. 26.14 But if ye will not obey me nor doe all these Commandements c. In the life to come Psal 21.9 Their houses are peaceable without feare and the rod of God is not on them Esay 66.24 For their worme shall not die nor their fire be quenched and they shall be an abomination to all flesh So that this law of Moses in summe agreeth with that of nature And as the Proconsull said in the Acts so say we This law is open the good universall and without end whereof the one taketh away feare the other filleth the desire The law is open any man that will may lay claime to it But Paul Gods Atturney from Rom. 1.18 to Rom. 7.13 laieth his accusation 1. To the Gentiles 2. To the Jewes proveth both to have forfeited after he excludeth the regenerate and withall himselfe for though the spirit were willing yet the law of his members was disobedient children guilty by reason of originall sinne as cockatrise egs All men guilty of prevarication and doing against their owne knowledge But Pauls owne argument is sufficient because the stipend of sinne hath taken hold on all and the stipend of sinne is death God being just therefore sinne also must needs take hold on all David confessed this Delict a quis intelligit Who can understand his faults Salomon confessed he could lay no clame to it What then If all offend it should seeme God commanded an impossible thing to be kept It is sure that God is just Therefore we must thinke that there is no injustice in the dealings of God though the matter be never so untoward yet the rule must be streight not as a Lesbian leaden rule 2. It cannot be otherwise for God being perfectly just his rule also must be perfectly just Why then were we not made to it Adam received strength to fulfill it in that perfection that was required but he was like the evill servant who receiving money of his master to accomplish his businesse spendeth it and so maketh his excuse that he hath no money to lay out or being sent about his masters businesse in the way is drunken and so is not able to discharge that businesse that is justly required at his hands And thus of the law generally A preparation to the exposition of the Law PSalm 119.144 The Law of the Lord is from everlasting Genes 1.26 Let us make man according to our Image and likenesse Colos 3.10 The likenesse of God is said to be in all knowledge And have put on the new man which is renewed in knowledge after the Image of him that created him A preparation
divided and that also falleth into the division of having The parts of the soule as God maketh them Deut. 6.5 are reason or understanding called the soule 2. The affection or will called the Heart Therefore they are foolish schoolemen that expound by the heart the body of man So the duety of the mind being to know as is abovesaid in the treatise of the heart and appetite to regard love falleth right to this But under the division for the well expounding of the parts we must labour for the true sense of this Therefore as we know the parts of the mind so we must know that these parts have their order Vires animae sunt ordinatae the powers of the soule are set in order saith the Philosopher The order is this that we must know it before we can regard it and love it For ignoti nulla cupido there is no love of that we know not the Philosopher That invisa possumus cupere incognita nequaquam we may covet things unseene but never things unknown Augustin Therefore they say well where two things be in order if the first be taken away the second shall never be fulfilled So if ignorance be brought in God shal never be desired nor loved and so not had The first kowledge He must be knowne and that standeth first the duty of the mind and understanding part 2. Love he must be loved esteemed the duty of the second part the heart or will Now the end of knowledge is but the fulnesse of perswasion a setled beliefe which we call faith both the meanes and end of knowledge And therefore comprehended in the first part as the fulnesse of regard and love is nothing else but obedience But to make it more plaine let the mind begin that we may first know God knowledge must have its object and that is God He cannot be knowne à priore in himselfe therefore we must seeke to know him à posteriore and that is by his attributes and effects For his Attributes they are those ten set downe Exod. 34.6 7. His Majesty Truth Vnchangeablenesse Will Justice Mercy Knowledge Power Vbiquity Eternity Of these two especially are called principall and concerne us most his Justice and Mercy the other 8. are called communiter ad dno common to two because they fall into these two alike So knowledge in fulnesse 1. proceeding to faith apprehendeth 1. the Justice of God 2. his Mercy and beleeveth them both Adde the other 8. to his Iustice that he is of infinite majesty infallibly true c. and they make it more perfect and consequently more fearefull adde them also to his Mercy that he that loveth us is King of eternall life c. and it maketh his Mercy more and consequently farre more to be beloved Out of this faith or knowledge proceeding of his justice there proceedeth feare and out of it humility These out of Justice the first part and out of the knowledge and faith of mercy with the other 8. proceed two duties more one hope who would not hope 2. Fructus spei invocatio precatio est interpres spei The fruit of hope invocation prayer is the interpreter of hope By prayer or thankesgiving i. to acknowledge from whom we have received it Love hath his effect and fruit Love is full in obedience which is a conforming of our selves and our will to the Will of God Or a bearing willingly of whatsoever it pleaseth God to lay on us for not conforming our selves to him in this life and that is called patience obedientia crucis the obedience of the Crosse In these the having of God doth wholly consist and there can be no other duety added to them We must understand this that it pleaseth the Holy Ghost in the Scriptures by the figure Synecdoche for shortnesse of speech sundry times to name one of these and thereby to meane and comprehend the whole worship of God As Iohn 17.3 all is given to knowledge This is life eternall that they know thee c. In another place all to feare And in another place all to hope c. In the rest under the name of one synecdochicall to comprehend all the other Virtutes 2. 3. proposâ—tionis Vertues of the second and thâ—rd propositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be must be perpetuall And not without good reason for they have a very good dependance one of the other Now to these we must adde the duty of the second proposition 1. true religion and out of the third proposition pure religion against joyning it with other worship And beside these out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be which is the future tense to consent to it in our life till this non erit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be devoure our erit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be It includeth the verture of perseverance through all the Commandements And coram facie mea before my face includeth sincerity and singlenes of heart for our heart is as well before his eyes as our other parts contrariwise condemneth hypocrisie These make up the manner of his worship In the resolution of the first Commandement the first thing in it Knowledge is knowledge of which in regard of the excellency and dignity of it Iohn writeth thus ch 17. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This is eternall life that they know thee In the handling of these severall vertues as before in the explication of the Commandement we must follow those rules that we have set downe Vsus necessitas cognitionis Dei The use and necessity of the knowledge of God The first thing concerning knowledge is the use of it and thence the necessity of it The necessity out of this place that knowing we must attaine everlasting life And forasmuch as life everlasting is so much worth to us and without this knowledge we lost it but we are dull by our owne nature therefore we are to seeke a further provocation We must therefore adde that Ier. 9.24 where God plucketh from us all our Peacock feathers as gifts of nature as wisdome gentry riches strength c. and chargeth not to rejoyce in them but in that we know God But let him that glorieth glory in this that he understandeth and knoweth me And herein only must we glory But as we said it is not the excellency that can so strike into us our dull hearts but they cannot desire to be excellent But because we cannot be without it when we come to shew that we must needs have it that is ferrea ratio a hard reason If he finde us ignorant that we cannot doe agendum i. the law being our agend and no action can be without moving and no moving without the will and no will without desire and no desire without a thing knowne therefore take away knowledge and take away all and so nothing shall be done and consequently we shall become idle Not but that
2.37 By prayer the Apostles performed that service to the Lord which the Apostle cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.1 Therefore so oft as we resort to the house of God to put up our petitions to God then we doe him service properly and nâ—t onely when wee are present at a Sermon for then God rather serveth us and attends us and entreates us by his Ministers to be reconciled to him 2 Cor. 5. As prayer is a part of Gods worship so the neglect of prayer is a sinne as one saith peccatum non orandi Therefore the Prophet among other sinnes wherewith he chargeth the wicked reckoneth this to be one that they call not on the Lord Psal 14.9 The neglect of this duty was the beginning of Sauls fall as all the Fathers interpret that place 1 Sam. 14.19 where it is said that Saul commanded the Priest to with-draw his hand from the Arke For this hath beene commanded ever from the beginning that we should pray unto God not onely in the law of nature Iob. 8.5 But also in the law of Moses Deut. 10.12 In the time of the law a speciall part of the service which the people performed to God was the offering up of incense and therefore the Prophet compareth prayer to incense Psal 141.2 And it is most fitly resembled to incense for the use of incense was to sweeten those places which are unsavory Even so the wicked imaginations and unchast thoughts of our hearts which yeeld a stinking smell in the nostrils of God are sweetned by no other meanes then by prayer and therefore to shew how the one is resembled by the other it is said that while the incense was a burning the people were without upon their knees in prayer Luke 1.10 neither was it a thing usuall in the law onely but also in the Prophets Call upon me Psal 50. aperi os tuum implebo Psal 81. Touching the effect and fruit whereof it is said Whosoever calleth on the name of the Lord shall be saved Ioel 2. Secondly albeit God have little Commandements as Christ speakes Matth. 5. Hee that breakes one of these little Commandements Yet this touching the duty of prayer is not a slight Commandement but of great instance and so much we are to gather from hence that Christ is not content once to say Aske but repeates it in three severall termes aske seeke knock which as Augustine saith sheweth instantissimam necessitatem From the vehemencie of this Commandement we are to consider these three things first it lets us see our want and neede in that wee are willed to aske secondly by seeking Christ doth intimate thus much to us that we have lost our selves thirdly in that he would have us to knocke he would have us to learne that we are as men shut out of the presence of God and his Kingdome where is the fulnesse of joy and pleasure for ever The first sheweth man what is the misery of his estate in regard whereof he is called Enoch secondly his blindnesse which is so great that when he doth pray he asketh he knowes not what Matth. 20. If hee would pray he knowes not how to pray for which cause the Disciples desire Christ to teach them Luke 11. Their blindnesse is such as they know not the way to come to the Father as Thomas confesseth Iohn 14.5 Thirdly it sheweth our slothfulnesse in seeking our owne good which appeareth herein that we have neede to have a Commandement given us to stirre us up to pray to God The third thing in the precept is the dependance of these three word petite quaerite pulsate For there is no idle word in Gods book Therefore as they that have to doe with Gold will make no waste at all but gather together the least paring so we must esteeme preciously of Gods word which is more precious then Gold We must be gone hence and there is a place whither we desire all to come which wee cannot doe except we knocke and because we know not at what dore to knocke therefore we must seeke the dore But we have no will nor desire to seeke therefore Christ willeth in the first place that we aske it and the thing that we must aske is the spirit of grace and of prayer and if we aske it then shall we have ability and power not only to seeke the dore but when we have found it to knock at it Fourthly as these words depend one upon another so they are to be distinguished one from another they that are suitors for any earthly benefit doe occupie not onely their tongue in speaking but their legges in resorting to great persons they that seeke doe occupie not onely their legges in going up and downe but their eyes to looke in every place and they that knock as they use other members so especially they use their hands But when our Saviour enjoyneth us the use of prayer he expresseth it not in one word but in three severall termes to teach us that when we come to pray to God the whole man must be occupied and all the members of the body imployed in the service of God for Christ will not have pearls cast unto swine and we may not looke to have the gifts of God cast into our mouthes but if we will obtaine we must first open our mouthes to aske it Psal 81. Secondly they are not so easily found as that we shall stumble upon them but we must seeke diligently with the lifting up of our eyes Psal 1.20 And to God that dwels in the Heavens Psal 123. Thirdly because the dore is shut and locked up therefore we must knock for which end we are willed To lift up our hands with our hearts to God which is in Heaven Lam. 3. The lifting up of our hand is that which the people call the Evening sacrifice Psal 141. As the body so also the soule may not bee idle but occupied with these three vertues first it must petere which noteth confidence and trust secondly quaerere which signifies diligence thirdly pulsare which implyeth perseverance If we joyne these three vertues to our prayer doubtlesse we shall be heard As the second cause of our life here is sudor vultus for we live arando ac serendo by plowing and sowing so the second cause of our living is another sudor vultus which consisteth in asking seeking knocking As in the sweate of our browes we eate the bread that feeds our bodies so by these spirituall paines and endeavours we come to the bread of life which feedeth our soules eternally Now if we aske that question that is made Iob 21.15 What profit shall we have if we pray unto him It is certaine that God having created us may justly command us but he doth not onely constraine us to pray by his commandement but allure us thereunto by his promise he saith if we aske the life of grace we shall obtaine it if we seeke it we shall finde it
the secret will of God that is true which the Apostle saith Who hath resisled his wil Rom. 9. and therefore we pray not that that will may be done Of his revealed will that is verified which Christ complaineth Matth. 23. Quoties volui congregare vos noluistis How often would I gather you together but yee would not God often times willeth when we will not and therefore we have neede to pray that his revealed will may be accomplished in us Moses thus distinguisheth Gods will Secreta Deo nostro quae autem revelavit nobis filiis nostris Deut. 29. The things that are secret belong to God but the revealed are for us and our children The secret will of the Father is that of all that he hath given me I should lose nothing Iohn 6.39 The revealed will of him that sent me is That every oâ—e that seeth the Sonne and believeth in him should not perish but have everlasting life Gods judgements which are the fountaine of Reprobation are abyssus magna Psal 36.6 and his mercie extended to all that by faith apprehend the same is abyssus profunditas a great depth Rom. 11.37 Therefore we are not curiously to enquire and search out of Gods secret touching Reprobation or Election but to adore it His revealed will doth especially concerne us which is expressed in his Commandements whereby hee declareth whatsoever hee desireth at our hands and therefore our study must bee to frame our lives and actions according to that will Unto both these wils we must give a fiat but severally The first will is passive and for as much as the secret will of God shall be done whether we will or no we crave that with patience we may submit our selves to whatsoever he in his secret will hath appointed to bring upon us The other will is active and therein we desire that we may willingly practise that which he willeth in his word There is voluntas de nobis and voluntas in nobis for the first we desire that we may approve of it though it be done without us in the second we desire not onely an approbation but a co-operation Touching his secret will when we say fiat voluntas tua we pray that Nihil Dei displiceat nobis that nothing which God commands displease us and in respect of his will declared our desire is that nihil nostrum displiceat Deo that nothing we doe doe displease God Touching his secret will so long as it is not plaine within his owne counsell he will compasse we may dissent from it for a man may bona voluntate velle quod Deus non vult hee may with a good will will that which God wils not so Samuels will was good when he wept for Saâ—l whom God would not have him to bewaile 1 Sam. 26. Secondly we may bona voluntate nolle quod deus vult with a good will not will that which God willeth as a child may be unwilling of the death of his Father whom notwithstanding Gods will is shall not recover Thirdly men may mala voluntate velle quod Deus non vult with an ill will he may will that which God willeth not The Patriarches in a corrupt will would goe into Egypt whom God would not to goe thither And fourthly they may in a corrupt will be unwilling to that which God willeth So it was Gods will that Saul should be King when as the people were unwilling to it and this is the state of the will of the creature so long as it is not acquainted with the will of his Creator But when once it pleaseth God to reveale his will then wee must say with the people fiat consilium Domini Let the counsell of the Lord come to passe Isa 46.10 We must not wrestle nor struggle against it but patiently submit our wils to his not onely when Gods will is voluntas dulcis when his will is to doe us good as Bethuel spake concerning the marriage of his daughter Gen. 24.50 but when it is Amara aversa voluntas we must submit our wils to his when it pleaseth him to crosse us either outwardly by taking away those that are bereficiall to us in which case it was said by some that bewailed the departure of Saint Paul The will of the Lord be done Act. 21.14 or in our selves in which case we may say with Christ Luke 23. I would have this cup passe from me yet O Father if thy will be other wayes not my will but thy will be done This lesson had David learned for albeit he had complained of the great affliction that he had suffered yet he saith Tacui tamen Domine Psal 39. And as he was content to beare this so he gave God thanks for them acknowledging That is was good for him that he had beene in trouble Psal 119. We must learne Iobs fruits Iob 1. as well as Bethuels and these being joyned we shall perfectly conforme our wils to Gods secret will Concerning the will of God declared or the will of his word the Lord by his Prophet saith of his Church My will is in it but David speakes more plainely of this revealed will Thou hast charged that we should keepe thy Commandements diligently Psal 119. The Apostle speakes more particularly haec est voluntas Dei sanctificatio vestra 1 Thes 4. and this is the will of God that by well-doing yee should stop the mouthes of ignorant and foolish men 1 Pet. 1.15 This is the revealed will of God and we must not onely take notice of it but labour to practise that which in our understanding we know is meete to be done As the Apostle saith Oslende mihi fidem ex operibus tuis Iames 2. Shew methy faith by thy workes So we must shew our desire that wee have unto Gods Kingdome by obedience of his will for not they that sing or say or wish that Gods will be accomplished but qui secerit He which doth the will of God shall enter into the Kingdome of God Matth. 7. To the doing of Gods will two things are required first that wee lay aside our owne will For as they that will sanctifie Gods name must say with David not to us but to thy name give the praise Psal 115. So that Gods will may be done we must say with Christ not my will but thy will be done we must abridge our selves of our owne will that Gods will may take place The better sort that are regenerate doe assent to the Law of God that it is good and have a delight to it Rom. 7.22 but yet they see another law in their members which leadeth them unto the law of sinne and death Every man findes that to be true in himselfe that the flesh lusteth against the spirit and the spirit against the flesh Gal. 5. The will of the flesh wils one thing and the will of God another therefore that Gods will may take place we must renounce our owne
a Lyon but Christ who is the power of God is able to free us from evils to save us from him 1 Cor. 1.29 2 Pet. 2.9 The meanes and wayes whereby the Sonne of God who is his wisedome and power doth free us from evill is first non inducendo that is not to suffer us to be tempted at all for so we should be freed both from the evill of sinne and from the evill of punishment which is the effect of sinne but for as much as there is none upon whom the devill hath not at least laid his nailes and as it were scratched with his clawes by outward afflictions we are not to looke for that meanes of deliverance the Apostles themselves had not this priviledge for Saint Paul that was a chosen vessell had the messenger of Sathan to buffet him even the corruption of his flesh which did still tempt him to sinne 2 Cor. 12. And for outward affliction it is the case of all Christians generally All that will live godly in Christ Jesus shall suffer persecution 2 Tim. 3. So that the godly may not looke for their paradise on earth Christ hath fore-told In the world you shall have trouble Joh. 16. as for their joyes and comfort it is elsewhere to be had Merces vestra magna est in coelis Mat. 5. But if they be without tribulation in this life if they be in the state of those that come into no misfortune like others Ps 73. it is an evill signe and they little differ from the world which have their portion in this life whereas the troubles and miseries of this world are to the godly a pledge of the joyes that are to come and yet sometimes he giveth them a taste of his future mercie by blessing them on earth I have set before thee an open doore because thou hast a little strength Rev. 3.8 But we pray here for a deliverance after wee are fallen into evill and this deliverance is performed foure waies First when God doth quickly take the evill from us and not suffer it to continue to our utter over-throw Such a deliverance is that when hee suffereth his wrath to indure but a little season when though he send heavinesse over night yet he causeth joy to come in the morning Psal 30. It was a great cause of griefe to the Apostles that Christ speaking of his departure from them said A little while and yee shall not see mee but he delivered them out of this griefe by comforting them with the hope of his speedy returne when he said And yet a while and yee shall see mee againe Joh. 16. and as Saint Paul saith This is a great means to deliver us out of our afflictions when we know that it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tribulation that as it is but light in it selfe so it is but momentany 2 Cor. 4.17 Secondly God doth deliver us from evill when he doth mixe some cōfort with our affliction that may make us to beare it the better Such comfort it pleased God to mixe with Josephs trouble who was first sold to be a slave by his owne brethren after cast into prison by means of his wicked Mistresse but in the midst of his affliction God did not only bring him out of prison but brought him into favour with Pharaoh which made him forget all his labour travell Wherefore he called his first son Manasseh of forgetting Gen. 41.51 Thus God tempered the afflictions of David as himselfe confesseth In the multitude of the sorrowes of my heart thy comforts have refreshed my soule Psalm 94. And the Apostle saith Blessed be God for hee giveth us comfort in all our tribulation so as we are able to comfort others with the same comfort that he ministred to us 2 Cor. 1.4 Thirdly when he gives us patience to endure our affliction which is a greater benefit then the former for if we suffer wrong and take it patiently then there is thankes with God and we follow the example of Christ who suffered for us though he had done no sinne 1 Pet. 2.20 and as it is a thing thank-worthy with God so the Prophet saith Blessed is the man whom thou chastisest O Lord that thou mayest give him patience in the time of adversitie Psal 94.13 Wherefore the Apostle exhorteth Let patience have its perfect worke that we may be perfect and intire lacking nothing Jam. 1.4 Christ was for a time forsaken of his Father that he might comfort himselfe with patience and so it is required of us that in our afflictions we possesse our soules with patience Luk. 21.19 for so we shall apply our selves to be found in Faith and the love of God and to be lacking in no duty which God requireth at our hands Fourthly when out of evill he brings good and turnes the evils that are come upon us to our greater good for to this end God afflicteth his children and therefore Christ saith not deliver us from calamity or tribulation but from evill for God in his wisdome doth so dispose of the afflictions of the godly that they shall have cause to rejoyce and glory in tribulations Rom. 5.3 2 Cor. 11. Now they have cause to rejoyce in their tribulations in two respects First quando crux liberat à cruciatu when the crosse delivereth from anguish or vexation for so the Apostle saith that God doth chasten his children in this life that they should not be condemned with the world 1 Cor. 11. Secondly quando crux convertitur in coronam when their crosse is turned into their crowne for so Saint Paul saith That the afflictions of the godly which they suffer here are but light and momentany and yet procure unto us a surpassing and everlasting weight of glory such as cannot be expressed 2 Cor. 4.17 And the same Apostle Rom. 8.18 saith I have made my reckoning and now find that the afflictions of this life are not worthy or comparable to the glory that shall be revealed in the world to come Now we may not limit God to any one of these wayes of deliverance but our desire must be that he will deliver us from Evill that way which seemeth best unto him Lastly seeing it is Gods will that we shall undergoe the crosse in this life our prayer to God must be that of the crosses that were on mount Calvary Luk. 23.33 ours may be like to Christs crosse that we may suffer innocently for the name of Christ For this is thank-worthy if a man for conscience towards God endure griefe and suffer wrong undeserved 1 Pet. 2.19 Secondly if not innocently yet that our suffering may be like the good theefe that confessed he suffered worthily for hee repented of his sinne and by faith conceived comfort that albeit his body were crucified yet his soule should be received with Christ into glory but in any waies our desire must be that we suffer not like the wicked and reprobate theefe that blasphemed Christ and dyed without
kingdomes of this world for both power and glory may be ascribed to an earthly Prince and it is certaine that Solomon had them all and therefore as hee is distinguished from earthly fathers for that he is said to be in heaven so he differs from earthly Kings in that his Kingdome is said to endure for ever and ever There is another difference implyed in the Article earthly Princes have a Kingdome a Kingdome of power and a certaine glory in this world but it is not the Kingdome This prepositive Article imports two things a Generality and a Superiority for the first point he that hath but a peece of the earth to beare rule in is not an universall King but God is King over all the earth Psal 47. Therefore if wee be so carefull to behave our selves aright in the presence of an earthly King whose Kingdome is limited within certaine bounds which if hee exceed he is no more King much more ought we to praise and glorifie him whose Kingdome is universall Secondly for the superiority of Gods Kingdome there are a great number of Kings on earth but of this Kingdome it is said All Kings shall fall downe before him all Nations shall worship him Psalm 72. For hee is said to be King of Kings and Lord of Lords Rev. 19. Touching the other difference signified by the word for ever Though a man had all the earth for his Kingdome yet it could not be a Kingdome for ever and ever no Prince ever raigned the whole age of a man and so long time as a man naturally may live which the Philosophers say is the space of an hundred yeares but his Kingdome indures not onely the age of a man but In seculum For ever Thy Kingdome Power and Glory endureth for ever and ever whereas mans Kingdome Power and glory lasteth but a few yeares and sometimes but a few dayes Jezabel had a glorious Kingdome but within a few yeares it was said of her Ubi est illa Jezabel 2 Reg. 10. when it was fulfilled which the Prophet Jeremiah foretold 13.28 Tell the King and Queene Humble your selves for your dignity shall be taken away and the crowne of your glory shall fall downe And the like is the greatnesse of all earthly Kingdomes and therefore Christ teacheth us to direct our Petitions to him whose Kingdome is everlasting Psalm 145. whose power endureth for ever and ever not to a mortall King but to God Qui solus habet c. which onely hath immortality 1 Tim. 6. who being himselfe an everlasting King and incorruptible is able to bestow upon us both a Crowne 1 Pet. 5. and an inheritance incorruptible and that fadeth not 1 Pet. 1.4 This is our hope and the perfection of our desires and therefore as the Creed hath his period in Life everlasting so last of all we are taught to pray for Glory everlasting THE NINETEENTH SERMON Amen WE are now come to the last word of the Lords Prayer the power and efficacie whereof at this time is to be considered for there is in it every way matter worthy of our consideration and wee cannot perfectly accomplish our duty in prayer except we understand this word aright For after we have laid out our severall petitions to God and made our allegation to God why we desire to be respected by him namely because we are of his Kingdome and Jurisdiction for that we have no power of our selves to do any thing Lastly because that we confesse that all glory is to be ascribed to him then it remaineth that we desire of God that those Petitions and allegations made by us may by him be ratified which is done in the word Amen Wherein the ancient Writers consider two things First Jerome saith it is Signaculum consensus nostri that by it we acknowledge that whatsoever we can desire is contained in this forme of prayer Secondly as S. Cyprian saith it is votum desiderii nostri that as wee allow of this forme of Prayer and the Petitions made therein so we desire that it will please God to performe and accomplish them so in this word is implyed the consent of our minde to allow of the things which we are taught to pray for in this Prayer and secondly the desire of our heart for the obtaining of the same The one is the seale of our faith in as much as wee acknowledge those things to be true The other is the seale of our love whereby we testifie our desire for the accomplishment of these Petitions The one is referred to Truth the other to the fervencie of the spirit in which two things as our Saviour affirmeth Joh. 4.24 the right worship of God consisteth concerning which word to be added in the end of our supplications there is an absolute commandement not only in the old Testament Let al the people say Amen 1 Chron. 16.33 Ps 106. but in the New as appeareth by S. Pauls question 1 Cor. 14.16 who to shew the necessity of this word he saith How shall the unlearned say A men to thy thanksgiving for indeed it concerneth every one as he will answer the transgression of dicet omnis populus all the people shall say which is a flat commandement not to be omitted to adde this word to their prayer The word it selfe is originally Hebrew but used by the Evangelists and retained still in every language and tongue without translation or alteration either in Greeke Latine or any other the reason of the retaining of it is that is might appeare that the Synagogue of the children of Israell and the true congregation of the Church of Christ gathered out of all Nations is but one mysticall body whereof Christ is the head the same we are given to understand by this that the Spirit of Adoption is said to cry non onely Abba in the hearts of the Jewes but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Father in the hearts of the Gentiles Rom. 8.20 Therefore our Saviour would not have his name to be either intirely Hebrew as Jesus Messias or intirely Greeke as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the one in Hebrew the other in Greeke Jesus Christ to shew that he is our peace who of two hath made one that hath reconciled us both in one body and that he is the corner stone whereby the Church consisting both of Jewes and Gentiles is coupled together and groweth to be one holy Temple to the Lord Eph. 2.14 Though they be as the Apostle speakes Congregatio primogenitorum Heb. 12.23 yet we are the Church of God as well as they we I say that are borne after them we that are of the Gentiles have none other law for our direction then that which the Jewes had as the Apostle saith I write no new commandemem but an old commandement which you have heard from the beginning 1 Joh. 2.7 Wee have no other faith but as the Apostle saith eundem spiritum fidei habentes 2 Cor. 4. The same grace is offered