exhorteth them to make his praise glorious that is doing as he sheweth us in the booke of Prayses that is the Psalmes as Psal 71.8 First by filling our owne mouths with it and then with filling other mens eares as Psal 66.8 O praise our God yee people and make the voyce ef his praise to be heard And this is to be done Psal 34.1 continually and so continually as that there be no staying but ever more and more as Psal 71.14.15 But I will waite continually and will praise thee more and more My soule shall dayly rehearse thy righteousnesse and thy salvation for I know no end thereof In the duty of praise touching this point of it that when wee have resolved our selves thus to fill our mouthes with it it must be as it is Psal 66.16 before them that feare him and not before them alone birds of our owne feather but also before the Congregation as Psal 149.1 Let his praise be heard in the congregation of the Saints and not only before every assembly but before the great assembly as Psal 40. I have declared thy righteousnesse in the great Congregation Gather all into one place and one assembly yet this is his wish Psal 71.18 that he might fill all the World with his praise and that he might speake to a company of all Nations Forsake mee not untill I have declared thine arme to this generation and thy power to all them that shall come And that that goeth beyond all this that he is not content with this but is desirous to deliver over this affection so as Psal 22.31 and 72.17 it should continue so long as the world endureth So much of the end of this Commandement The necessity of this Precept The necessity of this was handled before and standeth upon 12. Reasons and as wee have heard before that therefore man was made and therefore consequently wee must exercise it Then he is in vaine if he have not his end 1 The Hebrue sheweth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creare benedicere to create and blesse because the element added is nothing els by reason of the affixe but an effect of the Creation 2. They gather the necessity of the end out of the word Creation by Gen. 2.2 It may be better gathered out of the words following The first thing that he did after his Creation was the sanctifying of a day to that end to be wholly spent in his praise In which respect of favour Christ delivering to us a forme of Prayer though God in the first place commanded that the internall worship should be first yet having regard to the end and knowing that the end in our intention is the first he giveth it for the first petition and teacheth that we might first desire Gods name to be hallowed 3. That was said before it was the worke of the Sabbath and that is a figure and resemblance of all the actions wee shall be occupied about in patriâ i. e. in Heaven This is a third thing that commendeth it unto us that it shall be our continuall opus in our Countrey and therefore if any be desirous to participate the Celestiall exercises here let him spend his time in glorifying God while he is here 4. The setting of us while wee are here in earth being somewhat lower then the Angells in their estate Their delight is as Luk. 1. to sing Hallelujah praise to the Lord. It is the exaltation of the nature of man while he is yet in the way of corruption and while he is on earth to be made equall to the Angells in this worke of praise 5. The casting downe of a man when he is not fit to do it as Chrysostome on Psal 148. saith that seing the basest of them are called to doe it then he is baser then the vilest creatures that will not doe it 6. From the exercise of the Church militant it is best acceptable to him as Psal 29. vers ult it is the worke of the Temple and so consequently to be preferred before the work of the Market place The reason of the place as that place is the place of all places 7. This is alone the thing that distinguisheth a man from all other creatures all other creatures have but one sound they have no voyce And as he is a Reasonable soule he is distinguished in regard of the first commandement so his voyce in regard of this commandement man alone hath a distinct voyce and therefore can praise God with the tongue and therefore ought to be delighted in that wherein he excelleth all other Creatures i. e. with the glorifying of the name of God 8. Not onely because it is a proper worke of Man but that which is next that by this meanes whatsoever is occupied about it whether it be tongue lippe or penne c. it getteth a dignity by it And as James 5.8 casteth downe the tongue when it is lewdly occupied so David extolleth it when it is thus occupied It is in the highest degree of dignity 9. For the reverence of the great commendations and motives that this yeelding of praises hath Psal 147.1 It is not only good and honest but also pleasant Davids soule at the praise of God was as delightfull as his mouth filled with marrow and that it is seemly and profitable honorisicantes me honorificabo they that honour me I will honour God will bestow what he can upon him and for the reward it is to be chosen 10. Whereas the excellency of man standeth rather in dare then accipere in giving rather then in receiving and rather in facere quà m in fieri in doing rather then suffering here is only our facere dare In all other things wee are made and wee receive but this wee give glorify to God magnifie him sanctify him There is as it were magnifying and as it were an holinesse wrought in him by our praise 11. This duty lyeth so straite on us as that though Christ commands the contrary as in the man delivered from the Devill yet he must not be obeyed whereas all other precepts are such as the contrary of that commandement is not to be done there is no such thing here there can be no precept against this precept 12. That which is Prov. 12.14 A man shall be satiate with good things by the fruit of his mouth and Christ Mat. 12.36.37 not onely mens workes but even their words shall justify or condemne them The employing of our tongue will either receive fruit to life or gall and wormwood to confusion and so consequently there lyeth a necessity of this duty on us to hallow his name Wee see by the petition what is here commanded i. e. that Gods name may be hallowed inwardly by our intent making it the end and scope of all our doings outwardly by making it the matter of our speech and writing and that our tongue be an instrument of speaking his praise and that our
reasons and witnesses c. so that we count it as Prov. 18.10 The name of the Lord is a strong tower the righteous runneth to it and is exalted And the Heathen man saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all things men set most by their faith When all faile we may take Sanctuary here This is the first part of the honour of God 2. In regard of the cause as before his greatest honour the ground of all honours Faith that this proceedeth from a great Faith In regard of the former part of an oath that is Contestation that we beare witnesse with tongue that are present that we beleeve as 1 Cor. 4.5 that God will lighten all things that are in darknesse that God will make all manifest He seeth all things even the very secrets of the heart And secondly in regard of the execution as Rom. 12.19 that he will punish mihi ultio ego retribuam Vengeance is mine and I will repay it Herein we beleeve that God hath power to bring his judgements upon us This beleife that he hath vengeance to execute turneth greatly to Gods glory and therefore was it that God was contented as it were to lend his name to sweare by it to make an end of their questions Thus we see how God hath his glory hence The next thing is to see what we are commanded and forbidden 1. The affirmative part that we shall take his Name to end our quarrells his name shall come as a sanctuary to quit or condemne in which we shall enclose our selves and satisfie our Law The first is jurare to sweare that is commanded flatly Deut. 6.13 set close to that which was the affirmative part of the last Commandement but more effectually and vehemently Esay 45.23 I live and have sworne by my selfe that every knee shall bowe to me and every tongue sweare by me For this cause there cometh another division of Oathes he hath not onely taken order that we should be willing that the oath should passe Exod. 22.11 which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voluntary Oath but also 2 Chron. 6.22 that if they still not be willing there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath of imposition conrstictè jurare to make him sweare precisely and punctually And Levit. 5.1 if any man heare an Oath that should returne to Gods glory and doe not utter it but hold his peace it shall be accounted to him as sinne So we see what Gods will is herein what he commandeth and then the great end of Gods glory and necessity of men Now for examples of these David Psal 63.12 Laudabuntur omnes laetabuntur qui jurabunt per eum every one that sweareth by him shall glory and rejoyce Therefore we see this commendation All the Saints have passed under it 1. God himselfe Gen. 22.16 I have sworne by my selfe saith the Lord because thou hast done this thing c. vers 17. therefore I will surely blesse thee 2. After God the caelestiall spirits Revel 10.6 The Angell lifted up his hand to Heaven and swore by him that liveth for ever more So the division concerning the case first of Gods glory to be confirmed and secondly the benefit of our brethren For the glory of God a famous Oath 2 Chron. 15.14 of Asa and the people They sweare to the Lord with a loud voyce for the observation of Dauids Religion 4. Likewise Nehem. 10.29 The chiefe of them received it for their brethren and they came to the curse and to the oath to walke in Gods Law c. For the other part in regard of mans benefit the wealth of mankind First we see it in mutuall leagues and confae deracies the example of Abraham Gen. 21.24 betwixt Abimelech and him Secondly likewise for a conspiracy publike Judg. 21.1 Moreover the men of Israel swore saying None of us shall give his daughter to the Benjamites to wise Thirdly for the receiving or uniting of Nation to Nation Ioshua 9.19 To the Gibeonites Ioshuah made peace and league with them that he would suffer them to live and they sware and the breach of it was punished 2 Sam. 21.2 2. For obedience and reciprocall duties betweene the Prince and Subjects we have examples and commandements First of the Prince 2 Kings 11.12 of Ioash Secondly of the Subjects 1 Kings 1.29 For the succession of Salomon Davids oath And the King swore as the Lord liveth c. For Subjects to him 1 Sam. 24.23 David swore to Saul And all the Subjects tooke an oath for the preserving of Davids life 2 Sam. 21.17 And the men of David swore to him c. Thirdly in a case of safegard of a mans life Ioshuah 2.12 And in regard of Marriage Abrahams example Gen. 24.2 therefore Abraham said to the eldest servant c. Put thy hand under my thigh and sweare by the Lord c. Fourthly in Litigious Suits and Causes Exod. 22.8 11. And as these come under the forme of a Publique oath so for Private oathes in the New Testament in remembrance in prayers and in love Paul seareth not in Rom. 1.9 and Phil. 1.8 to call God to witnesse for a matter of suspition 2 Cor. 1.23 Now I call God to record unto my soule c. all this tendeth to this end that we seeing the two maine reasons the exact Commandement of God his owne example and the Fathers in the Old Testament and the Apostles in the New We might be farre from the vaine opinion of the Anabaptists that are gain sayers of this first part and hold that we may not sweare at all grounding on Christs words Sweare not at all For Mat. 5.17 wee know that Christ came not to breake the Law nor to undoe the least jot of the Law and if it had beene his meaning to have had us not to sweare at all he would have said Non assumes nomen Dei omnino thou shalt not take the name of the Lord thy God at all For Christs words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they should not sweare at all Sure it is that you must marke the scope for it must bee referred to the scope of the place which is to reconcile the Law from the Pharisees corrupt interpretation for they thought if any man swore by any other name so that he sware not by the name of Iehovah sumere nomen Iehovae and onely frustra in vaine that hee might sweare by any other name Some take also jurare to be put for pejurare Augustine in his 27. Homilie and 30. de verbis Apostoli handleth it sufficiently and largely To sweare is commanded and to consent to Anabaptisme is forbidden The second point Affirmative the word added here Thou shalt take the name of God that is our swearing must be by the name of God and by no other Esay 48.1 There are they that will sweare by the name of the Lord but not in truth and righteousnesse They that sweare not by his name take away his praerogative
The fifth Rule Signes There is no better signe then if wee say or prove nothing but either as the Prophets did Dictum Jehovae or else as Christ proved the Resurrection by a Syllogisme Mat. 22.32 or as the Apostle Quod accepistis haud alterum quam accepistis Quod accepi à Domino c. 1 Cor. 11. These three are good signes The sixth rule Be accessory to procure this that others doe it Exod. 34.12 Deut. 12.2 3. We must stand so affected to it as that we be ready to breake downe whatsoever is contrary to it But this must be understood of those that be in authority as Moses Exod. 32.20 He tooke the Calfe and burned it in the fire and grownd it c. It was Hezekiabs office to breake the Brasen serpent Secondly the private mans office is as Exod. 23.24 not to bow downe to them and to doe as the three Children Dan. 3.19 that is Though they may not runne and pull them downe yet they must not worship them And so much for the first part that is the manner of Gods externall worship The second part of the precept is how we must be affected in this worship 2 Part. Thou shalt not bow down to them c. For whereas it may be said to the first part thus Where he saith Non facies I may answer Non facio alius fecit ego factum reperio as we see the Danites Judg. 18. found in Michahs house an Idoll framed and not that alone but 1 King 12. not a private man but Jeroboam maketh a Calfe of gold And Dan. 3. Nebuchadnezzar doth not onely erect an Idoll but also commandeth it on paine of death to be worshipped Enough for the answer of this objection is that that followeth Non adorabis ea neque coles Howsoever they were made as thou hast no part in making so also in worshipping thou must not have any part The first word is * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teshtacaveh and before used and the second * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tagnabhodh as * Pesel and Temunah 1. To bow down 2. To serve that word signifieth that that was then the usual manner of adoring That it was the usual manner it may appeare Gen. 18.21 as in Pesel and Temunah Now from this unto a generall word to Tagnabod non servies or non coles For we know a man may Colere and Gnabod unto that thing unto which he may not bow downe himselfe It is a diffused word and therefore as you find Psal 97.7 Gnobed Pesel so Gen. 14.4 you shall find Gnobed of men Genes 3.23 Gen. 2.15 Gnobed adamah Esay 19.9 Gnobed pishtim a trimmer of Lyme As in Latine Colo is not onely given to God and man but colore jus vitam glebam hortum And thereupon is Agricola called So that the Papists are in an erronous opinion that thinke the holy Ghost ascendeth from a word of lesse importance to a word of greater importance from the Species to the Genus The like may be said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if these two non incurvabis te non coles will not serve then we must take a third thing which is Exod. 23.24 doe nothing that any idolater doth to his gods doe nothing that pertaineth to the worship of them For the making plaine of truth against error and first against the error of the Romans We see the Commandement double First of making Secondly of serving and bowing downe to Images The Romans therefore which doe maintaine them should not onely bring a general commandement for making them but also for the worshipping which they cannot doe nor doe they goe about to doe For though they bring for the making that of the Cherubims yet not for the worshipping We must have a warrant for both Now for bowing downe ye shall understand that in their defence they are constrained to give us over And as in the former they went from Pesel and Temunah and leaned to Idolum and Icon◠so here they leave the Hebrew Tishtacaveh and Tagnabod and take them to the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They professe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they breake the Commandement Now for some shift they say in the Rhemish Testament on Mat. 4.10 because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therfore say they wee may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Saints c. But by looking to the verse precedent we rejoyce that the Devill required no more of Christ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore unlesse we make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper to God Christs answer will not serve nor be sufficient and the Devill might have replyed that he required not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not joyned Secondly we come to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although it have beene long in the Schooles yet in the Fathers it is not found except in August Lib. 10. de Civit. Dei cap. 1. 1. de Trinit cap. 6. he sets it downe and holdeth it But they doe falsly alleadge Eusebius Lib. 14. cap. 4. and Hierome Epist 52.53 cont Vigilant no such thing being to be found in them For Augustine we acknowledge him to have been a great and reverend man in the Church and such a one as tooke paines Yet this we may say of him without any irreverence Augustine said of himselfe he had no great knowledge in greek and Hebrew that the best part of his learning lay not in the Tongues And indeed he was very unskilfull both in the Hebrew and Greek which himselfe acknowledgeth in divers places and therefore not a meet man to pronounce that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant the service of men and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service of God But if we will distinguish these words wee may doe it truely thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly the service of our owne servant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service of him that is hired so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is our owne servant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hireling and so come in Latro which as Varro saith at first signified nothing else but an hired or stipendiary souldier of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merces and after by the abuse of their calling and by their evill behaviour came into this odious name as it is now used It is not the service of God Heb. 8.5 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reason why for Lagnabod the Septuagints use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken out of Tertullian in Lib. de Idolat Because they would not have Gods people to bee hired for money to dresse and
unto life so that whatsoever he promiseth in this way he promiseth but as it shall helpe to the end Infima pars faelicitatis perfectae est terrena faelicitas this earthly felicity is no felicity except it dispose us to that felicity in Heaven Because as we said it muâ—â— cooperari bonis in bonum Rom. 8.28 it must worke together for their great good else it is not Gods promise Ut ita disponatur de minimo quemadmodum convenit summo or Ne peri culum fiat de maximo And so it is very certaine that as it is not prejudiciall to the life to come God keepeth it And therefore as one saith we lose our life pro Rege Lege Grege for the King the Lawes and the People David he hath cases When there cometh a case of Gods then Psal 69.7 for thy cause suffer we reproach and the zeale of thine House hath even consumed me Or when the case of the truth cometh or of faith then 2 Tim. 4.3 fidem sequere lose thy life to keep the faith Or when we are in a case pro grege for the people we must be made an example for the ages to come James 5.10 as the Prophets were In these cases falleth it out that if a man doe yeeld to this life he shall live but yet this life shall be derogatory and prejudiciall to his other life And yet God doth when we lose vitam nostram this life not onely reward us with vita gloriae a life of glory but also with vita memoriae a life of memory Psal 112.6 the righteous erit in memoria aeterna shall be in everlasting remembrance And how Pro. 10.7 memoria ejus erit in laude sancta his memory shall be blessed they shall say Praised be God that ever such a man was borne It is noted Esay 22.16.6 by one of the Fathers that there is an unchoosing when a man is chosen as when a question is asked Quis est ille Who is that or how got he in by that very question it sheweth a fault As contra Quomodo non venit ille Why cometh not he this is a plaine election in foro justiciae in a court of justice So they say quomodo mortuus est iste Oh how bravely hee dyed this maketh his praise to bee glorious And Quomodo mortuus est iste How chance he turned his Religion this sheweth that he was unworthy to live The prolonging of wicked mens dayes not of the promise yet 4. â— reasons be of it Now againe as before the prolonging of evill mens dayes it is 〈◊〉 of the promise yet GOD rendereth foure reasons of it First 2 Tim. 2.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if God peradventure may give them repentance that not cutting of them off betimes is the meanes of returning backe againe We see it in Pauls conversion if he had been cut off in the time of his persecuting what an excellent Apostle had been lost Againe by not cutting off of Salomon what an excellent Saint he came back againe to God This is the first Secondly 2 Kings 21.24 and 16.20 he hath respect to their Progenie as not letting Achaz live he had lost Hezechiah And not letting Ammon live he had lost Josias and so consequently that these may come he suffereth them to live Thirdly Esay 10.5 because God must have rods of his wrath therefore wicked men may be Ashur may be the rod of his wrath for the tryall of his Church Fourthly and lastly It is an universall Document for all that will doe it Rom. 9.22 that God to make his power and wrath knowne suffereth his vessels of wrath that we might learne to be much more patient and long suffering in our injuries And yet God is even with them First Esay 66.24 the godly shall come forth and looke on their condemned carkasses They are condemned persons and shall condemne one another 2 Kings 9.31 Jezebell she condemneth Zimri and Absalom 2 Sam. 16.17 shewed himselfe unkind and grieved his Father and yet he could condemne Hushai for leaving his friend Secondly and the second punishment vermis eorum non morietur their worme shall not dye so their life is not laeta vita a life that hath any delight in it Augustine eorum consciencia paena their conscience is a continuall tormenter Thirdly and ignis eorum non extinguetur their fire shall not be put out their name shall be an abhorring to all flesh it shall be put out Psal 34.16 or else Prov. 10.7 it shall be a rotten name And so consequently we may see how the Preacher Cap. 8.12 saith for all their long life it shall come notwithstanding without the compasse of the promise The end of the Fifth Commandement The VI. Commandement Thou shalt doe no murther ITt was said that whatsoever duties were betweene man and man in particular pertained unto the fifth Commandement Now these duties that are commonly called promiscua promiscuall duties follow in the foure next Commandements The sixth concerning the life of man the preservation of it the seventh concerning chastity or the preservation of wedlock the eighth concerning his goods the ninth concerning his good name The Commandement is exceeding short God providing for the memory of man therefore he hath made choyce in one word The commentary of the Commandement to signifie a great catalogue of sinnes making choyce of murther which is almost the highest that hee might shew the under affections are to him no lesse odious then murther it selfe which if they had not beene expressed in this word would have seemed light The Commandement then is expounded in the Law it selfe Lev. 19.17.18 By murther he meaneth tale-carrying that may redound to mans bloud standing against the bloud of his neighbour hating his brother not rebuking suffering him to sinne revengement or mindfulnesse of wrongs Our Saviour Christ also Matthew 5.22 and so from thence to vers 27. at the 38. vers and so by the end giveth a large exposition or commentary on this Commandement The like hath Saint Iohn almost through his first Epistle and especially cap. 3.14.15 where he saith plainely that whosoever hateth is a murtherer and so consequently doth shew plainely that God rather giveth his Law to the heart the fountaine of the affections then to the actions that man doth take order for Those places we must weigh and consider when we have weighed them we shall finde it true that the Apostle saith Ephes 4.27 that this affection of anger and hatred is the gate of the Devill whereby Anger the Devils gate as Iames 3.16 there is way made for strifes and debates and to a great many of evill workes 1. The order of depending of it The fifth Commandement was concerning the beginnings and authors of our life The order therefore no object commeth next better to be entreated of then life it selfe which floweth as an effect out of the other that every man should highly esteeme it in himselfe and
Psalmist extendeth this part of Gods service to all places generally of his Dominion Psal 103. Howbeit though it be not to be neglected in no place yet especially wee must offer this sacrifice of prayer and prayse in the assembly among the faithfull in the congregation Psal 111. and so we must learne to distinguish the Liturgy and the publike service of God in the Church from that private devotion which our Saviour would have us to performe daily when he saith when thou prayest enter into thy chamber Matth. 6. For God hath promised to accept that worship which we tender unto him in the place consecrate for that purpose In every place where I put my name thâ—ther will I come and blesse thee Exod. 20.24 Non solum quod cratis sed quod ibi oratis that is the publike place whither the Saints of God from time to time assemble themselves to call upon God together In his Temple doth every man speake of his praise Psal 29. Our Saviour Christ did therefore tell them that it was domus orationis Isa 56. to teach us that the chiefe end of our meeting there should be not to make it a pub like schoole of Divinity and instruction but to powre out our prayers to God for private prayers were not enough unlesse at times appointed we meete together to pray publikely So the Apostle Saint Peter doth teach us by his example who not onely when he was at home went up to the top of his house to pray Acts 10. but to the Temple also Acts 3. Saint Paul did not content himselfe to bow his knees to God when he was at Rome and Ephesus and other places but he went to Ierusalem and prayed in the Temple Acts 22.11 which thing as he did for himselfe so no doubt he did it in the behalfe of the Church of God to which he was sent to preach and it were to be wished that in the Church there were minus oratorum plus orantium The second generall point is touching the contents of the word Oratis Our necessities are manifold and the grace of God which we sue for to God is multiformis gratia 1 Pet. 4. Besides the Apostle saith Pray with all manner of prayer Ephes 6. therefore it is meete that wee should take notice how many kinds of prayer there are wherein the Apostle guides us when he saith Let supplications prayers thanks-giving and intercessions be made 1 Tim. 2. These foure containe all those sorts of prayer which are contained in the body of this word Orate Prayer or Invocation consists of Confession and Petition Confession is divided into confessionem fraudis which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the confession of sinnes whereunto they adde supplication to God for pardon like that of the Publican Luke 18. God be mercifull to me a sinner The other kinde of Confession is Confessio laudis that is Thanksgiving to God for his goodnesse in pardoning our sinnes and bestowing his benefits upon us which kinde of Confession is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This also is a part of prayer and ought to goe with it as appeares Phil. 1.3 Col. 1.3 where the Apostle doth thanke God alwayes for the Churches in his prayer Both these the Iewes gather from the words Iudah and Israel for Iudah is Confession and Israel is the name of prevailing in wrastling with the Angel as the faithfull doe strive with God in prayer Rom. 13. The one they call Tehillah the other Tephillah They had both these Hosanna and Hallelujah Petition stands upon Comprecation and Deprecation Deprecation is when we desire that evill may be removed which kinde of prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Techinah Comprecation is when we would have our want supplyed with good things which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tephillah Intercession is in another kinde of prayer proceeding from charity as the other came from faith when we doe not onely confesse our owne sinnes but the sinnes of others when we pray not onely for our selves but for others when we praise God not onely for his goodnesse on our selves but for others So it was the charge which God gave by his Prophet to them in captivity not onely to pray for themselves but to pray for the prosperity of the City where they were prisoners Ier. 29.7 As they were to have a care of the Common wealth so the like is to be had of the Church Therefore when Peter was in prison there was prayer made continually of the Church to God for him Aâ—â—â— 12.5 Pray for all Saints saith the Apostle Ephes 6. and for me especiâ—lly that utterance may be given to me c. and as for them that have any speciall place in the Church or Common-wealth so we are bidden to pray for all such as are in misery as David teacheth us by his example who when his enemies were sicke ceased not to pray for them no lesse then for himselfe but put on sack-cloth and humbled his soule with fasting Psal 35. Unto these kindes of prayer some adde two more the first is when upon condition that God will grant us our desire wee vow that we will faithfully serve him afterwards as Iacob prayed Gen. 28. The other is a simple prayer or petition uttered in short words as Lord have mercie on me and such like which are nothing else but sparkes of that fire which kindleth within us whereof David spake Psal 39. Heare me Lord and that right soone for my spirit faileth 143. In regard of this our weaknesse our Saviour hath in a short prayer comprehended whatsoever is needfull for us which brevity hee used lest if he had set a large forme of prayer our spirit should bee dead and our devotion key-cold before we could come to the end and for the same purpose the Church hath prescribed collects prayers answerable to that short petition of our Saviour Christ All these kindes of prayers were used by our Saviour Christ in the dayes of his flesh as he tooke our nature and was the head of a body Factus pro nobis peccatum 2 Cor. 5. and so did not onely confesse himselfe a sinner but suffered the wrath of God for it which made him cry Deus mi Deus mi My God my God why hast thou forsaken me Mat. 26. The rebuke of them that rebuked thee fell on me Rom. 15. Psal 69. Also he was an example to us of thanksgiving I thanke thee O Father c. Luke 10.21 I thanke thee that thou hast heard me Iohn 11. For Deprecation as he was a man Let this Cup passe from me Matth. 26. The good he prayed for at the hands of his Father was Pater glorificame ea gloria quam habui apud te c. Iohn 17. Touching Intercession he prayeth Pater ignosce eis Luke 23. I pray not for them onely but for all them that shall beleeve by their preaching Iohn 17. As he used all these kindes of prayer
of their enemies Josh 10.13 Thirdly the earth it selfe and things contained in it do yeeld obedience to heaven for if the heaven be favourable in sending downe raine and fruitfull seasons Act. 4.17 Psal 65. the earth answerably will bring forth her encrease for the good of man but if the heaven be brasse the earth also will be Iron Deut. 28. Lastly as the powers of the heavens are such as that they can draw up clouds from the earth Psal 13.5 which do distill raine upon the earth to water the Furrowes thereof so we desire that the spirituall heaven may transforme us into an heauenly nature not setting our minds on earthly things but on things above For the things contained in heaven as they are heavenly so we desire that we living on earth may have our conversation in heaven that earthly man to whom God said Terra es Gen. 3. may by this meanes be made heavenly In the third heaven is contained in respect of his humanity first Christ himselfe who is both in heaven and earth for as he is called the head Ephes 3.23 of his Church he is in Heaven but in respect of his body which is called Christ 1 Cor. 12. he is on earth Therefore we pray that Christ on earth that is the Church may do Gods will even as Christ the head who is in heaven hath done it that as Christ our head came not to doe his owne will but the will of him that sent him Joh. 6.38 so the whole body of Christ may labour to fulfill the same Secondly in heaven thus are Angels which fulfill his Commandement and hearken to the voyce of his word Psal 10. So our prayer is that men to whom God hath made the promise that they shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 20. may labour to be like the Angels in doing Gods will as they hope to be like them in nature Thirdly in heaven there is the Congregation of the first borne Heb. 12.23 that is the Saints departed wherefore our prayer is that as they have and still do carefully fulfill Gods will so the Saints on earth and Church militant may do the same Againe whereas Saint Cyprian out of the 16. Psalm 2. and 19.1 saith that heaven is here upon earth for when the Psalmist saith The Heavens declare the glory of God the Apostle applyeth that to himselfe and to the rest of the Apostles Rom. 10. of whose preaching he saith No doubt their sound went out into all Lands and their words unto the ends of the World So that the Apostles were heavens living on earth So our prayer is that as they living on earth lived an heavenly life and began heaven here so our carnall heart may be applyed to the meditation of heaven that we may be Saints on earth Ps 16. The Wiseman saith of the body That it being dust at the houre of death turnes it self to dust from whence it came and that the spirit returnes to God that gave it Eccl. 12.17 Thus must the spirit returne to God in our life-time and we must while we be on earth and beare the Image of the earthly man seeke still to be in heaven and here labour more and more to beare the Image of the heavenly 1 Cor. 15.49 As the heavenly part of man that is his spirit is willing and doth not only consent that Gods Law is good but delight in it Rom. 7. so must we be carefull to bring our flesh in subjection that our old man and outward man may conforme himselfe to the inward and new man 2 Cor. 4. Eph. 4. Secondly touching the question How Gods will is done in heaven the answer is that where his will is both dulcis and amara voluntas a sweete and a bitter will it is there obeyed and performed in both kinds for the heavens do not onely at Gods commandement keepe a continuall motion which is agreeable to nature but against nature Sunne and Moone stand still at his will Jos 10. whose obedience tels us that our duty is to doe his will not only in things agreeable with our nature but when his will is contrary to our liking This obedience was performed in Christ Not my will but thine be done Luk. 22. and in the Angels which at Gods commandement are ready not onely to ascend but also to descend Gen. 28. to shew that they are content not onely to appeare in heavenly glory which is their nature but also to be abased according to the Apostles rule I can abound and I can want Phil. 4. The heavenly bodies do service to all Nations and the Angels are ministring spirits Heb. 1. As naturally they have a desire to ascend to beare rule so at Gods commandement they are content to descend to do service here below they do altogether fulfill Gods will Psal 104. whereas the nature of man doth hardly grant to obey Gods will in that which seemeth strange to flesh and blood as Agrippa affirmeth of himselfe Thou somewhat perswadest mee Act. 26.25 The Saints in heaven confesse to God Thou hast created all things and for thy wils sake they are and were created Rev. 4.11 And therefore refuse not to subject their will to the will of God be it pleasant to them or not but as our Saviour speaketh Yee seeke mee not because ye saw the miracles but for that ye did eate of the loaves and were filled Joh. 6.26 So if we do that which God requireth it is rather for our owne sake with regard to our owne private profit then to do Gods will The heavenly Angels do Gods will with willingnesse and readinesse of mind which is the fat of their sacrifice and therefore they are said to have every one sixe wings Esay 6. From whose example wee must learne to do all things commanded of God without murmuring or disputing Phil. 2.14 and that because it is Gods will we should do it In earth when God willeth any thing that is not pleasant to our wils we make excuse Luk. 14. or we post it off to others as Peter said to John Joh. 21. Quid autem hic We are ready to communicate with flesh and blood Gal. 3.16 and to say with the Disciples Durus est hic sermo this is a hard speech Joh. 6. If we cannot shift it off from our selves yet as the Devill reasoned Cur venisti ante tempus Matth. 18.29 and as the people say It is not time yet to build the house of the Lord Hagg. 1.5 So we are ready to deferre and prolong the doing of Gods will as much as may be when we do it as the uncleane spirit would not come out of the child but with much crying and renting of him Mark 9.26 so we cannot do Gods will but with great murmuring and grudging and when men do Gods will in this sort they do it not as it is done in heaven by the Angels and Saints that willingly obey it but as the Devills in hell which against their
might be escaped from him thither and though we could goe whither he could not come we should not be free for we carry ever a Tempter about with us And when we pray to be delivered from temptation it is not onely from the devill but from our selves we carry fire within us Nazianzen and Basil were of that minde once that by change of the place a man might goe from temptation but afterward they recanted it affirming That it was impossible to avoyd temptation yea though he went out of the world except he left his heart behinde him also THE SECOND SERMON MATTH 4.2 And when he had fasted forty dayes and forty nights hee was afterward hungry NOw come we to the seventh and last circumstance It may seeme strange that being about to present himselfe to the world as Prince Priest and Prophet that hee would make his progresse into the Wildernesse and begin with a Fast for this was cleane contrary to the course and fashion of the world which useth when any great matter is in hand to make a Preface or Praeludium with some great solemnity As when Solomon came first to his Crowne he went to the chiefe City and gathered a solemne Convent So Christ should rather first have gone to Jerusalem the holy City and there should have beene some solemne banquet But Christ from his Baptisme began his calling and fasted forty dayes and forty nights This his Fast by late Writers is called the entrance into his calling by the ancient Writers it is called the entrance into his conflict The manner of the Church hath alwayes beene that at the first institution or undertaking of any great and weighty matter there hath beene extraordinary Fasting So Moses Deut. 9.9 when he entred into his calling at the receiving of the Law fasted forty dayes So Elias 1 King 19.18 at the restoring of the same Law did the like And so when they went about the re-edifying of the Temple as appeareth Esdras 8.49 So in the New Testament at the separation of Paul and Barnabas Act. 13.3 And as Jerome reporteth Saint John would not undertake to write the divine worke of his Gospell untill the whole Church by Fasting had recommended the same unto God So likewise at the entrance into a Conflict for the obtaining of some Victory as Jehoshaphat did when he overcame the Amorites 2 Chron. 20.3 So did Hester when she went about the deliverance of the Jewes as in Ester 4. ver 16. And Eusebius reporteth that when Peter was to enter disputation with Simon Magus there was Fasting throughout the whole Church generally Whether at the entrance into a Calling or to resist the devill Saint Peters rule mentioned in his first chapter and fifth verse ought to take place we must use Prayer and Fasting And as at all times wee are to use watchfullnesse and carefulnesse so then especially when we looke that the devill will be most busie and the rather for that in some cases there is no dealing without Fasting as Marke 9.29 there is a kinde of devill that will not be cast out without Prayer and Fasting As for the number of dayes wherein he fasted just forty Curiosity may finde it selfe worke enough but it is dangerous to make Conclusions when no certainety appeareth Some say there is a correspondency betweene these forty dayes and the forty dayes wherein the world was destroyed by the Deluge But it is better to say As Moses fasted forty dayes at the institution of the Law and Elias forty at the restauration so Christ here And because hee came but in the shape of a servant hee would not take upon him above his fellow-servants Contrary to our times wherein a man is accounted no body except he can have a quirke above his fellows But it is more materiall to see how it concerneth us It is a thing rather to be adored by admiration then to be followed by apish imitation This Fast here was not the fast of a day as that of Peter and of Cornelius Acts 10.9.30 but such as Luke 4.2 describeth Hee did eate nothing all that time Saint John the Baptist though his life were very strict did eate Locusts and wilde Honey Matth. 3.4 Ours is not properly a Fast but a provocation of meates and therefore there can be no proportion betweene them But as it is what is to be thought of it Socrates and Irenaeus record that at the first the Church did use to celebrate but one day in remembrance of Christs Fast till after the Montanists a certaine sect of heretiques who thereupon are called Eucratitae raised it to foureteene dayes the zeale of the Clergy after increased it to forty after to fifty The Monkes brought it to sixty the Fryers to seventy and if the Pope had not there stayed it they would have brought it to eighty and so have doubled Christs fasting When the Primitive Church saw the Heretiques by this outward shew goe about to disgrace the Christians by this counterfeit shew of holinesse they used it also but saith Augustine and Chrysostome they held it onely a positive law which was in the Church to use or take away and not as any exercise of godlinesse Onely a doubt resteth now because of the hardnesse of mens hearts whether it were better left or kept Some would have abstinence used and one day kept for the Sabbath but left to every mans liberty what time and day and tyed to no certainety but that were upon the matter to have none kept at all Notwithstanding the Reformed Church as that of France have used their liberty in removing of it for that they saw an inclination in their people to superstition who would thinke themselves holyer for such fasting like the Pharisees Luke 18.12 The Church wherein we live useth her liberty in retayning it and that upon good reasons for sith God hath created the fishes of the sea for man and giveth him an interest in them also Gen. 9.2 as well as in the beasts Sith the death of fish was a plague wherewith God plagued Pharaoh and so contrariwise the encrease of fish is a blessing God will have fish to be used so that he may have praises as well for the sea as for the land Psal 104.25 If we looke into the civill reason we shall see great cause to observe it See Numb 15.22 the abundance of flesh that was consumed in one moneth The mainetenance of store then is of great importance and therefore order must be taken accordingly Jerusalem had fish dayes that Tyrus and such like living upon Navigation might have utterance for their commodities Nehem. 13.16 for Tyrus was the maritine City till after Alexander annexed to it another City and made it dry The Tribe of Zabulon lived by Navigation Gen. 49.13 which is a thing necessary both for wealth 2 Chron. 9.20 and made Solomon richer than any other King and also for munition as Esay 23.4 that Tribe therefore had need of maintenance And therefore our Church
storehouse and Armory of the people It is the policy Christ tels us of in the 11. of Lukes Gospell ver 22. A strong man puts the strong armed man out of his house and takes away his armour from him then he needs not feare him The like policy we read of 1 Sam. 13.19 when the Philistims had taken away all Smiths and Armour then they thought they were safe So in the time of darkenesse the devill might let them doe their good workes and what they list and yet have them still under his lure that he might offend them at his pleasure that had no armour to resist him All the Children of God had a right and property in the Law of God as appeareth by Christs words John 10.34 he answered them that is the common people Is it not written in your Law As though hee should say the Scripture is yours To the young man in the tenth Chapter of Saint Lukes Gospell and 26. verse that asked Christ what he should doe to be saved Christ answereth What is written in the Law how readest thou Whereunto to answer that we cannot read or that the booke is sealed up Esay 29.11 is as the devill would have it Then hath he a fit time to offer us stones to make bread of But this answer with our Saviour Christ will not be allowed of Now come we to the speciall point of Christs answer It is written Man lives not by bread onely c. Deut. 8.3 There is no better kinde of reasoning than that when one grants all that hath beene said by his adversary and proveth it to make on his part and upon a new conceit avoyds all that his adversary said Here our Saviour might confesse all that the devill objected as that he is the Son of God and admit the stones were made bread and that bread were of absolute necessity and that it were so to be come by which is untrue were we then in good case This indeed is the devils position wherewith he would perswade all those that have animam triticeam as the Fathers call it that those externall things are necessary to be had and that if they have enough thereof they are well enough as we see it to be the minde of the rich man Luke 12.19 This man having a wheaten soule having corne enough bade his soule take rest and live merrily for many yeares But Christ goeth further and saith Though the stones be made bread it will not availe except it please God by the blessing of his word to give vertue and as it were life unto the bread there is no difference between it and a stone It is not the plenty or quality of victuals howsoever some dote upon such externall meanes as they did which sacrificed to their net and burnt incense to their yerne Habak 1.16 because by them their portion was fat and their meates plenteous For what saith Job 31.27 If I had rejoyced because my substance was great this had beene an iniquity So that our life is not mainetained by bread onely descended out of the mould of the earth The nature of bread and stones are not much unlike they come both out of one belly that is to say the earth Job 28.5 6. and of themselves the one of them hath no more power than the other unto life for we know that the Israelites dyed even while the flesh of Quailes was in their mouthes Numb 11.33 and Manna heavenly fare being farre better than our bread It is the devils crafty policy to bury a mans life under a loafe of bread and as it were to fetter the grace of God to the outward meanes wheras they of themselves are of no more efficacy without the operation and grace of the word than a hammer and a saw without a hand able to employ them David saith Psal 104.28 The eyes of all things waite on God for their meate in due season and thou fillest them With what with bread No but with thy blessing and goodnesse Our hearts must be stablished with grace not with meats Heb. 13.9 It is Gods prerogative that as all things had their beginning from him Colos 1.17 so he supporteth and sustaineth them Heb. 1.3 This is a further point than all Philosophy teacheth us For they having laid downe the foure elements bare and simple essences tanquam materiam by compounding and tempering of them they bring forth a certaine quintessence or balme full of vertue But Divinity leadeth so to a quintessence without which all the quintessences and balmes in the world can doe us no good To the question that Jeremie propoundeth Jer. 8.22 Is there no balme at Gilead Is there no Physitian there The answer may bee Mans health is not recovered by balme or physicke onely but by every word that proceedeth out of the mouth of God if we weigh Christs argument aright For we may see 2 Chron. 16.12 Asa dyed for all his Physitians that were about him So if it be asked Are there no horses nor chariots in Gilead We may answer warlike victory consisteth not in warlike furniture onely but in remembring the name of the Lord God Psal 20.7 A horse is a vaine thing to save without the power of this word And so when a man thrives not or prospers not in his actions it is not often for want of labour or care Psal 127.1 tels him Except the Lord build the house c. Augustine adviseth his Auditory to beleeve it in time lest by wofull experience they finde it to be true when as they shall have such a consumption that no meate shall doe them any good or such a dropsie that no drinke shall availe them The power and vertue of this word is called The staffe of bread Levit. 26.26 and it is meant of a chiefe staffe such a one as is set in the middest to beare up all the Tent. The plainest similitude I can use to make you understand the force thereof is this When we goe to Physicke for any disease we are bidden feeth such herbes in running water and then to drinke the water we know it is not the water which helpeth but the decoction of infusion So it is not the bread considered barely in it selfe that nourisheth us but the vertue and grace of the word infused into it We are not therefore to sticke to the meanes like the Glutton Luk. 12.19 but to pray for this blessing And to this end God in the establishing of nature hath thereout reserved foure speciall prerogatives to his Word As first with a very little of the meanes to goe farre in operation 1 Reg. 17.14 with a little oyle and a little wheate he fed Elias the poore widdow and her sonne a great while And Matth. 17.14 Christ made five loaves and two fishes serve five thousand persons The heathen man thought no certaine proportion was to be set downe for a family because when a heavenly hunger commeth on men they eate more at one time than