bestow and will be worshipped is either God or the devil Satan is an Hebrew word and signifies adversary For it is written All Christs answers are by Scripture and all the places out of Deuteronomy and every one cited verbatim from the Septuagint and not from the original the reason why our Saviour answers all by Scripture is already shown Thou shalt worship the Lord thy God Why doth not our Saviour answer him some other way he might have answered him that all those things were not his to give but our Saviour doth not give such an answer as might only satisfie that temptation but all temptations whatsoever there were or might be to that since for if our Saviour had been onely to defend and answer for himself he might and haply would have answered otherwise but he being in our stead and to leave us an example he answers so as it might be best for us and that we might have a patern and answer left for us to answer all temptations of that kinde for suppose he had said to Satan the things that thou offerest are not in thy power to give two inconveniences would have followed 1. That answer would not have served us when man suppose the King or some great man had offered such preferment as was in his power to give our Saviours answer would not have served us and so one if not the only end of his temptation had failed viz. to leave us a way to overcome all kinde of temptations 2. It might have seemed that he would have fallen down if he had had power to give what he promised May it not be to show us that we are first to consider to what we are perswaded to before we consider the motives by which we are perswaded and if it appears to be a sin that we ought not to consider the motives for that will prove a snare unto us and therefore Christ discovering this to be abominable idolatry he answers not to the motives but to the temptations Vers 11. Then the devil leaveth him and behold Angels came and ministred unto him Then 1. When our Saviour had commanded him to avoid 2. As soon as he saw he was discovered for in all the rest of the temptations our Saviour took no notice who he was 3. So soon as he had ended all his temptations the devil stayes not any where willingly longer then he is in hope of doing mischief The devil left him 1. That one may do that which Christ commands and yet be as bad as the devil for Christ commanded the devil to get him hence and so he did we do not obey God by doing what he commands but because he commands when the devils do what God commands 't is rather in them an act of subjection then obedience and the will of God is more properly done upon them then by them 2. Observe how easie 't is for Christ to deliver his out of temptation if he does but rebuke him 't is all that the Angel does desire Jude 3. This is the difference betwixt Christ and not only the Saints but the very Angels themselves if Christ rebukes Satan and bid him get him hence he cannot resist yet by way of indignation they may bid him get him hence but authoritatively they cannot St Luke hath it That he left him for a season two things may be gathered from that 1. That he left him not for ever 2. That he left him not for any certain time but for a season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while he could finde a fit opportunity to tempt him again which should teach us not to go into places of temptation for the devil leaves thee no longer then while he can finde an opportunity to tempt 2. It should teach us to take all opportunities to do good 3. To consider what temptations every place action and imployment are subject to and to provide for them The Angels The good Angels you may see what we may expect if we resist to the end more comforts then temptations for we reade but of one that did tempt but here are many that do comfort 2. You see no sooner the temptation ended but the Angels come Came Why where were they not with our Saviour It seems therefore it is said they came to shew that they were not with our â—aviour before lest one should think 1. That our Saviour could not himself alone overcome the devil but had coadjutors to help him or assist him 2. Or at least we should think that he did not alone in other victories over Satans instruments subdue the malice of his enemies and so we should ascribe part of our redemption to Angels And ministred unto him Our Saviour did not want their ministration but it was their honour and not our Saviours want that caused them to minister unto him Vers 12. Now when Jesus had heard that John was cast into prison he departed into Galilee Now when Jesus heard It is not to be supposed that this is to be meant that he immediately after the temptation was ended went into Galilee for many things were done before as the calling of many of his Disciples as Andrew and Peter as John 1. as also his turning water into wine and all things which preceeded Johns imprisoning Why did our Saviour stay while he heard the news for he knew not only the very instant when it was done but long before when it should be done and need not stay while the news was brought him 1. He stayed while the news was brought because he knew that before that the Pharisees knew that work was accomplished they would not go about to do any thing against him and so long while the news came of Johns imprisonment he was safe 2. Because if he had departed from Judea before it was known that John was imprisoned though he knew it the cause of his departure would not have been known and he might have seemed to have fled upon meer surmises of danger so to have been timerous That John was delivered up John Baptist what man be he never so holy can escape the fury of the wicked the occasion of his imprisonment is set down Matth. 14. but though Herodias was the promoter of that persecution against John and Herod by his power put him in prison yet the Jews were the betrayers of him for our Saviour saith They did whatsoever they would and that they betrayed John 1. Here it is said that When John was delivered up for our Translation when he was cast into prison stands not with the original 2. John was out of the jurisdiction of Herod as appears Matth. 3.1 Luke 3.1 for the wildernesse of Judea was not within the precincts of Galilce and Herod was only Tetrarch of Galilce at that time 3. If the Jews had not had any hand in this why should our Saviour flee out of Judea upon it And if you shall say Why should our Saviour flee into Galilee
keep us and to wait on us we should rather be servants to them Kings and Queens are nursing fathers and nursing mothers 2. He hath given his Angels those about his own throne all Angels are his good and bad by creation but the good Angels are now only called his Angels the other are called the devils angels Matth. 25.41 3. Angels which if you compare with that which follows there you may see that every good man hath many Angels not only every man his titular Angel 4. A charge a special command 5. To keep thee not only as David gave a charge concerning Absolom Do the young man no harm 6. And they shal bear thee up in their hands they are not only to look to us lest we fall but to carry us lest we fall 7. Lest at any time not a moment that their vigilance ceaseth 8. They keep us that not only not often but not once 9. Why all this care all lest we should hurt our foot not thy feet the foot the lowest and the meanest part pars insima pars unica that he saith thy foot à fortiori it follows he takes care of all the rest of the body he that takes care of the lesser things will take care for the greater 1. It is only to keep one from hurting the next thing to be considered is the subtilty and falshood of the devil in citing this place 1. They appear in citing so fit a place for it is as if it had been a Prophecy on purpose for that very occasion for it speaks of bearing up in their hands lest thou dash thy foot against a stone 2. He leaves out that which would make against him 3. He quotes it as if it was particularly meant of our Saviour whereas it is meant of all holy men for our Saviour wanted not the protection of Angels but they his see how fitly this follows upon the former as if he should say Thou wilt not turn stones into bread but thou wilt cast thy self upon the providence of God do so now what needest thou trouble thy self to come down cast thy self upon the providence of God cast thy self down and since the word of God is that thou so much reliest upon here is the word of God it is written Vers 7. Jesus said unto him It is written again Thou shalt not tempt the Lord thy God And Jesus said It is written again Here was no pausing it put not our Saviour to a stand 1. You may see the great wisdom of Christ which appears first that he answered Satan for doubtlesse this was the subtilest temptation that the devil could invent yet our Saviour answered him There is a story of a Limner that to shew his Art drew a white line so small that it could hardly be discerned another to shew that he could excell him drew a black line thorow the middle of it it required an accurate sight to discern either but our Saviour at first view immediately discerned this black line of temptation to run thorow the plausible advice that Satan gave our Saviour 2. The next thing that shews our Saviours wisdome was in giving so speedy an answer When we are a disputing many times we are forced to give such an answer which may face the objection whilst we have time to rally our forces that we may be able to give such a full answer as may wholly rout it but our Saviour at first gives such an answer as gets a plenary victory over the temptation and that is the last act of Christs wisdome that he gives such an answer which considering all things a more proper and full answer could not be given by the wisdom of men or Angels nor of Christ himself though they had never so long time to consider of it for it may not be said of Christ that his second thoughts or actions could be more wise 2. The holinesse of Christ doth exceedingly appear in giving so speedy a denial for as it would have argued some defect in his wisdome not to have been able at first view to discover it to be a sin which Satan perswaded him to so having discovered it to be a sin it would have been a sinne in Christ to have consulted whether he should have done it or no for it argues coldnesse of love to consider whether we should offend God or no and it argues a great deal of folly for there is no proportionable weight between any motive that can be brought to perswade us to sinne if it be compared with the evil of the least sin to which it perswades us So that to stand weighing that is consulting which of those two have greatest weight in them argues as great folly as if one should stand weighing whether a feather or a talent of lead were heavier 3. 'T is against the nature of consultation for Deus peccatum non cadunt subconsultatione God and sinne cannot be consulted of we may consult how we may serve God but not whether we should serve God He without any stay answered and said our Saviour still answers by Scripture to shew us that the Word is not profitable to answer one but all kindes of temptation 2. To shew that the abuse of a thing should not take away the use of it 3. Again not to argue any contradiction in the Scripture but to shew us the best way to understand Scripture is by comparing one place with another 2. To shew us how excellent it is to balance and counterpoise Scripture to put those places that command a duty or set down promises should be taken and joyned with those that sets the limit to the duty and the conditions to the promises But the Question may be Why did not our Saviour since the devil alledged the place falsly shew the errour and take that way to answer since it is very dangerous to let the Scripture be misunderstood and we should not let any go on in an errour The reasons might be 1. If he had took that way haply Satan might have brought another place to that purpose to which the answer to this place would not serve therefore our Saviour brings rather a place of Scripture to confute him now this answer would serve not only for this place but for all other places of this kinde whatsoever 2. Because this did in effect answer and shew the very words that the devil left out for to tempt God is to expect Gods protection out of his wayes 3. That he might shew us that Scripture is sufficient to resist and avoid all temptations of all kinds 4. As hath been said before that we might have a rule to expound Scripture 5. To shew us that faith that is the object of faith the word of God is the only way not reason to quench the fiery darts of Satan 6. The reforming of the erroneous understanding of Scripture need not be done to Satan 1. Because Satan is incorrigible and so it would do him no good 2.
He did not cite the place wrong out of ignorance but out of subtilty and craft Thou shalt not tempt the Lord thy God c. 1. The meaning is not as if he should say Why dost thou tempt me I am the Lord thy God and it is written Thou shalt not tempt the Lord thy God therefore thou shalt not tempt me 1. For then he should have forbidden the devil to tempt him any more 2. The Scripture is written for our not for Satans instruction 3. Because it had not been so fit for us for if that be meant of the devil it belongs not to us principally 4. Because evidently the command in Deuteronomy is given to the Israelites and not to Satan 2. In the text in Deuteronomy it is you shall not tempt the Lord here Thou shalt not tempt the Lord thy God Why this change 1. Was it not to shew us that we ought to apply commands and prohibitions to our selves those that are spoken to all and so also promises if we are in the same case 2. Was it not because that here it is written so in the Septuagint and not in the Hebrew not verbatim according to the Hebrew because the Septuagint being in Greek was farre more generally had and understood 3. It is to be considered what it is to tempt God by what it is to tempt man we may finde out what it is to tempt God to tempt a man is to desire or some way to endeavour to encline him to break that Law that ought to rule him and that is imposed upon him now you must understand that God hath proposed a Law to himself to follow in the ruling of the world viz. to work and bring to passe all things by means not immediately as to preserve mans life by nourishing him nourishing him by food not immediately and this Law God doth observe except some necessity requires his immediate providence and power whosoever would have God break this Law and have him work wonders and miracles to bring to passe that which by means which he hath afforded us may be done is said to tempt God as apparently in this tempration it is 2. Tempting is the same with trying to make a needlesse experiment now all experiments concerning God are needlesse for needlesse are those means without which the end may as well be attained or with which the end cannot be attained 1. Therefore those tempt God who cast themselves upon the immediate providence of God now he doth not cast himself who necessarily ventures and puts himself upon Gods immediate providence by observing Gods Laws as the three children but God brings them into it and God will deliver them so also if by any other one be brought to such straits that without Gods immediate providence one cannot escape so were they 2. Those that tie God to such and such means or prescribe the manner or time how and when God shall deliver them 3. There are two kindes or wayes of tempting God one when the end of our words or actions is to finde out whether God be powerfull wise good this is called an expresse temptation The second kinde is when one doth or speaks any thing which although we do it not with that intent yet there can be no other end why one should do it then by that to be certified of some thing concerning Gods Attributes for if one would make an experiment one would use that very way and this is called an interpretative temptation now to tempt God that is alwayes a sinne for it alwayes supposeth infidelity and ignorance of some inherent excellency in God or from distrust of his goodnesse to us or out of idlenesse that we will not trouble our selves to finde out or use the means which God hath afforded us But James 1.13 God is not tempted with evil if God cannot be tempted what need we be forbid to tempt him I answer 1. There are two kindes of temptation proving and seducing wicked men do tempt God the first way and that is the thing we are forbid but the second to go about to perswade God to any sinne none doth tempt him so and of that kinde of temptation doth the Apostle speak for the other words shew what kinde of temptation is meant God tempts no man saith the Apostle that is not to seduce him but to prove him he doth therefore the other words are to be meant of the same kinde of temptation 2. God is not tempted with evil may be meant thus God is not allured no evil doth any way encline him but he is utterly averse from all evil If one should see some curious ripe fruit and one were forbid all fruit one is used to say to see such curious fruit would tempt one shrewdly and when one answers no it would not tempt me ones meaning is it would not encline me or make me desire to eat it so no evil doth encline God to like it It is said The Lord thy God to give us a reason why we should not tempt him for since our tempting God comes from our doubting and the things we usually doubt of are his power or his goodnesse to us here is a word for each The Lord there his power Thy God there his goodnesse But why is it said the Lord and thy God and not thy Lord The reason is because we use to doubt of Gods power without any relation to our selves but when we doubt of his goodnesse it is in relation to our selves Vers 8. Again the devil taketh him up into an exceeding high mountain and sheweth him all the kingdoms of the world and the glory of them And again the devil took him up This again being referred to the taking up shews that this was the second time that the devil took him up and by consequence that the taking up to the pinacle of the Temple was the first and by consequence that that temptation was before this though St Luke relates it before this 2. The reason why our Saviour would again be tempted was because he had not yet left us an example of the most commonest of all temptations viz. ambition and covetousnesse 3. To shew the indefatigablenesse of the devil as long as there remains any way untried he ceaseth not 4. The Question may be Whence Satan took our Saviour and most probable it is that it was from the pinacle of the Temple for it is not likely that he came down thence and that may be one reason why it is said an exceeding high mountain for the pinacle of the Temple was higher then ordinary mountains For Jerusalem it self was built upon an hill for the devil after he had set our Saviour upon the pinacle he left him a while to see what would be the issue of it to which it may be those words of Luke do relate viz. And he left him for a season for it was convenient to strengthen the temptation that he should withdraw himself 2. Because we
ΠΑÎΘΕΟΛΟΓΙΑ Or the Summe of PRACTICAL DIVINITY Practiz'd in the Wilderness and delivered by our Saviour in his Sermon on the MOUNT BEING OBSERVATIONS Upon the Fourth Fifth Sixth and Seventh Chapters of St MATTHEW To which is Prefixed A PROLEGOMENA or Preface by way of DIALOGUE Wherein the Perfection and Perspicuity of the Scripture is vindicated from the Calumnies of ANABAPTISTS and PAPISTS By THO. WHITE B. L. Minister of Gods Word at Anne Aldersgate London LONDON Printed by A. M. for Jos Cranford and are to be sold at the Sign of the Phoenix in St Pauls Church-yard MDCLIV WHITES OBSERVATIONS Upon the 4. 5. 6. and 7. Chapters of St MATTHEW The Authours TO THE READER AUTHOUR THe Times wherein we live are so full of Errors Heresies and Blasphemies that except our Antidotes and Preparatives are very strong and we continually taking of them 't is impossible to be kept from being infected Christian Reader But what are those Antidotes and Preparatives which may keep one from infection 1. Take heed of Doctrines that rob God of his Honour and give it unto man Such are the Doctrine of Merits Free-will Election out of foresight of Faith and Perseverance 2. Be established upon the plain Texts of Scripture in the Truths you professe and take them not upon trust custome or education for such sandy Foundations will never be able to bear up what you build upon them in times of Persecution or Temptation 3. Love the Truths that you know else God may justly send you strong Delusions to beleeve lies though you receive the Truth if you receive it not in the love theroof 2 Thes 2.10 11. Love and rejoyce in them not upon carnall ground for if thou lovest spirituall truths upon carnal grounds when those grounds cease as all carnal grounds will thy love of the Truth will cease and though thy evidence be never so great if there be no adherence if thy soul cleaves not to the Truths thou knowest they will be like the dust that lies loose upon the ground every winde of Doctrine will scatter them Eph. 4.11 12 13 14. 2 Tim. 3.15 5. Turn the Truths of God into nourishment We must desire the sincere milk of the Word of God that we may grow thereby while meat is in thy hand it may be taken from thee if it be in thy stomack thou maist cast it up again but if once it be turned into nourishment into thy substance then thou canst never loose it 5. Desire to know the Truths of God that thou maist do them Do what thou knowest thou shalt know more Joh. 7.17 We use to take away the Candle from those Servants that have no work or will do none by it 6. If Persecution arises for the Truth suffer it with joy for if once thou hast suffered for the Truth thou wilt never part with it the way not to sell Truth is to buy it and the mother loves the childe most because she hath suffered most for it If once we have paid for Land if the Title of it be questioned we shall endeavour to vindicate it but if we only be in bargain if the title be questioned we leave of our bargaining and leave it to others take little care our selves to vindicate it but it may be thou dost not live in such times of persecution that thou must loose thy estate life or liberty for the Truth but alwaies thou livest in such times that thou must leave thy lusts or corruption for it what corruption what sin what lust hath thou left for such a truth if thou hast not parted with thy lusts and corruptions for the truth thou wilt part with the truth for thy lusts c. 7. Pray for 't is God only that teacheth wisedom secretly thou canst not come unto the Son unlesse thou come and learn of the Father Joh. 6.44 thou canst not know the Father except the Son reveal him Mat. 11.27 Thou canst not say that Jesus is the Christ but by the holy Ghost thou canst not know the deep things of God except the holy Ghost seacheth them out and reveal them unto you thou shalt learn more of God upon thy knees then by all thy reading or studying without prayer If any man lack wisedom let him ask it of God The Schoolmasters that Luther learnt most of was Prayer Temptation and Meditation 8. Be constant in hearing and reading the Word of God for those are two speciall means that God hath sanctified for the keeping of us from errour Be sure you keep close to that Heb. 4.11 12 13 14. 2 Tim. 3.13 take heed of making Traditions Revelations or Providences as thy Rule to walk by for the Scripture is plain and sufficient to teach you all things which are necessary either to be beleeved or practised and the clearing of this Point I conceive to be the most propeâ— Preface to Annotations upon the Scriptures more proper to that part of Scriptures here spoke to then to many others because that our Saviour evidently shews by his practise that the Scriptures nay one Book nay very few Chapters of that Book is able to answer all Satans temptations and as for the times wherein we live I wish that Discourses of the perfection perspicuity c. of the Scriptures were less pertinent Anabaptists You speak much of the Ministery and of the Written Word but these are needless in our daies or at least the written Word is not the only Rule whereby we should walk Is it not plainly prophesied of the time of the Gospel Jer. 31.34 They shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord and Isa 54.13 and thy children shall be taught of the Lord and if so what need Scriptures or Miâ—istry Authour We will first take the words in your sense viz. that all shall be taught immediatly of God without the Scriptures or Ministry of the Word so that from the greatest to the least every one shall know the Lord that is so much of God as is needfull to salvation Then thus I argue That as far as can be proved by these words the Scriptures and Ministery of the Word is needfull until this Prophesie be fulfilled in this sense for there are abundance of ignorant persons amongst us who are not taught of God and that do not know the Lord Many there are that do not beleeve in Christ which they should certainly do if God did inwardly teach them Joh. 6.45 Now 't is so evident that few there are that beleeve and by consequence are taught of God that it ought rather to be bewailed then proved 2. Can any one imagine that none of Gods People before in Christs time or in the Apostles time were taught of God and yet what is more evident then that the Ministery of the Word and reading of Scriptures was in use and commanded in those
together and then what well-disposed people would or what otherwise they had to bestow was distributed among them and this was done in the times of publick Assemblies in the Synagogues and at other times in the streets and this custome had these conveniences with it 1. That upon the daies of publick assemblies the Synagogue being the place of the relief of the poor it caused them to come to the publick ordinance And 2. It being howsoever in a publick place where many were gathered together such poor as were vagrant lazy or wicked might the easier be discovered but in tract of time it came to passe that whosoever desired publick applause of men when he had any alms to give to the poor he would make use of this publick signal on purpose that they might take notice of his alms 3. Christ by forbidding us to sound a trumpet before us forbids all other wayes of publishing alms for the applause of men 4. The use of the trumpet among the Jews was three-fold either 1. Civil as for the gathering together the Princes of the people 2. Military 3. Religious as you may see it more largely set down in Numb 10. Chrysologus observes that the hypocrites using the trumpet in this their use of it being neither civil nor religious it was martial and that they came rather to give God battel then to give the poor an alms 5. There was these notorious signs of their hypocrisie 1. That they would have men take notice of their liberality to the poor 2. That they used such a publick way to make them known as by blowing of a trumpet 3. That they themselves would be present when their liberality was thus made known 4. That notwithstanding they did all this for the praise of men yet they would use such wayes to get it that had not a manifest appearance of their seeking vain-glory because the calling together of the poor by the trumpet was primarily intended for other ends as hath been said 6. This shews that those things that have been notoriously abused by hypocrites and idolaters c. except in case of necessity or that they are commanded by the Word though we suffer some small inconveniences we ought to forbear the use of them as in this case As the hypocrites do 1. All hypocrites do sound before them when they give alms i.e. they either literally do so or by way of analogy they do their alms after such a manner or at least to that end that they may be praised of men for the Trinity of the world being profit pleasure and honour there being no carnal pleasure much lesse temporal profit in giving alms they must needs do it for to be seen of men 2. The works that the hypocrites do we are not forbidden but to do them after that manner for it is not which the hypocrites do but as the hypocrites do insomuch in this particular it is not lawful in all cases to blow a trumpet when one gives alms but alwayes unlawful to do after that manner and to that end as hypocrites do 3. Hypocrites the word properly signifies Stage-players who personate those men and act those parts of grief joy c. and in gestures cloathes and speech do seem to be others divers times contrary to what they are men women and beggars kings 4. Our Saviour does not say Do as the Scribes and Pharisees do but Do not as the hypocrites do might it not be 1. To shew us that we should not speak against the persons but against the vices of men 2. Or because it may be there were some of the Scribes and Pharisees that were not hypocrites In the Synagogues and in the streets 1. Their Synagogues were built after the manner of their Temple for situation being generally built upon a hill and for position being built East and West and for distribution having a place answerable to that where they kept the Ark and also a partition in the Synagogue that divided betwixt the place where the men and where the women sate and for officers as there was the ruler of the high-Priest answering to the high-Priest in the Temple and answerable to the high-Priests associate and assistant there were officers in the Synagogue the differences betwixt the Synagogue and the Temple were these 1. In respect of number for there was but one Temple and many Synagogues 2. In respect of Ordinances they might preach and pray but they might not sacrifice save only in the Temple 2. They sounded the Trumpet in the Synagogue and streets that so they might be observed by more That they may have glory of men 1. Or That they may be glorified by men when they should give alms that they themselves and that others might glorifie God so the poor should have the alms and God should have the glory and they might have the comfort of their actions but here while they give a peny to the poor they steal that from God viz. his glory which they esteem more of then a thousand worlds 2. It is lawfull to have respect to the recompence of the reward and to do good duties partly in relation to the relation which we shall have from God but never in reference to the praise and glory we shall have from men but here it is not that they might have glory of God or that God might have glory of men but that they might have glory of men 3. In respect of men the main thing that they were to look after was their relief not their praise but here while they pretend to come to give to the poor they do indeed come to receive applause both from poor and rich Verily 1. The word Amen translated here verily sometimes is a word of asseveration as here and in most places nay sometimes so strong an asseveration that it hath the nature of an oath the word in the Greek is Amen Heb. 6.14 Sometimes it is used by way of option or wishing so is the last word of the. Lords Prayer and the last word of the whole Bible 2. It is observable that St John in his Gospel uses three expressions which no other Evangelist useth the first is the doubling of this asseveration the second that the Virgin Mary is called woman the third that John is called the Disciple whom Jesus loved and alwayes so in his own never in any of the rest of the Gospels I. say unto you Vid. Chap. 5. vers 18 22. upon these words They have their reward 1. It is not said they have the praise of men for that they may misse of but howsoever if they aim at the praise of men they have their reward i.e. all their reward that ever they shall have 2. Since our Saviour brings this as a heavy curse that will light upon them it follows that it is a miserable thing to have no reward but what we have in this life 3. That it is not said they have a reward but their reward that is
world Comeye blessed c. 2. All that you have by your blowing the trumpet is that men know that you give to the poor and that men honour you for so doing but here the Lord shall not only make it known and you shall be honoured before men and Angels by God himself for giving alms but besides his honouring he shall reward you as when the King shall give some great gift in the presence of all his Nobles to some poor man for some small service he hath done him the man is honoured by having the gift given openly before Nobles but the gift it self is a great part of the reward 3. The reward that God shall give is certain if thou givest thy alms secretly but the praise thou expectest from men is uncertain if thou givest them openly it may be those poor that come and receive nothing will rail at thee those that thou givest unto may murmur at thee that thou givest them no more and they that stand by and behold may more blame thee for thy hypocrisie then praise thee for thine alms thou blowest the trumpet that men may come to see thee but it may be their businesse or wisdom is such that they neither can nor will come out to see thee but when the trumpet shall be blown at the last day then the Sea and the grave and hell it self shall send forth all their prisoners and they and all the world shall behold thee openly rewarded that gavest thine alms in secret 4. The word that we translate reward properly signifies to render or return what we formerly received and this is the same that Pro. 19.17 there it is He that pities the poor leuds to the Lord not he that gives to the poor for a man may give out of vain-glory as here and not out of pity so here our Saviour bids us do our alms but the word signifies pity the word pity rather then relieve is used in both these places to shew that all are bound to pity though every one is not bound to relieve them the reason is because all are able to pity though all are not able to relieve the poor the poor themselvs are able to pity nay in respect of the experience they have of the smart of poverty they can easilier pity then the rich that which you give out of pity to the poor and love to the Lord is lent unto the Lord but what you give for to be seen of men is lent to men and they are to repay you God will not Vers 5. And when thou prayest thou shalt not be as the hypocrites are for they love to pray standing in the Synagogues and in the corners of the streets that they may be seen of men Verily I say unto you they have their reward And when thou prayest 1. It is not sufficient to be carefull to avoid hypocrisie in one holy duty but in all for Satan is like a flie for the prince of devils is called the prince of flies drive away a flie from one place it will light upon another So though Satan be driven away from thine alms he will light upon thy prayers 2 As in respect of Satan so also in respect of God it is not sufficient to be right in one duty for one duty zealously and religiously performed will not excuse or stand by way of composition for ill performance of another he that keeps one day to the Lord it is more inexcusable if he keeps the next day to the devil 3. If when be taken for whensoever or as often as thou prayest then the observation is That as in different duties the performance of one with care makes it not needlesse how we perform another as above is observed so in the several acts or performances of the same duty the performing of it often well should not make us secure nor can infallibly assure us that afterwards we may not perform it ill he that rowes thirty strokes and prevails against the stream if he omits the 31th stroke he will surely be carried back again 4. If you take when as if our Saviour had said not only before but at the very instant of prayer You shall not be c. then the observation is That our preparation to holy duties cannot be so great as to put our hearts into such a spiritual frame before that we need not at the very instant of performance of the duty observe what we do for our hearts are not like a well-made watch which being wound up once or twice a day and being set right will go so for many hours though you neither observe nor direct the wheels in their course but like a ship which except your eye be on the compasse and your hand on the helm will be driven out of the way and split upon rocks or like a writers pen which be it never so well made and prepared for writing yet writes not one letter or tittle more then the hand makes it When does not here properly command but takes it for granted that we will pray for it is not If but when thou prayest Thou 1. It may be the meaning is that in private prayer we should not stand nor love to stand in the Synagogues but when ye pray that is when there are publick Assemblies met together to pray then we may joyn with them wheresoever they meet 2. Thou that is though all else should do so yet do not thou for we must not follow a multitude to do evil Prayest 1. As the holinesse of thy person cannot priviledge thee from temptation for Satan strove with Michael and tempted Christ so neither can there be any duty so holy wherein thou canst have so near a communion with God but Satan can come between to tempt thee for prayer of all duties brings us nearest unto God 2. To do any thing for the applause of men is at the best but vanity but to do works of religion for the praise of men is to make God our footstool 3. Though our actions must be the same in many particulars with hypocrites yet the frame of our spirits must alwayes be different we must do what they do but never be what they are When thou prayest c. 1. Thou is as if Christ should say Let the hypocrites do what they will but when thou c. And as Joshua did say Do you what you will but I and my house will serve the Lord. 2. It is not when ye pray to shew that this direction is not for publick or to condemn publick prayer but a Directory only for private devotions 3. Nor is this a direction for ejaculatory prayers 4. Or if we do as they do i.e. if we do pray in Synagogues as they do yet we must do it with another frame of spirit for it is not said Do not as they do but be not as they are 3. Their fault was not praying in the Synagogue but their affecting it to sit in the uppermost room is
not a sinne but the love of sitting there is 6. Standing was the usual posture in prayer amongst the Jews Jer. 15.1 Job 30.20 except in dayes of humiliation Dan. 9.20 7. Love is to be joyned to both the words and they lov'd to pray standing for two reasons 1. Because they might the better be seen 2. Because they did not like those kindes of prayer to which prostration was proper for their prayers were generally Thanksigivings rather then confessions Luke 18. Lord I thank c. 8. Standing may be taken for continuance for our Saviour condemns them for their long prayers 9. They did not only frequent their own Synagogue but went to divers others to be taken notice of 10. The corners of the street may be ta'ne two wayes either as if they went into some corner of the street pretending to avoid the sight of men that they might have not only the praise of their praying but their humility and did seem to cast away praise but so that they might take it at the rebound Or else it may be taken for that place where two streets meet because that place was most publick 11. It shows they did not pray in high-wayes nor in villages but in Cities or great Towns for the others have no streets all to shew that the publicknesse of the place was the cause of their choice of it 12. This does not contradict Matth. 5.16 for they are faulted here not because they desired their works but themselves should be seen 13. It is extreamly against the very end of prayer to desire that we may be seen for the reason why we pray is that our prayers may be heard and not that our persons may be seen for the rest vid. ver 2. Vers 6. But thou when thou prayest enter into thy closet and when thou hast shut thy door pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly But thou when c. 1. That this precept cannot be universal in respect of prayers is evident both by the practice of holy men who pray'd in publick as well as in private Psal 42.4 and by the promises of God made to such prayers Mat. 18.19 as also by expresse precept nor in respect of persons for it is certain divers have no private chambers no nor any houses to pray in 2. We must shut the door for more privacy for the advantages of private prayer are many 1. Many gestures which are not fit in publick 2. Many expressions 3. It avoids distractions 4. It avoids vain-glory 3. In secret may be taken two wayes 1. That God is in that private place where thou praiest Or 2. That God seeth the secrets of our hearts 4. God does not only grant us what we ask but rewards us also for asking For the rest Vide vers 4. Vers 7. But when ye pray use not vain repetitions as the Heathen do for they think that they shall be heard for their much speaking But when ye c. 1. This direction is universal for all kinds of prayer publick as well as private the person therefore is here chang'd 2. All repetitions in praying are not forbidden for Christ used the same prayer thrice and the Angels pray day and night Holy holy c. therefore it is said vain repetitious and they are then vain when they neither come from the heart nor go to the heart or are used as if God could not understand our wants or would not relieve them without them 3. In all things Christians must do more then Heathens do for though they do the same actions they must do them for higher ends but generally in the worship of God we must not doe what they doe for in such matters reason is erroneous 4. Many words in prayer is not unlawfull but to think that therefore we shall be heard or that God cannot understand our wants unlesse we use many expressions to signifie them for it argues that we should think God to be ignorant or unwilling to relieve 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also eloquence which we are to avoid in prayer for the words of our prayers signifie no more with God then our desires come to what is more is not prayer but babling Vers 8. Be not therefore like unto them For your Father knoweth what things ye have need of before ye ask him Be not therefore like c. Our Saviour sets down convincing reasons to shew the vanity of using many words and vain repetitions in our prayers 1. If we use them to that end as to perswade God to be willing for he is your Father 2. If you intend by many words to make him know what your wants are for he knows what you stand in need of before you ask nay he knows your wants not only better then you are able to expresse them but better then you are able to understand them for first you do not know all the things you stand in need of but God all our wants and therefore it is in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Divers things you think you stand in need of which you do not c. You think riches is needfull for you but God knows poverty to be needful 3. It is a great comfort to us that God knows what we stand in need of For 1. It would be exceeding hurtfull to us for us to have all things that we pray for And 2. No lesse damageable to have no more then we pray for for God does give us above all we are able to ask or think Isa 64.4 4. It shews us what should be the limits of our prayers viz. things needfull and not to satisfie our pride and luxury for such things are superfluous Vers 9. After this manner therefore pray ye c. After this manner c. Luke sayes When ye pray Say Matthew After this manner therefore 1. It is lawfull to pray the very words but not necessary it may be used as a form it must be used as a rule First That we are not bound to use the very words when we pray it is manifest 1. Because we do not reade of any of the Apostles who used the very words of the Lords prayer in their prayers mentioned in the Acts of the Apostles and Epistles 2. Because Luke and Matthew differ yet it is a rule of prayer in many respects 1. In respect of the person to whom we pray which is to God neither to Saints nor Angels nor other creatures 2. In respect of the things we pray for for we ought not to pray for any thing which is not expresly or virtually included in the Lords prayer 3. For the order of our prayers we must pray first for things spiritual and then temporal 4. For the manner of our prayers we must pray fervently faithfully c. 5. In respect of the end which must be the glory of God as the Doxology shews 6. In respect of persons for whom
viz. for all for it is not said Give me but us c. The Prayer it self is divided into three parts 1. Introduction Our Father c. 2. Petitions which are divided into supplications Hallowed be thy Name c. and deprecations Forgive us c. 3. The Conclusion or Doxology For thine is the Kingdom c. In the Introduction 1. There is the Person prayed to viz. God 2. The relation he hath to us Our Father 3. The place where he in a more especial manner is present viz. Heaven That we are to pray to none but God is apparent 1. Because none else knows our wants Isa 63.16 2. None can know our prayers 1. Because at the same time there are an hundred thousand praying 2. Because he that knows our prayers must know our hearts because it is the heart that prayes and not the tongue otherwise though the desires were never so fervent if the words were not so significant the prayers would be lesse regarded 3. Because none else can grant our prayers 4. Because there are none so willing for he is our Father the Saints but our brethren 2. The Parent loves his children better then they one the other The LORDS PRAYER Our Father which art in heaven Hallowed be thy Name Thy kingdom come Thy will be done in earth as it is in heaven Give vs this day our dasly bread And forgive us our debts as we forgive our debters And lead us not into temptation but deliver us from evil For thine is the kingdom and the power and the glory for ever Amen THe prayer is divided into four parts 1. The Preparatory part or Introduction Our Father which art in heaven 2. The body of the Prayer which is divided into two parts Supplications which are four and Deprecations 3. The Doxology For thine is the kingdom c. Or it may be brought as hereafter shall be shewed as a reason why we beg these things of God 4. The Conclusion of all viz. Amen or if you will the praying over the whole prayer again in one word There are some small differences between our Translation and the Original The first is this Oh Our Father not Our Father The second the word art is not in the Original The third that which we translate Heaven is Heavens in the plural number For the expository part there is little difficulty I am only in this that it is said that God is in heaven 1. We must take heed that we do not understand it exclusively as if God were no where else as in Job 22.15 that God walked in the circuits of the heaven For God is as truly and as essentially in earth as in heaven and Solomon saith That the heaven of heavens is not able to contain him 2. We must take heed of thinking that God is so in heaven as a place which makes him happy for if so he should neither be infinitely nor eternally happy for heaven is not the happinesse of God but God the happinesse of heaven the heaven of heavens God is said to be in heaven 1. In respect of manifestation here we see him but darkly there face to face 2. In respect of union 3. In respect of fruition all these shall be abundantly greater for their own faith shall be turned into vision our hope into fruition our love into union Or else this may be added not onely not as a limitation of Gods presence but to distinguish him from our earthly fathers there are two words that distinguish God from our natural fathers 1. That he is in heaven 2. The word Our since there is none that is the Father of all the elect save one God We may consider these words either in themselves or as a preface or introduction to the prayer 1. In themselves the first truth therefore in the words is this that God is the Father of all his people Now God does not take empty titles upon himself but fils up whatsoever relation he takes upon himself to the utmost therefore whatsoever the tenderest lovingest parents in the world are to their children God is much more First We have our beings under God from our parents but we have our beings more from God then from them 1. Because we have it originally from God but from them instrumentally 2. We have our bodies from our parents but our souls from God Eccles 12.7 Heb. 12.10 3. We have our being but our depraved being from our parents but our well-being from God By generation we have it from our parenrt by regeneration from God 4. Though we have our bodies in some sense from our parents yet we have them much more from God for a mother knows not her childe before it be born whether it be beautifull or deformed knows not what parts it hath and what it wants but Psal 139. in his book are all our members written Secondly Parents know their children there are many Kings and Monarchs that know not their servants but none but knows their children Can you go to any mother that cannot tell you how many children she has and their names but God knows his children farre better then any parent and to help our faith God does use many rare expressions and to signifie what special notice he takes of his children Exod. 28. to write down their names is not so much as to engrave them and God thinks no matter good enough to engrave his peoples name in the preciousest stones in the world he must have for them to be engraven in nay he will have their names engraven twice as you may see Exod. 28. and Aaron is not to appear before him but with the names of his people upon his heart nay to shew that there is no precious stone or any thing under heaven that is good enough to engrave his peoples names on he engraves them in the palms of his own hands Isa 49.16 that is the first thing God knows his people by name and that is a wonderfull honour 2. A wonderfull comfort Isa 43.1 Exod. 33.12 2. God knows the dispositions of his children Psalm 103.13 3. He does more then any father for he numbers the very hairs of their heads Mat. 10.30 Nay as God knows his people so he never forgets them a father may nay a mother which is fullest of affections nay a mother may forget her sucking childe who as yet has not by any disobedience provoked her to forsake him for she is not only the nurse of it but the mother of it the son of her womb Nay a mother may forget though she has but one the sonne of her womb Isa 49.15 Nay all women may forget for it is said though they should for a woman to forget one childe if she has many but for all the women in the world to forget their childe whiles it sucks though they have no more is a kinde of an impossibility yet it is more impossible for God to forget his people Nay but God sets down the
upon relation if so be one should come to a childe and ask him why he is so confident that his father will provide for him and say to him Did your father ever promise you that he would never see you want he might very well say whether my father promised me so or no I cannot well tell nor much regard this is my support I know he is my father So that the voice of a childe saying Father give me such a thing to plead work is like a servant to plead promises has too much of the stranger in it for a stranger will trust an able man if he has bonds and engagements but to plead the name of Father is like a childe for when does a childe ever presse his father and bring witnesse that he said that he would not let him starve he thinks it enough to call him father and indeed in that word is vertually contained all promises that is for the good of the childe And as this relation engageth us to â—hese and many other duties in reference to God so it obliges us to many duties in reference especially to the Saints 1. It teaches us not to exalt our selves above our brethren suppose we have a little more wealth or honours then they one is but like a golden letter which makes a finer show but signifies no more then another so riches makes one signifie no more as to God it is grace only that makes one truly usefull Suppose there were two men of which one had ten thousand a year and the other ten thousand and a peny a year were it not a vain thing for him that had the overplus of a peny to magnifie himself above and despise the other because of that inconsiderable summe of addition that peny a year carries a farre greater proportion to a thousand pound then all the riches in the world does to grace for a peny may be multiplied to reach and out go that summe but by multiplying riches never so much you can never make them amount to be worth the least spark of grace Rich Abraham layes poor Lazarus in his bosome Luke 16.23 for as those that sate at meat did usually expresse their intimacy by laying those whom they would shew most love unto in their bosom so c. for to make Abrahams bosome as a place distinct from heaven from this place as the Papists do is a grosse vanity The second duty from this that God is our Father towards the Saints is love there should be no strife and dissention amongst them this was the argument that Abraham used to Lot Joseph to his brethren and Moses to the Israelites that strove together 2. From the words Which art in heaven considered in themselves and not as an introduction to the prayer observe 1. The Dignity of the Saints the Lord of heaven and earth is their Father 2. That the Saints are strangers here on earth for ubi pater ibipatria and indeed the world uses them as strangers Nay it uses God and Christ so it hated me saies Christ before it hated you God and Saints are both strangers upon earth Psal 39.12 David does not say that he is a stranger to God but a stranger with God 3. It teaches the people of God that they should not wonder at the carriage of the world towards them dogs will snarl and bark at strangers but not at those of the same family 4. It shews us thus much that if heaven be our country we must be making homeward as we are strangers so we must be pilgrims too If a poor childe should have been brought up as an out-cast in a very mean way and cast into prison and should after understand that some great Monarch was his father and should to assure him of his love and relation to him send letters and rich jewels such as those that delivered them to him he knew was not able to purchase and should send him word that shortly he would send his Nobles for him and break the prison door would he be sad when he heard that his father would send for him and receive him that the prison doors were breaking open that he might come forth God hath told the Saints in his Word that they are his children and has conveyed the rich jewels of his graces to them by the hands of his Ministers c. 2. Consider the words as they are an introduction to prayer then observe 1. In general that we ought not to be rash when we enter into the house of God but to use some preparation before we perform so holy a duty for we are like viols hung by they must be tuned before they can make musick and though we finde our selves in tune and sit for worldly imployments yet we must have a higher preparation or tuning for religious duties to be tuned the plain way will serve well enough for worldly imployments but we must be tuned like Davids harp to fit us to sound out the praises of God Indeed we should perform temporal things with spiritual hearts but there must be a more spiritual frame and preparation of heart in holy duties Christ superadded a second blessing to the bread and wine when he set them apart as sacramental elements of the Lords Supper 2. If you take these words as an introduction to prayer observe 1. That we ought to have high and good thoughts of God when we pray unto him or else we shall never perform the duty with that confidence and reverence that we should do Neither of these alone will serve to affect us with that spiritual frame of heart as is required and therefore the Heathens with all their philosophical notions of the greatnesse of God could not raise up their hearts to a true confidence for those notions did at best but amaze and astonish them it could not breed in them confidence nay further we must not only have an apprehension of the greatnesse and goodnesse of God in general and rest there but we must get and endeavour to know our interest in God for gracious God is a word which signifies the goodnesse of God in general but Our Father signifies relation and interest 3. Hence we learn That we are not to pray to any but to God not to Angels for God by the Apostle forbids us to worship them Col. 2. and the Angels themselves forbid us to worship them Revel 19.10 21.9 Nay the words are spoke as it were in passion for when a man is in passion and would have a thing hastily done or left undone his expressions are very abrupt and broken he is so earnest that he cannot stay whilst his tongue do speak so many words as will signifie what he would have but by his pronunciation and gesture at the same time signifies the rest of that which he is unwilling to stay from signifying untill his tongue can speak the whole Nay in passion the tongue speaks otherwise then by words viz. by pronunciation only