he hath done heretofore for them whereas God saith Gen. 17.7 Ero deus tui seminis tui i.e. I will be thy God the God of thy seed after thee and Esaiah addeth to it and saith seminis seminis tui yea of thy seeds seed Yet men cannot beleeve that he will be so Ambrose plausibilis excusatio est liberi praetexatis illos sed dic mihi ô homo an unquam petiisti à deo ut patier fieres an illud etiam petiisti da liberos ut ammittam deum da liberos ut peccem propter liberos It is a plausible excuse to cry alas my children I must provide for them but tell me ô man saith he didst thou ever pray that God would make thee a father of children and didst thou put in that ô Lord give me children that I may part with thee for them give me children that I may sinne for my children I am sure saith he you never said so and yet this is the common practise 1. King 5.22 Gehazi when he saw that his master would take no reward at Naamans hands ranne speedily after him said not that his master Elisha needed the talent and two changes of rayment but he told him that there were two children of the Prophets come from Mount Ephraim that needed them But surely as Elisha told Gehazi v. 26. if it were not a time for him to take rewards then it was no time for the children of the Prophets to take them and it was not convenient that Naaman an Heathen should be beneficiall to the Prophet of the Lord therefore wee must trust in the Lord as well for our children as for our selves and Abraham Gen. 17.18 hath his blemish for loving Ishmael so much oh that Ishmael might live in thy sight Ishmael must be forgotten of Abraham Now the fifth The signes of faith though this be a great signe not to rely too much upon the meanes though every one be ready to say Credo in Deum I beleeve in God yet that is true 2. Thes 3.2 non omnium est sides all men have not faith therefore that must be added 1. Pet. 1.7 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the triall of faith is more precious then gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to seeke excuses The first signe Chrysostome upon Rom. 4.19 is when a man is not wittie ingeniosus ad causas ready to seeke causes quarells and excuses not to beleeve What a sort of causes and exceptions might Abraham have alleadged He did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but wholly gave over himselfe to beleeve that which nature and reason could not be perswaded off that it was impossible for him ever to have a Sonne yet wee see true faith prevailed with him so that he excepted not either by Sarahs barrennesse or by his owne weaknesse but credidit He beleeved But amongst the rest there was one especiall exception to beleeve a great while and nothing cometh Abraham having no children all the time before there was no hope for him to have any child in his old age And so doe they conclude Mal. 3.14 that there is no fruit to be had by serving of God and therefore they would serve him no more Against these is that saying of Esa 28.16 Qui credit ne festinet he that beleeveth must not make hast hast and impatiencie of the spirit are unfit companions for faith he that will see in hast his faith is in vaine and therefore wee must not give over our faith if wee cannot see the blessing come upon us in haste but as was said before wee must beleeve though there be a wrestling for it Gen. 23.28 the Angell of the Lord wrestled with Jacob and as he wrestled gave him a blow on the hollow of his thigh and such a blow that he halted of it which was an evill preparative for a blessing yet would he not let him goe till he had got a blessing of him Mat. 15.28 Three repulses were abidden of the woman of Canaan 1. vers 23.12 vers 24.13 vers 26. yet not making hast shee confirmed her faith to be true and received the reward of a true faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to run a madding after worldly preferment The second also is by him set downe and his ground is out of the great Scripture of faith Heb. 11.13.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to runne a madding after wordly preferment and this he taketh to be a most infallible note of true faith This scraping together of worldly wealth so that every man seeketh to have his portion in this life is an argument that wee are borne Citizens of this world not as the godly men and Saints of God that shewed themselves to be as Pilgrims in this world and that they sought another countrey an heavenly countrey and so God was not ashamed to be called their God But a more particular example of faith and more speciall for choice is vers 25. Moses being in great possibility to be a Prince for he should have beene the only sonne to Pharaohs daughter yet wee see his coldnesse was such to the world and the preferment thereof that he refused it and chose rather to suffer affliction with his brethren the people of God then to enjoy the pleasures of sinne for so he accompted of the preferment of the world for a time The third signe is taken out of Heb. 11.1 from the definition of faith faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a subsistence therefore the faithfull they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now wee know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it betokeneth such a thing as is able to receive a great masse of great weight falling from above and never shrinke nor be crusht together nor broken in peeces such are the servants of God Psal 46.2 wee see how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophet is Therefore will we not feare though the earth be moved and though the hills he carried into the mids of the Sea though the waters thereof rage and swell and though the Mountaines shake at the tempest of the same c. yet the Lord of hosts is with us the God of Jacob is our refuge so Psal 112.6 the Prophet gathereth together all the words that signifie in the Hebrue to withstand and to suffer and beare a burthen c. speaking of the faithfull And contrarie is the condition of him that wanteth faith or is wanting in faith Mat. 14.30 come there but a gale of wind and Peter sinks but Job 13.15 wee see the very fulnesse of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith in Job though he kill mee yet will I trust in him though God should shew his heavy wrath upon him yet he would not let goe his hold These are the signes of perfect faith Signes of a young tender faith There be signes also of a young and tender faith and the Holy ghost doth no lesse with signes of a young and tender
Now for the third when a man hath neither deep nor long thoughts yet if those that he hath may be crebrae often repeated if any man is thus affected to God Crebra it is a good signe that the love of God hath taken deepe roote in him though they are not extaticall nor continuall yet at times with some intermission 2. The second signe of love is this if we esteeme the pledges of that party to whom we beare love 2 Looke what estimation wee give to them we give to God if wee account of those earnests which he hath left us as David Psal 119 97. saith he loveth the Law of the Lord. Looke what estimation a man beareth to his word and Sacraments and outward meanes of prayer the same he beareth to God if he love him as on the contrary Gen. 25.30 and it is afterward urged Heb. 12.16 that whereas the primogenitura the birth-right was a pledge of Gods favour Esau is called a prophane man and one that loved not God and his reason is because hee did forgoe that pledge 3 If wee forgoe that that is most deare unto us it is a signe of love We have the picture of God in his creatures Vbi amor ibi oculus 3. So out of Gen. 25.30 that forasmuch as we cannot see him and as the Heathen saith ubi amor ibi oculus we love the party that if wee have his picture our eye will not be off it yet so if we have an eye to his creatures So this third also was in that profane Esau we see his love to his brothers pottage was so great as that hee cared not what he did forgoe for that which he liked the best thing that hee had scil the title of the eldership among his brethren the pledge of God it was not deere unto him so great a care had he of his belly This may be for an instruction to us when we can accept of any condition though it be never so hard that may set us into Gods favour that may be to us a good and perfect signe 4 Desiderium an earnest desire that thinks the time thing till it come to the fruition of that it loveth 4. Psal 12.5 all these fall indesiderium if as we have a desire so if we can have a griefe for the absence of God as for the deferring of that we love and for not being able to enjoy it such is the saying of David Psal 42.2 When shall I come to appeare before the presence of the Lord Gregory saith inaudituâ— est hic amor an unheard of love that a man should love one and not desire his presence so he that desireth to live here and never to be dissolved hath no love These are signes of that part of love that is called desiderium or desire Now follow the signes of the second part Joy A generall rule for those things that we love if we be greatly joyful when we have obtained when we feese in our selves that which the Prophet Psal 4.7 protesteth 1 When a mans affection is occupied in that thing that hee loves he thinks the time short so long as he is occupied about it The second part is joy an especiall effect and part of love and a signe of it as Gal. 5.22 But the fruit of the Spirit is love joy peace- c as Psal 4.8 when a man hath no lesse joy for the increase of spirituall things then the worldly man hath that he hath a good seede time or a good harvest Of this love there are sundry signes 1. Gen. 29.20 To thinke the time that we spend in his affaires that we love a short time though it be many yeeres as Iacob served Laban seven yeeres for Rachel yet because he loved her they seemed to him but a few dayes this if we can doe in Gods affaires it is a signe we love him as on the contrary if a man thinke one houre three in doing good surely he hath no joy no delight and so his love is not stable 2. Againe in the the true affection of love when there is joy it is shewed thus the Philosopher saith Quicquid cupis habere times perdere cuicunnque cupis conjungi ab eo times separari 2 In regard of feare whatsoever a man loveth he is afraid to lose Whatsoever a man desireth to keepe he feareth to lose and to whomsoever we desire to be united from them we feare to be separated Now if any mans heart can beare him witnesse that he can tremble at sin and those operations are marvellous fearfull to him that he should be separated by from God it is a good signe All affections discover love as on the other side feare umor occupat omnes affectiones Iobn 19.3 Pilat had a good minde to Christ but his love came to be touched when notwithstanding all the innocencie he found in him he would deliver him up to the people to be crucified and all was by reason of the feare he had of forgoing that that he best esteemed namely Caesars favour and so that feare was a signe that he loved that best So Acts 19.25 the Silver Smith being afraid that his Craft whereunto his love was should downe he stirres up sedition preferring his owne gaine before the disquietnesse of all the people 3 That that we love most we will forgoe any thing for it so if we be overtaken that we have lost it to be in continuall griefe til we recover it 3. And as for feare so griefe when we have lost it for if we bee grieved when we feele not the ancient comfort and vigor of the spirit that we were wont to have it is a signe that we loved it as Luke 18.23 there was a good minde in that young man that came to Christ and our Saviour Christ was well affected towards him but when he came to be touched in his love he was grieved more to part from his possessions then from Christ so griefe will be a way to love 4 If wee take great care for the recovery of what we lost it is a signe that we tooke joy in it 4. Againe the care that we take for the recovery to be marvellous carefull to recover it Psal 132.4 When a man will not suffer his eyes to sleep nor his eye-lids to slumber nor the temples of his head to take any rest untill he had recovered it and in the songs of Solomon This care is in worldly men Numb 23. the care of Balaam loving the wages of unrighteousnesse though God said he should not goe and albeit he himselfe had said vers 19. God would not lie as a man nor change as the sonne of man yet he would trie againe whether God would change his minde so carefull was he to obtaine it 5 If we stiâ—k last to God when all â—lse forsake him 〈◊〉 a signe of love 5. Againe in Psal 119. vers 127. a certaine signe it is a
willing to beare the punishment still so onely let me be assured that I shall have forgivenesse of my sinnes the guilt taken away and I am content to let the Crosse lye upon mee still He that is contented he hath laid up a good signe 2. Tolerane amare i. When our bearing and enduring of paines it worketh not in us a murmuring or a discontented mind but so affecteth us as we can notwithstanding love God with his chastisement and for his chastisement Job in the end of his 2. Chap. saith Blessed be the name of the Lord even for his afflictions When it is Benedictus Dominus in donis suis Blessed be the Lord for his gifts then Jobs wife will say that Grace as well as he but when it commeth to ablationibus suis The Lord giveth and the Lord taketh away that is it that maketh the true note of difference betweene the true patience and the counterfeit and as it hath beene said of the affections that that turneth it to the contrary is a most sure and true note So from mercy feare Psal 130.4 Mercy that thou mayest be feared Mercy properly stirreth up love and justice feare When an affection is stirred up that properly stirreth up the contrary that is a most true note the love that is in us provoked by the justice of God and the feare by his mercy these are true and uncounterfeit otherwise they are in the wicked sometimes That when 〈◊〉 affection 〈◊〉 wrought pâ—â—â—râ—n â—lâ—â—câ—um sâ—â—â—n that is a â—â—â—ere affection but if it come from a contrarie object that is it as the heathen man saith cum amare possis post injuriam a man loveth him well that can love him that hath injured him So when that that the world counteth injurie is past when a man can amare Deum not post injuriam though we count it so he that can love after that his love is true 3. 4. We have a speciall use of them because the fathers in the Primitive Church had much adoe to make the people understand how the patience of a true Christian and a Donatist should be distinguished and therefore they used these two notes 1. that in the Donatists suffering and you shall find it in them that suffer in our dayes you shall find in them a spirit of vanity and pride The spirit of patience is the spirit of humilitie whereas true patience is humble as the Prophet saith Tacui Domine quia tu fecisli I kept silence O Lord because thou hast done it That humblenesse and silence that appeareth in the martyrs sufferings is a true marke When a man falleth not into disputation concerning the causes for which it is laid upon him nor bursteth into speeches how great torments he hath suffered c. but either tolerat gemit or else respondet pro Deo he either beares it and mourneth in silence or if he reply it is on Gods behalfe as Job 1.22 and 20.10 In all this did not Job sinne with his lips he did not give out that that might bewray his impatience The other is called alacrity for this they coÌ„monly note that in their Circumcellions sufferings that they had not an alacrity but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were not moved but that not being not moved was not with alacrity they grounded themselves upon Rom. 8.37 in all these In some diseases a mans flesh shall be able to suffer any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overcome is to match them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce for the suffering of them 6. Reg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we do more then overcome he that not onely suffereth but rejoyceth that which is noted in the Apostles Act. 5.41 that they departed from the councell after they had beene whipped not grieved but rejoycing that they were accounted worthy to suffer shame for the name of Christ the other suffering importeth no feare or griefe but it hath no alacrity Last is the precept for procuring it in others for it is not enough for every man to say in his owne soule Why art thou so impatient O my soule c. but also Psal 27.16 that we may be able to say to others Sustine Dominum wait on the Lord that we do what we can by our comfort and gifts to make them patient as on the other side Not to give any words or occasion to move impatience in others if there be any provocation in others to impatiencie as his wife Job 2.10 as if affliction be come upon him and they counsell him to give over if we should continue in uprightnesse till we suffered for it we must answer them as his answer was to his wife that we set our selves against them that hold that we are to beare good things but not afflictions And this is the knowledge that every one is to have so especially it concerneth them Prov. 19.11 Doctrina viri per patientiam noscitur Patience espeally required in the learned and as Gregorie saith Tanto minus quisque cognoscitur esse doctior quanto minus convincitur esse patiens The lesser our patience the lesser our knowledge ever Thus much for the first proposition 1. Thou shalt have a God The 2. Proposition Thou shalt have mee for thy God and that containeth but one vertue Habebis me Dewn called True religion or religion the other are the extremes The 3. Proposition Thou shalt have none other Gods but me 1. Thou shalt have one alone 1 True Religion and thou shalt have me alone and that also containeth one vertue i. sincerity not mingling true religion with any other 2 Sincerity Besides these out of the word gnal panai there is grounded integrity 3 Integrity that we be not hypocrites and lastly in regard of the verbe erunt which runneth through our whole life Perseverance The 2. Proposition 4 Perseverance that it is not enough to have a God unlesse he be the true God 1 That there is no man but that he doth bestow all his affections actions and actions upon some one thing Aug. unusquisque comeditur ab ali quo zelo which is Religion for sure it is that the affections of the mind and actions of the body in every one are all bent to some one thing and that to him that is our God for either they are bestowed upon an idoll a falfe God 1 Cor. 8. which is nothing or else upon the God of this world 2 Cor. 4.4 that is the Devill or else as it is Phil. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whose end is destruction whose God is their belly upon the belly the flesh or else Ephes 5.5 on the idoll of the covetous man i. upon money and wealth the service whereof is as he saith there idolatry therefore touching all these Mention of 4. false gods 1 Idols 2 God of this world 3 Their pleasure lust 4 Their owne goods it is that
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
saith that then shall be blacknesse of darknesse and that because as it is in Joel 3.15 The Sunne and the Moone shall be darkned and the Starres shall loose their light For the third namely 3. Thunder-claps Thunderclaps 2. Pet. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the day of the Lord will come as a Thiefe in the night in the which the Heavens shall passe away with a great noise and the elements shall melt with fervent heate the earth also and the workes that are therein shall be burnt up The beames of the earth shall cracke in pieces And no doubt the noyse of the Heavens passing away of the elements melting of the earth burning must needs be greater then a thunderclap That spectacle both to the eye and eare must needs be much more fearefull then this The effect of this last day not temporall for the other 4. Fire they had a remedy but for this they had none at all 4. For fire It was then but on one simple mountaine Sinai but here it shall be on all the earth this fire was but as the fire in the bush the bush was not a whit consumed by it no more was Sinai by it But our God Heb. 12. v. last is himselfe a consuming fire and such Revel 19.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And her smoke rose up for ever and ever As it shall inflict on us paines for ever so the smoke of it shall ascend forever 5. Earthquake and the flame never be quenched 5. For the shaking of the earth this shall passe that there one mountaine quaked but here both Heaven Earth shall shake Heb. 12.26 27. Whose voice then shooke the earth but now he hath promised saying yet once more I shake not the earth onely but also heaven c. So as that there shall be a manifest moving of them Hag. 2.7 Yet a little while I will shake the Heavens and the Earth the Sea and dry Land Whereas this hill standeth stil as it did before 6. Sound of Trumpet in the wildernesse 6. For the sound of the Trumpet that pierced the eares of the living this shall raise up the dead also Here shall be the Trump of the Archangell That removed not the mount nor the wildernesse but here shall be such a sound that it shal raise the dead And as we compare the circumstances of both so may we compare the effects of both The giving made Moses to shake and tremble but at the requiring againe of it as it is 1 Pet. 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if the righteous scarcely be saved where shall the ungodly and the sinner appeare There shall be a like trembling of all For Justus vix servabitur the righteous scarce shall be saved And as for the unjust they shall smite their knees together and shall cry to the mountaines though in vaine for they cannot be heard to fall on them and to cover them from the face of the just judge Apoc. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they said to the mountaines and rockes fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lambe So that thus we see by way of comparison that the delivery did in some part answer the requiring of it but the terriblenesse of that day cannot be expressed Let us therefore say as the people to Moses Lord let us heare the ministerie of man Hebr. 12.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore we receiving a Kingdome which cannot be moved Let us have grace whereby we may serve God with reverence and godlinesse for Deut. 33.2 The Lord came from Sinai and rose up from Seir unto them and appeared clearely from mount Paran and he came with 10000. of Saints and at his right hand a fiery law for them No doubt when Christ commeth from Heaven he shall bring with him a fiery law executed with fire and brimstone And thus much for the preparation The use and end of the Law 4. Circumstance THere is yet one thing to be considered namely the use or end of the law which shall be explained out of the circumstances of a proposition of the giving of the law The proposition is Heb. 7.19 Heb. 7.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the law made nothing perfect but the bringing in of a better hope by the which we draw nigh unto God The end of the law bringeth two uses 1. It bringeth us to know perfection it selfe 2. It leadeth us to a better thing it is our schoolemaster to Christ 1. For the first though it be a law that carrieth with it the marke of the Law-giver as Solons lawes a marke of their giver to wit mildnesse and Dracoes lawes cruelty and stubbornnesse And that it is Mandatum sanctum a holy commandement in respect of the duties to God Justum just in respect of the duties to other men bonum good in respect of our selves Rom. 7.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore the Law is holy and the Commandement holy and just and good yet by occasion of transgression and infection it bringeth no perfection with it as may be shewed out of the circumstances 1. Of the place a waste and barren Wildernesse that yeelded no fruit which signifieth that the law should be so barren that it should not yeeld so much as one soule to God Legem non perficere è circumstantiis legis cum traderetur 1. á loco That the law bringeth no perfection appeares from the circumstances of the law when it was delivered 1. From the place Secondly this Agar Galat. 4.25 standeth in Arabia therefore it holdeth of Ishmael the sonne of Agar the bond-woman And the effect and right of bond-men is to be cast out with their children and not to receive the inheritance due to Isaac so those that thinke to bring forth fruit of their owne righteousnesse they are as Ishmael which was borne by nature and not by promise not as Isaac whose birth was supernaturall not consisting in the likenesse of the parents but in the promise and the inheritance is by promise therefore the children of the law because they cannot be perfected by it are to be cast out with their mother Those that seeke to bring forth fruit by their owne nature must be cast forth for the inheritance is not by nature but by promise 3. Againe this mountaine namely Sinai none might ascend into none might touch it but the condition of the Gospell is contrary Sion the hill of grace must be gone up to and many have ascended it Esay 2.3 And many people shall goe and say come and let us goe up into the mountaine of the Lord to the house of the God of Iacob and he will teach us his waies and we will walke in his paths For the law shall goe forth of Sion and the Word of the Lord from Jerusalem Salvation is from Sion the Law unperfect before it was perfectly delivered 2. A
Joshuah both the Sunne and Moone stood still For putting to flight of earthly powers Exod. 17.11 When Moses held up his hands Israel prevailed but when he let his hand downe Amaleck prevailed The examples be infinite but these seeme lesse because it hath power on spirituall powers on death and hell on death Esay 38.5 in Hezekiah I have heard thy prayer and seene thy teares behold I will adde to thy daies 15. yeares on hell Mat. 17.21 the Apostles being to deale with strong devils and being not able through their unbeliefe to cast them out Christ saith to them This kind goeth not out but by prayer and fasting But that that drowneth all is that in Exod. 32.10 where there was no violence done of Moses but he onely gave himselfe to prayer and yet we see a strange speech of God Dimitte me let mee alone as that violence had beene done him and he had beene mastered by Moses his prayer and if it be able so to worke on God much more will it prevaile in every thing else And this is for the necessity and use of Prayer The promises made unto prayer Now for the Commandement but first we will consider as it standeth on Gods behalfe both how willing he is and what promises he hath made to it True it is as it is in Gen. 18.27 as Abraham spake of himselfe so wee being nothing but a handfull of dust and ashes it were infinite presumption once to presume to speake to him being so excellent a God without his warrant and promise therefore Gen. 32. Jacobs prayer to God 1 King 8. Solomons prayer for a piece of earth to speake they fence themselves with a promise whereupon one saith non mea praesumptione sed tua promissione For the promise and for the Commandement we spake before Psal 50.15 Call upon mee in the time of trouble so will I heare thee and thou shalt praise mee He commandeth it with abjecting externall sacrifices so Joel 2.32 But whosoever shall call on the name of the Lord shall be saved For in mount Sion and in Jerusalem shall be deliuerance as the Lord hath said and in the remnant whom the Lord shall call alleaged also Act. 2.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And it shall come to passe that whosoever shall call on the name of the Lord shall be saved As on the other side Jer. 10.25 the curse of God is on all those that call not on him There is nothing can be more required then that Ps 91.15 God saith He shall call upon me I will heare him deliver him and save him But the joyning together of those two places Mat. 7.7 Petite dabitur vobis Aske and it shall be given unto you and Joh. 16.23 wherein the one place i. Mat. 7.8 is Omnis qui petit accipit Every one that asketh receiveth and in the other Quaecunque petieritis à patre meo in nomine meo dabuntur vobis Whatsoever you shall aske the Father in my name he shall give it you This is very much there can no more be required then these that omnis qui petit accipit and quaecunque petitis accipietis But we will expound it after And as he is ready to promise so he is ready to performe But that is the strangest Esay 65.24 Etiam antequam invocaveritis before ye pray I will heare you so ready is hee on his part And to testifie this indeed Exod. 30.6 in the Law hee erecteth a Mercy seat or if first Esay 56.7 he causeth a Temple and that he giveth this name as of the speciall exercise The house of Prayer and 1 King 8.41 it is for the stranger also Esdr 7.3 so defined by the King the house of the God of heaven and in this he sets a Mercie seat before which in the 7. v. are Priests and Levites and Singers and Nethimins and the 1. part of the service Incense often as Psal 141.2 interpreted Prayer and that in the time of the Law And so is it meant Luk. 1.10 that the people without were at their prayers while the Priest within was at the Altar at the typicall worship i. burning of incense And proportionable to this is that Heb. 4.16 that God as here he hath set a seat of mercie so in heaven he hath set up a Throne of grace from whence si ascendat oratio descendet gratia if prayer ascend gtace shall descend Now because we our selves have no accesse unto it therefore Rom. 5.2 order is taken that wee should have accesse per alium by another he Heb. 7.26 that was Heb. 5.7 in his flesh and offered up prayers and supplications with strong crying and teares not onely for his Apostles but also for all that beleeve in him Joh. 17.20 and not onely then but now also Rom. 8.34 He maketh still intercession for us and his intercession is from himselfe not from another but Revel 8.3 he is figured by an Angell where the prayers of the godly are received by the Angell and there is incense put into them to season them withall that the smell of them may be acceptable to the Lord and then offereth them up to his Father so he not onely prayeth himselfe but maketh our prayers accepted of God and therefore Revel 1.6 every one shall be a Priest to God and every priest must offer sacrifice and there is no other sacrifice in the new Testament but praise and thansgiving so he hath promised Zach. 12.10 spiritum gratiae the spirit of grace and that is accomplished Gal. 4.6 because yee are sonnes God hath sent forth the spirit of his Sonne into your hearts which cryeth Abba Father And Rom. 8.26 We have not any power to call upon God neither do we know what to pray for or how to pray but the Spirit asketh for us with sighes and groanes that cannot be expressed therefore there can be nothing required but we shall have it Thus we see that all is performed on Gods behalfe Now to the duty The duty of Pâ—aâ—er commanded The duty commanded it is of two sorts but first in gererall Invocation containeth them both so Hilary and Austin 59. Epâ—st taketh Invocation We understand it by these two things the first is Psal 25.1 a lifting up of our soule i. a sixing of our minde on God who is the author and giver of all good secondly as Psal 6â— 8 a pouring out of our hearts i. a full declaration of our desire and that we require Psal 142.2 expounded to be our thoughts and meditation These two in generall concurre to the making of Invocation This Invocation as it is 1 Tim. 2.1 doth receive a fourfold division for it is divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deprecation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—eâ—aâ—ion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interaction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiving The first we may divide into Prayer Thanksgiving The other three are thus divided prayer is made either for Our selves Others 〈◊〉 〈◊〉 〈◊〉
needed So for quietnesse must we part with our goods Augustine Ut illum reum facit iniquitas imperandi ita me innocentem facit ordo parendi as the injustice of his command maketh him guilty so throughthy obedience art thou made innocent Particular duties are betweene 1. Husband and Wife 2. Father and Childe Particular duties 3. Master and Servant First Husband and Wife because first ordained and a nearer bond betweene them Of this duty there be two ends 2. Ends of marriage First in respect of God Gen. 1.28 that all be blessed in his seed Secondly in regard of the Church 1 Tim. 2.4 to shew a care to bring one another to godlinesse First then of the mutuall duties of these to be seen in three words used herein 1. Conjugium 2. Matrimonium 3. Nuptiae 1. Conjugium is the fellowship of a Yoke that they might be better then if they were alone But we may 1 Cor. 7.1 by diverse circumstances in these dayes of corruption be alone better Gen. 2.24 is the greatnesse of this conjunction in our departure from our dearest things to be united in this conjugio which conjunction is a covenant Mal. 2.14 not to be broken of man Mat. 10.16 And in this respect is made an helpe therefore are all such conjugia condemned as be a hindrance to Gods Religion or contrary thereto and those that be unequall not bearing the same yoke and are not in Domino they marry not in the Lord 1 Cor. 7.39 2. Matrimonium ut fiat mater This was before sinne the first end whereof Gen. 1.18 is propagation not as of other things but Mal. 2.15 of the holy seed of Gods Church for though Woman was the instrument of sinne yet as 1 Tim. 2.15 if the children be faithfull there shall be a meane to save her So these children must be proles sancta a holy offpring to build his Church 3. Nuptiae after sinne So as Ambrose saith Nubo signifieth first to cover as we may see by the compound of it obnubo Therefore as Augustine saith aliquid sit celandum by this some thing is done which ought to be concealed For so it is said they were naked which was because of their sinne which sinne made their appetite irregular and by that the Devill taketh occasion of temptation 1 Cor. 7.3 for by it we are made opposite to that Heb. 13.4 Lectum immaculatum undefiled bed and to that 1 Cor. 7.7 avoyding of fornication and to that Prov. 20. avoyding of strange Women and to that 1 Cor. 7.14 that they should be as though they had none In particular 1 Pet. 3.7 the husbands duty is set downe 1. Ossic viri to dwell with them as men of knowledge seeing that Gen. 3.6 she was deceived by the serpent as she confessed Gen. 3.12 he beguiled me c. and therefore Gen. 3.16 she must never follow her owne will hereafter but be Subject So that his duty is to governe her but so as to beare with her Col. 3.19 for she is coheire with him and also for his own quietnesse for who troubleth his own flesh So that hee 1 Cor. 14.35 because shee must aske him must bee able to answer her her inquisition enquiry of instruction and must not be carried away with her affection but exhort her wisely as Elie his sons 1 Sam. 2.23 and Ioh his Wife Cap. 2.10 not to be over credulous as Potiphar Gen. 39.9 Moses his Wife also stomached against the Sacrament Exod. 4.15 So Iezebell 1 Kings 23. 2 Sam. 6.2 Davids Wife also found fault with him So that the Husband must be able to rule his affections and not yeeld to them And here the duty of the Woman is 1. Offic. uxoris submission She must not stand to her owne will therefore subject which subjection must be Ephes 5.25 as to the Lord and that with feare shewing that they have authority 2 Pet. 2.10 1 Cor. 11.4 Man is the Womans head And because the sense of seeing is there she must see by him So also as Augustin Non ê pedibus neque ê capite facta est sed ê latere ut fere sit aequalis the Woman was not made out of the head nor feet but the side of Adam to shew that she is almost equall with him The Heathen could see this to be absurd that Women should not be subject Hest 1. The second duty of the Husband agreeth with the generall duty 〈…〉 Love yet in a particular and speciall respect as it appeareth by Gen. 2. we are to forsake that that is deerest to us for this And as this love taketh hold in outward things Prov. 5.18 so specially in inward things Ephes 5.29 to be such as Christ to his Church to forsake all and unite himselfe to it and spiritually to make it without spot so that our love being such must not be fleshly but in the spirit to care that they be fellow heires with us in Christ And for the Woman Prov. 31.29 30. she is above all that is timens Iehovae if she be one that feareth the Lord therfore is Lidia set for a pattern of this Acts 16.14 So in outward things that she have an amability to be modest with humility Prov. 11.16 1 Tim. 2.9 1. Pet. 3.3 And all these to that end 1 Tim. 5.4 to give no offence but to convert the very enemy 1 Pet. 3.1 1 Tim. 3.8 To provide for his family an honest care for him and his that is meat and cloths such was Iacobs care Gen. 30.30 When shall I provide for mine owne house This is that desire Ephes 4.28 to be chargeable to none but rather to helpe other Set downe metaphorically Prov. 5.15 To drink water of his owne Cisterne so he sends the sluggard to learne of the Ant Pro. 6.8 and calleth him a sonne of blessing that gathereth in Summer Pro. 10.10 Thus did Ioseph lay up Gen. 41.40 And this blessing must be onely to them which provide thus without any grudging of conscience Pro. 10.2 And the Woman 2. Offi◠uxoris 1 Tim. 5.4 must look to this and preserve it Iohn 6.12 Gather up that nothing be lost This is commendable for though Christ rebuked Martha Lu. 10.40 yet Iohn 11.5 he loved her and those houses are happy where Martha complaineth of Mary This duty of the wife is set down particularly Pro. 31.27 She overseeth the waies of her houshold and eateth not the bread of idlenesse That they must keep at home carry their houses on their backs Tit. 2.5 A patterne of this we have in Sarah Gen. 18.6 4. There must be officia resultantia in regard of this marriage knot there must certain duties result from both parties to each the others friends and parentage an honor love of their friends mutually Of the Man we have example of Moses towards his Father-in-law Exod. 18.7 c. Numb 10.29 And for the Woman very excellently Ruth 1.16 Mutua parentum
Art thou come to pursue a dead dogge and a stie and as 1 Sam. 26.20 a Partridge and a Worme and no man The Fathers say in that respect it may be he is Dominus iugenii liaguae he may have wit and eloquence at command but if he be servus peccati subject to sinne it will be sufficient matter to humble him And so consequently seeing want of gifts within him or with them his unthankfulnesse which makes them of no fruit nor account it cannot but quiet such aspiring thoughts and bring the heart into better temper that he may follow the Apostles counsell Phil. 4.11 This is that I have learned in what place soever God hath set me I am well contented with it And 2 Sam. 15.2 David If God will have me come againe c. if not here I am let him doe as seemeth good unto him So to say If I be for the place the Lord will provide it for me if not what dignity soever it be I can be as well without it as have it And so consequently Psal 131.2 there will be ablactatio a weaning because there is in us a spirit and a lust longing after honour even as the Babe doth lust for the pappe And David he hath weaned his soule from such thoughts Indeed he could set such before his Fancie and they were delightfull to him but he weaned himselfe from them And 2 Sam. 6.22 a degree further he was too low as Michall thought indeed for such a Kings daughter as Saul shee thought he had disgraced himselfe but he saith hee had not onely prepared himselfe to be so low but also to be yet more vile and low so farre was hee from thinking of an higher estate that he would demeane himselfe according to those of the lower sort and exercise as it were how hee should be able to prepare himselfe if it please the LORD to set him in a lower estate if he become more vile This were good to prepare our hearts before and to answer as Numb 24.11 Balack did Balaam though he were a wicked King I was purposed to have promoted you but God hath denyed you Mat. 20.23 Zebedees sonnes would needs sit one at Christs right hand and the other at his left Christ answereth It must bee for whom God hath prepared it And so confequently that greedinesse Ezekiel 13.4 the Prophets were like a sort of young and old Foxes hungry in a desert Schooles like Foxes hungry and ravening every man desiring a testimonie of that excellencie that is not in him And so he will not give place not bee in lower estate But whereas Christ Luke 14.8.9 counselleth not to take the highest places and Luke 12.42 saith my Steward shall answer according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Portion Hee will have more then his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so requireth Injustice of the Lords Steward Signes of good Inferitiours The fifth Rule The signes First of Inferiours herein we will take no other course to measure this honour then the Heathen men have done One of them saith non dicto aut facto aut vultu laesi pietatem I have not forgot my duty to him either in word or deed no nor of an ill looke can he accuse me And for Vultw it is a common saying that Vultu saepe laeditur pietas a man may by a wry countenance breake this duty And for deeds Heb. 13.17 Our outward deeds ought to be such to our Superiours as they may take pleasure and rejoyce in them and they that may not governe us with sorrow Exemplum 1 Sam. 24.6 David did not hurt Saul in the Cave but onely cut the lappe of his coate yet his heart touched him it being a disgrace to the garment of Saul The Apostle 2 Cor. 9.8 exhorteth Christians to abound in every good worke they must shew forth a fruit of righteousnesse and he saith there it must be abundans fructus a fruit that aboundeth We must doe our duty and more oftner then our duty in more places further off then our duty enjoyneth us The Apostle Phil. 4.17 speaking of a duty likewise It is not the matter wee esteeme or weigh so much the paying of Taxe or Tithes but this is that we speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fruit that shall be counted an overplus at the reckoning day This is a good signe to doe more then duty By this meanes as wee see in a contrary in Jacob Gen. 34.30 they had made him stinke among the Inhabitants of the Land c. We shall cast a good comfortable smell to the Superiour as Esay 9.17 so as God and the Superiours shall take delight and pleasure in our young men doing not onely that they should but also those duties that are not necessary Secondly for Dictum Words Exemplum 2 Kings 2.23 When the Prophet came by the children of Bethel they had their termes for him and were there executed An example Luke 16.14 Christs auditors knew themselves in a fault yet it is sayde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they scoffed at him it is the uttermost part of derision a drawing together of the Nose they made a nose at him this ought not to be But the Wise man saith Proverbs 25.12 Blessed is hee that speaketh to an understanding eare And he sheweth there how an understanding eare will make use of it and will lay it to heart and will not goe away and scoffe at it This is not that eare to which hee may deliver that Wisedome Thirdly For Countenance Gen. 4.5 Cain being angry c. his countenance sell c. he hanged his countenance Gen. 31.2 Labans countenance not to day as yesterday toward Jacob c. So contra as Jerome saith on Psalm 80.16 there is vultus increpationis a rebuking countenance and that by looke and there is vultus detraclionis a detracting countenance how is that Pro. 21.29 to strengthen the face when he is rebuked to put on a good strong face or as Psalm 131.1 an high looke an hardned countenance which signifieth that inwardly as much as in him lyeth he doth laedere pietatem Elisha 2 Kings 3.4 saith to Jehoram But that I reverence the face of King Jehosophat c. So that their presence who be not infected with I do latry is to be reverenced of us Signes of a good Governour and government For the duties of Superiours because as they say their power is bottomlesse so their abuses are bottomlesse There be certaine signes of a good government First Esay 32.3.5 In a good government eyes that can see shall not need to winke c. and he that is flagitiosus a wicked lewd man shall not be called a good Superiour c. So he giveth to understand that an ill government quod scis nescis you must see and not see you must Sir him that is not to be Worshipped you must bring your termes crosse Example in Esay and Amos the one living in the dayes of Uzziah and Manasseh
good is not in us for as the Wiseman saith A man may well purpose a thing in his heart but the answer of the tongue commeth from the Lord Prov. 16.1 Whereof we have often experience They that have the office of teaching in the Church albeit they do before-hand prepare what to say yet when it comes to the point are not able to deliver their mind in such sort as they had purposed as on the other side when God doth assist them with his spirit they are inabled on a sudden to deliver that which they had not intended to speake Fifthly as the ability of effecting was attributed to God so is the will Phil. 2.14 Sixthly for understanding the Apostle saith The naturall man perceiveth not the things that are of the spirit of God 1 Cor. 2. For the wisedome of the flesh is enmity with God Rom. 8.7 Seventhly the power of thinking the thing that is pleasing to God is not in us so farre are we from understanding or desiring it as the Apostle in this place testifieth And therefore where the Prophet speaketh generally of all men Psal 94. The Lord knoweth the thoughts of men that they are but vaine the Apostle affirmeth that to be true of the wise men of the world that are endued onely with the wisedome of the world and the flesh that their thoughts are vaine also 1 Cor. 3.19 20. Secondly that we should not thinke that the want of abilitie standeth onely in matters of difficulty and weight the Apostle saith not we are unable to thinke any weighty thing but even that without the speciall grace of Gods spirit we cannot thinke any thing So Augustine understandeth Christs words Joh. 15. where he saith not Nihil magnum difficile but sine me nihil potestis facere This is true in naturall things for we are not able to prolong our owne life one moment the actions of our life are not of our selves but from God in whom we live move and have our beeing Act. 17. Therefore upon those words of Christs Ego à meipso non possum facere quicquam nisi quod video Patrem I of my selfe can do nothing but what I see my Father doe c. Joh. 5.9 Augustine saith Ei tribuit quicquid fecit à quo est ipse qui facit But the insufficiencie of which the Apostle speaketh is not in things naturall but in the ministration of the Spirit So he saith that God of his speciall grace hath made them able Ministers of the new Testament not of the letter but of the spirit his meaning is that no endeavour of men can endue us with the grace of repentance with faith hope and Christian charity except the inward working of Gods spirit As the Apostle speakes of the gift of tongues of the understanding of secrets and of all knowledge without charity Nihil miht prodest 1 Cor. 14. So all our endeavours are unprofitable to us unlesse God by his spirit do co-operate with us for He that â—abideth in me and I in him the same bringeth forth much fruit Joh. 15.5 that is the fruit of righteousnesse the end whereof is eternall life Rom. 6.22 Thirdly the persons whom he chargeth with this want of ability are not the common sort of naturall men that are not yet regenerate by Gods spirit 1 Cor. 2. but he speakes of himselfe and his fellow-Apostles So these words are an answer to that question 2 Cor. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto these things who is sufficient he answereth himselfe Not we for we are not able of our selves to think a good thought much lesse are we fit of our selves to be meanes by whom God should manifest the favour of his knowledge in every place So that which Christ spake Joh. 15. he spake it to his Disciples who albeit they were more excellent persons then the rest of the people yet he telleth them Sine me nihil potestis facere The negative being generall we may make a very good use of it If the Apostles of Christ were unable how much more are we If Jacob say I am unworthy of the least of thy blessings Gen. 32. If John Baptist say I am not worthy Mat. 3. If S. Paul confesse I am not worthy to be called an Apostle 1 Cor. 15. much more may we say with the Prodigall sonne that had spent all I am not worthy to be called thy sonne Luk. 15. and with the Centurion I am not worthy thou shouldest come under my roofe Mat. 8. The reason of this want of ability is for that the nature of men cannot performe that which the Apostle speakes of neither as it is in an estate decayed through the fall of Adam and that generall corruption that he hath brought into the whole race of mankind nor as it is restored to the highest degree of perfection that the first man had at the beginning Adam himselfe when he was yet perfect could not attaine to this for he was but a living soule the second Adam was a quickning spirit 1 Cor. 15. And it is not in the power of nature to elevate and lift it selfe up to conceive hope of being partakers of the blessednesse of the life to come to hope to be made partakers of the Divine Nature 2 Pet. 1. and of the heavenly substance if men hope for any such thing it is the spirit of God that raiseth them up to it As the water can rise no higher then nature will give it leave and as the fire giveth heat onely within a certaine compasse so the Perfection which Adam had was in certaine compasse the light of nature that he had did not reach so high as to stirre him up to the hope of the blessednesse to come that was without the compasse of nature and comes by the supernaturall working of grace As we are corrupt it never commeth into our minds to hope for the felicity of the life to come for all the thoughts of mans heart are onely evill and that all the day long Gen. 6. That is true which the Apostle witnesseth of the Gentiles Rom. 2.13 That they by nature do the things of the Law if we understand it of morall duties for the very light of nature doth guide us to the doing of them But as the Prophet saith Ps 16.2 My goodnesse doth not extend to thee So whatsoever good thing we doe by the direction of naturall reason it is without all respect of God except he enlighten us before Therefore in our regeneration not onely the corruption of our will is healed but a certaine divine sparke of fire and zeale of Gods Spirit is infused into us by which we are holpen to do those duties of piety which otherwise naturally we have no power to do Now followes the qualification of this generall negative sentence For where the Apostle hath said We are not able to thinke any thing of our selves the Scripture recordeth divers good purposes that came into the hearts of Gods servants The Lord
dereliquit me Psal 40. So our heart will be gone and our mind will be wandring abroad not regarding what our tongue speakes It falls out often that as Abraham had his sacrifice ready he was no sooner gone from it but the fowles of the aire did light upon it Gen. 15. So while we offer up to God the calves of our lips Hos 14. and our course is past Psal 141. it comes to passe through our wantonnesse many foule thoughts be got upon our sacrifice and dispoyle it and the remedie that the spirit of God affords us against this infirmity is that it calls us home and tels us we are kneeling before the Majesty of God and therefore ought to take heed what we speake in his presence Therefore Bernard to keepe his mind in the meditation of God when he would pray began thus Let God arise and let all his enemies be scattered Psal 68. and Augustine to the same purpose began thus Save mee O God for the waters over-flow Psal 64. Fourthly though we have our meditation still on God yet wee shall find in our selves that our spirits are dull and heavie and have no manner of vigour to help our infirmity herein the Spirit helps and puts these meditations in our hearts whereby it kindleth as the Prophet saith a fire burning within us so that God shall be faine to say to us as he did to Moses Dimitte me let mee alone Exod. 32. Fifthly albeit we pray but faintly and have not that supply of fervencie that is required in prayer yet we have comfort that ever when we most faint in prayer there are of Gods Saints that pray for us with all instancie by which it comes to passe that being all but one body their prayers tend to our good as well as their owne for the faithfull howsoever they be many and dispersed into divers corners of the world yet they are but one dowe and as they are the members of one body so they pray not privately for themselves but for the whole body of the Church so that the weaknesse of one member is supplyed by the fervent and earnest prayer of the other Therefore when the Apostle saith The Spirit maketh intercession for us gemitibus inenarrabilibus Augustine asketh what groanings are these are they thine or mine no they are the groanings of the Church sometime in Mee sometime in Thee and therefore Samuel to shew that the Ministers of God do the people no lesse good when they pray for them then when they teach them said God forbid I should cease to pray for you and so sinne against God 1 Sam. 12.23 for he was an help to them not onely in preaching to them but in offering burnt offerings for them Therefore the people pray to Esay Lift thou up thy prayer for us For as the offering of the Minister is to put the people in mind 2 Pet. 1. so they are Gods remembrancers they are Angels as well ascending upwards by their prayer in the behalfe of the people as descending to teach them the will of God But if the Spirit that quailes in us do quaile also in the whole Church yet we have a supply from the teares which our head Christ shed on his Church Luk. 19.41 and from the strong cries which he uttered to God his Father in the daies of his flesh Heb. 5.7 by which he ceaseth not to make request to God still for us so that albeit the hardnesse of our heart be such as we cannot pray for our selves nor the Church for us yet we may say Conqueror tibi Domine lachrymis Jesu Christi Lastly because we cannot pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have two helpes also in that behalfe from the Spirit first that the Spirit teacheth us to submit our will unto Gods will because as we are men so we speake after the manner of men Rom. 6. This submission we learne from the example of Christ his prayer to God his Father Transeat calix isle à me Let this cup passe from mee yet not my will but thy will be done Matth. 26. So David qualified his desire If I have found favour with the Lord he will bring mee againe but if not let him do what seemeth good to himseife 2 Sam. 15. Secondly when wee looke backe upon our prayer and see that by reason of want of fervencie and zeale it is but smoaking flaxe then the Spirit stirreth us up to desire God that according to his promise Esay 42. He will not quench it but that his grace may be sufficient for us and that he will make perfect his strength in our weaknesse 2. Cor. 12. The other thing wherein the Spirit helpeth our infirmities is that he worketh in our hearts certaine groanes that cannot be expressed which is a plaine opposition to drousie and sloathfull prayer for a devout prayer plus constat gemitibus quà m sermonibus it is not fine phrases and goodly sentences that commend our prayer but the fervencie of the spirit from whom it proceeds It is well if wee doe orare mente spiritu 1 Cor. 14. but if our prayers do draw out sighs and groanings from our hearts it is the better fâ—r then it appeares that our prayer is not a breath comming from the lungs but from the very depth of the heart as the Psalmist saies of his prayer De profundis out of the deepes have I cryed to thee O Lord Psal 130. What the Apostle meaneth by groanings which cannot be expressed is plaine for when the griefe of the heart is greatest then are wee least able to utter it as appeares by the Shunamite 2 Reg. 4. Notwithstanding as it was God that wakened in us the desire of good things so though we be not able to utter them in words yet hee doth heare etiam vocem in silentio There are mutae preces tamen clamantes such as are the silent prayers of Moses which he made in his heart to God though hee expressed it not in words to this God said Cur clamas ad me Exod. 14. Now as Martha was loath to serve alone and therefore would have Mary to helpe her Luk. 10. So the spirit doth not pray alone but doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beares together or helpes us whereby the Apostle gives us to understand that man must have a co-operation with Gods Spirit So we see the Saints of God albeit they acknowledge prayer to be the work of Gods Spirit in them for as much as we are not able to call Jesus Lord but by the Spirit of God 1 Cor. 12. Yet they are not themselves idle but do adde endeavour as David Lord open thou my lips So he affirmes of himselfe I have opened my lips and drew in my breath Psal 119. But that we may have the help of Gods Spirit without which our endeavour is but vaine wee must still thinke upon our owne weaknesse and humble our selves in the sight of God as the Publican did Luk. 18. So the
first it is said to him he that maketh his prayer for his help the enemy shall not be able to do him hurt and the sonne of wickednesse shall not come nigh him Psal 89. Of the other Let not the waterflood drowne mee nor the deepe swallow mee up and let not the pit shut her mouth upon mee Ps 69.16 Touching the evill from which we desire to be delivered Chrysostome and the rest of the Greek Church expound it of the devill who is Lerna malorum or the greatest evill that can befall us which exposition is grounded upon the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this exposition is too narrow and for the holy word is best expounded when it is most enlarged so that wee shall have a full understanding of this matter if under the word Evill we include whatsoever is evill and so desire generally to be delivered from it but if we desire to be delivered from whatsoever is evill then from our selves saith Augustine for we are evill and so wee have need to pray for as when we aske forgivenesse of sinnes it is from those sinnes unto which our lust hath already drawne us away into sinne so when we say Libera nos à malo that is ab abstrahente from that infirmity of the flesh and necessity of sinning which doth accompany our nature in regard whereof the Apostle saith Quis me liberabit de hoc corpore mortis Rom. 7.24 So Augustine under the word Evill doth include not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Cyprians exposition is when we pray libera nos à malo wee desire not to be delivered from this or that evill but generally from all evill by which he meaneth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is all manner of trouble and calamity and whatsoever turnes away good from us especially that evill which keeps us from God which is the chiefest good thing so then our desire is not onely to be delivered from the devill who is the beginning of all evill as that which is opposed to our chiefe good but from that which may turne away from us the meanest blessing which we stand in need of outwardly which also are bona data Luk. 11. If we understand by evill Satan then we pray to be delivered from him not onely when he playeth the subtill serpent and changeth himselfe into an Angell of light 2 Cor. 11. but when hee playeth the Lyon 1 Pet. 5. First to be delivered from his jawes that he swallow us not downe for then there is no help for us that is that God would save us from the nethermost hell Psal 86. that which is called The second death Apocal. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly from his clawes under which are comprehended all temporall calamities first the losse of life against which the Apostles being in a great tempest pray unto Christ that he would save them Master carest thou not that we perish Mark 4. Secondly of good name whereof the Prophet saith Libera me à contrariis hominibus Psal 114. Thirdly the losse of goods concerning which when the Lord had formed Grasse-hoppers to destroy their fruit the Prophet prayed O Lord God spare I beseech thee Amos 7.2 And this is the remedy in all outward afflictions as Solomon saith If there be dearth in the land through blasting caterpillar or grasse-hopper then if the people come into the Temple and say Libera nos à malo God will heare their prayers and deliver them 1 Reg. 8.37 Therefore in that dearth which is spoken of Rev. 6. where corne was given by measure and weight the remedy they had was prayer How long Lord dost thou deferre to avenge our bloods The reason why we pray to be delivered from these miseries is that we may the better intend Gods service so said David Deliver mee from the slanders of men that I may keepe thy commandements Psal 119. Christ doth not expressely name tribulation affliction and calamity though they be comprehended under the word Evill wherein we are to observe that in this Petition as in the rest he tempers his stile with great wisedome Therefore outward trouble may cooperate to our good and therefore he teacheth us not to pray that God will deliver us from them absolutely but from that evill which is in them and in this sense we may pray to be delivered à malo panis as well as à malo famis for bread which of it selfe is good may turne to our hurt and therefore Solomon prayeth Give mee not riches lest I be full and say Who is the Lord neither give mee poverty lest through want I be driven to steale and take the name of my God in vaine Prov. 30. There is both evill and good in both and therefore we pray to be delivered from the evill for if God see that it is good for us to be humbled with want then we are not to pray against it Where we desire to be delivered first we acknowledge how little we are able our selves an haire or a crumme of bread oftentimes is enough to cast away a man for the meanest creatures are able to hurt us except God deliver us and as we cannot help our selves so if we looke about us there is none to succour us So will the King himselfe tell us who of all others seemeth most able to help If the Lord do not succour thee wherewith can I help thee 2 Reg. 6.27 Wherefore we may not trust to our selves nor to any other forraine help or power but to God the great deliverer to whom Christ hath taught us to pray Libera nos à malo Secondly herein wee acknowledge our desire which is to be delivered the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyeth such a deliverance which doth rid us from bondage or captivity wherefore wee use this word as a motive that God will the rather deliver us because if the evill which lyeth upon us continue long it will make us the devils bond-men and we are his servants and desire that he may not take us captives at his will but that wee may come out of his snare 2 Tim. 1. to do God service and not onely so but that our service may be done freely and with cheerfulnesse for that wee are his children and he our Father that is as the Prophet speakes When God hath set our hearts at liberty we may runne the way of his Commandements Psal 119. But if we will be delivered from the devill indeed we must have this freedome of Christ the Son of God of whom it is said Si filius vos liberaverit verè liberi eritis Joh. 8. for he onely is able perfectly to save us out of the thraldome of Satan The devill indeed is subtile and playeth the serpent but Christ is the wisedome of God and knoweth well enough to keepe us from temptation The Devill is cruell and roareth like
repentance The persons to be delivered are expressed in the word nos which implyeth a twofold reason the one in regard of the word libera We are thy servants therefore make us free and suffer us not to be slaves to Satan So the Prophet reasoneth Psal 116. 143. Secondly againe deliver us for we are thy children those whom thou hast taught to call thee Father therefore though we be Mephibosheths for our deformity and Absolons for our ungraciousnesse yet shew thy selfe a Father to us and of servants though we be not only unprofitable Luk. 17. but evill and wastfull Luk. 16. yet because we are thy servants deliver us Thirdly we are thy workmanship therefore despise not the workes of thine owne hands Psal 138. Fourthly We are thy Image Gen. 1. Fifthly the price of thy Sonnes blood Sixthly Vessels to carry thy Name we are they upon whom thy name is called therefore deliver us else wee shall be a reproach to them that are about us Dan. 9.18 Seventhly we are the members of thy Church which is the body of Christ Jesus our Saviour our head Rom. 12.5 Eph. 1.22 The other reason is from the word mala the devill as hee is our enemy so he is Gods and he hateth us because we are thine and therefore laboureth to draw us from thee but save thou us that wee fall not from thee as he hath done Lastly us for we may not pray for our selves alone but for our brethren also that God will be good to them likewise and though we be out of trouble yet because we be of the body we may truly say deliver us when we pray in the behalfe of our brethren that are under the crosse Untill the last enemy death be destroyed 1 Cor. 15.26 we shall never be fully freed but have one evill or other Therefore we are to pray for that time when we shall hunger and thirst no more when God shall wipe all teares from our eyes Rev. 7.16 at the least if he take us not presently out of the world yet to keepe us from the evill of the world Joh. 17.15 till that day when there shall be no more death nor sorrow nor crying nor paine Rev. 21.4 but God shall be in all to us for ever THE EIGHTEENTH SERMON For thine is the Kingdome Power and Glory for ever and ever SAint Paul willeth that all things in the Church be done orderly 1 Cor. 14. which no doubt he tooke from Christ whose answer to John Baptist Matth. 3.14 was Sic enim decet for so it becommeth whereby wee see that both Christ and his Apostles have alwaies observed a decorum or decency in all things So touching prayer our Saviour Christ to shew that it is an undecent thing for any having done his Petitions to breake off suddenly or to beginne his prayer without any introduction hath not onely made an entrance to his prayer wherein he acknowledged Gods goodnesse but also addeth a conclusion wherein hee confesseth his Kingdome Power and Glory which the Fathers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hee tooke the patterne of this conclusion out of the old Testament where King David acknowledgeth Thine O Lord is greatnesse power and glory and victory and thine is the Kingdome 1 Chron. 29.11 In the beginning we heard that all Prayer and Invocation is nothing else but a testimony and confession The Petitions that are severally made in this Prayer are confession of our weaknesse want need and unablenesse to do any thing that may please God The beginning and end of it are an acknowledgement of Gods riches power and goodnesse whereby he is inclined to supply our wants for that hee is not onely willing as a Father but able as a King so that whatsoever prayer we make whether Tekinnah or Tehillah whether we pray that we may receive some good thing of God or praise him for good received is a confession and both these confessions make for Gods glory not only to him that was to make confession of his sin it was said Da gloriam Deo Josh 7.19 but the blind man that had received a benefit by the recovery of his sight was said to give glory to God Joh. 19.24 The beginning of this prayer was a confession of Gods goodnesse the end of his power for unto doing of good is required not onely willingnesse but power and ability To shew that God is willing we are taught to call upon him by the name of Father for any father is willing to do his child good but with this willingnesse there must concurre an ability to do good which howsoever it be wanting in earthly Fathers yet it is not wanting in our heavenly Father for whereas nothing doth more expresse power then the name of a King Christ acknowledgeth God to be such a Father as hath Kingdome power and glory and therefore is able to do us whatsoever good he will So God himselfe affirmeth of himselfe I am a great King Mal. 1.14 Rev. 19.16 he is called King of Kings and Lord of Lords so that if wee will pray to God the Father wee have cause to conceive hope that hee will heare our Petitions and help us because he is not onely willing as a Father but able as a mighty glorious and powerfull Prince Secondly if to God the Sonne his dying for us doth assure us of his good will and readinesse to do us good and his rising againe from the dead when he hath broken the yron barres doth assure us of his power Thirdly if to the Holy Ghast we shall not need to doubt of his willingnesse for he is the essentiall love of God which is shed in our hearts Rom. 5. Besides he is the spirit operative by whom God worketh all good things in the hearts of his people and therefore able to do whatsoever good for us and those two to wit the assurance of Gods goodnesse and power are the two parts of the anchor of our hope Heb. 6.18 19. and he gives us not onely audaciam petendi but also fiduciam impetrandi not only boldnesse to aske but also assurance to obtaine The make requests in our owne behalfe and acknowlegement to God of his love and power are both confessions but the principall is the acknowledgment of his gooodnesse and Kingdome power for to make request to God for good things that we want concernes men but to confesse Gods power and goodnesse is that wherein the heavenly Angels are occupied in they feele no want of any good thing and therefore they have no neâ—d to make petition to God as we on earth and therefore all the confession that they make is of Gods goodnesse and power whereof they cry continually Holy Holy Holy Lord God of Hosts the earth is full of his glory Esay 6.3 The same is done by the Saints in heaven Blessing and glory and wisedome and thanks and honour and power and might be unto our God for evermore Rev. 7.12 Whereby we learne that wee
our Saviour faith Heaven and Earth shall passe but one joy of my word shall not passe Matth. 5.18 that is in regard of his power and ability For the other part of his faithfulnesse which is his will and readinesse he is said to be a faithfull Creator that will have care of the soules committed to him 1 Pet. 5. and to this purpose serveth that which S. Iohn affirmeth Behold what love the Father hath showed us that we should bee Sonnes of God 1 Iohn 3. There is in God that faithfulnesse that is in a mother towards her children for as a woman cannot but pity her owne child and the son of her womb so the Lord will not forget his owne people Isa 45.15 As his arme is not shortned but is still able to helpe so his affection towards us is such that he is most willing to helpe In this regard as hath beene observed he is both a King and a Father the one shewing his power the other his willingnesse and good-will towards us upon both these we doe ground our Amen and doe learne not onely Credere vero beleeve God which is true but fidere fideli trust him which is faithfull upon this faithfulnesse we may ground all our Petitions if we seeke forgivenesse of our trespasses as Christ teacheth us to pray then God is faithfull to forgive us our sinnes 1 Iohn 1. If we will pray against tentation the Apostle saith God is faithfull and will not suffer us to be tempted above that we are able to beare 1 Cor. 10. If to be delivered from evill which is the last Petition the Apostle tels us The Lord is faithfull and will stablish us and keep us from all evill 2 Thes 3. Thus we see both what is our Amen and whereupon it is grounded The last thing is the right saying of this word which is a thing to be inquired for the Apostle as though he tooke care for the right saying of it saith How shall the unlearned say Amen 1 Cor. 14.16 Teaching us that it is not enough to say Amen unlesse it be said in right forme and manner The right saying is reduced to foure things First that as the Apostle sayes We pray with the Spirit 1 Cor. 14. For of the foure evill Amens which the Hebrewes note one is when our Amen doth not come from an earnest desire We must powre out our hearts before him Psal 62.8 So our Amen must come from the heart we must be so disposed that we may say As the Hart brayeth for the rivers of waters so thirsteth my soule after thee O God Psal 42.1 My soule thirsteth for thee and my flesh longeth for thee in a barren and dry land where no water is Psal 63. without this Amen our Amen is evanime a dead Amen Secondly a man may desire a false thing so did the Prophet give his Amen to the false prophecie of Hananiah Ier. 28. but wee must bee carefull that it be true that we pray for therefore the Apostle saith He will not pray with the Spirit onely but with his understanding also 1 Cor. 14.25 So our Saviour tels us We must worship God not in Spirit onely but in Spirit and Truth That is we must have understanding that our Petitions be true and agreeable to Gods will Ioh. 4. for as in thanksgiving it is requisite that we sing praise with understanding Psal 47. So the like must be done in prayer they are both good both to pray with the Spirit and with the mind therefore it is better to pray with both then with but one alone Therefore it is a marvell that any should thinke it enough to pray with the Spirit though they doe not know in their mind what they pray for but pray in an unknown tongue as the Church of Rome doth seeing the Apostle saith He will pray both with the Spirit and with the understanding 1 Cor. 14.15 and this understanding is not of the words onely but of the matter that we pray for We may understand the words wherein the prayer is made and yet not understand the thing that is prayed for The sonnes of Zebedee prayed in their owne Language and yet our Saviour tels them Yee know not what yee aske The Eunuch that was reading the Prophet Esay no doubt understood the Language of the Prophet and yet when Philip asked him Vnderstandest thou what thou readest he answered How can I except I had a guide Acts 8.31 Therefore we must pray not onely Intelligenter but Scienter we must know what we aske wee must be carefull that whatsoever we aske be according to his will for then may we be assured that he will heare us 1 Iohn 5. we must aske in Christs name Iohn 16. Lastly to a good end for otherwayes our prayers shall not be heard Yee aske and receive not because yee aske amisse Iames 4. But this is not all that is required that we may pray with the Minde and Vnderstanding for we must intend the thing that wee pray for with out heart that the Lord may not have cause to complaine of us as of the Jewes that honoured him with their lips while their heart was farre from him Isa 29.14 That we may with more attention of heart addresse our selves to pray our Saviour bids us to gather our selves from all things that may carry away or distract our minds and to enter into our chamber there to pray to our â—ather which is in Heaven Matth. 6.6 This did not Saint Peter observe when he prayed Master let us make here three Tabernacles and therefore the Evangelist saith He knew not what he said Lake 9.33 Thirdly that we may say Amen aright we must not onely understand in our mind and desire in our spirit the thing that wee pray for but must confidently looke for the performance of that we desire for unto this confidence there is a promise made on Gods part of whom the Prophet saith That the Lord is nigh to all that call upon him in truth Psal 145. that is in faith and confidence that they shall obtaine the thing that they pray for therefore our Saviour saith whatsoever yee pray for belâ—eve and it shall be done Marke 11.24 and the Apostle saith If we will obtaine our requests we must aske in faith without wavering or else we shall be like the waves of the sea that are tossed with the wind and carried about with violence Iames 1.6 And we shall not need to doubt but we shall be heard if we pray in a right manner if we pray for a right end that we may say Tua est gloria This confidence and trust hath certaine Limitations first wee may assure our selves that God will grant our requests if it be expedient for us and therefore we must not limit God nor appoint him his time but as the Psalmist saith We must direct our prayers early to him and wait for his pleasure Psal 5.3 We must tarry our Lords leasure Psal 27.