of Timothy that he had Crebras infirmitates 1 Tim. 5. So the soule also hath certaine infirmities and that is the infirinity whereof the Apostle speaketh for albeit our soule be the stronger part as our Saviour speaketh when he saith The spirit indeed is strong Matth. 26. yet it is subject to many infirmities and weaknesses when it doubteth of Gods mercies saying Will the Lord absent himselfe for ever hath God forgotten to be gracious which the Prophet acknowledgeth to be signes of his infirmities Psal 77.10 And as the spirit is weake so there is a weaknesse of conscience 1 Cor. 8.7 and no marvel if there be such infirmities in the bodies also for life it selfe is but weake in regard whereof it is said of God that hereby hee is content to spare us for that hee remembreth that wee are but dust Psal 103. and considereth that we are but even as the wind that passeth away Psal 78. The difference is that as Christ saith Haec infirmitas non est ad mortem Joh. 11. and the dropsie palsie and such like diseases and infirmities of body are not mortall The second thing which the Apostle teacheth is that howsoever we be as the Apostle speaketh compassed with infirmities Heb. 5.5 yet they are not past cure for the Spirit helpeth our infirmitie◠so that albeit we are subject to fall through weaknesse yet there is hope concerning this thing Esay 10.2 and our errour may be healed Dan. 4. For there is balme in Gilead Jer. 8. which serveth to cure all our spirituall diseases Now the cure of the infirmities of our soule is not performed by any strength of our owne nor by our owne spirit but by the Spirit of God for so long as our infirmities are but bodily the spirit of man will sustaine them and there is helpe to be found but when the spirit it selfe is wounded then who can help it Prov. 18. The spirit of man must have helpe from a higher thing then it selfe as from the Spirit of God which onely is able to minister helpe The Apostle ascribeth to the Spirit of God two benefits first in regard of the life to come secondly in respect of this present life For the one as he is the Spirit of Adoption assures us of our estate in the life to come namely that as God hath adopted us to be his children so we shall be fellow-heires with his owne Sonne of his heavenly kingdome Touching the other because we are subject in this life to fall through infirmitie we have this benefit from him that he stayes and upholds us and therefore is called spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As our infirmities are manifold whether we respect the body o◠the soule so the weaknesse and defects of our souls appeareth not onely in good things which wee cannot do because the flesh ever lusteth against the spirit so that we cannot do the things that we would Gal. 5. but in evill things which we should beare and are not able The evill things that we should beare are not onely afflictions and the crosses which we are subject to which the Apostle proveth to be more tolerable because they are not worthy of the glory to come but dilatio boni wherein we need the vertue of magnanimity because it is a great crosse as the Wiseman saith Spes quae differtur affligit animam◠Prov. 13. Touching which affliction and crosses because in this life we cannot obtaine that which the Prophet wisheth namely to fly away as it were with the wings of a dove that sowe might be at rest Psal 55. therefore we must betake our selves to the mourning of the Dove Esay 38. waiting patiently when God will give us time to escape The meanes and wayes whereby the Spirit doth helpe us are many but he onely meaneth prayer to teach us that howsoever it be not esteemed as it ought yet it is the chiefe prop and principall pillar which the holy Ghost useth to strengthen our weaknesse Therefore when the Apostle willeth that first of all prayers and supplications should be made for Kings and all in authority 1 Tim. 2. the reason is as Augustine noteth because both mans salvation the honesty of life knowledge of the truth quietnesse of kingdomes duties of Kings and whatsoever tendeth to the publique benefit commeth by and from Prayer So that not onely the Church and spirituall matters but the common-wealth and temporall things are stayed upon the pillar of Prayer Wherefore as prayer is aspeciall helpe so we are not onely exhorted by religion to use it but nature it selfe binds us unto it for so long as we can either devise any help of our selves or receive it from any other so long we leane upon our owne staffe but when all help failes then we flie to prayer as our last refuge and therefore when God is said to feed the ravens that call upon him Psal 147. that cry of theirs is the voyce of nature so that albeit men for a time leane to their staies and help yet there is a day when all flesh shall be made to come unto him who onely it is that heareth prayer Psal 65. that is when they lye howling upon their beds Hos 7. then they shall be faine to call upon God for help so howsoever Pharaoh in the pride of his heart say Who is the Lord that I should heare his voyce Exod. 5. Yet he made him come to him when he plagued him with thundring and raine and haile which made him send to Moses and Aaron that they might pray unto God for him Exod. 9.28 But here the Apostle meaneth the prayer of the spirit which alwaies reckons prayer to be the first and chiefest help in all trouble and not the last as the prayer of the flesh doth Therefore as we must discerne simulacra virtutum from vertues themselves and that which is naturall from that which is of grace so we must distinguish the prayer of the spirit from the carnall prayer and be sure that the vertues which we have if they be any are not naturall as those in many of the Heathen but that they proceed from grace and the working of Gods Spirit To the right framing of our prayer it is required that we do not onely orare mente spiritu 1 Cor. 14. but as the Psalmist saith of the praising of God so we pray to God with understanding Ps 47. Both our heart our understanding our affection must concurre in making intercession to God For a second point if prayer be a stay to us in our infirmities then we must be carefull that our prayers be not faint and weake but that they proceed from the fervencie and vehemencie of the spirit for as Christ saith If the light that is in thee be darknesse how great is that darknesse Matth. 6. If our prayer be nothing else but infirmity as it is for the most part how great is our infirinity But the Apostle sheweth our weaknesse in prayer in
persona From the person 2. From the person 1. From Moses if any man should have received perfection by it no doubt he that gave it But of Moses we finde Numb 20.12 Againe the Lord spake to Moses and Aaron because ye beleeved me not to sanctifie me in the presence of the children of Israel therefore ye shall not bring this congregation into the Land which I have given them He was a transgressor of the law before he received it 2. And he that delivered the law was not partaker of the least promise of the law i. to enter into the promsed Land 3. His whole ministery was destructive his signes and miracles that he wrought in Egypt were plagues of Lice Caterpillers death c. and therefore he shewed himselfe the minister of Gods justice and wrath whereas the ministery of grace raised the dead out of their graves healed the sicke The ministery of the law a destroying ministery the ministery of grace a saving ministery cast out divels c. shewing plainely that it was a saving spirit 4. Exod. 34.35 The children of Israel saw the face of Moses how the skin of Moses face shone bright therefore Moses put the covering on his face till he went to speake with God 2 Cor. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And not as Moses which put a vaile over his face that the children of Israel could not stedfâ—stly looke to the end of that which is abolished Moses when he had left talking with the Lord and had come downe from the mount the skinne of his face shone so that without a vaile put over his face there was no talking with him so that the perfection of the law is to blinde and dasill their eyes that view it rather then to cleere and enlighten them But the Gospell shewes us the face of God clearely â—â—â—b ipâ—a lege â—â—om the law 〈◊〉 â—elfe 3. From the law it selfe from the tables that were broken before the law could be delivered which is in the judgement of the fathers that that covenant should be made voyd 2. And in that very time that the people should have received the law they were in the greatest trangression of it that could be namely idolatry worshipping the golden Calfe So the law to increase sinne offence betweene God and man made sinne to superabound Rom. 7. 4. A modo From the manner The Gospell was delivered not with a fearefull sound of any warlike Instrument sounding defiance but with a song of Angels 2. Part. Lex paedagog ad Christium The Law a schoolmaster to Christ Last from the manner With the blast of a Trumpet that terrified the people that was delivered with terrour shewing that that was a law of terrour and that it should exact terrible things at our hands But the delivery of the Gospell was contrary for that was delivered with the comfortable songs of Angels Luke 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory to God in the highest and on earth peace good will towards men The second part Gal. 3.18 That the law is Paedagogus a Schoolmaster to Christ which likewise may be shewed by the cricumstances of the law 1. That it was delivered by the disposition of Angels in the hand of a mediator Galat. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordained by Angels in the hand of a mediator namely Christ Galat. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore the law was our Schoolemaster to Christ that we might be justified by faith Now a mediator hath full authority and power to end the matter as he list either to establish the law or to abbrogate it So Christ because for our health he could not doe otherwise tooke order in his owne person to abrogate the old Covenant and to make a new 2. Another a charge given to Moses that the Tables should be put into the Arke of the Testimony And thou shalt put the mercy Seate above upon the Arke and in the Arke thou shalt put the Testimony which I will give thee Which was a signe of Gods presence with us the presence of God with us is onely in Christ per Emanuelem nostrum by our Emanuel 3. Another Of the vaile of Moses which was a ceremony of the mitigation of the brightnesse of the law That the vaile is now removed and we see Christ The ceremoniall law is made now spirituall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. The vaile is nothing else but the ceremonies of the law these nothing else but Christ and to leade us to him Betweene Moses and us Christ is as a vaile 4. Another Of the time of the delivery of the law It was the fiftieth day after the celebration of the Passeover the time of the first fruits An argument betweene the day of the delivery of the law and the day of the descending of the Holy Ghost At the very same time in the very same day the fiâ—tieth from the Passeover of Christs resurrection came the holy Ghost in the Gospell And though we cannot fulfill all that we should yet because these fiftie daies are the time of first fruits though we cannot offer up every action we may offer our first fruits to wit in hoatam obedientiam a begun obedience received by Christ Christ performing that which was required at our hands though not at the barre of judgement yet at the barre of grace This inchoatam obedientiam begunne obedience we shall have when we shall have new hearts not of stone but of flesh Ezek. 36.26 A new heart also will I give you Ezek. 36.26 and a new spirit will I put within you and I will take away the stony heart out of your body and I will give you an heart of flesh to wit 2 Cor. 3 3. His new Testament being written in the fleshly tables of our hearts whereby we shall offer our first fruits Last Num 21.5 They protest that they will heare neither God nor Moses Numb 21.5 6 7 8. a plain desolation of the law presently upon this came the signe of Hell 6. The Lord sent fiery serpents among the people which stung them so that many of the people died 7. Their humiliation The people came to Moses and said We have sinned for we have spoken against the Lord and against thee pray to the Lord to take away the serpents from us 8. v. A declaration of the Gospell and of the comming of Christ And the Lord said to Moses make thee a fiery serpent and set it up for a signe that as many as are bitten may looke on it and live Which brazen serpent Christ John 3.14 applieth to himselfe 1 Cor. 10.2 3 4. The Fathers 1 Cor. 10.2 3 4. as they had their Cloud they passing through the Sea their Manna the water out
of the ancient Fathers hold this against the Philosophers that Quiequid fit Audit◠an◠is fide fit whatsoever is done it is faith that doth it but there faith is not fully that which it is here But a faith which is civill as the husbandmans faith is a civill faith he seeing unkindly weather c. maketh himselfe ready every yeare to sow and till his ground and to bestow great cost and paines on it though he have no demonstrative knowledge whether he shall reape any commodity of it that yeare So it is in Merchandize the Merchants see stormes arise very oft yet they hazzard their goods upon a civill faith So in Marriage some are unfruitfull yet they marry in hope to have Children So in Warfare the Souldier makes himselfe ready for the battel in hope of victory The Schoolemen that came after them they goe a subtiller way to worke and they hold that quicquid scitur fide scitur that even in those things that we know we doe beleeve For our senses understanding we know and they are our witnesses our reason conceiving we know and it beareth us witnesse and they themselves confesse that both the witnesses are very deceitfull For they eye which is the best of outward senses and certainest because it apprehendeth more differences and apprehendeth his object after a more speciall manner The Opticks reckon up twenty wayes how it may be deceived and a great imperfection in it 1 Cor. 13.11 When we are children we speake as children The perfectnesse of the facultie of seeing standeth but in degrees conceive and reason as children They at the Plough cannot judge of the formall causes of things because they cannot see them but tell them of labour and that they see Therefore in respect of a superiour understanding they are farre short therefore we may be deceived in things above us so there may a relation be made Locus à testimonio The unperfectnesse of the knowledge of science cometh of the unperfectnesse of the knowledge by faith There is no certainer way then this Now to the place of Testimonie it hath his imperfection onely from the imperfection of Science It hath but two exceptions First want of skill Secondly want of faithfulnesse Now if the party want skill and cannot or if he can but is not honest and will not his testimony is not to be taken Whereas the knowledge of faith and grounds of Divinity are laid upon such witnesses as want neither skill nor faithfulnesse but for their skill can and for their faithfulnesse will deliver the truth Therefore it hath a fuller resolution then the other for as it is 2 Tim. 1.12 We beleeve not whom we know but scio cui credo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though wee may not say Sclo quod sca◠yet wee may say Scio cui credidi We know him whom we beleeve we know that he is Amen and as it is Revel 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The faithfull witnesse and as it is Rev. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things saith the faithfull and true witnesse the beginning of the creation of God Tit. 1.2 such a one as cannot lye Now for the manner of giving his testimonie The termes in the Scripture are Dictum Jehovae dixit Dominus Thus saith the Lord 1. There is his saying and because a mans stipulation and promise is certainer then his bare saying and will be better beleeved and sooner taken therefore Rom. 1.2 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had promised before by his Prophets in the holy Scriptures and Tit. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hope of eternall life which God that cannot lye promised before the World began 2. he hath made a promise and 3. Heb. 6.17 18. for our greater comfort and assurance hee hath also sworne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Wherein God willing more abundantly to shew unto us the heires of Promise the immutability of his counsell confirmed it with an oath c. and because if we have a mans hand set to in writing we will beleeve him yet more 4. We have his handwriting in Exod. 32.33 34. written with his owne finger wherein he hath set downe that he will shew mercy on whom he will shew mercy and take vengeance on whom he will take vengeance 5. For confirmation of his hand writing Rom. 4.11 he hath set his handwriting under a seale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a seale of the righteousnesse of the faith c. And lastly which is the furthest degree a man can goe he hath given us a pledge an earnest penny 2 Cor. 1.22 Who also hath sealed us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and given us the earnest of the Spirit in our hearts 2 Cor. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now he that hath wrought us for the selfe same thing is God who also hath given unto us the earnest of the Spirit The exception that may be taken against this Object is that the voice of God is not dayly heard among us and that which we heare is intituled to other as to Moses Esay Jeremie Matthew c. Answ 2 Pet. 1.21 To this wee answer as in the proeme Yea but though men did it yet they were such men as did nothing of themselves nor followed their owne interpretations but as they were moved by the inspiration of the Holy Ghost For our Prince will not speake to us by her owne mouth but by Proclamations we must allow as to our Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his ambassadours and his writs So the Holy Ghost to speake unto us in the Scripture by the mouth of his Prophets and Apostles is as much as if we heard God himselfe speaking viva voce from Heaven unto us How know I that this is true that they are the messengers of God Object As the Scepter of the Kingdome delivered to them that bring it Answ is a witnesse among us that they come from and for the Prince so the scepter of Gods extraordinary power was committed to these men and is a witnesse unto them John 6.30 the Jewes require of Christ but that he would shew them a signe which was this Scepter And Christ John 10.38 would desire no more of the Jewes then that if they would not beleeve him for his Word yet for his Workes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. if I doe then though ye beleeve not me beleeve the workes c. John 15.24 he saith that if he had not done such things nor wrought such miracles among them they might have had excuses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. if I had not done workes among them which no other man did The mutuall proofe dictum supra naturam by factum supra naturā contra c. Augustine upon that that they were done saith that either we must grant that these miracles were done or else that without any miracles all the world was converted and became Christians
head so there is a fleeting hope when a man thinkes he hopeth and doth not it may be tried thus 1. The first is Hezekiah his signe 2 King 20.3 when he was in the time of his sicknesse he prayed Remember Lord I pray thee how in my prosperity I have walked with an upright heart c. this is a signe that our hope is good this maketh us cheerefull that in the time of affliction and danger we may say that we have beene mindfull of him in our prosperity 2. The second is Saint Iohns signe 1 Iohn 3.3 it is a purger not like the presumers hope which is a very sinke to receive and maintaine whatsoever corruption our hands our eyes our hearts or any other member hath But it must be resident in the conscience So the Fathers say that conscientia est custos spei conscience is the preserver of hope and if that be cleane kept then our hope is true if not then there is no true hope 3. The third is of David Psal 37.3 hope thou in the Lord and be doing good The Heathen call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour the husband of hope there is hope the harlot and hope the married woman we shall know hope the wife from hope the harlot by her husband for she is alwayes with her husband Psal 4.5 sacrificate sacrificium justitiae sperate in Domino offer the Sacrifice of righteousnesse and put your trust in the Lord there must be a travelling and striving to doe good 4. The fourth is Rom. 5.3 And not so onely but we rejoyce in our afflictions knowing that affliction worketh patience and Esa 33.15 there must be tribulation to bring a proofe of our hope in sileâ—tio spe erit fortitudo vestra in quietnesse and in confidence shall be your strength Such as we are in adversity such we are in deed such as our hope was in adversity such it is if you faint in adversity thy hope is fainting and thererefore the heathen call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribulation the bud or blossome of hope which you must passe through if that be not nipt there will be fruit of it otherwise if it bring forth no fruit it is spurium vitulamen a bastard joy The 6. rule for the provoking of it in others Rule â— not onely to have it in our selves but as Psal 40.3 that many may see it and feare and trust in the Lord and as it is Psal 62.8 that all the nations may put their trust in him so farre as it is possible and Psal 115.9 that the house of Israel 10. the house of Aaron 11. and all that feare the Lord may trust in him An encouragement endeavour thereto Ps 51.13 Davids promise to the wicked to sinners that he would teach them to hope and Ps 75.5 to the presumers that he would plainly tell them that they should not be so foolish so mad and set up their horne Invocation The necessity and use of prayer VNto every affection there is an action as the action of faith is hope so the action of hope is prayer spei operatio oratio so to come backe againe as the fruit of faith is hope and of hope prayer and as the property of hope is prayer Interpres spei oratiâ— so the property of prayer is to be interpres spei to make plaine the desire of the hope conceived In which respect as the Articles of our faith are summa credendorum the summe of our beliefe and the Law summa agendorum the summe of our actions so the Lords prayer is summa sperandorum the summe of our hope for the soule of man by considering and beleeving the judgments of God being humble and brought downe to the dust and as it were dead and buried by it hath some life againe put into it by conceiving an hope in his mercy for which mercy wee must goe to God and Prayer becommeth suiter for it Aug. Precibus non passibus itur ad Deum therefore that hope may be made pertaker of her object â— mercy we must know that Psal 13.5 mercy is of God And not onely prayer of words with the lips but it must be from the heart that it may ascend Austin writes on the 66. Psal ut descendat miseratio ascendat oratio that mercy may descend prayer must ascend and so there shall be a blessed exchange betweene our prayer and his mercy When we speake of prayer lest there should be an errour it is not to be conceived that the intreaty is made concerning that prayer in the Congregation which with lips and outward gesture we deliver such prayer Hosea 14.3 calleth vitulum labiorum the sacrifice of our lips that commeth not into the compasse of the first Commandement which is only inward but in the 1 Cor. 14.15 Orabo spiritu orabo mente I will pray with the spirit and I will pray with the understanding also * * * The growing of the inward man when the spirit commeth to God which howsoever it be not heard of men by the outward eare how vehement it is yet we know it hath its effect with God for so Exod. 14.15 we read that Moses made so fervent intercession to God though there be no mention nor signe of any word he spake yet the Lord saith Why cryest thou thus unto mee So that this being the especiall part and the soule of every prayer to God without this inward prayer the lips prevaile not as Matth. 15.8 there is a drawing neere with the lippes Matth. 7.21 a doubling of Lord Lord it prevaileth nothing neither will it gaine him the Kingdome of Heaven And therefore Aug. Hoc negotium plus gemitibus constat quam sermonibus the worke of prayer consists more in grievance than words And Rom. 8.26 The spirit groaneth for us with sighs inenarrable as Esay 38.3 And so conceiving of it as of an inward oblation or speech of soule to God then whether it be of persons without the Church as Act. 10.2 of Cornelius or of those that are within the Church and have cast themselves out of Gods favour by their sinnes and so as Psal 130.1 be in the depth whether it be of an Heathen or of a sinner it is no lesse acceptable to God in substance though not in degree then the prayer of a just and righteous man Now the applying of this to Hope to the maine scope and end of it i. Gods glory as Psal 123.2 it pleaseth God by the Prophet to account it a speciall honour done to him that even as the servants eyes are alwaies on the hands of his Master and the eyes of the handmaiden are on the hands of her Mistresse so that our eyes should wait upon the Lord till he have mercy on us Or as Austin in his fifth Sermon de verbis Domini Magna est gloria Dei ut nos simus mendici God accounts it great glory done unto him when we become beggers
this Commandement Affirm paâ—â— The affirmative is set downe Heb. 8.5 All things must be done according to the patterne shewed in the Mount Numbers 12.7 the commendation of Moses that he was faithfull in every point that is he varyed not one whit from his patterne And Heb. 3.2 Christ is said to be as faithfull as he He might have beene an act above him because hee was the Sonne and the other but the servant that is hee was likewise faithfull in Gods house his patterne must be precisely kept It is commonly expressed by the phrase of the holy Ghost Acts 3.22 by hearing of one Prophet not adding nor detracting A Prophet shall the Lord your God raise up to you like to me c. The acknowledging of Christ to be our onely Prophet and that he hath set downe whatsoever is necessary and to which as Deut. 12.32 we are neither to add nor detract therefrom nor to alter any thing Deut. 2.11 nor of that that is commanded to leave any thing undone Deut. 5.32 Cultus Dei extâ—rnus partâ—s ejus 4. Of this affirmative part the externall worship of God we are to consider 1. the substance of it 2. the ceremony The substance consisteth of foure parts 1. Preaching 2. Prayer 3. Sacraments 4. Discipline First Preaching the word We see this hath been used alwayes as 1 Pet. 3.19 he preached to the spirits that are in Prison Preaching a part of Gods outward worship ever used in the Church Noah a Preacher before the Flood Acts 15.21 in Moses time Moses hath them that Preach him every Sabbath day Deut. 33.10 the Priests office was to Teach to burne incense to offer Sacrifice In the time of the Prophets Esa 61.1 2. And the same continued in the time of the second Temple Nehem. 8.4 there was a Pulpit of wood set up and in it Ezra preached In Christs time Luk. 4.16 Christ himselfe annoynted to preach the acceptable yeare of the Lord and as he himselfe preached so Mark. 16.15 a commission is there given forth to his Disciples Goe preach the Gospell to every creature and 1 Cor. 1.21 it is the foolish kinde of preaching that God hath made to overthrow the wisedome of the wise Secondly Invocation as it is called vitulus labiorum the calves of the lips in Amos is of two sorts 1. Petition Gen. 4. ver last in the time of Enoch then began men to invocate the name of the Lord Gen. 20.7 and Exod. 8.8 Abimelech and Pharaoh knew this so Gen. 24.11 28.20 Abrahams servants and Jacobs prayed But when the Church began to be gathered Numb 10.35 the Army of Israel never moved nor stood still without Prayer it never pitched but it continued in Prayer Rise up O Lord c. Returne O Lord c. 1 Kings 8.22 At the building of the Temple Salomons Prayer to blesse his Temple that it would please God to grant a blessing Psalm 102. there is a generall Prayer And Luke 11.12 an expresse forme of Prayer taught by Christ to his Disciples 2. Thanksgiving is the other part commanded Deutero 31.19 Practised privately Gen. 24.27 after he had obtained his request Publickly of Moses Exod. 15.1 a manifest forme of it The generall forme of it Psalm 95. And that Psalme and many other the holy Ghost beareth witnesse 2 Chron. 7.6 the Kings used to sing them After Ezra 3.10 in the time of the second Temple Psa 92. a Psalme of thanksgiving In Christs time Mat. 26.30 and when they had sung a song c. Ephes 5.19 speaking to your selves in Psalmes and Hymnes c. Col. 3.16 Thirdly Sacraments The Word is the speech that God hath to us Prayer is the speech that we have to God This is the covenant betwixt God and us Ge. 17.2 Circumcision Exo. 12. the Passover the Sacraments of the law seals of things to come Mat. 28.19 Baptisme Mat. 26.26 the Supper of the Lord the Sacraments of the Gospell seales of benefits past Fourthly Discipline Commanded Matth. 18.18 John 20.22 Executed extraordinarily Acts 5.4 by Peter Ordinarily 1 Corinthians 5.3 by Paul Rules for the full ordering of it 1. Tim. 5. Secondly the Ceremony Of this we have foure Rules First that they be not many and those necessary Acts 15.28 there are onely foure set downe Secondly 1 Cor. 14.26 that they be to edification Gal. 2.18 that the outward ceremony pull not downe that which the inward substance hath set up And it is the reason why Paul 1 Cor. 14.14 c. refuseth that prayer that is made in an unknowne tongue Thirdly that it be for order 1 Cor. 14.32 1 Cor. 11.33 without confusion in the Church 1 Cor. 14.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order vers 33. they broke order Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it be for decencie in which respect he commandeth them that they come into the Church with their heads uncovered 1 Cor. 11.4 The fourth rule The meanes the rule for it to keep the depositum that which is committed to us as Paul willeth 1 Tim. 6.20 without adding or detracting It is strange that they of Rome alleadge it that Religion is depositu that is a thing committed of trust that we neither add thereto nor detract from it but we alleadge it that we impaire it And the meanes for that is Josu 1.8 that God was shouldred up by not letting the Law be lost Let not this booke of the Law depart out of thy mouth but meditate therein day and night that thou mayst observe to doe all therein The volume was either gone or else corrupt as if it had never come forth therefore that the Legend thrust it not out of the Church They were wont to have the Legend read in the Church and books of sentences and other scholasticall sums of the Schoole-men read among them that gave themselves to Divinity and none of the Scriptures There was ambo in medio posita and nothing else but volumen utriusque foederis laid upon it 2 Cor. 2.17 As we must take heed that it goe not away so that none come to it that doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our cultus arbitrarius praescriptus 1 Tim. 6.13 the Apostle interpreteth himselfe he chargeth him under a severe charge that he keepe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there be not a spot in it like the Lepers skinne 1 Cor. 5.6 a little leaven will sowre a whole lumpe or as Nazianzen a little Wormewood will marre a whole Barrell of Honey For the proceeding of this the best way is arcere coenaculis 2 Kings 16.14 Uriah the Priest devised an Altar in all points like to that that King Ahab sent from Damascus and being made brought and set it hard by Gods owne the brasen Altar and after that brought it in further betwixt the Altar and the house and at length it got the North-side of the Altar that is the upper hand and so it will be therefore we must take heed of this
the hand they will let him goe Quaecunque malo incobantur principio difficulter hono persiciuntur exitu God blesseth not the ends of those that come not in by the doote The Merceâ—â—â—y taâ—â—or Now the two other markes doe make a distinction againe For they that follow come in right but there is an abuse of it Therefore there is a thing called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Purpose 2 Tim. 3.10 O Timothy you know my purpose you know what you have to doe It is well expressed Phil. 2.20 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a naturall care as if there were some that had spuriam curam a bastard care And that germanam curam that naturall care one of the Fathers calleth zelum animarum a zeale of soules They that have not this purpose of heart John 10.13 be called mercenarii for they have no care of feeding Zach. 11.15 they are not instrumenta pastoris boni Inâ—irumâ—â—â—â— pâ—â—â—â—â—is stulti but stulei they are not the instruments of a good but a foolish Shepheard which the Fathers make forcipes mulclram a paire of Sheeres for the Fleece and a Paile for the Milke And so after whatsoever occasion befall that there come danger to the Flock for the soule they reward it not but when there is but the least danger of the wooll or milke then every one sumit instrument a pastoris stulti takes the instruments of a foolish Shepheard and bestirreth himselfe The Jewes call them such as draw neare to the Arke or Temple for the Corban for the offering box Mat. 15. they care not for the Law so the Corban speed well Abiathur of the offpring and posterity of Elie being a wicked man it is prophecied of him 1 Sam. 2. last that Elies posterity should stand thus affected they should come to some of the Priests desire a place to serve for a peece of bread and a peece of silver this was their end But Abiathar was displaced by Salomon and Zadok put in his room Christ Job 10. sheweth a way how this should be discovered For if there come a Wolf or fall Teacher with authority a persecutor they will flie to him And Acts 20.29 30. they will also become as bad as Wolves Heb. 13.17 the Apostle would have them marke the issue of their conversation Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or issue marreth all here for if the Wolfe come either he will give over Iohn 10.12 or worrie the flock too The Apostle saith that even of your selves shall rise men teaching perverse things So you see that whether he continue the care for his belly or degenerate into a Wolfe yet he hath his lawfull institution And this discerneth them that come in right but yet are Mercenary Now though this duty every minister ought to looke too yet quia obediendum est malo the people must obey an evill shepheard if it be not ad malum unto evill But this question is before Page 378. c. Come to the second that as care is to be had of their comming Mat. 22.12 in so of their abuse And that there is no abuse but where there is a duty it is plainely set downe Ezek. 34.3 that as the manner is now they did eate the fat and cloth themselves with the wooll and killed them that were fedde but the sheepe they feede not Where there is an abuse of a dutie and the duty here is of foure parts which may be subdivided into two The first they call Exemplum example it is here of Christ John 10.3 4. expressed by going before the sheepe And their manner was in the East countries they drave not their sheep before them but their sheep followed them More plainely 1 Tim. 4.12 he must be Typus that is such a thing as maketh a stampe upon the coine and the Iron that giveth the forme and impression to the money So it is used againe Tit. 2.3 and 1 Pet. 5.3 And it is Moses his order Deut. 33.8 first Thummim integrity of life then Urim learning and Num. 17.8 which is by way of figure it pleased God to make it a signe of Aarons calling that his rodde was virga fructifera a rod bearing fruit by which as by the fruits of the spirit good workes and vertues bee often meant So of Christ Acts 1.1 his order quae caepit Jesus 1. facere 2. docere first what he did and then what he taught and where it is ex professo handled 1 Tim. 3. Tit. 1. that he be exemplum unblameable that for manners he be not rebukeable So that is first that he be typus and that he may facere doe and then afterward that he may docere teach He may be exemplum an example two wayes First in himselfe Secondly in his Family 1 Tim. 3.4 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.2 without spot so there is a relation to Levit. 21.17 18.22 none of Aarons seed if he were mishapen or had a blemish shall come neere to offer the sacrifices of the Lord made by fire That is it that the Apostle saith here If he have any notorious sinne or crime for he speaketh not of inward crimes but of outward onely of such as may be laid to a mans charge he may not take on him this Fatherhood the reason is because 2 Cor. 6.3 there must no offence be given to the weak to thinke that they may doe so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Ministery be not blamed that there might be no slander no Momus no slander for the adversary to laugh at For the taking away of these slanders according to the Apostles interpretation 2 Cor. 8.20 we must beware of all things which comprehend occasionem scandali occasion of scandall This was the Apostles care concerning the almes that should be carryed to the poore brethren in Jerusalem he would not meddle with it except he had another to goe with him because he would be without blame least some should suspect him of defrauding because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provide for honest things before God and men He would not give the adversary occasion to speak evill of him so John 4.27 when the Disciples found Christ talking with a Woman they marvelled shewing that it was not his custome Hee eschewed as much as might be all occasions of slanderous suspitions Thus of the Genus Now of the Species foure and the soure opposite vertues which he must have in himselfe The first is that he be Tit. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperate and 1 Tim. 3.2 opposite to this is non habere unam uxorem not to be content with one Wife onely So continencie or single life is the vertue Secondly 1 Tim. 3.2 3. the vertue opposed vers 2. Sober for his dyet opposed vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transiens ad vinum sitting by the Wine for the lust of the body and the pleasure of the taste they must be in this order
the newes of Ioseph that he was alive his spirit revived It commeth three wayes according to the three benefits of the soule 1. joy 2. peace 3. love Exod. 1.14 against joy where it is said there the Egyptians brought them in amaritudinem spiritus to bitternesse of spirit and Exod. 6.9 against peace by breaking their hearts they brought them in anxietatem spiritus into an anguish of soule that they would hearken to Moses Prov. 22.25 that when a man falleth into hatred of all things when he hateth himselfe it killeth his heart None of al these must be to our brethren especially must not be to the good 2 Pet. 2.8 Lots soule is not to be grieved and so bring him by their wicked deeds to the first death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drowsinesse of spirit he began to loath to attempt any good and not to goe forward this is a great and grievous fault and is done Psal 95.8 by provocation and irritation So we must not provoke him by any manner of these meanes Thus much of the second point The third rule concerning the spirituall law Our Saviour Christ Matth. 5.22 nisi sanguis sequeretur unlesse bloud were shed they counted it no murther nor way to murther as Christ there teacheth them to goe further then the arme or blow that is given that whatsoever are outwardly committed and accompany murther are nothing else and are but fructus irae the fruits of anger and that is the roote of Wormwood Heb. 12.15 and that must be pluckt up For when these bitter fruits come by vertue of that which is in the heart Matth. 15.19 he boldly pronounceth that out of the heart proceed murthers and so those that lay plaisters onely to the armour and weapon shall never helpe the disease For it is noted further Deut. 19.16 this is Gods reason that murther is not capitall of it selfe if it be not that he hated his brother before therefore this is to be punished As in the begining it was said so now that as the beginning of pride was the fountaine of the breaches of this Commandement so is it that likewise from which this anger commeth The wise man Prov. 13.10 he saith thas Onely by pride contention and anger commeth and therefore the Apostle Gal. 5.26 saith Bee not desirous of vaine glory this is the roote that maketh one envious and provoketh one against another so that envies murthers came here for as it was said in the beginning every one setteth this downe with himselfe That he is good and whosoever loveth him doth his duty and so consequently he must be good as on the other side hurting him and envying him that man must necessarily be evill so hee must conceive an anger against him omnis ira sibi videTur justa each froward man accounts his anger just as before omnis iniquitas mentitur sibi therefore it is that it commeth to the second for anger is compounded of two things 1. The griefe for whatsoever in dignity is preferred to us The 2. a desire to require it The griefe is the boyling aestus irae actualis or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.20 It is as Prov. 14.19 the inward fretting and from thence pride containing the party evill and as the Heathen saith there presently commeth to be mala mens an ill intent when his judgement will be corrupted Eph. 4.3 he doth reprehend that man that doth it sub malitia out of malice he maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malice to be that that corrupteth his understanding his affection 1 Pet. 4.15 he makes himselfe Bishop of other mens doings Then necessarily 1 Tim. 6.4 called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill whisperings and Iam. 2.4 he is judex malarum cogitationum a judge of evill thoughts he draweth his thoughts to evill why he hath taken an opinion of him and then he thinketh he must be even with him Then followeth the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Luke 9.54 they would command fire from Heaven because they were not presently entertained Now then this anger or injurie if it be conceived to proceed from a superiour because Iam. 4.5 so there is a spirit in us that lusteth to envie and as Iob saith 5.2 that those same parvuli c. envie alwayes layeth hold on the inferiour hence it commeth to passe as the Apostle 2 Cor. 12.20 that there will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a swelling of the minde and either presently breake forth or if it lie long and be suppuratio an impostume as Cyprian calleth it it will prove rubigo animae the rust of the soule which is a fearefull thing and a great deale worse then anger Prov. 27.4 Anger is cruell and wrath rageth but envie goeth beyond them it bringeth to murther And as Matth. 27.18 Pilate saw that it was for very envie that the Jewes delivered Christ to him Now the occasion of it ariseth 1 Iohn 3.12 that there are some better then we because every one desireth his owne excellencie so if there be any better then he he thinketh he standeth in his light and therefore he seeketh to discredit him and to bring him low under-water and we will swimme above the water unlesse all swimme under Iohn 3.26 Iohns Disciples come to him and say He that was with thâ—e beyond Iordan now he hath got all the Disciples was an envious thing to them Luke 15.18 The elder brother came home from the field he saw his fathers entertainment of his younger brother hee would not goe in for envie the reason is because he thought himselfe better and consequently nothing can be done but envie will make it a matter for her to worke on But 1 Sam. 18.8 if it come once to ten thousand then vers 9. non potuit rectis oculis eum intueri he could not look right upon him as vers 10. on the morrow after there came an evill spirit on him And there is none that the Devill will sooner fasten upon then upon such Gen. 37.4 the making of a better coate for Ioseph and a little more love of Iacob to him then to the rest was a marvellous moate in their eye and vers 33. it is true that Iacob prophesieth though perhaps in another sense bestia pessima devoravit fil um meum an evill beast hath devoured him for envie was that cruell beast that devoured Ioseph The greatnesse of this sinne one saith Invidiae propier magnitudinem secleris futura poena non sufficit ergo hic plectitur so hainous is the sinne of envie that Hell alone is not a sufficient torment for it therefore is it punished here also and consequently Prov. 14.30 it is putrido ossium the rottennesse of the bones he that wished himselfe wholly an eye that wished himselfe an argus cannot wish himselfe a worse evill and torment The Saints Numb 11.29 were not envious in one envie as Moses that he would have none equall or like to him that was Pompeys envie and it is there
dereliquit me Psal 40. So our heart will be gone and our mind will be wandring abroad not regarding what our tongue speakes It falls out often that as Abraham had his sacrifice ready he was no sooner gone from it but the fowles of the aire did light upon it Gen. 15. So while we offer up to God the calves of our lips Hos 14. and our course is past Psal 141. it comes to passe through our wantonnesse many foule thoughts be got upon our sacrifice and dispoyle it and the remedie that the spirit of God affords us against this infirmity is that it calls us home and tels us we are kneeling before the Majesty of God and therefore ought to take heed what we speake in his presence Therefore Bernard to keepe his mind in the meditation of God when he would pray began thus Let God arise and let all his enemies be scattered Psal 68. and Augustine to the same purpose began thus Save mee O God for the waters over-flow Psal 64. Fourthly though we have our meditation still on God yet wee shall find in our selves that our spirits are dull and heavie and have no manner of vigour to help our infirmity herein the Spirit helps and puts these meditations in our hearts whereby it kindleth as the Prophet saith a fire burning within us so that God shall be faine to say to us as he did to Moses Dimitte me let mee alone Exod. 32. Fifthly albeit we pray but faintly and have not that supply of fervencie that is required in prayer yet we have comfort that ever when we most faint in prayer there are of Gods Saints that pray for us with all instancie by which it comes to passe that being all but one body their prayers tend to our good as well as their owne for the faithfull howsoever they be many and dispersed into divers corners of the world yet they are but one dowe and as they are the members of one body so they pray not privately for themselves but for the whole body of the Church so that the weaknesse of one member is supplyed by the fervent and earnest prayer of the other Therefore when the Apostle saith The Spirit maketh intercession for us gemitibus inenarrabilibus Augustine asketh what groanings are these are they thine or mine no they are the groanings of the Church sometime in Mee sometime in Thee and therefore Samuel to shew that the Ministers of God do the people no lesse good when they pray for them then when they teach them said God forbid I should cease to pray for you and so sinne against God 1 Sam. 12.23 for he was an help to them not onely in preaching to them but in offering burnt offerings for them Therefore the people pray to Esay Lift thou up thy prayer for us For as the offering of the Minister is to put the people in mind 2 Pet. 1. so they are Gods remembrancers they are Angels as well ascending upwards by their prayer in the behalfe of the people as descending to teach them the will of God But if the Spirit that quailes in us do quaile also in the whole Church yet we have a supply from the teares which our head Christ shed on his Church Luk. 19.41 and from the strong cries which he uttered to God his Father in the daies of his flesh Heb. 5.7 by which he ceaseth not to make request to God still for us so that albeit the hardnesse of our heart be such as we cannot pray for our selves nor the Church for us yet we may say Conqueror tibi Domine lachrymis Jesu Christi Lastly because we cannot pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have two helpes also in that behalfe from the Spirit first that the Spirit teacheth us to submit our will unto Gods will because as we are men so we speake after the manner of men Rom. 6. This submission we learne from the example of Christ his prayer to God his Father Transeat calix isle à me Let this cup passe from mee yet not my will but thy will be done Matth. 26. So David qualified his desire If I have found favour with the Lord he will bring mee againe but if not let him do what seemeth good to himseife 2 Sam. 15. Secondly when wee looke backe upon our prayer and see that by reason of want of fervencie and zeale it is but smoaking flaxe then the Spirit stirreth us up to desire God that according to his promise Esay 42. He will not quench it but that his grace may be sufficient for us and that he will make perfect his strength in our weaknesse 2. Cor. 12. The other thing wherein the Spirit helpeth our infirmities is that he worketh in our hearts certaine groanes that cannot be expressed which is a plaine opposition to drousie and sloathfull prayer for a devout prayer plus constat gemitibus quà m sermonibus it is not fine phrases and goodly sentences that commend our prayer but the fervencie of the spirit from whom it proceeds It is well if wee doe orare mente spiritu 1 Cor. 14. but if our prayers do draw out sighs and groanings from our hearts it is the better fâ—r then it appeares that our prayer is not a breath comming from the lungs but from the very depth of the heart as the Psalmist saies of his prayer De profundis out of the deepes have I cryed to thee O Lord Psal 130. What the Apostle meaneth by groanings which cannot be expressed is plaine for when the griefe of the heart is greatest then are wee least able to utter it as appeares by the Shunamite 2 Reg. 4. Notwithstanding as it was God that wakened in us the desire of good things so though we be not able to utter them in words yet hee doth heare etiam vocem in silentio There are mutae preces tamen clamantes such as are the silent prayers of Moses which he made in his heart to God though hee expressed it not in words to this God said Cur clamas ad me Exod. 14. Now as Martha was loath to serve alone and therefore would have Mary to helpe her Luk. 10. So the spirit doth not pray alone but doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beares together or helpes us whereby the Apostle gives us to understand that man must have a co-operation with Gods Spirit So we see the Saints of God albeit they acknowledge prayer to be the work of Gods Spirit in them for as much as we are not able to call Jesus Lord but by the Spirit of God 1 Cor. 12. Yet they are not themselves idle but do adde endeavour as David Lord open thou my lips So he affirmes of himselfe I have opened my lips and drew in my breath Psal 119. But that we may have the help of Gods Spirit without which our endeavour is but vaine wee must still thinke upon our owne weaknesse and humble our selves in the sight of God as the Publican did Luk. 18. So the
created all things and for his wills sake they all were created Rev. 4.11 So we cannot pray to him aright except above all things and in the first place we seeke for the sanctification of his Name In respect of God himselfe there is no cause why we should make this petition on his behalfe for as the Prophet saith Thou hast no need of any goods Psal 16.1 So he stands not in need of any thing that can come to him by our meanes if we would wish him any profit the earth is his and all that is therein Psal 24. If pleasure there is with him torrens voluptatis a River of pleasure Psalm 16.11 Wherefore albeit that in his owne essence and nature he be perfect yet extrinsecus assumpsit sibi nomen he tooke himselfe a name from without he calls himselfe the Lord Almighty not that any terme can sufficiently expresse him and his essence but to the end that while wee have a reverend regard of his Name hee might receive some service at our hands The account that men do make of their name is such as Salomon saith A good name is more to be desired then great treasure it is more worth then pretious oyntment Eccles 7.1.5 God accounts that we do not onely greatly profit him but do procure great delight and pleasure to him when we reverence his holy name which how pretious it is it doth appeare hereby that he setteth the hallowing of his name before his kingdome Many of the Kings subjects that are in the farthest parts of the land never see his face all their life time and yet in reverence to his name are ready to make long journeyes to appeare when they are commanded in his name and so it fareth with us that live on earth for Deum nemo vidit unquam Joh. 18. Nay very few are admitted to see his back-parts Exod. 33. But though wee cannot see his face yet as those are counted dutifull subjects that do not onely reverence the Princes person but obey such commandements as come in his name so looke what duty wee do to Gods name here on earth he reckons it to be as good service as that which is performed by the Angels in heaven that alwaies behold his face Mat. 18. And reason it is that we should esteeme of Gods name for as in time of trouble Turris altissima nomen Domini the Name of the Lord is a strong Tower Prov. 18.10 So being delivered once of danger yet we are sure of the salvation of our soules and sanctified in the name of the Lord Jesus 1 Cor. 6. Besides there is no other name given under heaven by which men can be saved Act. 4. And therefore ought by good right to receive sanctification of us Howbeit we may not hereupon ground that errour which some gather upon these words Ephes 1. where it is said That God hath thosen us in Christ to the praise of the glory of his grace not that God is desirous of vaine-glory he is not to receive any thing from us but contrary-wise as he is good so he is desirous to communicate his goodnesse to us but the care that he hath for the sanctifying of his name ariseth from the duty which man oweth unto him In which regard such as have beene most religious in all times have reared up Altars and set up Temples in honour of Gods Name The account of this Petition is that which maketh the difference betwixt the Papists and religious people betweene Heretickes and the true worshippers of God that the one esteemeth highly of the Name of God the other doth not We usually account of mens names according to the worth of their persons but God himselfe is holy therefore he tels us that his name also is holy as the Prophet saith Holy and reverent is his Name Psal 111.9 and Psal 9.9 and it is not onely holy in it selfe but it gives holinesse unto all things that are holy The word of God is holy because it is published in nomine Dei wherefore the name of God being holy in it selfe needs not be hallowed by us that can neither adde holinesse to it nor take any from it but when God willeth us to hallow his Name it is to prove us that by glorifying his Name we may shew how we glorifie God himselfe and what reckoning we make of him that God may have proofe how we do with the Virgin magnifie God our Saviour Luk. 2. and how we do glorifie God in our bodies and in our spirits 1 Cor. 6. The Name of God must be considered in two sorts either as it is expressed by the terme of Lord Father Lord Almighty or else as it is expressed in such things as beare his name as he speaketh of Moses Exod. 23. Behold I will send my Angel before thee beware of him and heare his voyce c. quia nomen meum est in eo Touching the expressed name of God whether it be Father which importeth his goodnesse or Lord which implyeth his power as we may not account basely of them so we must not use them lightly and negligently but upon just occasion The things that have the name of God impressed and imprinted in them are either those persons which have their denomination of God either joyntly as the Church which is called sancta Ecclesia Dei or severally as the Priest of whom Moses saith Let thy Urim and thy Thummim bee with thy holy one Deut. 33. The Priests are called holy because they are consecrated to the Lord In which respect as in the old Testament they are called viri Dei so in the New they are vasa nominis Dei vessels of the name of God as the Lord speakes in a vision touching Saul to Ananias That he was a chosen vessell to beare the Name of God among the Gentiles Act. 9.15 Secondly those places are said to be Gods which are consecrated to holy uses as the Sanctuary which is Domus Dei and all those places where he puts the remembrance of his Name and whither he promiseth that he will come to blesse his people that are assembled there for his worship Exod. 20. Thirdly those times which are kept holy to the Lord as the Sabbath which is dies Domini Rev. 1. Fourthly the Word of God preached in Gods name Fifthly the Element consecrated in the Sacrament for a holy use called therefore panis Dei Joh. 6. In all these there is an impression of Gods name and therefore we must not lightly account of them but shew great reverence to them that thereby we may testifie the high and reverent regard and estimation we have of God himselfe for sanctification is when God is said to magnifie or glorifie It signifies to make great and glorious so when sanctification is given to him it betokeneth to make holy but when we are said to sanctifie that is to account holy when we magnifie God that is magnifacere Deum to esteeme greatly of God and our glorifying
whom he is permitted God must first put all that Job hath in his hands or else he can doe nothing Abimelech Judg. 9. and Herod Matth. 2. came to their Kingdomes by the devils Patent they be the devils Officers So we see daily in our dayes that he bestowes Offices and presents to Churches So that as Brentius saith Many have Panem quotidianum that cannot come by Da nobis they come not to it by Gods gift yet all the interest that the devill hath is but to present Pro hac vita tantum As therefore it may be true that in some sort they may be given him so yet not to dispose as he will It is God onely that can say so for his onely they are absolutely The earth is the Lords and all the fulnesse thereof the round world and all that dwell therein Psal 24.1 It is he the most high God that divided to the Nations their inheritance Deut. 32.8 By him Kings raigne and Princes have dominion Prov. 8.15 He brought Nebuchadnezzar to know That the most high God bare rule over the Kingdomes of men Dan. 5.21 He indeed may well say Cui voluero do ea and to whomsoever God giveth he giveth liberally and reproacheth no man Jam. 1.5 The devill we see exacteth more than the thing is worth and straineth the benefit of his grant with unjust convenants But Christ goes not about to answer the devill that way but by flying to the Scriptures as to his surest hold Therefore David prayes that his minde may be inclined to Gods Law and not to Covetousnesse Psal 119.36 For there is a medicine for every disease and power as well against this Temptation of Covetousnesse as against the former the Law of God can as well keepe a man from Covetousnesse as from Desperation Heaven and earth shall passe but no one jot of this Let therefore Haec omnia give place to Scriptum est marry Omnia illa which both we now enjoy and which are laid up for us hereafter are come to by Scriptum est So that Omnia haec is not all we must care for there be things to come besides these things which we lay hands on farre more precious Though here be all the Kingdomes of the earth yet they are said to be shewed in the twinckling of an eye so cannot the other Kingdome of exceeding glory All the power of all the Princes on the earth have not power over one silly soule to destroy it Matth. 10.28 All the glory of them is called but a great big fanne or pompe Act. 25.23 Solomon was the most glorious Prince that ever was yet he was not cloathed like a Lilly Matth. 6.29 Nor all the Lillies in the field nor Starres in heaven nor the Sunne and Moone it selfe are comparable to one soule The Scripture whereby Christ answereth the devill is in Deut. 16.13 Thou shalt feare the Lord thy God and serve him If any fantasticall spirit oppose it selfe against Moses let it be accursed There is in this answer two things set downe Worship and Service both which are due to God onely Covetousnesse endeth in Idolatry and fitly is so termed if Christ had beene covetously minded then he must needs have fallen downe and worshipped the devill for Covetousnesse and Idolatry being joyned together we would not have parted from so great a benefit Christ hath here changed a word which the Septuaginta Translator hath which signifyeth a service with an open testimony So that will ye know if a man doe beleeve He beleeveth unto righteousnesse with the heart that with the mouth confesseth to salvation Rom. 10.10 Such as glorifie God as well in their members as in their spirit 1 Cor. 6.20 As Saint James saith of Faith Shew me thy faith by thy workes so may it be said of feare You say you have feare can you shew me your feare If it be not a dead feare it is to be seene as Dan. 3.5 it must be shewed by falling downe and worshipping The servant that feared fell downe and besought his master Matth. 18.26 Doe you feare then where is the outward reverence The inward affection must appeare by the outward action Religion is outward as well as inward 1 King 19.18 There be two wayes whereby we may have traffique with the devill either of both will serve his turne first homage secondly service of the body and both these doth God require even when we are in the darke or in our chamber Ezech. 8.12 Indeed might the devill say this Mountaine is very open but how say ye will ye be content closely in a corner to worship me If ye will not weare my cognisance on your forehead yet ye may take my marke in your hand then shutting your hand no body can perceive it If ye will not take the marke yet take the number of the Beasts name that is six hundred threescore and six Apoc. 13.17 18. Will ye doe none of these What then will ye serve me Rom. 16.18 Thus ye see what glorious termes he useth but if one should seeme to doe one of these on courtesie he will not be content till he doe it of duty Now let us see first what it is to Worship It is that which Cornelius did to Peter he met him fell downe at his feet and worshipped him Act. 10.25 And that which John did to the Angell that is he fell downe before his feet to worship him Apoc. 19.10 It is when one on the knees doth a bodily worship I will shew it you in Davids words for I cannot tell it ye better When Michol scoffed at David for being bare-headed before the Arke he saith I will be more vile than thus and will be low in mine owne sight 2 Sam. 6.22 A man can never be too reverent to God we thinke it a great disgrace and debasing of our selves if we use any bodily worship to God It may be said to them as it was to him that feared to doe too much reverence to Caesar Hic homo timet timere Caesarem Our religion and Cultus must be uncovered and a bare-faced religion we would not use to come before a meane Prince as we doe before the King of Kings and Lord of Lords even the God of heaven and earth The foure and twenty Elders fell downe before him that sate on the Throne and worshipped him that liveth for ever and cast their crownes before his Throne The wandring eye must learne to be fastened on him Luke 4.20 and the worke of Justice and Peace Esa 32.17 The worship of the knees to bow Ephes 3.14 and kneele before the Lord their Maker Psal 95.6 Our feet are to come before his face For the Lord is a great God and a great King above all Gods Psa 95.2 3. Jacob though he were not able to stand or kneele yet because he would use some corporall service leaned upon his staffe and worshipped God as appeareth Gen. 49.33 and Heb. 11.21 This must be done as duty due unto