so he set them all downe in this forme of prayer The Confession of sinne and the supplication for remission is in the five petitions The thanksgiving is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thine is the Kingdome power and glory and the good which he desireth is the sanctification of Gods name the accomplishment of his Kingdome and fulfilling of his will as also a continuall supply of all things needfull for this present life The evill from which he prayes to be delivered is first from sinne it selfe secondly from the temptations of sinne thirdly from evils which are the effects of sinne The third and last point in this Text is that we observe something in this word Dicite whereof the first is that here Christ doth not say Say thus as Matth. 6. whereof some gather that we may frame prayers after the forme of the Lords prayer but not use the words themselves But he saith to his Disciples Dicite Pater noster c. that is wee may boldly use the very words of this prayer and albeit to set forth the desire of our hearts we use other formes of prayer and that in more words yet we must conclude our prayers with this prayer of Christ Secondly when he sayes Dicite he doth not say cogitate or recitate or murmurate but intus dicite cum ore for there is a mouth in prayer non est oratio sine ore therefore he alloweth vocall prayer and as he will have us expresse the desire of our hearts in words so the chiefe thing is that our prayers be from the heart for invocation is a spirituall sacrifice 1 Pet. 2. A reasonable service Rom. 12. So both the understanding and reason must be occupied and also the spirit or inward affection of the heart Our Saviour requireth both in expresse words Worship him in spirit and in truth Iohn 4. Sing with understanding Psal 47. I will pray with the spirit and I will pray with the understanding also 1 Cor. 14. We must not onely have a spirituall servencie and zeale but also must know what we pray for which is belonging to the understanding So that if both doe not concurre our service is not reasonable nor our sacrifice of praise spirituall As for that prayer that comes onely from the lippes it may be said of it as God spake of hypocrites Is that the Fast that I required Isa 58. So assembling to heare the word as a people useth to doe Ezech. 33. Is that this which God requireth Is this to eate the Lords Supper 1 Cor. 11. It is not enough to make long prayers and use many words there is a spirituall prayer which God will have with our vocall petitions and therefore that we may pray with understanding we have neede to be instructed in the sense of the Lords prayer The excellencie of this prayer is in regard of him that made it who is come from above who hath mixed nothing with this petition that savoureth of the earth for they are all heavenly as hee himselfe is heavenly Secondly in respect of the forme which is a most perfect forme it was compiled by him who was the wisedome of God and therefore cannot be but perfect quia perfecta sunt opera Iehovae Deut. 33. Thirdly in regard of the excellent benefits that are procured to us by it which are so many as can be desired at the hands of God Fourthly for the order which Christ keepeth If man did make a prayer he would beginne at daily bread but Christ in this prayer teacheth us first to seeke the Kingdome of God Matth. 6. Our first petition must be for the glory of God and then for our owne welfare chiefly in the world to come and also in this life for as we may not pray at all for things that are evill so in things that are good and lawfull we must take heed that we aske not amisse The petitions being seven are divided thus The first concerne God himselfe the other sixe concerne us They concerne us in a three-fold estate first of Glory secondly of Grace thirdly of Nature In these petitions that concerne us the evill that we would have removed from us is first sin secondly temptation thirdly evill The good we desire to be granted us is first that Gods Kingdome may be in our hearts secondly that his will may be performed of us thirdly that he will give us things necessary for this present life THE SEVENTH SERMON LUKE 11.2 Our Father THis Prayer penned by our Saviour Christ in the behalfe of his Disciples and his Church unto the end of the world standeth first upon an Invocation then upon certaine Petitions The invocation is the stile or word of salutation wherein we call upon the Majesty of God The Petitions containe the sum of those things we seeke for at the hands of God That which we have generally to note out of this Preface is that this is one benefit which God vouchsafeth us that we may pray unto him and be heard whereby we are to conceive of him that hee is not like the great Monarches to whom no man might presume to speak except he hold out his golden Scepter to him as it is in Est. 4. The heavenly Majesty vouchsafeth every man this honour to speak to him and the Golden Scepter of his word doth allure us thereunto Secondly it is a greater benefit to pray to God on this manner that is by the name of Father and therefore by that which he promiseth the faithfull Isa 65. Before they call I will heare them wee are taught that we are so assured of Gods good will and favour towards us even before we open our mouthes to aske any thing of him that we doubt not to call him Father from whence we may reason as the Apostle doth Rom. 8. Seeing he hath given us his Sonne how shall he not with him give us all things So seeing God taketh us for his children how shall he deny us any thing whereby he may shew himselfe a Father In the first we consider the perfection of Gods goodnesse in these words Our Father In the second the excellencie of his power expressed thus Which art in Heaven Both these are attributed unto God not onely of the Christians but even by the Heathen that are strangers to the Church for they attribute this unto God that he is optimus maximus and therefore where these two doubts arise in our hearts Domine si vis Lord if thou wilt Matth. 8. and Domine si quid potes Marke 9. they are both taken away by these two attributes By that terme which setteth out the perfection of Gods goodnesse he assureth us that he is willing and by that which expresseth the excellencie of his power we are taught that he is able to performe our requests His goodnesse giveth us fiduciam that in regard of it we may boldly come to the throne of grace Heb. 4. The consideration of Gods power breedeth in us
by if nature were the first cause then they should reduce all things to it and bring a reason of every thing from it Hoc autem fieri non potest but this cannot be done For they themselves cannot give a reason of the ebbing and flowing of the sea the colour of the Rainebow the strength of the neather chappe which is able to snap a sunder iron yet hath a very weake upholder The heat of the stomacke why it consumeth any meat that hurteth not it selfe nor the next parts And even in vertues they make another kinde of vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine heroicall 3. If nature were the first cause then seeing nothing can goe against the chiefe cause there should be nothing against nature But we see the Sunne stood at the commandement of Joshua the Sunnes eclyps in the full of the Moone against nature at Christs passion the Comet against nature in the constellation of Cassiopeia with the watery signes No naturall reasons prophecying that Cyrus should dâ—l ver and restore Isâ—ael 3. Prophecying and foretelling things to come in plaine names Esay 44 28. A prophecy of Cyrus 100 yeeres before he was borne 1 Kings 13.2 Of Iosias 300. before his birth Iosh 6.26 Of Hiel 500 yeeres before his time almost that he should â—uâ—ld Ierico and lay the foundation of it in his eldest sonne Abiram and set up the gates thereof in his yongest sonne Segub Id quodevenit that which camâ— to passe 1 Kin. 16.34 Ergo a Deo qui est agens voluntarium Therefore from God who is a voluntary agent prophecie of necessity must be referred to a superior cause God so sensibly proved to us in his creatures that we may as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touch or handle him 4. The order of the creatures the wonderfull framing of them the hidden power in them and the great art in the searching out of them insomuch that the ordinary and contemptible things have wrought to the astonishment of all men Pliny marvelleth at the Gnat at the trunke of it where with she maketh a noyse and saith that witâ— out a power above nature that thing could not be created As also thâ— Butterflies and infinite others Galene de usu partium blasphemously intreating of the parts of man when he commeth to one of least account he is in admiration of it and is constrained to name God and saith he hath described Hymnum Domino a Hymne or song â—o the Lord in describing the use of that part And as we learne by those things that are without us that there is a God so may we learne the same by things in us We have a soule indued with reason and understanding immortall then this must either be the cause of it selfe or else have it of some other Of it selfe it is not for it knoweth not it selfe no not the body but by anatomy but every cause knoweth his effect not onely post quam productum fuerit sed etiam antequam producatur quibus quasi gradibus producitur after it is brought forth but even before the production and as it were by what meanes it is produced The cause must know its effect 2. Our parents our father in begetting us our mother in conceiving knew not what should be begotten ad causam autem necâ—ssariò requiritur ut cognoseat suum effectum antequam existat dum est in producendo For to the cause it is necessarily required that it know its effect before it be and while it is in producing The cause must command the effect 3. And after we be brought forth we cannot command every part of us as the beating of the Arteries in the heart therefore from our selves we proceed not Therefore we must necessarily have our cause aliunde from some other And there is no cause in the world partaker of mans understanding but man For no unreasonable thing and none is above reason but God And Arist 9. ad Eudemum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason is not the cause of reason but reason commeth of a better thing then reason The cause is better than the effects Aratus alledged Acts 17.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are also his off-spring Rom. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be knowne of God is manifest in them 4. Within our soule are certaine sparkes of the light of nature â—i principles of infallible and undoubted truth as to honour our parents and superiours to doe as we would be done to to defend our selves to keepe promise to hurt no man without a cause c. at the first hearing whereof we assent And if these were not we were all naught and the overthrow of all sciences nature and society should follow All naturall notions infallible truths among which this is one that there is a God and that he is to be worshipped and howsoever all other faileth yet this never faileth all other principles yeeld to this A signe that it is deeper printed in us then the rest insomuch that the pride of mans nature which will yeeld to nothing else is contented miserably to submit it self to a peece of red cloath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe-love rather then there should be no religion This notion therefore the chiefe and will not be pluckt out Object unlesse the heart goe also If exception be here taken If this notion be universall how then be there so many Atheists We will answer them with Seneca Sol. 1. Mentiuntur qui aiunt se non sentire esse Deum affirmant tibi non sibi affirmant interdiu non noctu evelli non potest è corde cor ipsum evellendum est They lie who affirme that they perceive not that there is a God they who say so they say it to thee but not to themselves they affirme it in the day time but not in the night and it cannot be pluckt out of the heart the heart it selfe must first be pluckt out But better thus A man may proceed to great hardnesse of heart Sol. 2. and blinding of himselfe yet must we hold that rule 1. Polit. 1. Specimen naturae cujuslibet è natura optima sumendum est the proofe of the nature of any one is to be taken from the best nature Cic. de nat deorum If we will know what notion is most universall in man we must take our argument from the best But they say there is an universall notion For the other which are sicke of the world and the flesh and the pleasures of them both as we cannot from a sicke man reason of taste so we are not to judge by these men what is naturally in man for they are a loose sort dissolute in life and having no leisure to thinke a good thing having their hearts fat yet though he be as fat as the Horse or a Mule yet if the Lord put his bit into their mouths these naturall sparkes will breake forth
them that lay hold of him fide non ficta with faith unfained and that not of our owne strength but in Christ and therefore it s called the covenant of faith and that with no losse for if a thing be taken away and a recompence be made by a better thing there is no taking away The reason of this second covenant is that if the first covenant had stood and Adam had remained in his owne strength he must needs have had some part of the honour for using it well and not abusing it when he might therefore that God might have the whole glory he suffered the first to be broken for God in creating required onely honour Therefore man fell For his fall he was to make satisfaction this was not to be performed but in Gods strength the grace of God preventing us and making us of unwilling willing and of unable able in that measure that God will require at their hands we have all our strength from God So that the first covenant i. Moses his Law being weake and unperfect standing on a promise in figure and curse without figure in truth the figure was performed in Christ the curse taken away by his death then when perfecta things perfect came imperfect a abiêre things imperfect were done away one Covenant of God maketh not any bond but onely in part that is the curse taken away by grace the ceremony by the truth of Christs and that which is fulfilled shall be taken in the Court of Grace not pleaded in the Court of Moyses that is in the sincerity of faith not in perfection of the Law 2. The first Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given the Law is said to be given by Moses but we had not hearts to receive it But this i. the Gospell not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Christum was made by Christ The Law is changed The use of the Law not taken away by Christ his comming Math. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thinke not that I am come to destroy the Law and the Prophets I am not come to destroy but to fulfill The order observed 1. By God himselfe with Adam nothing but onely the ceremonies are taken away by Christ his truth and the curse by grace So that the bond and observing of the Law is not taken away by Christ his comming but as he himselfe confesseth fulfilled as it is in Math. ch 28. vers ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teaching them to observe all things whatsoever I have commanded you Therefore doubtlesse humbling commeth first which is by the Law The naturall order of the covenants the second brought in on the first This course of teaching by humiliation in letting us see what we are hath beene used from the beginning of the world from the practise not onely of the Apostles but also of the Prophets and of God himselfe 1. Gods owne proceedings on the violation of the first covenant After the transgression Adam remained till the evening in the experience or feare of the Law by hiding himselfe then first began the Law to goe upon him Vbi es Where art thou After he had told God what he had done Gods sentence proceeded Edisti igitur Thou hast eaten therefore presently after came the promise semen mulieris conteret caput serpentis the seed of the woman shall breake the head of the Serpent So you see first he called him forth 2. Man confesseth his transgression 3. Judgement of death passeth on him 4. After Christs is taught Secondly the same order tooke God after the flood when he taught Abraham Genes 17.1 2. By God after the flood Ambula mecum esto integer Walke with me and be thou perfect Integrity is the whole scope of the Law after is the Gospell taught So did God to the Patriarkes Moses in Deuter. i. In Lege iterata Genes 22.18 Acts 3.25 in repetition of the Law after the three first chapters in the fourth he beginneth to teach the summe of the Law unto the eighteenth There he telleth them that God would raise a Prophet among their brethren c. and so goeth on in delivery of the Gospell the same doth Stephen Acts 7.37 As in Moses so in the Prophets especially in Esay in his 39. first chapters he sheweth in grosse 3. By the Prophets though there be certaine promises intermingled the whole summe of the Law then the summe of the Gospell But more plainly in his first chapter from the beginning to vers 18. there is a bitter invective of the curse of the Law from thence to the end is the Gospell Come then if thy sinnes c. In the Psalmes Psal 1. nothing else but a recapitulation of the Law 4. In the Psalmes with the promises and curses thereto adjoyned The second Psalme of the comming of Christ and the Gospell 5. John Baptist Matth. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Generation of vipers who hath forewarned you Matth. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Axe now is put to the roote of the trees The Law Vers 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I indeed baptise you with water The Gospell 6. Christ his owne order whose method is our instruction 6. By Christ Math. 23.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever shall exalt himselfe shall be abased and he that shall humble himselfe shall be exalted Legis est humiliare the Law humbleth 7. By the Apostles First humiliation then exaltation There is no humbling but by the law and therefore it is called the humiliator 7. The practise of the Apostles as of Paul in his Epistle to the Romanes which is said to be the summe of all religion After the prooemium or salutation in the 17. first verses from the 18. verse of the first Chapter to the 25. verse of the 7. chapter he speaketh of the Law that all are condemned 1. Gentiles 2. Jewes 3. Unregenerate 4. Regenerate and includeth himselfe in From the first verse of the 8. chapter he delivereth the summe of the Gospell shewing in what covenant we are to looke to be saved This is for the warrant of practise In the forme of instructing the paterne of it is in Heb. 6. first repentance from dead workes 2. Faith in Christ And thus standeth the order 1. Repentance from dead workes 1. The Law Now the Law teacheth us three things 1. Praeceptum the Commandement i. what is required Lex tria docet hoc fac vives This doe and live 2. The transgression from the precept delict a quis intelligit who can understand his errours i. How farre we are gone from that which is required of us Psal 19.12 3. Morte morieris Thou shalt die the death the punishment what we are to looke for The Gospell likewise teacheth us other three things Euangelium 3 â—â—â—et 1. Ecce agnus Dei Behold the Lambe of God How we are
and suiters unto him And not only this glory but also a double glory returneth to God by it so the action is so much the more to be commended to us and so much the more to be esteemed of us for both this when we acknowledge that we have it not from our selves but from him this is great magnifying of Gods bounty as also when we have received thanksgiving i. that homage that we do to him that is a thing that he maketh most account of Psal 50.15 when he hath given commandement to call upon him in the time of trouble and hath made promise that he will heare So I will heare thee and thou shalt praise mee But more excellently in Psal 107. it is five times repeated and it is the keep of the song he entreating of five sorts of men that are especially bound to God 1. those that goe astray in the wildernesse out of the way and find no City to dwell in 2. Those that are at the point of death and escape 3. Those that are delivered from prison and from the sentence of death 4. Those that be saved from the raging of the tempest 5. Those that are delivered from the enemy he saith v. 6. So they cryed unto the Lord in their trouble then commeth performance of promise and he delivered them from their distresse and then last O that men would therefore praise the Lord for his goodnesse and declare the wonders that he doth for the children of men For when as the prayer of the poore afflicted is heard then seeing both the humble mind by the having of his request granted is raised up and beginneth to be glad Psal 34.3 and secondly forasmuch as sinners when they see the fulfilling of their prayers and forgivenesse of sins granted them Ps 51.13 are converted and thirdly Psal 107.42 that the mouth of sin may be stopped all these three waies there doth still glory returne to God Then if it be so necessary and God without it is defrauded of much honour it imposeth on us a necessity diligently to consider of it and to practise it in regard of Gods glory so in regard of our selves thus Luk. 18.1 Christ being in exhortation sheweth his Apostles by a parable that they ought to pray alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to faint for the which end he that never did any superfluous thing being as the Apostles call him our Advocate 1 Joh. 2.2 it is said Luk. 11.2 hee hath indited us a forme of prayer In the use whereof that commeth first to mind that Chrysostome hath in his 1. booke de orando Deum out of Dan. 6.10 that death of hody being set before his eyes on this onely condition to abstaine from prayer 30. dayes tanquam si as if the forbearing from it for that time could be the death of the soule so he was content rather to hazzard his life then not to performe his daily custome As in that respect in Numb 28.3 8. there is set downe by way of figure that God requireth of the Israelites as a necessary thing beside the hallowing of the Sabbath a morning and evening Sacrifice What this in truth is it is expounded Ps 141.2 the lifting up of his hands he compareth to the morning and evening sacrifice as the first is burning of incense so the morning prayer is nothing else but as an incense that goeth up into the nostrils of God the lifting up of his hands in the evening is the true evening sacrifice of the Christians If a man should read what the fathers have written in this point as Cyprian on the Lords prayer Gregory in his booke of Prayer Austin ad Probam c. he shal rather see them spent in perswading the necessity then in teaching the manner to performe it that being an especiall meanes to performe it to thinke it so necessary They call it Clavim diei et seram noctis the key that openeth the day and the barre that shutteth in the night Chysostome calleth it signaculum diei the seale of the day Out of 1 Tim. 4.5 where the use of the creatures be noysome without blessing by prayer and thanksgiving and out of Mat. 14.19 and out of Mat. 26.26 Christs prayer before supper and Mat. 26.30 his last seale and the end of his supper was hymno dicto after an hymne it having beene no new thing but the outward practise having continued so from the dayes of Abraham as the Jewes record their manner remaining that the chiefe of the family taketh first the bread and with that delivereth prayer and then breaketh it as the last thing he taketh is the cup and then he delivereth the second blessing this being so holy an use as that it was used generally in the whole Church from this generall custome of the Church Christ translated it to his owne supper In Eph. 6.18 for the necessity of it as head foot breast were armed before by the Apostle there being no place to put it in yet in all cases and times he recommendeth it unto us Prayer goeth through out all things which the Fathers call armaturam armaturae the very armour of armour without which all the armour we put on beside is of no greater strength then if we were naked as in regard of the necessity of the spirituall enemies they call it flag ellum Daemonum a scourge for the Devills Athanasius standeth very stiffe on this assertion that at the bare Psal 68.1 Let God arise and let his enemies be scattered c. but hearty recitall of the 68. Psal v. 1. it is a verse that makes all the devils of hell to quake and as Maximus another of the Fathers commendeth the 1. v. of the 70. Psal to be that which as an instrument or meanes he found alwayes effectuall to deliver him from any temptation Jam. 5.13 when he will commend it he taketh no other course to shew the great strength that it hath for as in hope it saw nothing of it selfe to be performed but that which was impossible to us was possible per alium by another so there being the same in Prayer It hath its force in miracles it is the more to be esteemed That in Jam. 5.17 is nothing but a certaine miracle wrought in the aire by prayer that the Prophet Elias shut up the middle region that no raine could come downe for three yeares and an halfe If we desire to see it in other elements we may see it in fire by the same Elias 2 King 1.10 at his call fire descended from heaven and devoured the Captaine with his 50. men and in the earth Psal 106.17 at the prayer of Moses the earth opened and swallowed up Corah Dathan and Abiram with their Companies In Water Exod. 14.16 the division of the red sea And we see the performance of it from Gods behalfe not in elements onely but also as Josh 10.12 it hath an efficacle on the heaven it selfe at the prayer of
sell them at Otherwise as it is in Zach. 11.12 the Prophet in Christs person saith Let 's see what you will value me at they weighed for my wages 30. peeces of silver and what he esteemeth of the price we see he turneth it over to the Potter a goodly price for me to be valued at of them a price more fit to buy potsherds there is not such a price set on us God hath not valued us at so small a rate whatsoever we esteeme of the truth or Christ To know how God is to be esteemed is how he and Christ esteemed us 1 Pet. 1.18 as no corruptible thing neither silver nor gold could buy us 1 Cor. 6.20 Empti estis precio magno ye are bought with a great price more then 30. peeces of silver for it is certaine that all should have gone rather then he if it would have served therefore we must so price him for he is the truth that no corruptible thing buy us from Christ The signes of true religion likewise were handled before these foure 1. If it ascribe to God alone all things and give no part to any other 2. If it favour not man in any of his corrupted desires but urge the contempt of father mother friends and himselfe and all 3. If it be meerely spirituall and have no mixtures that were the decay of religion Mixtio theolog â—um Philosoph Judaismo the 1. in Col. 2.8 the mingling of Religion with the errors of Philosophy Aug. calleth them very well orationes Philosophorum acute abtusae and thus as Clemens Alexandrinus and Origen witnesse Platoes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By divers Platonists conversed to religion so divers Aristoteleans and other errors of the Philosophers crept into the Church and at length prevailed 2. The other is in Tit. 1.14 of Jewish fables i. that part of Judaisme that is abrogated more plainely Gal. 4.9 egena infirma elementa weake and beggerly elements i. Jewish ceremonies and Philosophers principles for these did the Whore mingle in her Cup. Among the 20. â—easons The signes of the sincerity of affection if we have no end or reward but our eye only upon him 4. Last is penetratio cordis circumcisio cordis that that taketh away the circumcised skinne of the heart this in its full extent giveth a marvellous scope to Non concupisces For sincerity of affection 1. Psal 73.24 Iohn 21.15 In the Psalme he saith Whom doe I respect in heaven or in earth but thee i. that he had no other end but God but the other place Diligis me plus his lovest thou me more then these then these things here on earth or else our heart is not aright for if we come not to that certainely look how farre short we come of it so farre are we short of true sincerity Of an example of a mixture that Peter would have brought in The 6. rule for the procuring of it in others 1 Tim. 6.14 there is injoyned by the Apostle that Timothy and especially all those that are in the roome of Timothy keepe the commandement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot without wrinkle Gal. 2.11 though Peter bring in Judaisme withstand him to his face to hinder whatsoever corruption is brought or ready to be brought into our religion Lest any man should thinke that this coram me were of no importance Aug. saith that this Coram me magnam habet emphasim Coram me this addition coram me hath a great emphasie and force and indeede so great force as it maketh a distinction betweene this commandement and the other three in this table The first rule here is that Rom. 7.14 the law is spirituall 1. For there is a great rule of it in Rom. 7.14 2. It maketh two distinctions this rule is grounded on these words gnalpanai before me coram facie humana coram luce c. in the sight of man they fall into the exterior act but coram tenebris coram facie Dei in the sight of God they come onely to the thought to the inward part of the soule and therefore properly pertaine to this Commandement and come onely to the sight of God Esa 45.7 He hath framed the light and created the darknesse therefore it is all one to him to see in darknesse and in light Psal 94.9 he made the eye and by vertue thereof he seeth whatsoever the eye can see and by a further vertue by creating and forming the spirit of man Zach. 21.1 he seeth that the eye seeth not It is against the nature of a Maker to make any thing prejudiciall to himselfe but onely the spirit of man so that as Aug. saith whether the candle burneth or be put out he seeth and that which is above all these 1 Iohn 3.20 he seeth more then our spirit can see in us though the heart cannot condemne us yet he can condemne us for hee is greater then our heart The other distinction Another thing touching this point in the morall Philosophy of Christians the distinction of bonum apparens verum good in appearance and true good this coram me before me i. God maketh it coram homine before man makes it not for coram homine or any other coram it argueth nothing else but every thing as it appeareth but it cannot truely be so except it be so to God that that appeareth so coram facie Dei that is so and for the better and plainer undestanding of this we must know how Ephes 3.16 he divideth man every one is divided into two men and the same words are used by Plato before him whereby some gather that he had read him there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward man and the inward man Now whether of these two pleaseth God he himselfe sheweth speaking of himselfe 1 Sam. 16.7 Samuel had a liking to Sauls countenance and high and comely stature man looketh into the eyes or face or comelinesse of body but God looketh not as man looketh he looketh into the heart and consequently because he looketh into the heart Psal 51.6 for this cause it is that he requireth truth in the inward parts and for the same cause is it that Luke 17.21 the Kingdome of God beginneth within us and not as certaine Pharisee like who looke onely to the outside of the dish and rest in some externall peeces of Gods worship It is the integrity of the heart which God especially looketh at for First there is the principal rule of the Scepter of Christ set subduing our will unto Gods will there is in us a corrupt affection of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our desire is contrary to the desire of God We desire onely to seeme as 1 Sam. 15.30 Yet honour me I pray thee before the elders of my people and before Israel that he might seeme before them to be in good state
The fifth Rule Signes There is no better signe then if wee say or prove nothing but either as the Prophets did Dictum Jehovae or else as Christ proved the Resurrection by a Syllogisme Mat. 22.32 or as the Apostle Quod accepistis haud alterum quam accepistis Quod accepi à Domino c. 1 Cor. 11. These three are good signes The sixth rule Be accessory to procure this that others doe it Exod. 34.12 Deut. 12.2 3. We must stand so affected to it as that we be ready to breake downe whatsoever is contrary to it But this must be understood of those that be in authority as Moses Exod. 32.20 He tooke the Calfe and burned it in the fire and grownd it c. It was Hezekiabs office to breake the Brasen serpent Secondly the private mans office is as Exod. 23.24 not to bow downe to them and to doe as the three Children Dan. 3.19 that is Though they may not runne and pull them downe yet they must not worship them And so much for the first part that is the manner of Gods externall worship The second part of the precept is how we must be affected in this worship 2 Part. Thou shalt not bow down to them c. For whereas it may be said to the first part thus Where he saith Non facies I may answer Non facio alius fecit ego factum reperio as we see the Danites Judg. 18. found in Michahs house an Idoll framed and not that alone but 1 King 12. not a private man but Jeroboam maketh a Calfe of gold And Dan. 3. Nebuchadnezzar doth not onely erect an Idoll but also commandeth it on paine of death to be worshipped Enough for the answer of this objection is that that followeth Non adorabis ea neque coles Howsoever they were made as thou hast no part in making so also in worshipping thou must not have any part The first word is * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teshtacaveh and before used and the second * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tagnabhodh as * Pesel and Temunah 1. To bow down 2. To serve that word signifieth that that was then the usual manner of adoring That it was the usual manner it may appeare Gen. 18.21 as in Pesel and Temunah Now from this unto a generall word to Tagnabod non servies or non coles For we know a man may Colere and Gnabod unto that thing unto which he may not bow downe himselfe It is a diffused word and therefore as you find Psal 97.7 Gnobed Pesel so Gen. 14.4 you shall find Gnobed of men Genes 3.23 Gen. 2.15 Gnobed adamah Esay 19.9 Gnobed pishtim a trimmer of Lyme As in Latine Colo is not onely given to God and man but colore jus vitam glebam hortum And thereupon is Agricola called So that the Papists are in an erronous opinion that thinke the holy Ghost ascendeth from a word of lesse importance to a word of greater importance from the Species to the Genus The like may be said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if these two non incurvabis te non coles will not serve then we must take a third thing which is Exod. 23.24 doe nothing that any idolater doth to his gods doe nothing that pertaineth to the worship of them For the making plaine of truth against error and first against the error of the Romans We see the Commandement double First of making Secondly of serving and bowing downe to Images The Romans therefore which doe maintaine them should not onely bring a general commandement for making them but also for the worshipping which they cannot doe nor doe they goe about to doe For though they bring for the making that of the Cherubims yet not for the worshipping We must have a warrant for both Now for bowing downe ye shall understand that in their defence they are constrained to give us over And as in the former they went from Pesel and Temunah and leaned to Idolum and Icon◠so here they leave the Hebrew Tishtacaveh and Tagnabod and take them to the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They professe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they breake the Commandement Now for some shift they say in the Rhemish Testament on Mat. 4.10 because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therfore say they wee may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Saints c. But by looking to the verse precedent we rejoyce that the Devill required no more of Christ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore unlesse we make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper to God Christs answer will not serve nor be sufficient and the Devill might have replyed that he required not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not joyned Secondly we come to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although it have beene long in the Schooles yet in the Fathers it is not found except in August Lib. 10. de Civit. Dei cap. 1. 1. de Trinit cap. 6. he sets it downe and holdeth it But they doe falsly alleadge Eusebius Lib. 14. cap. 4. and Hierome Epist 52.53 cont Vigilant no such thing being to be found in them For Augustine we acknowledge him to have been a great and reverend man in the Church and such a one as tooke paines Yet this we may say of him without any irreverence Augustine said of himselfe he had no great knowledge in greek and Hebrew that the best part of his learning lay not in the Tongues And indeed he was very unskilfull both in the Hebrew and Greek which himselfe acknowledgeth in divers places and therefore not a meet man to pronounce that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant the service of men and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service of God But if we will distinguish these words wee may doe it truely thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly the service of our owne servant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service of him that is hired so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is our owne servant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hireling and so come in Latro which as Varro saith at first signified nothing else but an hired or stipendiary souldier of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merces and after by the abuse of their calling and by their evill behaviour came into this odious name as it is now used It is not the service of God Heb. 8.5 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reason why for Lagnabod the Septuagints use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken out of Tertullian in Lib. de Idolat Because they would not have Gods people to bee hired for money to dresse and
towards our heavenly countrey such as Iob speakes of Dominus dedit Dominus abstulit Iob 1.21 By gift he meaneth the felicity that is reserved for us after this life the Kingdome of Heaven that whereof our Saviour saith to Martha Luke 10. Mary hath chosen the better part which shall not be taken from her That which is a stay to us in this life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the things which neither eye hath seene nor eare heard all which are reserved for them that love God 1 Cor. 2. these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as well the one as the other come from God So much we are taught by the adjectives that are joyned to these words Givings are called good and the Gifts of God are called perfect In which words the Apostles purpose is to teach us that not onely the great benefits of the life to come such as are perfect are of him but that even that good which we have in this life though it be yet imperfect and may be made better is received from him and not else where Who doth despise little things saith the Prophet Zach. 4.10 God is the Author both of perfect and good things as the Image of the Prince is to be seene as well in a small peece of coine as in a peece of greater value so we are to consider the goodnes of God as well in the things of this life as in the graces that concerne the life to come yea even in this To thinke that which is good 2 Cor. 3. Of him are the small things as well as the great Therefore out Saviour teacheth us to pray not onely for that perfect gift ut advenia Regnum but even for these lesser good things which are but his givings namely that he would give us our daily bread Under Good is contained all gifis both naturall or temporall Those givings which are naturall as to live to move and have understanding are good for of them it is said God saw all that he made and lo all was good Gen. 1. Of gifts temporall the Heathen have doubted whether they were good to wit riches honour c. but the Christians are resolved that they are good 1 Iohn 3. So our Saviour teacheth us to esteeme them when speaking of fish and bread he saith If you which are evill can give your children good things Luke 11. And the Apostle saith Hee that hath this worlds good 1 Iohn 3. For as Augustine saith That is not onely good quod facit bonum sed de quo fit bonum that is not onely good that makes good but whereof is made good so albeit riches do not make a man good alwaies yet because he may do good with them they are good The gift which the Apostle cals perfect is grace and glory whereof there is in this life the beginning of perfection the other in the life to come is the end and constancie of our perfection whereof the Prophet speaks Psal 84.12 The Lord will give grace and glory The Apostle saith Nihil perfectum adduxit Lex The Law brought nothing to perfection Heb. 7. that is by reason of the imperfection of our nature and the weaknesse of our flesh Rom. 8.3 To supply the defect that is in nature grace is added that grace might make that perfect which is imperfect The person that giveth us this grace is Jesus Christ by whom grace and truth came Iohn 1. And therefore he saith Estote perfecti sicut Pater vester coelestis perfectus est Matth. 5. And by this grace not only our sinnes are taken away but our soules are endued with inherent vertues and receive grace and ability from God to proceed from one degree of perfection to another all our life time even till the time of our death which is the beginning and accomplishment of our perfection as our Saviour speakes of his death Luke 13.32 In the latter part of the proposition we are to consider the place from whence and the person from whom we receive these gifts the one is supernè the other à Patre luminum Now he instructeth us to beware of a third errour that we looke not either on the right hand or on the left hand that we regard not the persons of great men which are but instruments of God if we have any good from them all the good we have it is de sursum the thoughts of our hearts that arise in them if they tend to good are not of our selves but infused into us by the divine power of Gods spirit and so is whatsoever good thought word or worke proceeding from us This is one of the first parts of divinity Iobn Baptist taught A man can receive nothing except it be given him from above Iohn 3.27 This was the cause of Christ ascending into Heaven Psal 68. He went up on high and dedit dona hominibus and the Evangelist faith the holy Ghost which is the most perfect gift that can come to men was not yet given because Christ was not yet ascended Iohn 7.39 Therefore if we possesse any blessing or receive any benefit we must not looke to earthly meanes but to Heaven The thing which is here mentioned excludeth the fourth errour we thinke that things come to us by fortune or customably he saies not that good things fall downe from above but they descend qui descendit proposito descendit Our instruction from hence is that they descend from a cause intelligent even from God himselfe who in his counsell and provision bestoweth his blessings as seemeth best to himselfe for as the Heathen man speakes God hath sinum facilem but not perforatum that is a lappe easie to receive and yeeld but not bored through to let things fall through without discretion When the Prophet saith Tu aper is manum Psal 145.15 he doth not say that God lets his blessings droppe out of his fingers Christ when he promised to his Disciples to send the Comforter saith Ego mittameum advos Iohn 16.7 Whereby he giveth them to understand that it is not by casualty or chance that the holy Ghost shall come upon them but by the deliberate counsell of God so the Apostle postle speaks Of his owne will begat he us by the word of truth The person from whom is the Father of lights The Heathens found this to be true that all good things come from above but they thought that the lights in Heaven are the causes of all good things therefore is it that they worship the Sunne Moone and Starres Iames saith Be not deceived all good things come not from the lights but from the Father of lights The naturall lights were made in ministerium cunctis gentibus Deut. 4. and the Angels that are the intellectuall lights are appointed to do service unto the Elect. Heb. 1.13 It is the Father of lights that giveth us all good things therefore he onely is to be worshipped and not the lights which he hath made to
unloose Christs shooe Mat. 3. he might have tooke it in scorne that the Disciples of John should teach him his duty after the example of John but Christ to commend his humility is content both in his preaching and praying to follow John John said Every tree that brings not forth good fruit Matth. 3. And Christ though he were the wisedome of God and furnished with all manner of doctrine yet was content to borrow that sentence from John Baptist as appeareth in his Sermon Matth. 7. So he was content to follow him in prayer So that the example of Johns diligence in teaching his Disciples that duty was a motive to him to do the like unto him Whereas the Disciples of Christ tell him that John was wont to teach his Disciples to pray they speake by experience for divers of them were before-time Disciples unto John as appears Joh. 1.37 The ordinary prayer that was used in the Synagogue among the Jewes was that prayer which is intituled the prayer of Moses Psal 90. and as Christ saith The Law and the Prophets were untill John Luk. 16. So that prayer of Moses continued in the Church of the Jewes untill Johns time when he was come he used another forme of prayer which endured to the comming of Christ who having taught his Disciples a third forme of prayer Johns prayer ceased the reason was because as the Apostle speaketh of Moses Heb. 3. Albeit both Moses the Prophets and John were faithfull in the house of God yet they were but servants but Christ was that Sunne of righteousnesse and the day-starre that was long before promised and therefore seeing he being come hath taught a more perfect forme of prayer hee beeing onely wise all other formes ought to give place to his Secondly according to the rule of John Baptist a man can receive nothing except it be given him from above Joh. 3.2 Then if wee will obtaine any thing we must put up our supplications to God for it but in making our prayers we may offend for he that is of the earth is earthly and speakes earthly things Therefore John according to his owne confession may mingle some corruption with his prayer But Christ that is from heaven is above all Joh. 3. and therefore if he teach us to pray it shall be in such sort as God shall accept it and for this cause Christs prayer doth excell the prayers both of Moses and John and all the Prophets Touching which forme of prayer as before he had given them an abridgement of that obedience which the law requireth Luk. 16. So here he doth briefly set downe a forme of prayer As it is said of him that grace and truth is by Jesus Christ Joh. 1. so when in the other Chapter he had shewed them the truth of the Law so now he tels them that grace must be sought for of God by prayer whereby wee may be able to obey that Law The suit of the Disciples being both profitable to themselves and no subtile question Christ is content presently to grant their request and therefore his answer is When yee pray say c. Wherein we are to observe two things first whereas there are certaine practicke spirits that crosse that saying of our Saviour and tell us we may not use this prayer which Christ gave saying Our Father but that we are to frame our prayers of our owne as our state shall require these words are a contradiction to their ne dicite Christ himselfe hath commanded us to use this forme of prayer and therefore we may be bold to say Our Father whatsoever prayers we make of our selves they have some earth because wee our selves are of the earth but the prayer instituted by Christ is free from all imperfection because it was penned from him that was from above Joh. 3. In this prayer there is not one word wanting that should be put in nor any word more then ought to be Therefore both in regard of the Author of it and the Matter we may safely use this forme of Prayer Secondly these words are an opposition betwixt Cogitate and Dicite It is not enough to thinke in our minds this prayer but our prayers must be Vocal so that as in this Christ casteth out the dumbe devill so here he casteth out the dumbe prayer It is true that the life of prayer and thanksgiving standeth herein That we sing praises with under standing Psal 47. that we do or are mente spiritu 1 Cor. 14. Herein stands the soule of prayer but as we our selves have not onely a soule but a body also so our prayer must have a body Our tongue must be the penne of a ready writer Psalm 45. We must at the time of prayer bow our knees as our Saviour Christ did Luk. 22.41 We must lift up our hearts with our hands Lam. 3. Our eyes must be lift up to God that dwelleth in the heaven Ps 123. And as David sayes Psal 135. All our bones must be exercised in prayer The reason why we must use this forme of prayer is taken from the skill of him that hath penned it and from his favour with God We are not acquainted with the phrases of the Court and we know not what sure to make unto God But Christ who is our Advocate in whom all treasures of wisedome and knowledge are hid Col. 2. He can forme us a bill and make such a petition for us as shall be acceptable at the hands of God None knowes the things of God but the Spirit of God 1 Cor. 2. So none knowes what pleaseth God but Christ who hath received the Spirit from God and in this regard as he knowes Gods will best so he is best able to frame a forme of prayer so as it may be agreeable to Gods will Secondly touching the Authority which Christ hath with God his Father it was such as God proclamed from Heaven This is my beloved Sonne and Christ saith Thou hearest mee alwayes Joh. 11. So greatly was he respected with God In both these respects we may be bold to say Our Father c. We have the promise that if we aske any thing in the name of Christ he gives it us Joh. 16.17 Much more may we have confidene to be heard Si non modo in nomine ejus sed verbis ejus The Apostle saith If I had the tongue of Men and Angels 1 Cor. 13. His meaning is that the tongues of Angels were more glorious then the tongues of men and therefore that song of the Angels Holy Holy Holy Esay 6. is magnified in the Church But this prayer was formed by the tongue of Christ who is the Lord of Angels The Cherubims hid their faces before th◠Lord of Hosts Esay 6. And he that made this prayer was the Lord of Hosts of whom it is said Os Domini exercituum locutum est This prayer as one said is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ingaging of our charity and love for we