the secret will of God that is true which the Apostle saith Who hath resisled his wil Rom. 9. and therefore we pray not that that will may be done Of his revealed will that is verified which Christ complaineth Matth. 23. Quoties volui congregare vos noluistis How often would I gather you together but yee would not God often times willeth when we will not and therefore we have neede to pray that his revealed will may be accomplished in us Moses thus distinguisheth Gods will Secreta Deo nostro quae autem revelavit nobis filiis nostris Deut. 29. The things that are secret belong to God but the revealed are for us and our children The secret will of the Father is that of all that he hath given me I should lose nothing Iohn 6.39 The revealed will of him that sent me is That every oâ—e that seeth the Sonne and believeth in him should not perish but have everlasting life Gods judgements which are the fountaine of Reprobation are abyssus magna Psal 36.6 and his mercie extended to all that by faith apprehend the same is abyssus profunditas a great depth Rom. 11.37 Therefore we are not curiously to enquire and search out of Gods secret touching Reprobation or Election but to adore it His revealed will doth especially concerne us which is expressed in his Commandements whereby hee declareth whatsoever hee desireth at our hands and therefore our study must bee to frame our lives and actions according to that will Unto both these wils we must give a fiat but severally The first will is passive and for as much as the secret will of God shall be done whether we will or no we crave that with patience we may submit our selves to whatsoever he in his secret will hath appointed to bring upon us The other will is active and therein we desire that we may willingly practise that which he willeth in his word There is voluntas de nobis and voluntas in nobis for the first we desire that we may approve of it though it be done without us in the second we desire not onely an approbation but a co-operation Touching his secret will when we say fiat voluntas tua we pray that Nihil Dei displiceat nobis that nothing which God commands displease us and in respect of his will declared our desire is that nihil nostrum displiceat Deo that nothing we doe doe displease God Touching his secret will so long as it is not plaine within his owne counsell he will compasse we may dissent from it for a man may bona voluntate velle quod Deus non vult hee may with a good will will that which God wils not so Samuels will was good when he wept for Saâ—l whom God would not have him to bewaile 1 Sam. 26. Secondly we may bona voluntate nolle quod deus vult with a good will not will that which God willeth as a child may be unwilling of the death of his Father whom notwithstanding Gods will is shall not recover Thirdly men may mala voluntate velle quod Deus non vult with an ill will he may will that which God willeth not The Patriarches in a corrupt will would goe into Egypt whom God would not to goe thither And fourthly they may in a corrupt will be unwilling to that which God willeth So it was Gods will that Saul should be King when as the people were unwilling to it and this is the state of the will of the creature so long as it is not acquainted with the will of his Creator But when once it pleaseth God to reveale his will then wee must say with the people fiat consilium Domini Let the counsell of the Lord come to passe Isa 46.10 We must not wrestle nor struggle against it but patiently submit our wils to his not onely when Gods will is voluntas dulcis when his will is to doe us good as Bethuel spake concerning the marriage of his daughter Gen. 24.50 but when it is Amara aversa voluntas we must submit our wils to his when it pleaseth him to crosse us either outwardly by taking away those that are bereficiall to us in which case it was said by some that bewailed the departure of Saint Paul The will of the Lord be done Act. 21.14 or in our selves in which case we may say with Christ Luke 23. I would have this cup passe from me yet O Father if thy will be other wayes not my will but thy will be done This lesson had David learned for albeit he had complained of the great affliction that he had suffered yet he saith Tacui tamen Domine Psal 39. And as he was content to beare this so he gave God thanks for them acknowledging That is was good for him that he had beene in trouble Psal 119. We must learne Iobs fruits Iob 1. as well as Bethuels and these being joyned we shall perfectly conforme our wils to Gods secret will Concerning the will of God declared or the will of his word the Lord by his Prophet saith of his Church My will is in it but David speakes more plainely of this revealed will Thou hast charged that we should keepe thy Commandements diligently Psal 119. The Apostle speakes more particularly haec est voluntas Dei sanctificatio vestra 1 Thes 4. and this is the will of God that by well-doing yee should stop the mouthes of ignorant and foolish men 1 Pet. 1.15 This is the revealed will of God and we must not onely take notice of it but labour to practise that which in our understanding we know is meete to be done As the Apostle saith Oslende mihi fidem ex operibus tuis Iames 2. Shew methy faith by thy workes So we must shew our desire that wee have unto Gods Kingdome by obedience of his will for not they that sing or say or wish that Gods will be accomplished but qui secerit He which doth the will of God shall enter into the Kingdome of God Matth. 7. To the doing of Gods will two things are required first that wee lay aside our owne will For as they that will sanctifie Gods name must say with David not to us but to thy name give the praise Psal 115. So that Gods will may be done we must say with Christ not my will but thy will be done we must abridge our selves of our owne will that Gods will may take place The better sort that are regenerate doe assent to the Law of God that it is good and have a delight to it Rom. 7.22 but yet they see another law in their members which leadeth them unto the law of sinne and death Every man findes that to be true in himselfe that the flesh lusteth against the spirit and the spirit against the flesh Gal. 5. The will of the flesh wils one thing and the will of God another therefore that Gods will may take place we must renounce our owne
remaineth for us in the flesh after the will of God 1 Pet. 4.3 Then may wee assure our selves that God will be mercifull unto us and will remember our sinnes and iniquities no more And that which we are to performe in this behalfe is the second part of Remission which is opposed both to retention and intention that is as we would have God not to retaine our sinnes but freely to pardon them so our care must be that sinne be more remisse in us for whereas in the last Petition wee considered a Double debt one of Duty another of Forfeiture our desire was not to have both forgiven but we desired to be forgiven quia non prestitimus non ne praestemus because we performe it not not that wee might not at all performe it Howsoever our prayer to God is that he would not lay upon us the penalty which we have runne into by not keeping his Law yet we are still bound to doe our duty Now whereas the Prophet saith Hic est omnis fructus ut auseratur peccatum Isay 27. We may not thinke that sinne is taken away when God for his part doth remit the guilt of our sinnes past for sin consists not onely of an offence or guilt but of an issue or inclination to sinne so that our care must be as well that wee pray that this running issue may be stopped as that punishment due to us for sinnes past be remitted and to this end both parts of repentance are required of us that is Sorrow for sinnes past and a provident care to avoid sinne to come we must by prayer seeke for grace of God non modo qua deleatur debitum sed ne contrahatur debitum not onely that our debts may be done away but that it may not be contracted as the widow by the blessing of God had sufficient oyle not onely to pay her Creditors withall but also to live upon afterward 2 King 4. So we must seeke of Christ the oyle of his grace both for the discharging of our sinnes and for an holy life As we would be glad to heare this voyce from Christ Remissa sunt tibi peccata Luke 7. So we must be content with this Vade noli amplius peccare Goe thy way and sinne no more Iohn 8. As God on his part doth covenant with us that he will remember our sinnes and iniquities no more Ier. 31. So that which he requireth of us Haec est via ambulate inea Isa 30.21 For it is not enough for us to confesse our sinnes and be sorry Psal 38. nor yet to performe our active mercy by giving and forgiving except we have a resolute purpose to forsake the sinnes we have heretofore committed for if being washed from our old sinnes we shall wallow in the mire like swine and return to our vomit then shall our latter end be worse then our beginning 2 Pet. 2. This is one reason why this copulative conjunction is set before this Petition Another is in regard of the ficklenesse of our estate wee may not thinke our selves secure when we have forgivenesse of our sinnes The Apostles of our Saviour Christ having received the Sacrament which as Christ told them was a seale of the remission of sinnes purchased by the shedding of his bloud fell into a sleepinesse so as they were not able in time of greatest perill to watch with their Master one houre therefore he was faine to warne them Pray that yee enter not into tentation Matth. 26. the reason is because the Devill is most malicious against them that are recovered out of his thraldome For when the unclean spirit is gone out of a man he is never quiet till he returne againe and that he may he will use all the meanes he can Mat. 12. So that they of all others are in most danger and most subject to the malice and rage of the Devill that are restored out of the state of sinne into the state of grace and therefore we pray that as God in his mercy doth vouchsafe to pardon our sinnes past so it will please him to strengthen us with his grace that we may withstand the temptations of Satan The Petition hath two things to be considered the Temptation and the Leading Temptation that we may know what we aske Matth. 20. is a Triall or Proofe and is of two sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one good the other evill the one is made by God the other by Satan God is said to tempt us when he maketh triall of our faith which triall is more precious then gold 1 Pet. 1.7 as in Abraham or when hee trieth our patience Iames 1. as in Iob for while wee live in this world we are spectaculum Angelis hominibus 1 Cor. 4. God therefore in his wisedome thinkes it good to trie our faith and patience by laying affliction upon us that albeit hee know us sufficiently yet that both Men and Angels may have a proofe of our faith he trieth us for as the drosse is consumed with fire and the pure gold remaineth behinde so the purenesse of our faith is tried with the fire of affliction this is that Fan which Christ is said to have in his hand whereby he purgeth his floure and separateth the good Corne from the Chaffe Matth. 3. The other proofe or tryall is that which Satan makes for as God tempteth Abraham Gen. 22. for his good so Satan tempted Adam Gen. 3. but not for his good but onely to draw him away from his God as Christ hath his Fan so Satan hath his Luke 22. Satan hath desired to sift and winnow you The difference is that whereas God by affliction thinketh good to prove how stedfastly we beleeve in him and how willingly we will undergoe the crosse for his sake The Devils purpose is that by all meanes he may quench our faith and dash our patience The Devils triall therefore is tentatio ad detrimentum non ad experimentum Gods tentation maketh us happy Blessed is he that endureth temptation Iames 1. but the Devils temptation brings us to misery and this latter is that against which we pray and it is of two sorts first that which the Apostle cals tentatio humana such as is incident to the nature of man secondly tentatio Satanica Humane temptations are such as are hecessary and cannot be avoyded by reason of the corruption of nature of which the Prophet speaketh when he prayeth Libera me de necessitatibus meis Psal 25.16 The Apostle doth more plainely expresse it when he cals it the infirmity of the flesh Rom. 6. and the sinne that dwels in us Rom. 7. which causeth this necessity that while we remaine in the body the flesh will ever lust against the spirit Gal. 5. But there is another kinde of temptation which is Devillish when we doe not sinne of infirmity or through the necessary weakenesse of the flesh but of malitious purpose that whereof the Prophet
munda mundis holy things to them that are holy and cleane things to them that are cleane so here Sanctis sancta To them that are holy holy things Therefore we must sanctifie our selves or else we are not capable the reasons are 1. The receiving of a cleane thing into an uncleane maketh the cleane uncleane 2. Out of Luke 5.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man putteth new Wine into old Bottles else the new wine will burst the Bottels and be spilled and the Bottles shall perish Keepe not a proportion betweene the Bottles and Wine they will both be lost so if there be not a proportion betweene the hearer and the thing that is heard it shall be both the condemnation of the hearer and frustration of the word Every man is not able though willing unlesse he be prepared every bottle is not for new Wine Tempus praeparationis The time of praeparation The time to prepare here is two daies Sanctifie them to day and to morrow that they may be ready the third day 1 Sam. 14.18 And Saul said to Ahiah bring hither the Arke of God for the Arke of God at that time was with the children of Israel and while Saul talked with the Priest the noise that was in the host of the Philistins spread further abroad and increased therefore Saul said to the Priest withdraw thine hand Saul here being to encounter with his enemies tooke the Ephod and would fall to prayers before the battell but vers 19. hearing that his enemies were at hand straight layd aside the Ephod left off praying and fell to set his people in aray fearing least he should lose time in praying so his preparation was in vaine But it appeared afterward that he played the foole for doing so For that time that is bestowed in prayer is never lost yea it is the best time that can be bestowed And this care must be in us alwaies so it is Gods will we should doe Deut. 5.29 O that there were such a heart in them to feare me and keepe all my Commandements alwaies that it might goe well with them and with their children for ever The Lords wish is that the people had such an heart alwaies to feare him c. This sanctification here to them was in a ceremony 1 Cor. 10.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now all these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the World are come And there is no ceremonie but it hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equity to the which we are all bound The garments of the old Testament or Law were Vestimentum stola id est the inward garment and the outward To this seemeth John to have an allusion Revel 7.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are they which came out of great tribulation and have washed their robes and made them white in the blood of the Lambe And Paul 2 Cor. 7.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us cleanse our selves from all filthinesse of the flesh and spirit We must make us cleane both in the flesh and in the spirit We shall best see how to make our selves cleane by knowing how we came foule that when we are once washed we may keepe our selves cleane still And the meanes be two The first principall Secondly an under meanes As in a garment there is either the internall pollution namely the moth or the externall namely spots aspersiones and besprinklings so in us 1. If a man touch a dead body or any one that hath an issue by the very touch he is uncleane Levit. 15. Wholy of that matter de pollutione as de intrinseca Levit. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propria Levit. 15. Haec est pollutio carnis externa ab extrinseco à societate aliorum This is that pollution we receive of the world of evill example of evill company pollution externall Levit. 13.2 If a man hath an issue of his owne flesh Haec est pollutio Spiritus interna à fluxu proprio This is that uncleannesse that is within us that is concupiscence The knowledge being blind and leading the will to corruption had need of washing both defile us 2 Cor. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sumus templa Spiritus We are the temples of the spirit Augustine on that place saith Quisque Christianus Templum est in Templo templum in domo templum domi foris ubique semper templum ambulans Every Christian is a Temple in a Temple a Temple in the house a Temple at home a Temple abroad in every place at all times a walking Temple And Revel 21.27 Nihil inquinatum ingredietur in illud c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lambs booke of life Therefore we must make us cleane that other things may be cleane unto us Sic munda sed mundis So things are cleane but to the cleane But if we be once cleane we must take heed least we after touch pitch againe Syrach He that washeth himselfe after he hath touched a dead course and toucheth it againe is defiled We must not be like the dogge that returneth to his vomit nor the Sow that walloweth againe in the mire Modus purgandi The manner of purging 1. By the blood of Christ Therefore we must be continuall clensers of our selves But how may we wash our selves Mundamur primo per baptismum flaminis we are cleansed first by the baptisme of fire that is the spirit August Balneum autem nobis erectum balneum sanguinis sui Now a bath is prepared for us even the bath of his blood We are bathed in the blood of Christ And this is that whereby our aspersions and blemishes are washed away of this bath the water in Baptisme is a representation And not onely that but baptismus flaminis the baptisme of fire goeth with it Baptismus aquae flaminis that will purge cleere i. the Spirit of God which remaineth with us to the Worlds end Baptisme of water of fire and wherewith we are every day baptised So doth the Spirit of God abridge our concupiscences daily There is another meanes set down yet all one with this for you may purge either with Nitre or with the Fullers earth Iohn 15.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mundi estis propter sermonem quem audivistis 2. By the word Now ye are cleane through the word which I have spoken unto you The daily hearing of God by the mouth of man If we will compare it with water it is like the Fullers earth wherewith the Spirit scoureth us correcting us and comforting us By the outward washing they meane the washing of the body and he that cleanseth not that is not onely beneath a Scribe or Pharisee for he maketh cleane the outside of the Platter but is worse
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
he commanded all the male children that were in Bethlehem and in all the coasts thereof to be killed from two yeares old and under Joh. 11.47 the Jewes were afraid that if they suffered Christs doctrine so to prevaile all would beleeve in it and the Romans would come and take away the Kingdome from them 2. Punishment Prov. 10.24 The second the punishment Prov. 10.24 Quod timet impius accidet illi the feare of the wicked it shall come upon him so that thing that these foure most feared that happened to them the Romans came and the Jewes lost their Kingdome Herod mist of his purpose and lost his Kingdome Jeroboam was put out in the next generation and the Israelites increased and prevailed against Pharaoh and the Egyptians 4. Rule Media timoris meanes to beget feare The meanes Seeing how vehement a mover feare is beside that that hath beene spoken before the first way or motive to feare is the weighing of such Scriptures as containe matter that may give occasion of meditation of Gods judgements Heb. 6.4 as that to fall into Gods hands how terrible a thing it is And if God marke what is done amisse no flesh can be righteous in his eyes Esay 66.2 And to him will I looke even to him that is poore and of a contrite spirit and that trembleth at my words There must be a trembling at his Words else his spirit commeth not 2 The consideration of the judgements of God and examples in former ages 1 Cor. 10.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All these things having named many are examples for us they are our monitors Quot habetis historias judicii Dei in Bibliis tot habetis conciones so many examples of divine justice as thou meetest withall in the holy Bible they are as so many Sermons of Gods justice and severity unto thee to move you to feare God and to be modest when we see his justice on his Angels on man and his posterity on the whole world in the deluge on the Egyptians on the Jewes on his owne Church Jerusalem and last of all on his owne Sonne Such was the bitternesse of sin that was executed on Christ it pursuing him to the fulnesse of bitternesse insomuch that one of the Fathers saith Magna fuit amaritude propter quam tanta sustinenda fuit amaritudo deadly was the bitternesse of sinne which could not be cured but by the blood-shed passion of the Sonne of God And because the judgements aforetime move not every one hath a great store of judgements in himselfe 1 Inhaerentia 3 So the present judgments in our age and they are three 1 Those that it pleaseth God wee should feele in some measure as feare sicknesse in our bowels 2 Impendentia hunger crosse c. 2 Those that are neere us 3 Excubantia that we see not yet they are hanging over our heads 3 Kind which they call Excubans pro foribus the horrour of a guilty and wounded conscience which as God said to Caine lies at our doore it shall grind them to powder Tria novissima 1 the meditation of the day of ones death 2 Of the day of judgement 3 The horror of the torments following So the other three which they call tria novissima which shal be at the representing of our death Psal 90.12 O teach us to number our dayes that we may apply our hearts unto wisedome The Prophet maketh the speciall meanes to bring us to wisedome or feare of the Lord to number our dayes 2 The consideration of the judgement of God and what account we are to give and that wee are never able to make account if God assist it not 2 Cor. 5.10 Wee must all appeare before the judgement seat c. 3 The terrour of the torments which follow the impenitent Esa 66.24 Their worme shall never die but be alwayes gnawing upon their consciences the fire that shall never be quenched the weeping wayling and gnashing of teeth after sentence of eternall death shall passe on them 5 Rule this made the Saints to passe in fear Reg. There was never any apparition of any thing above nature but presently a feare came upon them Luk. 1.30 Then the Angell said unto her Feare not Mary c. Act. 10.4 But when he looked on him he was afraid c. The signes there are so many questions and cavills of duties as its an evident signe there is no feare among us 1 The Heathen man saith Timor est credulus feare is lazie of beliefe Deut. 5.27 that is a true signe of feare giving credit to that is taught by them The true signe is to credit that which is taught that have authority and knowledge to give it not studying after questions and frivolous distinctions and cavils for this questioning is a signe that we have no feare 2 An evill signe is negligence 2 Diligence Wisd 7.19 Qui timet Dominum nihil negligit He that feares the Lord neglecteth nothing Feare is the diligentest that can be Gen. 32. Jacob being in feare of his brother could not rest all the night before but would be either sending messengers before to his brother or ordering his houshold and his goods or praying to the Lord c. 3 Humility 3 That wee must raise out of feare Humility Gen. 33.3 Jacob hee falls seven times to the ground before he comes to his brother For as the Philosopher saith Timor contrahit non extendit Feare it shrinkes not swels the heart Prov. 3.7 There is a plaine medicine for pride Be not wise in thine owne eyes but feare the Lord and depart from evill Nothing so bold as ignorance but knowledge is very fearfull as the Prophets c. that having more knowledge and lesse cause to feare yet feared most He that hath more knowledge and lesse cause to feare he most commonly feareth more When the governour of the ship or mariner feareth then the passenger must needs feare 4 The feare of sinne 4 The surest signe is the feare of sinne and that is all one with the feare of God Psal 34.11 Come yee children and hearken to mee I will teach you the feare of the Lord. They joyne feare of sinnes with the feare of God Job 1.1 Job was an upright and just man one that feared God and eschewed evill Job 28.28 The feare of the Lord is wisedome and to depart from evill is understanding 5 To fly from sinne 5 Timor est fugitivus ergo non potest armari feare bids us not resist but flee though he put on never so much armour on his backe A theefe being taken in the manner runneth away and if he be chased after hee will dimittere furtum drop the thing that he hath stollen in the way so when God commeth we must be sure not to have that that thing will be to our condemnation with us i. not to have sinne about us if wee do hold
is mention of Moloch there is nothing else meant by it but the Starre of Saturne and there is also mention made of the Star of the god Rempham Fifthly after those things that are in Heaven then he commeth downe to the earth and there is forbidden the serving of any in earth to men as the Images of Baal Pâ—rizzim Baal Peor Baal Zebus Hercules Antidotus Muscarum Secondly Women as was that of Astarothe Thirdly of fowles as Ibis in Aegypt the Owle amongst the wise Graecians Fourthly Serpents as the Otter and Crocodiles and Belus was one while worshipped in the shape of a Dragon Fifthly Wormes as the Snailes among the Troglodytae Sixthly Plants as Isis in Aegypt and all other things whatsoever even things made by art as pieces of red cloth as Strabo testifieth of them that were towards the East and West Ezek. 8.14 2 Kings 23.11 Jer. 44.17 Exod. 6.32 1 Kings 12. Golden Calfe Sixthly All that is in the water as Syrens water-snakes fishes Neptune god of Philistims Dagon his similitude was like a male watersnake Aesculapius was worshipped under a watersnakes shape There was occasion given him by the Gentiles of all those that are here forbidden so that we are not onely forbidden our Simile but also our Paterne Now Deut. 4.12 13 14. Moses making as it were a Comment on this Commandement saith Remember this that when God came into the Mount ye saw no likenesse or similitude but onely heard a voice and ergo a voice say the Rabbines because a voyce not being able to be painted nor drawne into any shape it was never like to deprive God any way of his honour But the reasons they weigh thus much in the Chap as if he should say If it had beene the will of God that there should have beene any Image he would have shewed you somewhat when he came into the Mount but you saw nothing but heard onely a voyce take heed ergo that you correct not God and make to your selves any Image And as it is Heb. 11.1 it is the nature of faith to be rerum invisibilium not to see Now to bring visible things into Religion and Faith it is the next way to dishonour God and the overthrow of Faith and Religion Joh. 4.23 Christ himselfe telleth the Woman that the time was come when all Ceremonies and invented places for worship should goe for nothing and even the very Temple at Jerusalem God would not accept it But this was it that should be accepted that they should worship him in spirit and truth whereunto nothing is more opposite than Images no truth being in them but onely the shew of a truth and visible Then they will aske if all likenesses be condemned why was then that of the Cherubims permitted yea prescribed by God to be made for that was a resemblance Heb. 9.5 But yet it was no such * * * Num. 21.8 2 King 10. resemblance as they define an Image to be quod habet exemplar in rerum natura For the Cherubims were made round like two young men or boyes without armes and in stead thereof with two wings But for that matter it is plaine that he made them not to be worshipped but if he would have had them worshipped he would not have put them into the darkest place but they were put into the Sanctum Sanctorum where none ever came but the high Priest and he but once in the yeare And they were made as appeareth Exod. 25.22 to this end that the high Priest might know from whence God would give answer But Tertullian in his Book De Idololatria Tom. 2. pag. 447. answereth this fully God saith not that an Image may not be made But non facies tibi that we make not any to our selves But they say then Why did Moses make an Image and he hath that objection in the same place Ait quidam Cur ergo Moses ex aere fecit serpentem His answer is there Quod idem Deus lege vetuit similitudinem fieri extraordinario praescripto aeneum serpentem fieri fecit Tibi eundem deum observa Legem habes eam observa quod si post praeceptum factum sine libidine feceris tu imitare Mosem i. ne facias nisi deus te jusserit licuit deo legem ponere licet ei quod vult si idem deus diceret tibi Facies qui dixerat Non facies jure faceres God by his generall law forbade that any Image should be made then by an extraordinary cause by an extraordinary priviledge of an extraordinary matter caused an Image to be made except you have particular commandement from God as Moses had doe not you make any Image Concerning this point we have shewed on Gods behalfe what did move him to make this restraint now it followeth that we shew that in regard of our selves and our owne corruptions it is necessary this restraint should be made Tertullian in the same Book De Idololatria setteth it downe that before the Flood even during the dayes of Seth the worship of God was corrupted with Images and that Enoch's restoring was nothing else but the restoring of the true Religion unto her purenesse againe and that he is ergo said in his dayes to have walked with God This is it that Tertullian saith For the likelyhood of it since Adam we have example of it that it was true for Jacob by being in the house of Laban had learned to take Teraphim gods of Images to mingle them with God The reason of this is in Gen. 6.3 God will trouble himselfe no more nor set himselfe against man and his reason is because man is wholly evill fleshly i. though hee consist of two natures one of flesh and bones the other of the spirit yet he suffereth the grossenesse of the flesh to overgrow the purenesse of the spirit and to corrupt it turning the spirituall nature into flesh so that we wholly become flesh and ergo love that with which the flesh is delighted i. sense Insomuch as the Apostles many times in their writings and Paul giveth us warning to take heed of the flesh of the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of this is that we have an affection in us and that affection is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire to feele or see him This was Saint Thomas his disease that would not beleeve except he did feele his wounds and see him himselfe c. And it was the disease of Mary Magdalen about the death of her brother Master if thou hadst been here he had not dyed And we see it was not hers alone but of all the Apostles they desired that Christ might stay to erect an earthly kingdome and that they might be with him alwayes insomuch that he was faine to tell them that except he were taken from them the Comforter could not come to them Such a thing there is in Religion In Exodus Moses had been in the Mount but
A riotous eater and an hunter of Tavernes if any have such a sonne and he will not heare his Fathers counsell let him be stoned So the Heathen would have the Father Dicere sententiam to give sentence against his owne sonne Solon thinketh and saith he hath proved by experience them to be Bastards that will not obey And so every of them had their Eridnis as the Heathen said So not much unlike is that 1 Sam. 2.25 Elies sons could not obey for God was purposed to slay them wherefore he hated their disobedience He that will not obey his Father and Mother shall once obey the Hangman or worse as the Poet saith The duty of children towardâ— their Fathâ—â—â—kindred c. This duty must yet reach further on both sides Levit. 25.29 to his Brother his Fathers brother and his Fathers brothers Sonne Numb 35.51 he that is next of the kinne is alwayes called vindex sauguinis the revenger of blood This of Father or Superiour to his Inferiour we fee in Abraham to Lot Gen. 13.11 in Mordecai to Hester Cap. 2.15 so that in this respect is the precept of the Widdow Deut. 26. and the fatherlesse 1 Tim. 5.4 that first they looke to their owne house to helpe such And for children though Caine be wicked yet as the Elder he is to be honoured of his brother Gen. 4.7 Acts 10. Cornelius sent for all his friends to be partakers with him of Gods word So we have Judg. 4.11 a deed of love in Israel Of Kinsefolke Luke 1. â—9 Mary to Elizabeth So 1 Tim. 5. the Inferiours must looke to their Superiours as Prov. 27.10 Thine owne friends and thy Fathers friends forsake not but as 1 Sam. 15. Bee friendly even to the friend of thy friend Dominii origo The Masters power over the Servant 3. The third duty is of Master and Servant This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a humane ordinance but the approbation of it was from God and it depends on 2 Kings 5.13 where Naamans servants call him Father Dominii finis The end of that power and government The end of this is first Luke 19.9 that the regeneration of Zacheus should be the regeneration of the whole house And secondly Eccles 8.9 Dominari in bono The mutuall good one of another Seâ—itutis orâ—gonalis The institution of the Servants duty For the institution of this As if man had continued in innocency we should have had no servants so wee read of none till Gen. 9.25 and afterwards of Esau Now after this curse came that which the Fathers call Depressio intellectus Darknesse of the understanding Whereby men became more fit to be ruled then to rule And Prov. 11.29 Solomon there sheweth that by nature insipiens the foole shall be Servus sapientis Servant to the wise So did Jacob prophecie of Issacar Gen. 49.14 that he should have this Depressionem imellectus this darknesse of understanding as also God hath shewed in making the body sit to beare rather then to governe So we see how naturall servitude and service came in Then Gen. 13.38 and 10.18 after this plague of God though it were under all began first to bring men under subjection so that Nimrod and his crue oppresseth the Kings of Sodom and the Pentapolis about them Gen. 14.4 And thus came Servitus ex necessitate servitude forc't through necessity Necessitas enim dat legem legi From this necessity came servus pacti a servant by Covenant for men would willingly make a covenant and bind themselves that they might be free from those their oppressors And hence it was that Abraham had so many servants as the Jewes note 318. Because they seeing his equity were glad to be with him And Gen. 17.29 it turned to their great good receiving thereby Circumcision the freedome of their soules and for this cause none of Israel might be servant for God by their service might gaine the more of the Heathen Yet after other respects drew even the Saints of God to be servants Gen. 27.29 Jacob served Laban twenty yeares so that in this respect where poverty is that a man may be made rich Where ignorance is that a man may learne knowledge he may be servant Deut. 13.12 And thus came this service by Gods goodnesse turning the punishment into a blessing to his So that when we can have no freedome it is generally for all 1 Cor. 7.17 and particularly for every one verse 20. and 21. to abide service And 1 Tim. 6.2 though they were Heathen yet obey them So Paul sends the servant againe to Philemon to teach him with his knowledge and to be willing to impart to him of his riches so then is service eopacto permitted by the Gospell So must servants respect two ends 1. Gods glory 1 Tim. 6.1 2. The Masters profit Phil. 11. So did all things prosper under Josephs hands Particular duties 1. Duty of the Master 1. For the Master ars imperandi knowledge to enjoyne them their worke and herein there must be foure things 1. That it be lawfull else it will displease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Master according to the spirit and though we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Master after the flesh Yet Praeponendus est Dominus secundum spiritum the Master after the spirit must alwayes be preferred before him so did Joseph set God before his Mistresse Gen. 39.9 Therefore we must walke integre uprightly Psal 101. and therefore command them nothing but what is lawfull 2. It must be Possible For a thing may be lawfull and not possible And therefore Abrahams servant puts the doubt Gen. 24.5 What if she will not come and is in that case set free 3. It must be profitable David sheweth 2 Sam. 13.17 by not drinking the water that it was an unprofitable commandement and might as well have been left undone 4. It must be proportionable to person time and other circumstances Pharaoh Exod. 5.7 went above all proportion and this is the Masters duty 2. The Servants duty answering this is set downe 1. Duty of the Servant Mat. 24.45 Faithfulnesse and Discretion 1. For Faithfulnesse the Heathen can say that servus is totus alterius a servant is wholly another mans therefore Mat. 6.24 he can serve but one Master and the reason is because his duty is infinite he cannot set downe any time when he shall have done but must worke all the day Luke 17.7 and at night too till his Master set him free Yea he must spare from his owne meate to doe his Masters businesse as Abrahams servant Gen. 24.33 Opposite to this faithfulnesse Opposites of faithfulnesse 1. Wasters is First when they will doe some thing beside or let some thing stick in their fingers Tit. 2.10 Filchers Luke 16. Wasters such as spend in vile company Mat. 24.49 Secondly lying 2 Sam. 16.3 such was Ziba 2. Lying 2 Kings 5.22 Gehezi was grievously punished for this Thirdly slothfulnesse 3. Sloth when
but by reason of ignorance or negligence let him alone then it is plaine by Levit. 6.4.5 and by Numb 5.8.9 we must not divert it to our owne uses but restore it to the kindred and if the party have no kindred it shall bee given to the Lord it shall be employed ad pios usus to sacred uses 4. Then for those things that are lent us that is that are given freely to us for to use for a time and then to restore them againe August saith Tameisi benigne dimittitur tamen non injuste repetitur although it were freely lent yet may it lawfully be demanded againe So he that doth not restore that which was lent him is injust therefore God hath taken order for it Exod. 22.14 where he saith that it shall not onely be restored but in this order if any hurt befall it it shall bee made good if it perish there shall be another given for it Now because restitution is in conducto in things that are hired he hath taken order for it the thing shall be restored if it perish not and Exod. 22.15 if it perish onely the hire shall goe for it and so he doth limit us in every action And because the unfaithfulnesse and untrustinesse of man hath brought in writings as Bils and Obligations and pledges and sureties c. therefore even for them also hath God taken order in his word Psal 15.4 If a man have once passed his promise hee must performe it and Exod. 22.26 and Zech. 18.7.12 of the pledge and Ezek. 33.15 if he restore the pledge he shall live and not die and if he doe not he shall be as he accounteth him there an unjust man and hurtfull and obnoxious So the surety seeing Prov. 22.26 it was such a dangerous thing to become surety and that the law was so strict Spare him not and that the world was now growne to make it a rule Prov. 20.16 to take the pledge of him that is surety and let the other goe therefore he saith Prov. 6. vers 4. If you be surety be carefull to discharge it And if he that is surety must be so carefull much more must he care for whom he is become surety because the care is brought upon the other by him And last of all Tenacitas in regard of the Common-wealth there is a detaining and that is as Solomon speaketh well Prov. 11.26 to keepe corne in the time of dearth the people shall curse him for it So it may be said of any thing that is beneficiall to the whole every man is bound not to detaine it but to utter it that is of that we call withdrawing Come to the use which is when we have neither by detaining that which is none of ours nor by taking away from others which have right of them but not power to retaine them if we come not to generare pecuniam increase money by usury after none of these wayes we are just Lords It is well said Vbi justitia est condus ibi Christus est Dominus where justice is the layer up there Christ is the Lord over those goods and we have a good tenure the Devill is Lord of the other Aug. upon Luke 8. vers 14. saith that the first gaines is thornes Simile A thorne non colligitur sine laesione if one come to gather it it may chance to runne him in the hand if it be not well gathered hereupon commeth it that it is a Proverbe Omnis dives aut iniqâ—us ipse aut haeres iniqui every rich man is either an unjust man himselfe or the heire of an unrighteous father A man being rightly enstalled in the right of his possessions and goods then the use of them is either upon himselfe or others the one Eccles 6.7 the other 2 Cor. 9.11 he saith he would have them rich to liberality The first is for sufficiencie to a mans owne neede the second for liberality to the neede of others These are the two uses of riches they are both comprehended in Prov. 5.15 for he saith there Drinke the waters of thine owne Cisterns and let the pipe of the fountaines runne forth to others for our use and for the use of others Gal. 6.8 there is a double sowing into the flesh and into the spirit for a man may sow them all into the flesh then as the flesh endeth in putrifaction it is a putrisving soyle and so he may reape putrifaction but if he sow in spirit to that is for spirituall uses propter pies usus for pious uses of the Church and the Ministery and propter pios civiles usus for religious civill uses for the poore But they are plainest and best of all seene in Christs purse Iohn 13.29 For there he biddeth Iudas dispatch Now it is said that some thought his meaning had beene because hee carried the bagge first to buy for their owne use those things they had need of or else the second that he should give something to the poore In the first use of these there is a double extreme Profusion Niggardnesse Profusion 〈◊〉 nigarâ—â—â—â—â—â— As one may not inserre caedem sibi kill himselfe and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleannesse may be with himselfe so this is furtum in se theft against or from a mans selfe Eccles 4.8 he saith there is a covetous man alone by himselfe that gathereth with niggardnesse and never saith Quare desraudo animan meam bono why defraud I my selfe of so much pleasure here is a defraudation and theft of himselfe And while he doth this Iam. 5.3 his gold and his silver cankereth and his garments waxe full of moths and his canker and moths shall stand up in the last day and accuse and condemne him Ambrose upon that place saith Esurientium est cibus qui apud te mucescit sitentium est potus qui apud te acescâ—t it is the bread of the hungry that growes mouldy by thee it is the drinke of the thirsty that sowres by thee Of this man by the consent of interpreters Hosea speaketh Tâ—◠〈◊〉 o◠〈◊〉 8. cap. vers 7. he soweth into the winde and reapeth in the whirlewinde there is no profit of it and if there come any profit the stranger shall reape his labour That is the common plague as the Heathen man saith Quodque profunda hausit avaritia what profound avarice hath gathered together there shall another come Qui luxuâ— pejore retundet whose profuse vanity shall scatter it And indeed the hand of the Lord is upon them that whereas their sparing is that they at the last day may enjoy it and say as he saith Luke 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soule take thine ease eate drinke and be merry God disappointeth them vers 20. or else that they may be kept when they are sicke Psal 41.3 But when they are in sponda languoris upon their sick bed they shall receive no comfort but waxe worse and worse they shall spend all their
calleth it likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift 2 Cor. 8.19 it must be done gratis freely Now there is nothing but do ut des or do ut facias I give to thee that thou mayest give to me againe or I give to thee that thou mayest doe something for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is free and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blessing 2 Cor. 9.3 So doing this 4. fruit shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poore shall blesse us and God too God hath ordained that if a man doth appropriate that to his flesh that he will have common he taketh away his use Another use Gal. 6..8 this sowing it must be feede sowe in the spirit and reape life everlasting and so Hose 10.12 sowe righteousnesse and reape afterward 2 Cor. 9.6 Qui parcè seminat pareè metet qui seminat in multis benedictionibus metet in multis benediction ibus He that soweth sparingly shall reape sparingly and he that soweth bountifully shall reape bountifully Now a man may love his feede foolishly so that for very pure love he may set it lie in his barne but then we know that wormes will breed in it and consume it and so he doth amando perdere by loving it lose it therefore a man is so to love his seede as that he doth projicâ—re semen cast his seede into the ground and that is amare semen to love his seede And so if the temporall blessings of God be as seede as they are then there must be a casting and scattering of them And yet in this casting when a man hath so sowen an acre of ground and one aske Whose is this seed we say not it is the grounds but his that sowed it So if a man could be brought to this perswasion to thinke that semen is serentis and not recipientis the seede belongs to him that sowed and not to the ground that receives it he would sowe And that is the state of riches whensoever they are so bestowed c. And therefore as the husbandmen doe credere illud quod nonvident beleeve that which they see not so that they cast in one graine and see it rot and beleeve that howsoever showrs and snow fall yet at the last an Autumne will come and then they shall reape an eare for one come so if God enlighten our hearts and give us faith credendi ejus quod non videmus ejuis fructus est videre quod credimus to beleeve that which we see not we shall reape the fruit of seeing and enjoying that which we beleeve And so we shall see and feele that semen the seede it is serentis belongs to the sower and it will give an hundred fold â—ncrease For the comming to wealth it was said it stood in two things To come to wealth 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity against deceit 2. Justice against violence or rapine And whether to those that are by lawfull contract or to those that are indirectly possessed restitution belongeth and in sundry other matters of depositum things committed to our trust and things found lent let debt and by vertue of restitution supplieth the other part of justice And then for the use to our selves against prodigality and thereby neglect of houshold and against the part of prodigality that consisteth in the neglect of a mans houshold and against too great nearenesse in scraping frugality it answereth temperance in the former Commandement And for the use that we have toward other against bottomlesse largition and against the shutting up or closenesse of bowels the vertue of liberality So in effect in these three vertues and in the vices opposed to them is all that is forbidden and commanded in this Commandement The spirituall paâ—t the heart Now according to the former course how every man may be an observer of this Commandement which may best be done in this manner As in the former Commandement so in this Christ saith Marke 1.22 that thefts and extortions and deceit and evill gettings of a mans goods which are of affinity they proceed from the heart and therefore in them the fountaine of them must needs be damned And so 1 Tim. 6.3 first they have the corruption of the minde before they come to covetousnesse 1. If we had continued in the state of innocencie mans desires both naturall and oeconomicall should by no other have beene willed but by reason since which losse the corruption of the minde is this appetere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to covet a fulnesse a satiety The belly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath an appetite beyond that that is sufficient for it so likewise in the corruption of this unruly appetite we are disquieted with a continuall craving Prov. 30.15 there is one in the minde that saith Have have bring bring Now against this there must be one that saith there is enough that is there must be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a selfe-sufficiencie or contentednesse for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excesse is become the corruption of our wealth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wealth of nature is selfe-sufficiencie which is contentednesse But now there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnesse Now we see how the case standeth with the heart 1 Tim. 6.9 because that men will be rich and because it holdeth in all evill things quod volumus valde volumus and whatsoever we desire that we earnestly desire and long after in so much as Prov. 21.25 if a man be never so slow yet if he desire any thing he will have it quickly he will be rich as soone as he can then Prov. 28.20 he that maketh haste shall not be innocent and Prov. 20.21 of an heritage that is soone gotten there never commeth a good end But to come to the heart by occasion of this your unclinablenesse 1 Tim. 6 9. he setteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a temptation a good round gaine and summe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the snare nought but a false asseveration a few words a false oath or Luke 16. a dash with a pen 50. for 80. If you will come into this snare you shall have this baite and then Gods judgements when a man setteth himselfe to it he suffereth him to fall into it as Eccl. 5.9 he shall love it and not be satisfied and the reason is for the minde as hath beene said cannot bee satisfied with any thing but with God And from many desires a it is vers to he shall have a great many cares and as his desires shall encrease his cares shall encrease as that that Christ saith Quid edam quid bibam quid induam What shall I eate what shall I drink or wherewith shall I be cloaâ—hed if he be not rich and when he is rich Quid saciaâ— I have not barnes enough Rich and not rich have it And then beside these he saith they shall being thus distracted erre even from the
the faithfull of the Land shall be his and vers 7. The lier shall not tarry in his sight And thus much of the ninth Commandement The X. Commandement Thou shalt not covet c. IN this Commandement the Papists are against us and make it two which it cannot be Our reasons as we said in the generall division are these 1. Because there is but one period 2. Because there should be a Law of particulars which in least of all is Gods Lawes 3. Because onely these two concupiscences should be forbidden And whereas they say all other ought to be referred unto these they teach not how 4. Because Rom. 7.7 the Apostle sets it downe in one word non concupisces thou shalt not lust 5. The consent of the Hebrewes before Christ and the Fathers since 6. The inconveniencie that they are driven to to transplace this Scripture and say sensus est perturbatus that the sense thereof is perplexed 7. They themselves cannot speake of it distinctly as they divide it but confound it Now for the Commandement Deut. 5. Esa 55.7 Ier. 18.11 Mar. 7.14 Rom. 7.7 Ephes 2.3.4 whence we must take all that we speake herein The dependance The dependance as Aug. saith si quis caetera facere studeat hoc maximè faciat if any man endeavour to observe the other Commandements let him much more labour to fulfill this Prov. 4.23 As life issueth from the heart so good and evill life And Esa 59.5 commeth the Cockatrice egge which if it be not broken Iames 1.15 will be sinne whence commeth death The end The ends 1. That God may shew himselfe to looke further and his Law to reach further then mans Law For though mans Law say Binde the hands and stop the mouth yet it saith cogitationis poenam nemo patiatur let no man be punished for his thoughts But Gods Law saith not so Act. 8.22 but the very thought must bee prayed for 2. Propter Pharisaeos for your Pharisaicall justiciaries that though in the other Commandements we may flatter our selves yet this Rom. 7.14 will make us see that we are wretched The consent is in the other Commandements But the thought which in respect of the consent is called partus imperfectus an imperfect birth is forbidden in this For as in the other intentio the intention is forbidden etsi non consequaris although yee accomplish it not so here cogitatio etsi non consentias the thought although ye consent not as Aug. magnum fecit qui non sequitur sed non perfecit he hath done much and gone a great way who bath never assented to lust This Paul Rom. 6.12 calleth sinne raigning in us and Rom. 1.2 dwelling in us For as Aug. saith transivit in affectum cordis impetravit consensum rationis ut faciat si adsit occasio facultas this raigning sinne hath built his nest amongst the affections of the heart and hath obtained the consent of reason to fulfill its lust whensoever occasion and ability presents the opportunity So that it is here whilest it is in question but when it commeth to that Faciam I will or would doe it it is done before God This concupiscence is of two sorts 1. 2 Pet. 3.3 proper 2. Gal. 5.17 of the spirit against the flesh This of the spirit is good and Ephes 1.18 causeth good motions in us and 1 Pet. 4.1 armeth us to performe them and checketh us Psal 44.5 and is opposite to us Matth. 5.22 from this commeth our prayer and maketh us to love those things so much the more Prov. 3.9 And that of our owne Concupiscentia naturae which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturae naturall is not evill for so Christ desired to eate when he was hungry Matth. 24.18 and rest when he was weary Concupiscentia corruptionis Iohn 4.6 But that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptionis from corruption 2 Pet. 1.4 which is not an hand to the understanding as it ought to be but choketh it up and maketh us to be men of concupiscences And of this corrupt concupiscence 1 Tim. 5.19 some is foolish and some is hurtfull 1. Foolish concupiscence Foolish concupiscence is Colos 3.1 earthly desires when the naturall desire transit lineas passeth the bounds wholly to seeke those things and set their heart on them 2. Hurtfull concupiscence Hurtfull concupiscence is that which is against the spirit Gal. 5.7 7. opposite to the spirit This is that praeputium uncircumcision Act. 7.51 which hindreth the eares and heart from that which is good And this in good things corrupteth our understanding making it Eccles 10.1 like a flie in a barrell of honey and provoketh us to evill by these things which though they are good yet will worke in us an evill humour 1 Cor. 6. i. to make us subject to evill to need to have it then the Devill will bring such a condition as Mat. 4. he did to Christ And in evill it will bring us per malum aut ad malum an evill way or to an evill end as to make us use evill meanes to a good end or an evill end to good meanes It is called the old man Ephes 4.22 Col. 3.9 peccatum inhabitans sinne dwelling in us Rom. 7.5 the sting 1 Cor. 15.16 the pricke 2 Cor. 12.7 virus Serpentis the poyson of the Serpent The Scholemen call it fomitem peccati the fuell of sinne the late writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virium a want of power and strength to rule the passions and affections for when man would make his concupiscence above his understanding Hose 8.11 God permitted it to be And this is that giving up Rom. 1.24 delivering to themselves And whereas the giving to Satan hath a returne 1 Cor. 5.1 2 Cor. 2. this to be given up to himselfe hath no returne so that it is better to be delivered up to the Devill We see then what this concupiscence is and how we are affected to it Now for the danger and the meanes to it though we come not so farre as suppuration i. the consent which is the lowest degree in the other Commandements we must not yet once cover for this desire being in us Ephes 2.23 as also of the world and of the Devill Suggestions from conen piscence Per hanc còncupiscentiam carnis by this lust of the flesh there is two suggestions the one in regard of this alone and the other as it is applied to us of the Devill 1. Alone as Matth. 9.5 in the dialogue Mar. 7.2 those ascending thoughts for nothing in us is good but that which descendeth Ascending thoughts 2. The Devill seeing this as he did with Christ when he was hungry Matth. taketh occasions to cast thoughts into us as hee did into them Luke 9.49 and together Ephes 2.2 the world carrieth them away For as Nazianzen saith The sparke is in us and the Devill doth onely blow it up Now those that arise are
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
that he denyeth men two things first that we know not what to pray for secondly that we know not how to pray for both these defects we have a double supply for Christ as he is the light of the world Joh. 8. hath directed us what to pray for by that forme of prayer which he hath prescribed unto us and the holy Ghost who is compared to the wind that bloweth where it will instructeth us how to pray for that it stirreth up our affections so that we pray with fervencie of spirit and utter our desires unto God with sighes that cannot be expressed for as a man that travelleth must have a knowledge of his way so he cannot take a journey in hand except he have a good wind to set him forward to this end we are taught not onely by the wisedome of God the Father what to pray for but from the power of his Spirit we have those motions kindled in us whereby our prayer is made fervent Touching the persons whom the Apostle chargeth with this twofold ignorance they are not the common sort of men but even the Apostles themselves for he includes himselfe in the words We know not So Christ said not to the Heathen men Nescitis quid petitis Matth. 20. but to his Disciples James and John so that this is generally true of all men that they know not what to aske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they ought except Gods Spirit help them It is true that we have a diffused knowledge of good and evill and a desire to be partakers of the one and to be delivered from the other for Ignoti nulla cupido but we must have a distinct knowledge that is whether the thing we desire be good or no There is an estate of life which is contemplative and another Active and our infirmity is such as we know not which of them to take our selves unto but oftentimes we thinke that course of life to be good for us which albeit it be good in it selfe yet turns to our overthrow so that when we desire of God to place us in any such course of life we speake after the manner of men Rom. 6. taking it for a contented course for our selves whereas it falls not out so This will appeare more plainly both in things temporall and spirituall The sonnes of Zebedee in their suit to Christ Matth. 10. had a desire to obtaine some good thing at our Saviours hands and they could not bethinke themselves of any thing better than to be exalted to some place of honour and therefore desired that one of them may fit at his right hand and the other at his left hand but Christ told them they asked they knew not what for honour it not fit for all men they were the Disciples of Christ and were to drinke of the cup of affliction and therefore willed them to be mindfull of it and not to affect that which was not for their good Likewise in spirituall things we may erre and hereof we have example in Saint Paul whom a man would thinke to have knowledg enough so that he would not aske the thing that was not good for him he had the messenger of Sathan sent to buffet him and hee prayed that it might be removed from him which seemeth to have have beene a reasonable petition but God answered him that hee asked he knew not what it was more necessary for him to be exercised withthe temptations then not and vvhereas he desires to be so pure as not once to be driven to evill God told him that his grace was sufficient for him for it was his will to perfect his strength in his weaknesse 2 Cor. 12. Therefore if vve have any revelation from flesh and blood Matth. 6. that persvvadeth us that this or that is good for us vve must know that all such are false and that we must suffer our selves to be directed by Gods Spirit who knoweth better what is good for us then we our selves But to the end that we should not erre the Spirit of God maketh intercession for us and therefore we may be sure that although we know not how to pray in such sort as may please God yet the Spirit of God who knoweth the secrets of the counsell of God will make that prayer for us which shall be both for our good and also according to Gods will 1 Cor. 2. It cannot be verified of the holy Ghost which is God that hee either prayeth or groaneth but the Apostles meaning is that he makes us to make intercession and hath that operation in our hearts that he makes us to groane So when the Apostle Galat. 4.6 sayes that the Spirit cries Abba Father his meaning is that by it wee cry Abba Father Rom. 8.15 Againe the Spirit is said to make intercession for us because it sheds abroad the love of God in our hearts Rom. 5. for from the love of God proceeds this love and affection in us that we desire him and all his blessings and therefore make our prayers to him to that end which is nothing else but explicatio desiderii so that we do not so soone desire any good thing but we are ready to pray for it So sayes the Prophet Lord thou knowest my desire and my groaning is not hid from thee Psal 36. Likewise when our desire is delayed so that we obtaine not the thing wee would have then wee are cast into sorrow which is wrought in us by the Spirit which is in us and by prayer for it is the Spirit of God which kindleth this fervencie of desire in prayer as Augustine saith Tepida est omnis oratio quam non praevenit inspiratio every prayer is luke-warme which is not prevented with inspiration The first thing that the Spirit of God workes in us is that he inclineth our hearts to pray to God for the good which wee lacke which is a thing not in our owne power and therefore David thankes God that he found in his heart to pray 2 Sam. 7. for when we would settle our selves to pray Nihil tam longè abest à nobis quà m orare ut decet Now being thus untoward in our selves the Spirit of God comes and helps our infirmitie and as the Psalmist saith He opens our hearts to pray By this meanes it comes to passe that a man having his affections cold shall on a sudden feele in himselfe a desire to pray and shall say Domine paratum est cor meum Psal 108. Secondly whereas the Lord saith Open thy mouth and I will fill it Psal 87. We find this infirmity in our selves that when wee have found an heart to pray yet we cannot open our mouthes and therefore David sayes Open thou my lips Psal 51. and so must we sue to Christ that he will give us words to speake for God hath a key both to our tongue and will Thirdly having begun to pray that falls out many times which David complaines of Cor meum
Spirit of God will rest upon us as the Lord promiseth Esay 66. For this end fasting is commended to the Church for it hath beene an use alwaies among the faithfull to humble their soules with fasting Psal 35. Secondly as we must pray in faith so we must also be charitably affected to our brethren first by forgiving them if we will have forgivenesse at the hands of our heavenly Father Mar. 11.25 Secondly by giving them that need this commended Cornelius his prayer that he gave almes Act. 10. If our prayer be thus qualified we shall have Gods Spirit to assist us in prayer whose help if we obtaine and unto our prayer adde a patient expectation so that we be not in hast to obtaine the thing we crave but we wait upon Gods leasure as the Prophet saith Qui crediderit non festinabit Esay 28. He that beleeveth makes not hast thus we shall find that the Lord will not cast out our prayer THE FIFTH SERMON LUKE 11.1 And so it was that as he was praying in a certaine place when he ceased one of his Disciples said unto him Master teach us to pray as John also taught his Disciples WHich words do bring us to that forme of invocation to which by degrees wee have beene approaching for first out of Saint Paul 2 Cor. 3. we learned that of our selves wee are not able so much as to thinke a good thought much more unable to do that which is good Secondly from Saint James that albeit we have no power in our selves yet our want may be supplied by the Father of lights Thirdly that therefore to the end we may obtaine this ability we are to seeke for it by prayer as Christ counselleth Petite dabitur vobis But then wee meete with another difficulty and that is as Paul confesseth Rom. 8. that albeit grace may be obtained at the hands of God by prayer yet we know not how or what to aske except the Spirit of God supply our infirmities and therefore as then it was said that as the Spirit of God maketh intercession for us so here the same Spirit doth move the Disciples to seeke for a forme of prayer of Christ whereby we are taught that if we know not how or what to pray for our duty is to repaire to Christ with the Disciples that he would direct us This Text hath two parts first the Petition of the Apostles secondly Christs answer thereunto vers 2. In the first part we are to consider first the occasion of the Petition secondly the petition it selfe Domine doce nos Touching the first point the Disciples tooke occasion of this petition from Christ praying for seeing him not onely pray now but at sundry other times presently they conceived thus within themselves that doubtlesse prayer was a matter of great inportance and a meanes of no small benefit otherwise Christ would never have prayed so often Before we considered two speciall motives to prayer The first was Christs commandement the second Christs promise Matth. 7.7 Aske and it shall be given you and here againe we have other two motives first the provocation of Christs example whom the Disciples found praying in a certaine place secondly the mould and set form of prayer which he hath given us for our better direction in this duty Say Our Father c. Concerning the first of these no doubt the examples of holy men ought to move us to pray much more when Jesus Christ himselfe who is the Holy of Holies Dan. 9.24 doth by his owne example stirre us up hereunto King David when he had his Crowne pulled off his head by his owne sonne and was driven out of his Kingdome said to the Priest If it please God he can bring mee againe and shew mee both the Arke and the Tabernacle 2 Sam. 15.25 Declaring hereby that he was more carefull to have the liberty to come into the house of prayer to powre out his supplication before the Lord as hee was wont then to be restored to his Crown so great account did he make of prayer The like account did the holy Prophet Daniel make for when by the commandement of the King it was proclamed that whosoever made any petition to God or men save onely to the King should be throwne into the Lyons Denne he chose rather to adventure his life then not to pray Dan. 6. Whereby we may gather both how acceptable to God and also how necessary for us this duty of prayer and invocation is So that these examples of these holy men ought to be of no small efficacie to perswade us hereunto and especially if we consider the example of our Saviour Jesus Christ who is greater then either David or Daniel Of whom it is reported that he went into a solitary place alone not onely in the morning Mark 1. but also in the evening Joh. 6. not for an houre but to spend the whole night in prayer Luk. 6.12 he prayed not onely in deserto which was a place of distresse but in horto Joh. 18.2 which was a place of pleasure as hee prayed when hee was in his agony Luk. 22.46 so also when he was to be made King Joh. 6. to teach us that as well in prosperity as in adversity we have need to pray for hereunto our Saviour doth exhort us in plaine words not onely by precept Matth. 7. Luk. 21.40 Pray that yee enter not into temptation because prayer is a meane to keepe us from evill both à malo culpae à malo poenae as well from sinne as from all manner of plagues which are the effects of sinne as one saith there would none adversity come upon us unlesse there were perversity in us but secondly by promise of reward Pray unto your Father in secret and he will reward you openly Matth. 6.6 We think it sufficient if earthly Princes will vouchsafe to hearken to our prayer but God promiseth us more he will reward us for the same Therefore seing God both commands us to pray and promiseth to grant us that we pray for seeing he doth not only by his example teach us that Prayer is requisite but prescribes us also a Form of Prayer we ought not to be negligent in this duty Besides out of this occasion we are to consider this That Christ prayed though he needed nothing as hee was the onely begotten Sonne of God he was full of grace and truth Joh. 1.16 Hee had received the Spirit without measure Joh. 3. Yet for all that he prayed There are three uses of prayer First there is an Use of Necessity for God hath left prayer to be our City of resuge to the end that when all meanes faile wee should slie unto God by prayer In which regard the Wise man saith Prov. 18. Turris altissima est nomen Domini But Christians should have a further use of this duty for unreasonable creatures as Lyons and Ravens are provoked in regard of their necessity to call upon God Secondly
desire to have remission of sinne no otherwise then as we forgive our brethren whereby the love of our brother is continually increased And this prayer is breviarium fidei it teacheth us to beleeve those things which we pray for Lastly our perfection in obeying the Law and in beleeving those things which we ought to intreat with such a hope by prayer Legem implendi legem credendi lex statuit supplicandi THE SIXTH SERMON LUKE 11.2 And he said unto them When yee pray say Our Father which art in Heaven hallowed be thy name thy Kingdome come Let thy will bee done even in earth as it is in Heaven c. IT is the answer of our Saviour Christ to that Disciple of his which in the name of the rest desired to be taught a forme of prayer Concerning prayer among other things already noted we te to know that it is the doctrine of the Fathers that God not prayed unto on our parts and his holy Spirit not yet possessing our soules hath notwithstanding promised that he wâ—ll poure his Spirit upon all flesh Ioel 2. as it was poured upon the Apostles after Christs Ascension Acts 2. Namely that Spirit which he cals the Spirit of Grace and Prayer Zach. 12.10 When he thus vouchsafeth to send the Spirit of Grace into our soules then from thence there doe runne two streames into the two severall faculties of our soule that is the Spirit of Grace hath a working on our Vnderstanding by the light of Faith and secondly in our Will by inspiring us with holy desires of which holy desires the interpreter betwixt us and God is Prayer For that as the Apostle speaks Our requests are made knowne to God by prayer and supplication Phil. 4.6 Now as prayer is properly the effect of Grace so whatsoever wee obtaine of God by prayer it is the gift of Grace which prayer is therefore our reasonable service of God because we doe therein acknowledge not onely our owne wants and unworthinesse but also that as God hath in his hands all manner of blessings to bestow upon us so if we sue to him for them he will with hold no good thing from us Psal 84.12 Before we can pray for good things it is required that we doe conceive a love of them which if it be in us then we shall not onely bee inflamed with a desire of them which is an effect of love but shall be stirred up to pray for them But it is the peculiar worke of the holy Ghost to shed in our hearts the love not onely of God Rom. 5. but of all other good things which work he performeth not in all in differently for he is compared to the Wind that bloweth where it will Ioh. 3. But those whom it pleaseth the holy Ghost to inspire with a love and affection towards good things they doe not onely desire them but withall doe pray earnestly for them unto God for as it is the worke of Jesus Christ the eternall Word to enlighten every one that commeth into the world so it is the office of the eternall Spirit to inspire our hearts with holy desires In this answer of our Saviour we are to consider three points first a time limited for prayer secondly the contents of the word Oratio thirdly what is to be noted out of the word Discue Touching the time limited for prayer we have heard already that there are three uses of prayer one was the use of dignity and persection when men doe converse and enter into familiarity with God by abstracting their mindes from humane affaires and sublevating them into Heaven by a continuall meditation of God and things pertaining to the life to come which because it is peculiar to them that have already attained to some perfection we must say of it as Christ did of another matter Qui poâ—est capere capiat Matth. 19. Our weaknesse is such as cannot by any meanes come to this use yea the infirmity of the Disciples themselves was so great that albeit Christ had so many other things to tell them of yet they were not able as yet to beare them Iohn 14. Therefore we are to consider the two other uses which doe more neerely concerne us whereof the one is the Vse of necessity which standeth either upon feare or upon want and when necessity lyeth upon us in either of these respects they are so forcible that they make all flesh to come unto him that heareth prayer Psal 65. Of feare the Prophet saith Lord in trouble they visited thee they powred out a prayer when thychastening was upon them Isa 26.16 And the want of outward things is so vehement a motive as when nothing else can move men to prayer yet they will assemble themselves before the Lord for corne and oyle Hos 7.14 These two the one being as Solomon termeth it Plaga cordis 1 Reg. 5. the other Defiderium cordis Psal 5. doe point to us two times of prayer namely when either we are oppressed with misery as the effect of sinne or disquieted with our selves with the conscience and guilt of sinne it selfe which is the cause of all our miseries Touching sinne the Prophet saith While I held my tongue my bones consumed away but after he had confessed his sinnes unto the Lord and craved pardon he forgave his wickednesse And because it is not his case onely for as much as we have all sinned his counsell is in this behalfe pro hoc orabit omnis pius Psal 32. Which being done as the Prophet speaketh the weakest of them that is every sinner shall be as David Neither are we of necessity to pray that God will forgive the guilt of our sinnes past but that he will prevent us with his grace against temptations of sinnes to come for in this regard our Saviour Christ would have his Disciples occupie themselves in this holy duty Orate Pray ye that ye enter not into temptation Luke 22. For the effect of sinne which is adversity Then is prayer necessary in the time of affliction when outwardly through the malice of our enemies we are in misery In which case the Prophet saith when the ungodly for the love he bare to them requited him with hatred Then he gave himselfe to prayer Psal 109.3 Or else inwardly by reason of crosses which it pleaseth God to bring upon us against which the onely remedy is to use prayer as the Apostle exhorts Iames 5. Is any afflicted let him pray A timore iuo concepimus spiritum salutis Esa 26.8 That is for feare And when we consider our owne wants the troubles that are upon us though for a time we hold our tongues and speake nothing yet a fire will kindle in us we cannot long be silent but the desire of our heart must have a vent by prayer as the Prophet had experience in himselfe Psal 39. So that as well the feare of danger to come as present want and affliction will leade us to prayer But
wee meete with some great house we conjecture that some person of account dwells there and therefore Job saith that the basenesse of man in respect of the Angels is great for that he dwels in the houses of clay whose foundation is of the dust Job 4.19 But here our Saviour tells us that God our Father hath his dwelling in the stately Tabernacle of Heaven whereby we may gather what is the greatnesse of his power But before we come to these things which are particularly to be considered in these words First we are to take heed that wee run not into their errour which so confine and compasse God in Heaven as if he had nothing to do in earth such as they who say How should God know can be judge through the darke cloud the clouds cover him that hee cannot see Job 22.14 For when he is said to have his beeing in heaven the Holy Ghost thereby doth not expresse his presence but his power therefore we are to know that God is not so in heaven that he is not in earth also for so doth the old Testament witnesse of him Coelum terram ego impleo Jer. 23. Behold the heaven and heavens and the heaven of all heavens are not able to comprehend thee 1 Reg. 8.27 and the Prophet David saith If I goe up to heaven thou art there if I go downe to hell thou art there also Psal 139. Whereby it appeareth that we may not limit Gods power and presence to any one place who is every where present for when God is said to be in heaven we learne thereby what his excellencie is which doth especially shew it selfe there for as the glory Majesty of earthly Princes doth chiefly appeare in their thrones so the glory and Majesty of God doth especially shew it self in heaven which is his Throne Esay 66. Matth. 5.34 He hath not his denomination from earth a place of wormes and corruption but from heaven a place of eternall glory and happinesse Secondly the use of this is to temper our confidence in God for albeit we love him as he is our Father yet withall we must feare him for as much as he dwelleth in heaven as we may in regard of his goodnes pray unto him with confidence so withall considering his power we must pray with due devotion and reverence unto his Majewy for he is not as an earthly father that dwelleth in houses clay but his dwelling is in heaven and therefore as he is a Father and consequently will be honoured so because he is our Lord he requires feare at our hands Mal. 1.6 With thee is mercy that thou mayest be feared Psal 130.4 Whereby the Prophet would have us so to esteeme of Gods mercy that withall we be bound to feare him and that we be not like those that contemne the riches of Gods mercy the more that he laboureth with his bountifulnesse and goodnesse to bring us to repentance Rom. 2. for as sweet things have an obstructive power to stop the passages which are in our bodies and on the other side sowre and bitter things do fret and consume and so open the veines So it fareth with the soule for it is stopped when we consider nothing but the mercy of God and contrariwise when we cast our eyes too much upon the Majesty and power of God the force thereof casts us into an astonishment and brings to desperation and therefore that we neither have Nimiam trepidationem nor Nimiam ostentationem too much terrour nor too much security we must know that God is so in heaven as that yet he is a Father and as he is a Father so not an earthly but an heavenly Father and we cannot but feare and reverence God if we in humility consider our basenesse in respect of him for though he be our Father yet so long as we be on earth we are strangers and exiles from him and howsoever it please him to account us sonnes yet as it fared with Absalon we cannot see our Fathers face 2 Sam. 14. untill he take us hence that we may be at home with him in his kingdome of Glory Thirdly these words lead us also to a confidence in God and serve to raise up our faith There is Paternitas both in heaven and earth Ephes 3.16 There are Fathers of the flesh and Fathers of the spirit Heb. 12. But when the Holy Ghost saith that God our Father hath his being in heaven we are thereby to distinguish him from other fathers If he be an heavenly Father he is of a more excellent nature then other fathers that are earthly and carnall for they are mortall as they live on earth so by death they shall be brought sub terris and do forsake us but our heavenly Father is immortall his yeares change not Psal 102. and though our Fathers and mothers forsake us yet the Lord will take us up and succour us Psal 27. Secondly though earthly fathers were immortall yet they are not able and their affections are turned away either by meanes of some lewd parts in the children or for that they beare not that naturall affection towards their children which they ought But God is immutable in his love so that although Jacob will not acknowledge us and Abraham will not know us yet God will be our Father Esay 63.16 The Apostle saith There are wicked parents that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all naturall affection Rom. 1. And it falleth out that sometime a woman will deale cruelly with her owne child but though she forget it yet God our heavenly Father will not forget his children nor turne his fatherly affection from them Esay 49. and therefore Tertullian saith Nullus pater tam pater no father so fatherly Thirdly though they wish us never so well yet many times they cannot do us that good they would for want of ability yea though they be never so able yet they cannot deliver from sicknesse and death for the sonnes of Princes die daily they can give us bread and fish Luk. 11. they have a care to provide and lay up for their children 2 Cor. 12.14 but it is such treasure as the moth and rust will corrupt Matth. 6.19 But God our heavenly Father can deliver us from all evill he can give us not onely bread and fish and other things necessary for this life but his holy Spirit if wee aske it Luk. 11. The treasure that God layeth up for us is not earthly but an inheritance incorruptible and undefiled 1 Pet. 1. such things as neither eie hath seene nor eare hath heard Esay 64. 1 Cor. 1. For God is not onely carefull in this life for our well doing the knowledge of that is spes mortua but his care extendeth to the life to come and therefore the Holy Ghost saith not Pater in coelo sed in coelis in the heavens whereby he hath begotten us unto a lively hope 1 Pet. 1.4 Quaecunque optant vel timent homines
will and as Christ saith willingly deny our selves Matth. 16.24 We must oppose Gods will to the will of the flesh and the will of man Iohn 1.13 We must pray unto God Converte meum nolle in tuum velle convert my froward and unwilling will into thy will and because thy will is the true will Insereolem voluntatis tuae oleastro voluntatis meae ingraft the true Olive of thy will into the wilde Olive of my will If our will be contrary unto Gods will and will not be subject unto it then we must scatter it and pull it up by the rootes Psal 32.9 In chamo fraeno constringe maxillas meas sayes an ancient Father and upon the words of Christ Compell them to enter that my house may bee full Luke 24. saith he Compelle me Domine intrare si vocare non est sais Secondly that Gods will may be done in us we must be possessed with a base conceit of our will and have an high and reverent opinion of Gods will we must be perswaded that our owne will is blinde and childish and perverse and therefore Solomon saith Ne innitaris c. Doe not leane to thine owne wisedome Prov. 3.1 Every man is a beast by his owne knowledge and to expresse the fault of mans will Iob saith that man is tanquam pullus asini like an wilde Asses colt Iob 11.12 which of all other beasts is most foolish But be hee never so wise naturally yet he is but a foole in heavenly things as Saint Paul witnesseth 1 Cor. 2.14 Men speake evill of things which they know not yea even in those things which they know naturally they are but beasts Iudg. 10. All our reason and understanding hath not in it selfe sufficient direction for our will and therefore Christ saith of Saint Peter that flesh and bloud did not reveale to him that knowledge that is attained by Gods Spirit Matth. 16. and in spirituall things Saint Paul he counselled not with flesh and bloud Gal. 1.16 Lastly our will is wholly enclined to that which is evill Ier. 4. wherefore one saith truly Tolle voluntatem tuam ego extinguam inferaum take away thine owne will and I will quench hell fire They that are given over to Satan as the Incestuous Corinthians 1 Cor. 5. may be restored but those whom God giveth over to their owne will Rom. 1.24 their case is desperate and therefore wee have the more cause to thinke the more humbly of our owne will and willingly submit our selves to the holy will of God Touching both Saint Paul saith The Law is holy and the Commandement is holy and just and good and the Law is spirituall but I am carnall sold under sinne Rom. 7.14 But we must thinke honourably of Gods will and this we cannot but doe if we consider that his will is so perfect as it needeth no rule to be guided by but our will being crooked and perverse must of necessity be directed by the rule of his holy will or else we shall swerve out of the way Our will is blinde and foolish but his will is full of counsell and wisedome our will is crooked and perverse and froward but his will is full of all goodnesse which we are to understand hereby that he sheweth himselfe a Father to us if a child be left to his owne will it is as much as his life is worth therefore with-hold not correction but strike him with the rod and he shall not die Prov. 22.13 and our will being childish we must be abridged of it or else wee shall fall into danger therefore we doe pray that we may not onely submit our will to Gods but that we may utterly deny our owne will being foolish that Gods most holy will may take place in us but we doe not onely pray that we may have a will and desire to doe Gods will but also ability and power for of our selves we have no strength to doe it that appeareth by the petition it selfe Nam quid stultius quam petere id qâ—od penes nos est What is more foolish then to aske those things that are in our owne power and the Apostle saith We are not sufficient of our selves to thinke a good thought 2 Cor. 3. Such is our corruption That though God will yet we will not Matth. 23. We cannot speake unto God for no man can say that Iesus is the Lord but by the holy Ghost 1 Cor. 12. We doe not finde either will or ability but it is God that giveth both Phil. 2. and though the Spirit be willing yet the flesh is but weake Matth. 26.41 Therefore we are petitioners for the grace of God and for power from him without which we cannot doe Gods will so that our desire is to obtaine something from God whereby his will may be accomplished in us for it is not said faciamus or fac tis tuam voluntatem let us doe or doe thou thy will but fiat voluntas tua thy will be done Wherein we are to consider a quo per quem fiat from whom and by whom it is to be done we pray not that we of our selves may doe the will of God for no man can rise up to Heaven unlesse hee first receive a grace from Heaven He that is of the earth speaketh of the earth Iohn 3. Therefore our suite is not onely for good thoughts and heavenly desires but also for ability of grace but this grace is either passive or active The passive grace is that which proceeds from God towards us which standeth in offering grace as God is said to doe 1 Pet. 1.13 or when he causeth his grace to appeare to all men Tit. 1.2.11 and that is not enough unlesse we be made capable of it as it is invaine that light doth shine unlesse we have eyes to see it and therefore as hee offers grace so he must give us grace and enable us to draw grace from him Prov. 12.2 That he would powre grace into us Zach. 12. That he would sow in our hearts good thoughts change our affections and make them conformable to his will and so though the thoughts of his heart seeme hard to flesh and bloud may for all that please us And last our desire is ut induamur viriute ex alio Luke 24. and he doth offer his grace and doth powre it into us Then we must have that active grace by which the will of God may be done in us of which the Prophet saith Omnia opera nostra operatus es in nobis Thou Lord hast wrought all our workes in us Isa 26. God must not onely sanare cogitationem mutare affectum heale the thought and change our affection but perducere ad actum that is he must bring to passe that as he gives us ability to doe his will so his will may be done by us we must say with the Prophet Psal 27. Thou art my helpe for sake me not O God of my salvation As
the goodnesse of God towards us appeares to be the greater in this behalfe because there is no Angell nor spirit to whom he vouchsafeth this favour to have their sinnes remitted save onely to man Of them it is said he found no truth in his Angels in his servants and in his Angels there were folly Iob 4.18 that is they had trespasses but yet God will not forgive them nor receive any supplication for pride but contrarywise he keepeth the Angels that sinned in everlasting chaines to the judgement of the great day 2 Pet. 2. he that is the God of the spirits of all flesh Numb 27.16 16.22 will not heare the spirits that sinned against him but thou that hearest prayers to thee shall all flesh come Psal 65. There is a way for man to escape the danger of sinne if he aske pardon but the sinnes of the wicked Angels shall not be forgiven The elect Angels doe make the three first Petitions as well as we and the Petition for the supply of natural defects is common to all living creatures but this which prayeth for pardon of sinnes is proper onely to man so we see how God exerciseth his goodnesse and sheweth it not onely in exercising of liberality to them that have need but his long suffering in pardoning them that have sinned against him To come to the Petition it selfe by Debis our Saviour meaneth sinnes expressely so called Luke 11.4 and sinners are called debters Luke 13.4 for the Scripture speakes of them Matth. 18.24 one was brought that owed ten thousand Talents that is which had committed a great number of sinnes and Luke 7.31 a lender had two debters by which are meant sinners the reason hereof is because there is a resemblance betwixt sinnes and debts In the affaires of men the case is thus that if the condition be not performed they are bound to indure the penalty and so become double indebted so it is betweene God and us the sinnes that we commit by the breach of Gods Law is Chirographum contra nos an hand-writing against us Col. 2. So they are called in the old Testament Thou writest heavie or hard things against us Iob 13.26 and Ezech. 2. Our sins are compared to a book written in both sides for we are bound to keep Gods Commandements because he made us and not onely so but he still doth nourish and preserve us therefore we ought to doe his will hee gives us Talents Matth. 25. which wee ought to imploy to his glory hee gives us dwelling places in the world as to the Israelites he gave the land of the Heathen that they might keepe his Statutes and observe his Lawes Psal 105. If we fulfill them we discharge our duty to God and are free from all penalty but if we doe it not there is an obligation Deut. 27. Cursed is every one that continueth not in all things that are written to doe them If he place us in the Vineyard he will looke to receive fruit of it Matth. 21. If he give us Talents he will have us so to imploy them as that he may reape gaine thereby Luke 19. The gifts and graces that God bestowes upon us must bee imployed in hallowing his name in enlarging his Kingdome in accomplishment of his will if we fulfill this the penalty of the Law takes no hold on us but if we doe not onely not use them to his glory but abuse them and turne them to the breach of the Law by serving sinne then are we in a double sort indebted to God and make our selves guilty of his wrath Et quis intelligit c. Who understandeth the power of his wrath Psal 90. If we consider how grievous plagues God threatned for the breach of the Law we would be more carefull and heedfull that we doe not offend him which because we consider not we become indebted to God We are debters to the flesh to provide for it onely so much as is meete for the releeving of it Rem 8.12 And the rest of our care must be for the spirit but because all our care is for the flesh to satisfie it in fulfilling the lusts thereof and are carelesse of our spirits therefore we become indebted to God in a third sort by breaking his Commandements in that which concernes our selfe but this the Apostle saith I am debter to the wise and the unwise Rom. 1.14 That is we must be carefull of others as God said to Caine Where is thy brother Gen. 4. But because omnes quae sua sunt quaerunt all seeke their owne Phil. 2. and seeke not the good of others therefore they grow further indebted to God These debts or sinnes are properly said to be ours because they proceed from us for there is no member of our body that is not guilty of some sinne and not in that sense that bread is said to be ours which commeth to us and is made ours by Gods gift and when wee pray forgive us our debts we learne that it is our duty to crave forgivenesse for others as for our selves for as the Apostle by these words The rebukes of them that rebuked thee fell upon me Rom. 15.5 sheweth that Christ was carried with the same zeale against sinne committed against God as if it had beene against himselfe so he teacheth that we must be moved with the like compassion towards others when we consider their sinnes that we find in our selves for our owne and that we ought no lesse to pray for them then for our selves and to suffer others to passe over the bridge of Gods mercie as well as we In the words debts three things are to be noted first where Christ teacheth his Apostles that were baptized and the most perfect Christians that ever were to pray for remission of sinnes it should work in our nature an humiliation for they in making this prayer acknowledge themselves sinners much more ought we The Apostle Peter confesseth of himselfe Luke 5.3 I am a sinfull man Saint Paul saith of himselfe peccatorum primus sum ego I am the chiefe of sinners 1 Tim. 1.15 Saint Iames including himselfe and the rest of the Apostles saith in multis offendimus omnes In many things we sinne all Iames 3.2 Saint Iohn saith If we say we have no sinne we deceive our selves 1 Iohn 1.9 He saith not exaltamus nos as the Apostle spake of modesty or non humiliamus nos wee doe not humble our selves but decipimus nos and if we deny it the truth is not in us Seeing it is so we must not say with the Pharisee I am not as this man but with the Publican God be mercifull to me a sinner Luke 18.13 Secondly we are not onely sinners but daily sinners as appeareth by this that vve are taught no lesse to pray daily for forgivenesse of our sinnes then for bread To confirme this Solomon saith Septies in die cadit justus the just man fals seven times a day Prov. 24. and
not the devill left Christ he departed not for altogether but went to come againe as appeateth in Luke 4.13 He departed for a time Christ was too cunning for him in disputing he meant therefore to take another course for as James noteth chap. 1. ver 14. there be two sorts of temptations one by inticement as a Serpent another by violence as a Lyon if he cannot prevaile as a Serpent he will play the Lyon He had also another houre at Christ in the garden the houre of darkenesse Luke 22.53 there he bruised his heele III. Thirdly we are to consider the leader He was led by the Spirit In which we are to note five things not making any question but that it was the good Spirit for so it appeareth in Luke 4.1 First that the state of a man regenerate by Baptisme is not a standing still Matth. 20.6 He found others standing idle in the market place and he said to them Why stand ye idle all day We must not only have a mortifying and reviving but a quickning and stirring spirit 1 Cor. 15.45 which will move us and cause us to proceed we must not lye still like lumpes of flesh laying all upon Christs shoulders Phil. 3.16 We must walke forwards for the Kingdome of God consists not in words but in power 1 Cor. 4.19 Secondly as there must be a stirring so this stirring must not be such as when a man is left to his owne voluntary or naturall motion wee must goe according as we are led For having given our selves to God we are no longer to be at our owne disposition or direction whereas before our calling we were Gentiles and were carryed into errors 1 Cor. 12.2 we wandred up and downe as masterlesse or carelesse or else gave heed to the doctrine of devils 1 Tim. 1.4 or else led with divers lusts 2 Tim. 3.6 But now being become the children of God we must be led by the Spirit of God For so many as be the Sons of God are led thereby Rom. 8.14 We must not be lâ—d by the Spirit whence the Revelation came Matth. 16.22 from whence revelations of flesh and blood doe arise but by the Spirit from whence the voyce came This is my beloved Sonne in whom I am well pleased It came not by the spirit that ministred wife counsell but by that which came downe upon them Thirdly the manner of leading is described to be such a kinde of leading as when a Ship is loosed from the shore as Luke 8.22 it is called launching forth so in the 18. of the Acts the 31. verse Paul is said to have sailed forth The Holy Ghost driving us is compared to a gale of winde Joh. 3.8 which teacheth us that as when the winde bloweth we must be ready to hoyst up saile so must we make us ready to be led by the Spirit Our hope is compared to an Anchor Heb. 6.19 which must be haled up to us and our Faith to the Saile we are to beare as great a saile as we can We must also looke to the closenesse of the vessell which is our Conscience for if we have not a good conscience we may make shipwracke of Faith Religion and all 1 Tim. 1.19 And thus are we to proceed in our journey towards our Country the spirituall Jerusalem as it were sea-fating men Act. 20.22 Now behold I goe bound in spirit to Jerusalem to which journey the love of Christ must constraine us 2 Cor. 5.14 Fourthly that he was led to be tempted His temptation therefore came not by chance nor as Job speaketh chap. 5. v. 6. out of the dust or out of the earth nor from the devill not onely over Jobs person but not so much as over his goods Job 1.12.14 He had no power of himselfe no not so much as over the Hogges of the Gorgashites who were prophane men Mat. 8.31 Hence gather wee this comfort that the Holy Ghost is not a stander by as a stranger when we are tempted Tanquam otiosus spectator but he leads us by the hand and stands by as a faithfull assistant Esay 4.13 He makes an issue out of all our temptations and will not suffer us to be tempted beyond our strength 2 Cor. 10.13 And he turneth the worke of sin and of the devill too unto our good Rom. 8.28 so that all these shall make us more wary after to resist them and hell by fearing it shall be an occasion unto us to avoid that might bring us to it and so they shall all be fellow-helpers to our salvation So that temptations whether they be as the Fathers call them rods to chasten us for sinne committed or to try and fist us Mat. 3.12 and so to take away the chaffe the fanne being in the Holy Ghosts hand or whether they be sent to buffet us against the pricke of the flesh 2 Cor. 12.17 Or whether they be as matters serving for our experience not onely for our selves that we may know our owne strength Rom. 5.3 and to worke patience in us but to the devill also that so his mouth may be stopped as in Job 2.3 Hast thou marked my servant Job how upright he is and that in all the world there is not such an one Howsoever they bee the devill hath not the rod or chaine in his hands but the Holy Ghost to order them as they may best serve for his glory and our good and as for the devill he bindeth him fast Rev. 20.2 Fifthly by the Greeke word here used is set forth the difference betweene the temptations of the Saints and Reprobates In the Lords Prayer one Petition is Lead us not into temptation but there the word importeth another manner of leading than is here meant We doe not there pray against this manner of leading here which is so to lead us as to be with us and to bring us backe againe Heb. 13.20 but we pray there that he would not cast or drive us into temptations and when we are there leave us by withdrawing his grace and holy Spirit as he doth from the reprobate and forsaken IV. The fourth point is the end that is the Conflict as it concerneth Christ insomuch that he was led to be tempted In which temptation Augustine saith Habemus quod credenies veneremur quod videntes imitemur There be two things for faith to adore and two things for imitation to practise First for faith that the temptations of Christ have sanctified temptations unto us that whereas before they were curses like unto hanging on a tree now since Christ hath beene both tempted and hanged on a tree they be no longer signes and pledges of Gods wrath but favours A man may be the childe of God notwithstanding and therefore he is not to receive any discouragement by any of them Secondly besides the sanctifying it is an abatement so that now when we are tempted they have not the force they had before for now the Serpents head is bruised so