LECT: 1.

IT may perhaps seeme strange, that in the mid­dest of so cleare and manifest a light, and to the view of so learned and judicious a peo­ple, I should be bold to repre­sent a taske of so homely and domestique a straine; for I [Page 2] know that there is not one a­mongst you who hath not all this Prayer by heart: yet wise­dome I know is justified of her childrē. Let the truth ther­fore beget my Apologie, and you shall finde that my travels will not be intended in vaine. To speake the truth then, there bee foure things that move mee to undergoe this Theame.

• 1. Time and the present op­portunity.
• 2. Your necessities.
• 3. The dignity of the Au­thor.
• 4. The perfection of the worke.

First, the time and present opportunity leads us to it; for wee have beene busied these many dayes in manifesting to you the estate of your misery by nature; the estate of grace to which you are exalted; the truth of God confirming the [Page 3] Covenant of his Grace, by the seale thereof, his Sacrament. And the recompence thereof in the duty we owe him for the manifestation of that his rich grace unto us. In the first we have a lamentable specta­cle of our owne weaknesse. In the second and third wee have had a view of Gods un­deserved love. In the last wee have had a taste given us of the bounden duty we owe to God, for that his so rich and underserved a favour made manifest unto us. The conside­ration of al these premisses be­ing joyntly knit together, lea­deth us to the knees of our soules, by praier to say, Da do­mine quod petis, & pete quod vis.

Secondly, besides the consi­deration of the oportunity of the time: your necessities doe not a little perswade mee to this course; for howsoever we live in the middest of a cleare [Page 4] and so uncontrouled a light, that no flesh can bee excused by reason of ignorance; yet I must be bold, as the Servant of God (not daring to belie his truth) to say, that the condem­nation of this age is, that light hath shined into it, and yet your darknesse is palpable, and that you have loved darknesse better than light, because your workes are evill.

Thirdly, the dignity of the Author of this Prayer, being duly considered, will not a lit­tle breed your respect and re­gard thereof: For as it was said of Iohn the Baptist, that amongst the sonnes of women a greater than hee did not a­rise; so it shall be more truely said of the Author of this Prayer, Amongst the sonnes of men there can bee found none so great as he. Adam the first man was great, made to the I­mage of God; Enoch was great [Page 5] and walked with God; Abra­ham was great and walked be­fore God; Salomon was great, and was called the sonne of God; for it is written, I will bee his father, and hee shall bee my sonne: but amongst all these none was answerable to the second Adam, to the true heire of David, to the true Salomon; yea to him, who speaking of himselfe was bold to affirme, A greater then Salomon is here: for he is not onely the Image of the invisible God as Adam, nor walked hee with God as Enoch, nor before God as A­braham; but hee was the eter­nall Sonne of the eternal God, in whom the fulnesse of the Godhead did bodily dwell, that out of his fulnesse wee might receive grace and plen­ty, and grace for grace. If then the servant bee not above his Master, nor the Disciple above his Lord, who amongst the [Page 6] sons of men shall be his paral­lel, who was God of himself, Sonne of the Father, Man of the Holy Ghost, God and Man in one person: God, that he might satisfie; and Man, that hee might suffer for man, that man might be againe ex­alted to the glorious liberty of the sonnes of God.

Fourthly, shall we looke to the perfection of the worke it selfe? how can it bee but per­fect, being the worke of him who is not onely perfect, but perfection it selfe? It is repor­ted by Plinius in his lib. 35. cap. 10 that Apelles upon a time seeing a Tablature of Protogi­nes, wherein for a Master-piece he had onely drawne a line of such finenesse & subtilitie, that in his opinion none could match it: Apelles taking the Pensell in hand, within the bounds of the same very line, drew another more subtil than [Page 7] the first, that Protogines at his returne espying it, was forced to say, Nisi in Apellem non potu­it cadere tam absolutum opus: So may I justly say of the worke and frame of this so excellent a Prayer, that save from the hands of the Sonne of God, so neate and accompli­shed a worke could not have beene produced; and that both in respect of the brevity, of the plainenesse and perfection thereof. The brevity is cleare, for the words are few, and given unto us as an enchiridi­on; in forme it is plaine, for in it there is no riddle, which any having the heyfer of the Spirit may not unfold: And finally, it is perfect, for in it there lacks nothing that can either re­dresse our misery, or reveale the riches of Gods mercy. Thus have I in these foure considerations cleared unto you the reason of my propo­sed intent.

In handling of this Theame the Prayer shall be divided in­to these three parts; a Preface, some Petitions, and a Conclu­sion. This dayes taske shall lead us to consider the Preface in these words, Our father which art in heaven.

For the understanding of the words, first, their infe­rence; secondly, their tenour and matter. Their inference is one way reported by Mat­thew, another way by Luke: Matthew maketh it a part of his Sermon; Luke maketh it an answer or reference to a demand: whilst Matthew coucheth it in the bosome of his sermon, he maketh the pre­venting grace of God mani­fest; whilst Luke maketh it a reference to a desire, he shew­eth us that the hungring and thirsting desire of Gods Saints shall not goe away un­satisfied. The consideration of [Page 9] the inference being past, wee come now to lay hold on the words of the Preface. I com­pare the Preface to the Gate or entry of a building, and I think, not without reason: for as it is amongst the sonnes of men, whilst they invite their fellowes or friends to their houses, I doe verily thinke that without error they may receive them by three severall courtesies; they may meet them at the gate and say, welcome friend; they may as­sure them of the state and con­dition of their company: and lastly, if they have no such fare as they would, they may pro­mise their friend at least a good & hansome roome. In all these three you shall finde that our God doth prevent us, for he meets us at the doore, and tels us, that he is not onely our friend, but what is more, our father: if we be ceremonious [Page 10] and enquire concerning the company, hee answers, there are none within but those who are ours; and therefore it is written, Our father, accor­ding to that of Christ Iesus, I goe to my Father and to your Father, and to my God and your God. And last of all, if we shall be loath to enter, he will yet further satisfie us, by assuring us of the hansomnesse of the roomes; for the house is not a house made with hands, but a house that is glorious and eter­nall in the heavens, yea farre a­bove these visible heavens, the dwelling place of God, yea, the Heaven of Heavens.

The first word of invitati­on is, Father. That we may the better know that God is our father, we must doe as those, who not daring to looke up­on the Sunne in his strength, doe usually call for a vessell ful of water, wherein they may [Page 11] boldly behold his Image without dazeling of their eyes: so we cannot fully know how God is our father, unlesse wee looke on our earthly fa­thers, and from them draw some weake resemblance of the expression, so farre as a fi­nite creature may expresse an infinite Creatour. To under­stand this, amongst the sons of men there bee three sorts of fathers, naturall, civill, and ec­clesiastique. A naturall father is he of whom wee have our naturall being, from whose loynes wee are powred out like milke, and of whose sub­stance we are crowded toge­ther like Cheese. The civill fa­thers are those Magistrates whom God hath set in place and preferment above us; and of those it is said, Honour thy father and thy mother. The Ec­clesiasticke fathers are the Mi­nisters and Preachers of the [Page 12] word, by whom (as being the Instruments of Gods worke) the life of God is begotten in our soules; and of this sort it is that the Apostle sayes, Though you have many fathers, yet I have begotten you to bee the sonnes of God by the Gospell. Now, all of these wayes God is our father: our naturall fa­ther by creation, our civill fa­ther by providence and susten­tation, our spirituall and ec­clesiasticke father by ad­option.

God from the beginning of time hath beene the father of mankinde, but the nearer it drew to the fulnesse of time, he became the nearer and the dearer father unto us. He was Adams father, & was knowne to him by his name Gnaliion, The most high, a comfort answerable to Adams fall: He was Abrahams father, and knowne to him by his name [Page 13] El-shaddai, The all-sufficient; and this was a corroborative against Abrahams doubting: Hee was Moses father, and knowne to him by his name Iehovah, which signified a be­ing; for in his time hee begun to give a being to his promi­ses made to Abraham, Isaac, and Iaco [...]: under this name he was knowne to the Iudges, Kings, and Prophets of Israel; but when the fulnesse of time came, God sent his owne Son made of a woman, and made under the law, and to him hee is made knowne by the name of a Father, This is my beloved Sonne; and in him our Father also; his by nature, ours by a­doption: as it is written, Be­cause you are sonnes, God hath sent the spirit of his Sonne in your hearts, whereby you cry Abba, Father: And againe, To as ma­ny as come to him hee gave this prerogative, to bee called the [Page 14] sonnes of the living God.

The knowledge of this (that God is our father) teacheth us foure things; affection, faith, obedience, and true under­standing.

First, affection; for now I pray not to a severe Iudge, nor to a cruell Tyrant, nor to a mercilesse stranger, but by the contrary, to my kind and gra­cious father, who knoweth my neede before I aske, and prevents my suite by his fa­vour; for he meeteth me, kis­seth me, clotheth me, and kil­leth the fat Calfe for me.

Secondly, faith; for what will a kinde father refuse to his begging child? The Pro­phet Isay telleth us, 49.15. Although our father that begot us should forget us, and our mo­ther should not remember us as the fruit of her wombe, yet I will not forget thee, for I have gra­ven thee on the palmes of my [Page 15] hands, and thy vowes are alwayes in my sight. Let us therfore goe boldly to the Throne of grace, we shall surely bee heard in that which wee feare: for as Ambrose telleth us, Dum ex malo servo factus sum filius, prae­dicare quid acceperim fides est non arrogantia, non est superbia sed devotio.

Thirdly, obedience: For whilst hee sheweth himselfe our mercifull father, hee tyeth us to be dutifull children, else even then when wee call him father, if wee doe not intend a filiall obedience, in stead of a father we provoke him to be­come our Iudge, as sitters in the chaire of the scorner: for it is written, If I be your father, where is my honour? and if I be your master, where is my feare? for there is mercy with me onely that I may be feared.

Fourthly, true understan­ding of two things. [Page 16]

• 1. To whom wee should direct our prayers.
• 2. In whose name.

To whom? not to Angels in heaven, nor to Saints depar­ted, nor to any Image of wood or stone whatsoever; but to him, who being the father of eternity, is become our father in time: and whilst wee doe invoke him, it should not bee by the intercession of any An­gel or Saint departed, or in the name or accompt of our owne merit, but onely in the name of Iesus, and for his merits sake, who (not knowing sinne) was made sinne for us, that we might be made the righteous­nesse of God in him.

LECT. 2.

LECTIO 3.

HEre it may be enquired, and not amisse, how it is, that the presence of God is tyed to the heaven. Seeing hee is every where, so filling all things that hee is compre­hended of nothing: and so without all things that hee is excluded of nothing. For an­swer hereof, it is requisite that wee know, that the di­spensation of the presence of God is manifold and diverse: There is a generall, there is a particular, there is a personall, and there is a locall presence [Page 30] of God. By his generall pre­sence hee is present with all his creatures: For in him wee live, wee move, and have our beeing. By his particular pre­sence, he is present with man, and because the sonnes of men are of two sorts, therefore the dispensation of this pre­sence is twofold: with the child of disobedience, hee is present by his providence, his power, and his justice: by his providence maintaining his life, by his power ordering his wayes to their appointed ends, and by his justice bin­ding him up in the secret of his soule, with chaines of dark­nesse to the judgement of the great day: with the child of his free love he is present, by his providence maintaining his life, by his power keeping him that he dash not his foot against a stone, and by his mer­cy keeping him through faith [Page 31] to eternall salvation. By his personall presence, hee is pre­sent with his Sonne, the Lord Jesus: by his locall presence he is said to bee in heaven, not that the heaven of heavens is able to containe him who is infinite, but that there chief­ly he manifesteth his glorious presence, and his glorious es­sence, to the Angels, who have kept their originall inte­grity, to the Soules of the Saints departed, and to all of us, both in soule and body, in the day of our last and finall refreshment: In a word, God is said to be in heaven, as the soule is said to be in the head, or heart of man. The soule we know animates the whole body, and by her presence in every member thereof com­municateth life thereto, yet by way of preheminencie, and excellencie, it is said to be in the head, and in the heart of [Page 32] man. Because in these two parts, and from these two parts shee exerciseth her chiefest fnnctions, & commu­nicateth, and deriveth her chiefest influence: So is it with God, for howsoever by his infinite essence he be eve­ry where, and filleth all his creatures, yet by way of pre­heminencie and excellencie, he is most specially said to be in heaven, because there it is that the rayes and glorious beames of his Majestie are chiefly seene, and from thence it is, that he maketh the steps and impressions of his power knowne to the sonnes of men: It is true indeed, wee can no where cast our eyes on the creatures, but wee do straight perceive the characters of his wisdome, power, and Maje­stie: For will we looke on the naturall course of the world, we see init foure several sorts of [Page 33] creatures: The first, bare, na­ked, and simple substances, without either life, sense, or reason; of this sort are the Heavens, the Sun, the Moone, and the Starres: The second sort have substance, and life, but not sense or reason, such are the trees, plants, & herbs of the field; all which have a vegitative life, but no sense, nor reason: The third sort have life and sense, but no reason, such as the fowles of the aire, the beasts of the field, and the fishes of the sea. The fourth and last sort hath all of these; substance, life, sense, and reason, and that is man. Now every one of these se­verall sorts of creatures do ex­ceed one another, and serve one for anothers use: for wee see the first, which are but mere substances, serve for the use of them who have life. These who have life do serve [Page 34] for the use of them who have reason; and man who hath reason, hee doth serve, hee should serve, and shall serve for the use of that God, who dwelleth in the Heavens a­bove.

Now, who can looke on the beauty of these creatures, Who can consider the refe­rence, or who can contem­plate aright their correspon­dence, but must straight know, and confesse, both that there is a God, and that hee both made himselfe visible and palpable in his creatures, and yet that the full streine of his glory is in Heaven? for here wee see but in part, wee know but in part, and all that we either can see, or know of him, is but imperfect: our perfection is hidden up with him in the Heavens, and when wee shall by his power be brought thither, wee then [Page 35] shall fully see him as wee are seene, and know him as wee are knowne, and be changed into his image from glory to glory, by the Spirit of the Lord.

Now brethren, having laid this for a foundatiō that is im­moveable; that howsoever the Lord is every where, yet chiefly hee is in heaven, the habitation of his holinesse; and that howsoever hee be made visible in all his creatures, yet the full and accomplished vi­sion of his glory wee shall not have, but in the hea­vens: It resteth, that from the consideration hereof, wee learne to make use of the same for our spirituall advantage.

The use that wee make of this is threefold.

Ʋse. First; it teacheth us to whom we should pray.

Secondly, how wee should pray.

And thirdly, how wee should live when wee have prayed.

First, to whom should wee pray, but to God, and to him who is in heaven? There are but two motives which di­rect man in the time of need to have his recourse to ano­ther for helpe: The first is affection, the second is power: who but a foole will in the time of need run for helpe to any man, whō (hee knoweth) doth not love him, for it is madnesse for a man to become a suiter where love pleadeth not as a mediator: it is for this cause that Christ Jesus our Re­deemer hath in the frontispice of this prayer given us the as­surance of Gods love to wards us, whilst he calls him Our Fa­ther, that from the assurance of his fatherly love, wee may draw neere to the Throne of Grace with boldnesse, [Page 37] and there poure out our sup­plications before him, with assurance to be heard in that which we feare.

The other motive why men in the time of need have their recourse to another, is the assurance of his power: For though hee were never so wel affected, if he be not able, our petitions are all in vaine; The Lord liveth, let the peo­ple tremble, hee sits betwixt the Cherubins, let the Earth be moved, let the people ima­gine vaine things, and let the Kings of the earth assemble themselves together, yet hee that dwelleth in the Heavens shall laugh them to scorne, and hee that is powerfull a­bove all gods shall have them in derision. The knowledge hereof is of great use, for the troubles of the righteous are many, and unlesse that God was both willing and able to [Page 38] deliver them, they of all men in the world should bee the most miserable: But blessed be God through Jesus Christ our Lord, hee to whom wee runne for helpe, is both kinde to acknowledge us for his, and powerfull to deliver us: It was the knowledge hereof that made Abraham strong in the faith, hee knew that hee who had promised was able to performe: It was this that wrought Nebuchadnezars cō ­version; it was this that was the ground of the three Chil­drens constancy; it was this on the which Iohn the Baptist built his rebuke; from this S^t. Paul did beate downe the vaine glory of the Gentile a­gainst the Jew; and finally, it was this upon which the same Apostle built his perseverāce, I know whom I have beleeved, and that hee is able to keepe that which I have concreded unto [Page 39] him. Blessed is the man that in the time of need can build himselfe, and the assurance of his deliverance on these two foundations, the unchangeable love of God, and his unresisti­ble power! surely that man hath built himselfe upon a rocke, against which the gates of hell cannot prevaile: But woe be to him who draweth neere unto God, & doubteth in any of these points: surely, that mans glory shall bee shaken, and his best refuge shall prove but a broken reed, or a house built on the sand, whose fall shall be both great and irreco­verable.

The second that wee re­marke from the words, is, How wee should pray: And that is with a distance, for God is in the heavens, and we are upon the earth: It is fitting therefore that our words should be few: I have [Page 40] many times told you from this place, that the children and sonnes of men doe im­pede and hinder the successe of their prayers, so as when we aske we receive not, when we seeke wee finde not, and when we knocke, it is not o­pened unto us: But the fault is not with God, it is alwaies with us, for sometimes wee doe erre in the matter of our prayers, preferring the things of this life, to those of the life to come: sometimes in the manner of our prayer, begging pardon, when our crying sins prevaile: Sometimes in the time of prayer, whilst we call upon him in the time of our calamitie whom we forget in the day of our prosperitie: But chiefely we impede the successe of our prayers, and hinder their due correspon­dence, when our approaches are void of due consideration [Page 41] and distance. It is wonderfull to see what respect & distāce is observed amongst the sons of me: whē we enter into the courts of Princes, wee come no sooner within the Pre­sence chamber, but straight we are uncovered; and give wee present, a petition, or supplica­tion, it is done with a bended knee, and reason too: for true Majestie requireth true di­stance: There is a distance observed betwixt the noble and ignoble, betwixt the fa­ther and sonne, betwixt the master and servant, betwixt the rich and poore, and be­twixt the wise man and the foole: And shall there be no distance kept betwixt God and man? God a mighty, strong, immortall, and eter­nall Essence: Man a poore, miserable, weake, and cor­ruptible creature.

O man wouldst thou have [Page 42] thy prayer heard: come ne­ver in the presence of that dreadfull Majestie, but with feare and trembling, for he is in the Heaven, and thou art but on earth, yea a worme of the earth: The Heavens are not pure enough in his pre­sence, and hee hath found no stedfastnesse in his very An­gels: How much more abo­minable art thou before him, whose Tabernacle is in the dust, whose dwelling is de­stroyed before the moath and the worme, and who continu­ally drinketh up iniquity like water? but, out upon the lourde and abominable misre­gard of this time: It is long ere we can be awaked to come to this house of prayer, our pinnes and dressings are so many: And when wee come, oh! with what unreve­rence doe wee present our selves before that dreadfull [Page 43] Majestie: In a moment with­out consideration wee clappe downe upon our knees, wee mumble out some weak faint­hearted & miscaryed thoughts before him, & we are no sooner set thus on work, whē straight our eyes are gazing on our neighbors, & our hearts carried captive with the vanities and cares of the time, so that in ef­fect we turn the house of pray­er to a den of theevs. Alas my brethren, these things ought not to be so, we doe not learn this at our fellow Brethren, Abraham, David, Gedion, and the Virgin Mary. We did not learne this at Christ himselfe, for in the daies of his flesh, he offered up strong cryes and supplications: wee doe not learne this at the holy Angels, who stand before him: nor at those crowned Kings, who cast their Crownes at his feet: No, no, all of these acknow­ledge [Page 44] their unworthinesse, and pondering the same with his incomparable glory, they lick the dust before him: But wee out of the senselesse stu­pidity of our soules, have said, wee are rich, and increased with goods, and that we doe stand in need of nothing, not­withstanding that wee bee al­together poore & wretched, naked and blinde. The Lord open our eyes to see the true distance that is betwixt the heaven and the earth, and in the due consideration thereof to carry our selves answera­bly: For when wee shall bee truly better then wee are, is it shall be our best to think least of our selves and more of him, and to give him his due ho­nor in our greatest abasement.

The third and last thing is: how we should live and carry our selves before him when we have prayed: and this also [Page 45] is very worthy of our remark it is our custome for the most part, in the sense of our sinne to runne to God and to cry for mercy: But wee can no soo­ner say, Lord forgive us our sinnes, when straight with the dogge wee returne to the vo­mit of our iniquities, and with the sowe to the puddle of our transgressions: and what else is this I pray you, but a scor­ning of God, and in effect a begging of his leave to sinne against him; what a prayer is this? Doth the schoole man pardon the ignorance of his scholler, that he may afresh re­turne and play the trowant? or doth the Master of a fami­ly winke at the deboarding of his servant, that he may of new play the wagge? No sure, it is to another purpose, that they manifest their mercy: wilt thou O man be angry with thy contempt, and shall [Page 46] not hee who chastiseth the Nations, correct? No, no, de­ceive not thy selfe, he whom thou callest thy father, and whose habitation thou dost confesse to be in heaven, shall laugh thy project to scorne: for he desireth not thy sacrifi­ces, nor thy burnt offerings, he abhorreth thy solemne feasts, and thy new Moones: All that he requireth of thee is a new borne creature, for a broken and contrite heart the Lord never despised. Woul­dest thou then have thy pray­er to bee heard? I pray thee take heed to whom thou prai­est: if thou invokest thy Fa­ther that is in heaven, let thy conversation be with him also in heaven, and remember that counsell given by the A­postle to the Colossians: If you bee risen with Iesus Christ, seeke those things which are above, where Christ sitteth at [Page 47] the right hand of the Father.

But thou wilt say to me, O man, how shall I seek those things that are above, since they are unsearchable? the eye hath not seene them, the care hath not heard them, and the minde of man cannot un­derstand them? I may an­swere with the Apostle in that same place, Though thy hand be short that thou canst not reach to them, yet thy heart and the desires thereof are not so: Set thy affections (saith the Apostle) upon them. But for the more particular in­formation, I will teach thee how to attaine unto them. If thou wouldest seeke thy Fa­ther that is in heaven, and in seeking, finde him, then bee carefull of three things:

Seeke him where hee may be found, seeke him how hee may be found, and seeke him whilst he may be found. It is [Page 48] a lamentable pity to see the toile and travaile of men in this time: for they weary themselves in searching and seeking out the heavens, the ayre, the sea, the earth, and when they have found them, the more that they know of them the greater fooles they become: As it is written Rom. 1. O but that industri­ous search that hath the pro­mise of satisfaction and true content is only to seeke God and his Heavenly kingdome: To the atchievement whereof wee must first seeke him where he may bee found, and where is that I pray you? Gregory in his moralls lib. 16. cap. 15. telleth us, In Sinu ma­tris Ecclesiae. Not in S^t. Dennis in France, not in S^t. Iaques or Compostella in Spaine, not in S^t. Patricks Purgatory in Ireland, nor at the holy Grave in Jeru­salem: No, no, if at any time [Page 49] he was found there made ma­nifest unto them, hee hath now withdrawue his pre­sence to the Heavens. And out upon their folly that weary themselves in seeking him by such sublunary Pilgri­mages: I may and will bee bold justly to say what the Angells said to Mary Magda­len: Why seekest thou the living amongst the dead? But if thou wouldest seeke him, seek him in his Church, in the ministe­ry of his word, in the partici­pation of his Sacraments; and in the sweet Quire of the prai­ses and prayers of his Saints: And surely if thou findest him not there in the smell of his garments, thou shalt never finde him in the fulnesse of his glory: For it shall be with all of us, as it was with the two Disciples going to Emaus, whilst hee talked with them, and opened unto them the [Page 50] Scriptures, their hearts did burne within them by the way: It shall bee so (I say) with thee O man: if thou get­test not thy heart inflamed with a sparke of his love in the way, when thou hearest his word, it is a fearefull testi­mony, that thou shalt not bee satisfied with the fulnesse of his joy in the life to come: For it is the sweet smelling relish of those drops that we get in his word, that maketh us to follow after him, and with our heart to pant and pray till wee see him in Sion that is invisible.

2 As wee must seeke him where hee may bee found, so wee must also seeke him whilst he may be found; For there is a time appointed for all things under the Sunne. A due time, wherein if we seeke we shall finde, and a preposte­rous time, wherein although [Page 51] we knocke, it shall not be o­pened unto us. This precious time is to day, for to day wee must heare his voice: This is the acceptable time, this is the day of our visitation. Re­member Esau, the Foolish vir­gius, and the Spouse in the Can­ticles.

3. Lastly, let us seeke him how he may be found: and as for this, know that though he be sought of many, yet hee is found but of a few, because that they seeke him not after this fashion: For hee that would finde God must seeke foure manner of wayes, saith Augustine.

1. Caste & unice, for him­selfe and his owne sake, see­king nothing but in him, and for him, knowing that the fa­shion of this world perisheth

2. Verè & sine hypocrisi, truly and without dissimulation: For if wee draw neere him [Page 52] with our mouthes, when our hearts are farre from him, he will cast backe the dust of our sacrifices upon our faces, and make open our nakednesse in the sight of our enemies.

3. Fervidè & cum zelo. For the Kingdome of heaven suf­fereth violence, and the vio­lent take it perforce, and if our prayers want audience, it is because they want heart.

4. Perseverantèr & conti­nuo. For it had been better for us never to have knowne the way of truth, then after that wee have knowne it, that we should looke backe with Lots Wife, or desire a returne with Israel to the Flesh-pots of Ae­gypt.

And now Brethren, I hope I have made the first part of this prayer cleere unto you in some condition: For in it I have shewed you the love of the inviter, God, who is be­come [Page 53] Our Father: I have shewed you the communion and fellowship of your socie­ty, they are all our owne Bre­thren and Sisters, yea fellow members with us, of that my­sticall body, whereof Jesus Christ is the Glorious head.

Thirdly, I have shewed you the Glory of the habitation to which wee are invited, it is the heaven of heavens where­in he dwelleth that is al-suffi­cient. What now resteth, but as those parts have beene se­verally touched, and in them, you instructed: So now for conclusion, we binde them up againe, and learne you in a composed frame to say aright Our Father which art in Hea­ven. And to the effect you may doe so, and bee heard in so doing, let mee request you for Gods sake to follow his counsell who hath directed you thus to pray: Whensoe­ver [Page 54] thou commest before God to intreat him as thy Fa­ther which is in heaven, learn to deny thy selfe, and to fol­low him: Deny thy selfe, for thou art altogether unsuffici­ent, and follow after him, for in him doth all fulnesse dwell. Thou art insufficient in a three­fold respect.

1. In respect of Judgement to resolve aright.

2. In respect of wisedome, to mannage aright

3. And in respect of power to bring to passe.

In respect of Judgement, for we are blinde, and know not the things of God.

In respect of wisedome to mannage, for with David and Israel, wee are in bringing up the Arke, and therefore many times our Ʋzzah peri­sheth.

In regard of power, to bring to passe things that are [Page 55] spirituall, wee can neither will nor performe; For Paul may plant and Apollos water, but God giveth the increase. And as we must deny our selves, so we must also follow him, because of his sufficien­cy, for hee is all-sufficient, in his mercy, in his wisedome, in his power, and in his truth.

In mercy, for where our sinne abounded, his mercy hath superabounded.

In wisedome, for hee hath so wisely reconciled his mer­cy to his Justice that hee is sa­tisfied, and wee saved.

In his power, for he dwel­leth in the heavens, and doth on the earth whatsoever hee willeth.

In his truth, for heaven and earth shall passe away, but one jot of his word falleth not to the ground: If we seeke him he will bee found of us, but if we forsake him, he wil forsake us too.

LECT. 4.

AFter the Preface, wee come in order to looke to the Petitions, which are six, whereof three have a refe­rence to God, and three unto man, and his humane weake­nesse: In handling of these Petitions, this shall God wil­ling be the path wherein wee shall walke. Wee will first looke to the order of the Pe­tition, and see in what di­stance it standeth with the rest. And then wee will look upon the matter conteined in the Petition, and see wherin it doth concerne us. The order of this Petition is cleere and easie, for if these three Petiti­ons which concerne God bee justly preferred to those [Page 57] which concerne man, then of necessity that Petition which doth most truly point out Gods honor unto us should first have place: and that is this. For it doth most lively represent unto us the care of Gods glory: To it therefore precedency is duly given. Now that this may be a little more cleere, I shall labour to give you the evidence there­of, both from the commande­ment of God, and the practise of his Saints. Shall we looke to the commandement of God? it is more then manifest; for amongst those ten Com­mandements which hee gave to Israel, the first foure which concerne himselfe, are prefixed to those other sixe which con­cerne but us: And amongst these foure, that which doth most eminently and evident­ly set forth his Glory, hath both preheminency and pre­cedency [Page 58] of place. Answera­ble unto this, is that directi­on of Christs, Matthew 6.33. Seeke first the Kingdome of God and the righteousnesse thereof, and the things of this life shall be cast unto you. As God by the authoritie of his word, doth require this of us: So also at all times it hath beene the practise of his Saints, in whom the Spirit of God hath dwelt powerfully, ever to preferre the Glory of God, to all things in this life, yea to their owne life it selfe. Looke to the practise of Moses, Ex­odus 32. And of Paul that elect vessell of Mercy, Rom. 9.3. Both of them in a burning zeale to the honor of God, did wish themselves to bee thrust out from God, that in their overthrow, his honor might bee the more manife­sted. Let me yet adde to this another consideration of the [Page 59] order: and we shall see that it is not without reason that this Petition hath the prece­dency. For in it I finde a won­derfull strain of the wisedom of our Redeemer Christ Jesus. In the preface and entry of this prayer, he hath led us to direct our Petitions in the termes of affection, in the termes of faith, and in the termes of feare: In the termes of affection, whilst we call God a Father: In the termes of faith, whilst we call him our Father, and by faith make him to be ours in Christ Jesus: And in the termes of feare, whilst we acknowledge his power in heaven and in earth: And then being to or­der our Petitions, either ac­cording to the riches of Gods mercy, or to the depth of our misery: The first thing that we are desired to crave of God is a heart, that can be de­sirous [Page 60] of his Glory: For it is impossible that wee should at any time walke in the obedi­ence of the succeeding Petiti­ons, unlesse that our hearts be first inflamed with the zeale of Gods glory: For if wee consider aright, who is hee that can ingeniously say, let thy Kingdome come, or thy will be done on earth, unlesse he bee first enamored with the love of Gods glory? Or who is hee that can content himselfe with his Daily bread, or hun­ger and thirst for the Pardon of his sinnes, or strive and wrestle against Temptation, who hath not his heart inflamed with the sparkes of the Glory of God? surely amongst the sons of men there shall not bee found one, no not one. For we are here, In via, non in pa­tria. Viatores, non cōprehensores. And therefore it is impossible for us to desire the reparation [Page 61] of the lost image of God in us, or to make a right use of the things of this naturall life, unlesse God illuminate our eyes, and inflame us with the love of his glory, who dwells in glory, and hath cloathed himselfe with glory inacces­sable, which no flesh can con­ceive, and live. That the Jewes should have had a chiefe care of this glory, it was well de­monstrated unto them in the motto of their High Priests, that was on their frontlets: Sanctitas Iehovae.

The High-priest was glori­ous every way, in the lower hemne of his garment, hee had a fringe interlaced with bells, and pomegranats of gold: in his brestplate he had the Ʋrim, and the Thummim: on his shoulders hee had two Onix stones: but on his fore­head (as one consecrated to the service of God) hee had [Page 62] engraven Holinesse to the Lord. Wherein hee did both con­fesse and petition: confesse that God was holy, and holi­nesse it selfe: and petition him that he would make him holy as he was who had called him: and as the Jewe was thus instructed, so also are we who are Gentiles, not left without instruction. For I must say here of this petition what Paul spoke of faith, hope, and charity, in prefer­ring of charity to the other two, hee giveth a reason: Those two shall evanish, but charity shall convey us to the Kingdome of heaven. So fa­reth it with this petition: the rest shall all so evanish: Thy kingdome come shall cease, whē it cōmeth to us by death: Thy will be done in earth shall cease, when wee shall rest from our labours, and our workes shall follow us. Give us this day our [Page 63] daily bread shall cease, when wee shall eate of the bread of life. Forgive us our sinnes shall cease, when wee shall enter into our Masters joy. Lead us not into temptation shall cease, when God shall tread death, sinne, and sathan under our feete. Thus an end of all these petitions shall come, only this one shall have no end at all: but shall be like to him, to whom it is here ascribed: for hee in himselfe is A and Ω, the first, and the last; so shall his honour and glory bee also like unto him: a new song hee shall put into our mouth, and a deepe Hallelujah in the secret of our hearts, wherein the heavens and the earth, and the hoasts thereof, shall onely resound the praise, the power and the glory of God, for whom, and by whom all things were made; to him bee glory for ever. Amen.

Now after the order let us come to the words of the Pe­tition. It hath three things considerable in it. First, a sub­ject; secondly, an attribute; thirdly, and a word of copu­lation, tying the Attribute un­to the Subject. The Subject is Gods name: the Attribute is in the word Hallowed: The tye of copulation is Thy: To speake somewhat more fully of this purpose, it shall not be amisse to follow the order ei­ther of the civill, or common law: both of them referre the whole body or bulke of of their law to these three: Ad Personas, Res, & Actiones, Iustin. lib. 1. Instit. titulo 2. in fine. Lancelot. institut. Iure Canon. lib. 1. Titus. 3. in fine. Pardon mee a little to invert their order, and it shall serve for the better illustration of our matter.

In handling of this petiti­on, [Page 65] three things are to be cōsi­dered: some things, some acti­ons, some persons in peculiar.

The thing proposed is Gods name.

The action concerning it, is, the fanctifying, or hallow­ing thereof.

The peculiar person, whose name should be sanctified, is Gods name, beyond all other name, or things in heaven, in earth, or under the earth.

Let us now come to the Subject of this Petition: Gods name. For understanding here­of, know; that names of things are the notes, and de­monstrations of the true bee­ing of them, and serve to re­present unto our understan­ding the true knowledge of the things themselves by the assistance of voice and aire. This made Aristotle in his book of interpretation to say, [...], [Page 66] This is cleare by the denomination of all the crea­tures of God: for as the folly of a foole is knowne in no­thing more, then in denomi­nating of things amisse: so is the wisdome of man knowne in nothing more, then in the true denomination of things, presented before him: This being the sole, and absolute difference betwixt them, that as a thing doth give essence to the name, so the name giveth a declaration of the thing. Res est nominis ratio, nomen est rei signū. But lest in stead of play­ing the divine, I should seeme to play the Philosopher, let mee shew you that names are of three sorts. First, some givē to the creatures by man. Se­condly, some given to man by God. Thirdly, some given and ascribed by God to himselfe.

I say first, some names were given to Gods creatures by [Page 67] Adam: for it is written, As Adam called every living crea­ture, so was the name thereof: This was a part of that image of God imprinted in Adam in the beginning, that as the Parent, the Master, and Con­querour of all Gods creatures, he imposed names unto them, yet was not this his soveraign­ty absolute, but subordinate: for though the name was A­dams, yet the workemanship was Gods: God made the creatures, Adam onely was the godfather unto them: and therefore wee see, that Adam who gave a name to every creature, yet did not assume a name to himselfe: hee named the creatures, but God named him, and called him Adam.

Secondly, I say, that as man gave names to the creatures, so God giveth a name to man: as is evident, not onely in that which he gave to Adam, and [Page 68] Evah his chiefe creatures, but also in those which hee hath sometimes given to men, be­fore they came from their mo­thers belly: as to Cyrus, Iosiah, Iohn the Baptist, and to Iesus Christ: and in those names which hee did change from a naturall to a spirituall signifi­cation: as Abram to Abra­ham, Sarai to Sarah, Iacob to Israel, and Ieconiah to Coniah: shewing us, that as our parent, our Master, and our Conque­ror, he both gives and changes names unto us at his pleasure.

Thirdly, I say, God taketh a name to himselfe: for since names are but the signification of things that are, and of that which they are; none can give a name to God, because none doth know what hee is: for he is infinite, and wee finite, he is incomprehensible, and all our judgement may bee com­prized within a spanne, onely [Page 69] he himselfe, who hath his bee­ing of himselfe, and giveth a beeing to all things that are, can of himselfe, and by him­selfe declare what hee is, and make his name knowne unto man: according to that which is written, No man hath seene the Father at any time, save the Sonne, who is in the bosome of the Father; neither hath any man knowne the Father save the Son, and hee to whom the Sonne re­veales him. And now this be­ing spoken in generall concer­ning names: it rests that wee looke in particular to the name of God. And if any shall aske the meaning thereof, I an­swer, that three things are sig­nified by it: his essence, his workes, and his word: for the name of God is two wayes taken in Scripture. First, essentially, secondly, with re­lation. Essentially, it is taken for himselfe, as in the 20. Psal. [Page 70] The name of the God of Iacob defend thee, that is to say, the God of Iacob defend thee. And againe, 10. Ro. Whosoever shall call on the name of the Lord shall be saved: that is, whoso­ever shall call on the Lord: re­latively, the name of God in Scripture is three wayes ta­ken; for his attributes, his workes, and his words: For his attributes, of justice, or of mercy; looke to Pharaoh: I will get my selfe a name of him. The second relation of it is to his word, and the truth there­of: and of this it is said, that Ierusalem was the place which hee had chosen for his name: for as the Law was given from Sinai, so the grace of the Gospell went first out from Ierusalem.

And lastly, his name is rela­tive to his workes: for so is it written: God is knowne in Isra­ell, and in Iudah hee hath mani­fested [Page 71] his name.

Ʋse. Now having in some measure delineated unto you, him that is invisible: not as he is knowne of us, but as he ma­nifesteth himselfe unto us in his attributes, his word, and his workes, let us stay a little, and draw from thence some comfort to our owne soules: which surely is here in great measure to bee found: for whilst wee looke on the man­ner of the revelation, how God hath made himselfe known to us by his name: who is hee that cannot, nor will not infinitely rejoyce therein? For it is true indeed, that many times, and in divers man­ners, God made himselfe knowne to the world of old: yet all were but clouds in re­spect of our light, all was darknesse in respect of our day, and all were but sha­dows in respect of that sweet [Page 72] Sun-shine that hath now ap­peared unto us in Jesus Christ his Sonne; in whom hee hath made his name fully knowne, and to whom in our flesh hee hath given a name farre above every name that is named: that at the name of Jesus made manifest in our flesh, e­very knee should bow, both of things that are in heaven and in earth.

But thou wilt inquire of me (O man) Did not God make himselfe knowne by his name to Adam, to Moses, to Abraham, Isaack, Iacob, and the Prophets: And by these his names, point out to them the fulnesse of his grace in Jesus Christ?

I answer thee, It is true indeed but the differēce of the revela­tiō is great: for God in the ma­nifesting of his name unto us, hath now done it more neer­ly, more cleerely, more fully, [Page 73] and more familiarly.

First, more neerly: for what is neerer to us then our nature, which he did assume, hee be­came flesh of our flesh, and bone of our bone, yea like un­to us in all things sinne onely excepted, that wee might bee made to God in him, flesh of his flesh, and bone of his bone in a spirituall regeneration.

Secondly, more clearely: for they saw but darkly, and under a veile, but wee have seene him in the prime, and strength of his light: for it is written, All these things were but shadowes of things to come, but the body was Christ Iesus. Galat. 2.

Thirdly, more fully: for he hath kept back no part of the counsell of the Father from us, which was necessary to our salvation.

Fourthly, more familiarly: for what could be more fami­liar, [Page 74] then to have the Sonne of God walking in our flesh a­mongst us thirty three yeares and an halfe? And what grea­ter familiarity, then to make both Jew and Gentile, who were estranged from God, to bee one in himselfe? Let us therefore boldly looke upon him in the revelation of his name: and learne in every thing in heaven or in earth, on the which we set our eyes, to reverence this great and migh­ty name, the Lord our God.

This being spoken concer­cerning the subject of the pe­tition, the Attribute now fol­loweth in order to bee consi­dered: and it is laid before us, in a word of sanctification or hallowing: Hallowed bee thy name.

For understanding hereof, wee will first looke what it is to hallow or sanctifie: Se­condly, in whose power it ly­eth [Page 75] to sanctifie: Thirdly, how Gods name is hallowed, or can be sanctified of us.

First, to hallow or to sancti­fie any thing is, to vindicate the same from any absurd or profane use to its owne holy and proper end: and therefore to hallow Gods name, is to vindicate it from all abuse whatsoever, and to attribute to it the due honour and glory thereof. But let this be made a little more cleare.

Secondly, God sometimes halloweth: man sometimes halloweth: and God, and man both do sometimes hallow. God hallowed man by creati­on making him to his image: God halloweth man by rege­neration in the day of his new birth: and God shall totally and finally hallow man in the day of his totall and finall re­demption: so that whatsoever God halloweth it is positive­ly [Page 76] hallowed: Man halloweth God, not by making him bles­sed, for what can a finite crea­ture adde to the felicity of the great and infinite Creator? Man therfore halloweth Gods name, but declaratively, when hee confesseth to the honour and glory of God, that hee hath nothing, but that which hee hath received: and when hee giveth praise unto him for the same. So that the hallow­ing, and sanctification of God to man, in respect of mans to him back againe, is as the cause to the effect, or as Gods ele­ction, knowledge, & love to us from eternity, causeth our ele­ction, knowledge, & love of God back againe in time.

Finally, there be some things that God and man both hal­loweth: and these are persons, times places: i. his Ministers, his Sabbaths, and his Churches: for these God hath hallowed, [Page 77] and consecrated to himselfe. Man halloweth them by ob­serving and keeping them ho­ly without prophanation, and sanctifying himselfe in them, and by them.

To speake then in a word: Gods name is hallowed two wayes: notionally, and pra­ctically.

Notionally, when wee ac­knowledge him aright, and in the thoughts of our heart do yeeld unto him that due reve­rence which becommeth the creatures to give to the Cre­ator.

Practically, when in the te­nour of our lives we do right­ly acknowledge the truth of his word, the riches of his mercy, the equity of his ju­stice, and the majestie of his workes.

Ʋse. Now that wee may make use of this Petition, let us call to minde a little what [Page 78] hath beene said: that under the name of God was under­stood his essence, his word, and his worke: his essence we cannot hallow, for wee can adde nothing to that which is infinite; neither can we de­clare it sufficiently; for here wee know but in a part, and see but in a part. Gods name is honoured in his word;

First, when it is reve­renced.

Secondly, when it is trusted.

Thirdly, when it is obeyed.

First, when it is reverenced, not as the word of man, but as the word of God: for this cause the Apostle S^t Paul, at Corinth, preached not in the vaine inticing eloquence of humane wisdome, lest the crosse of Christ should be of no effect.

Secondly, when it is trust­ed: for want of this trust the old world was drowned, and [Page 79] Moses debarred the land of Canaan: and mockers in the last time, shall receive a judge­ment that lingers not.

Thirdly, when it is obeyed: and men walke worthy of the calling wherunto they are cal­led. The wāt of this made Eli his house desolate, and Shilo a mockingstocke. The want of this made the sword to stay on the house of David: & surely the want of this, shall one day beare witnesse against the children of this generation.

One thing resteth, to ho­nour God in his workes; and this sort of sanctification is threefold, according to the threefold estate of his crea­tures, for some of them wee contemplate onely, some of them wee acquire with toyle and much travell, and some of them wee use with free­dome and true liberty. Wee contemplate the Sunne, the [Page 80] Moone, and the starres, all made for the glory of God, and the praise of his name: we possesse the earth, & the seas with toyle, difficulty, and paine: wee use with liberty, and freedome, our meate, our drinke, and our apparell: In the first wee honour God, if from the excellencie of the creature, wee looke up to the admirable glory of the Crea­tour. In the second we honour God, whilst we care for them not with a thornie, but a so­ber care, [...], non [...]. In the last, wee honour God whilst wee sanctifie their use by the word, by prayer, and by sobriety. But shall not man honour God in the words of his mouth also? Yes surely, but because hee who honoureth God in his heart, doth also honor him with his mouth, & è contra, by the one wee shall easily judge of the [Page 81] other. For this, it is that the wicked man is reproved. Psalme 50. And that Christ commandeth Sathan to be si­lent (speaking out of a posses­sed man) for hee knew that his name would be dishonou­red, whilst it was named out of the mouth of the father of lyes: let our speech there­fore bee powdered with salt. Now onely resteth the word of appropriation.

Thy, which is set as a band and tye knitting the Attribute of prime honour to the sub­ject of name; for it is said, Hal­lowed be thy name. For under­standing whereof, let us re­member that the Pronoune thy is possessive, and pointeth out to us the chiefe and prime person, to whose name ho­nour and glory do chiefly and most duely belong. For though there bee many names, or rather, many things named: [Page 82] in heaven, in earth, and under the earth: yet is there not any name, to which honour, and glory doth of debt, and duty belong, but onely to the name of God, and that in three re­spects.

First, because by him is na­med all the family, that is ei­ther in heaven, or on earth.

Secondly, because by his sufferings, and victorious tri­umphs over his adversaries, he hath obtained a name farre above all other, not onely that is in this world, but also in that which is to come.

Thirdly, because there is no other name; by the which we can bee saved, but by the name of Jesus Christ the just. Now then, since by the Pro­nounce thine, is understood the name of the Father, the Sonne, and the Holy Ghost, the whole Trinity, whose actions ad extra, as they are [Page 83] undivided: so their honour quoad nos, should bee undivi­ded also. For as their essence is one, and their majesty coe­ternall, so should their glory bee coequall: according to that which is written: My honour is mine, and my glory I will not give to another. Let him bee ashamed that in any wise doth ascribe that which is due to God, either to An­gell, or Saint departed: The distinctions of [...], [...], or [...] will be no shelter of their errour, wee reverence their memory, wee blesse God in behalfe of them, and wee wish from God the con­summation of their glory: but to beleeve in them, to call u­pon them, or to bow before their images, or to adore their relicts, as wee have no war­rant for it, so let us abhorre to doe it: lest it be enquired of us, Who hath required these things [Page 84] at your hands, Esai 1.12. They have already entered in their Masters joy: Requiescant in pace: Let us labour to follow their example, and let us sigh for their consummation, as they crie for our addition: for they cannot bee perfect in full perfection without us. Amen.

LECTIO 5.

SECTIO 6.

IN this petition three things are chiefly to be remarked; the matter of the Petition, the manner of it, and the particle of copulation which ties the matter to the manner: the matter is a kingdome: the manner is our desire, wee de­sire it to come; the parti­cle of copulation is, Thy, for it is no other kingdome wee desire, but Gods king­dome.

First then of the manner of our desire, Come, and then of the title of appropriation, Thine.

If wee shall returne to the manner of our desire: wee de­sire that Gods kingdome may come: wherein for our better understanding, these foure se­verall [Page 111] things are remarkeable. First, from whence it cōmeth.

Secondly, to whom it comes.

Thirdly, by what way, or in what manner it commeth.

Fourthly, to what end it commeth.

Shall wee enquire from whence it commeth? I answer, from heaven: to whom it commeth? I answer, to the e­lect: how it commeth? I an­swer, it commeth not by ob­servation, but by dispensation: and finally, shall wee enquire to what end it commeth? I answer, it commeth for the manifestation of Gods glory, and the salvation of the peni­tent sinner: of each of these a word.

First, let us looke from whence it commeth; I have said it commeth from heaven: for the kingdome of God be­ing either externall, or inter­nall, [Page 112] or eternall, all of them come from heaven. His exter­nall kingdome commeth from heaven: for hee was king be­fore they were made: for looke whatsoever they are in themselves, that they are of him and by him. See Nebu­chadnezer in his better refor­mation; It commeth not from the East, nor from the West, but from God, who is the gi­ver of every good gift: it cōmeth neither from Athens, nor Jerusalem, for then either Philosophers had beene Mo­narchs, or the Scribes, and Pharisees had beene domina­tors over the world: but not the first: for when they seeme to be wise they proved fooles, and God turned the under­standing of the prudent man to nought. No nor the second: for although they sate in Mo­ses chaire, yet they locked up the key of knowledge: and [Page 113] neither entred themselves in­to the kingdome of God, nor did suffer other men to enter.

If this Kingdome then bee neither from the East, nor from the West, neither from Athens, nor from Jerusalem: what rests, but it must bee from heaven?

If his externall kingdome be of this pitch, much more is his internall kingdome: the communication of his grace to man, and the soule of man, for the heart of manly­eth not within the compasse or power of man: hee onely that made the heart knoweth it, and hath the keyes thereof: when hee openeth no man shutteth: and when hee shut­eth there is no man can open againe: For Paul may plant, and Apollo may water, but only God giveth the increase: and without him our word is but a tinkling brasse.

It rests then that wee con­sider his eternall kingdome which is onely from him, by him, and for him: for from thence hee hath thrust some, before time: such are the Apo­state Angells: some in the tract and progresse of time: such are the disobedient, and incredulous: & some in the end of time: such are they whom he knoweth not. What resteth then, but, since all things are of him, frō him, through him, and for him, that unto him we should ascribe the onely bo­nour of our salvation: neither saying with the Pelagian, nor with the Somi-Pelagian, that our salvation is either in all, or in part, of our selves; for of our selves wee are not able to thinke a good thought, but whatsoever wee have, wee have received, and if it be so, why should wee glory? &c.

2^ly, I enquire to whom it cō ­meth; [Page 115] I answer, to the elect & to the elect onely; for many are called but few are chosen. And to speake plainly to you, In all the dispensation of God, nothing is more fearful­ly remarkable then this: to whom the kingdome of God cōmeth. For as it was before time: so it is in the fulnesse of time, & as it is in the course & fulnes of time, so it shall be in the end of time; Before time all were not chosen; but hee loved Iacob, and hated Esau: hee appointed some to be ves­sels of honour, and some of dishonour; hee had mercy on whom he would have mercy, and whom hee would hee left to the hardnesse of their own heart: In time, hee calleth whō he will, the rest are rejected.

When the old world was drowned, hee saved Noah. When Sodome, and Gomorah was burnt, he saved Lot: when [Page 116] all the world were Idolaters hee called his servant Abra­ham to the Land of Canaan: and when all the Jewes were opposites to his Sonne, hee called the poore to bee parta­kers of the Gospell. No, I must tell you a mystery; As the choice of the heires of Gods kingdome from eternity, was not of all, but of some: so is not the dispensation of the cal­ling in time, of all, but of some few, for it will come in a land, but not in every city: it will enter in a city, but not in eve­ry family: and it will enter in a family, but not lay hand on every person of the family.

I say first, it will come to a land, but not to every city: for it came to Judah, for there his name was knowne: but not to every city, for it did not come to the Gargasens, they prefer their swine before Christ. It will come to a city [Page 117] for it came to Jericho, & called none but Zacheus; it came to Philippi, it chused none but Li­dia & the Gaoler. It will come to a family, but not to every person of the family: to Rome, but not to Nere: to the family of Narcissus, but not to his owne heart. And as before time, the kingdome of God was not ordeined for all, but for some few: and as in time, it is not effectuall to all, but to some few: so after all time, it shall not bee given to all, but to some few: for according to the efficacie of the dispensati­on thereof in time; such shall bee the donation and fruition thereof after all time, and in the end of time; for two shall bee at the mill grinding; the one shall bee received, the o­ther shall be refused: two shall be lying in one bed, the one shall bee received, the other refused: two shall be walking [Page 118] by the way, the one shall bee received, the other refused, although they aske they shall not receive: although they seeke, they shall not finde: although they knocke it shall not be opened; for this shall bee their answer, depart from mee yee workers of iniquity, verily I know yee not.

Ʋse. Well then, is the provision of the kingdome of God, appointed but for some few? is the dispensation thereof, effectuall but in few? is the donation, and fruition thereof bestowed but upon few? why should wee not then serve the Lord in feare, and rejoyce before him in trembling: redeeming the time; because the dayes are evill?

If the Lord should deale with us, as he did in the daies of Gedeon, poure out raine on the world, and let our fleece [Page 119] be dry: If he should deale with us as hee dealt with Pharaoh, make light to shine in Goshe­an, and leave our Egypt to a palpable darknesse: or as hee dealt with Achab, make raine to fall upon all the territories about, when Isarell was burnt up with heat: would we not take it as a token of his anger against us? O foole and hypo­crite, thou canst descerne the face of the skie, and the estate of the weather, but the estate of thine owne soule thou canst not descerne: thou canst mourn if thy field bee not as fruitfull as thy neighbours: if thy ship returne not as prosperous as thy neighbours: if thy shop have not as many customers as thy neighbours: thou canst droope all the day long, and hang downe thy head, as they that mourne with out hope: and as Rachael weeping for her children, and [Page 120] refusing comfort. But alas, there is a soule within thee, and it is more gracelesse then thy neighbours: thou hast an eye, and it is blinder then thy neighbours: an eare, and it is deafer then thy neighbours: an heart, and it is harder then thy neighbours; and yet thou canst not mourne for this: What shall I say to thee? to cut thee altogether off from hope of mercy, I will not; but this I will say, unlesse thou redeem the time, and sorrow in time, thou shalt sorrow desperately, because thou didst not sor­row sooner: and (like Israel led captive) because thou didst not mourne in Jerusalem, thou shalt mourne in Babel, and shalt not be comforted.

The third question, concer­ning the comming of Gods Kingdome is, how, and in what manner it commeth.

And surely amongst all the [Page 121] rest, this is the chiefest questi­on, and of greatest difficulty. Yet that I may speake to your capacities, I will tell you, Gods Kingdome commeth to you, when his grace commeth to you.

But you will say, how shall I descerne, or know the com­ming of his grace to mee?

To this I answer, the King­dome of God commeth not by humane observation, so as any man can positively say: Lo here is Christ, or loe there he is not: Yet whensoever it commeth, and wheresoever it commeth, it is observable, and that by these three things that are different. 1 The time. 2 The manner. 3. The mea­sure.

The time of the comming of Gods kingdom is not alike to all, but different: for it came to some men before the Law: as to Adam, Enock, Noah, Abra­ham, [Page 122] Isaack, and Iacob.

It came to some men under the Law; as to Moses, Ioshua, Caleb, David, Samuel, and the Prophets.

It came to some men in the infancie of the Gospell: as to Matthew, Andrew, Peter, Iames, Iohn, Nichodemus, and the woman that came to the well of Samaria.

It comes to some men now in the strength of the Gospell; for many are called, and few are chosen: And if our gospell bee hid, it is hid to them that perish. Neither is the gene­rall period of these times one­ly remarkable: But will you looke to the winde when it blowes?

Sometimes before the mor­ning: as on Iacob, and Iohn the Baptist before they were born.

Sometimes in the dawning of the day: as on Samuel and the Evangelist Timothie.

Sometimes at the noontide of the day; as on Elisha the Prophet, and Paul the Apostle.

And sometimes at the even­ing and setting of our Sun; as upon the theefe on the Crosse.

Secondly, shall wee looke on the manner of his com­ming: It is also wonderfull, For sometimes hee commeth, and establisheth his King­dome in us by meanes, some­times without meanes. By meanes (although weake) to Elisha by Eliahs mantle: to Peter by a looke of Christs eye: to the Apostles by prayer: and to Mary by a salutation; Without meanes: when by his inward operation, be­yond all that wee do either thinke or expect, hee (as one having the keyes of the house of David) doth open, and none can shut.

Thirdly, in respect of the measure; for to some hee gi­veth [Page 124] a weake faith, as the graine of a mustardseed: to another he giveth so strong a faith that the gates of hell cannot prevaile against it. To one hee giveth grace to be­leeve; to another grace to confesse, to a third grace to suffer for his name sake; And all these things workes the selfe same spirit, distributing to every man severally as hee willeth. 1. Cor. 12.11.

Now this diversity of the manner of the comming of Gods Kingdome, should teach us a spirituall industry. You know the common pro­verbe, take tide in time, for tide and time will stay for no man: looke the mariner, who hath a shippe going to sea: as he is earnest to lanch out to the deepe, yet cannot when hee would, but must stay till the tide make, and when it is made, it wil not wait an houre [Page 125] upon his leasure, for if hee take it not in time, it will ebbe, and he shall not get out: Even so in our spirituall navi­gation to the Kingdome of God when grace offers it self, it hath a certain time, a certain measure, & a certain meane: the w^ch if we imbrace, we make a good voyage: if wedespise, we lose our journey. Then would you be a good merchant, when you see the winde of the spi­rit blow, and the tide of grace make; for Gods sake delay not, hoyse your sailes, make straight your tackle, get you to reading, prayer, meditation, and spirituall conference. It is hard to know (if thou blowest in time upon that poore coale which God by his grace hath kindled in thee) what a fire it shall bring forth to the glo­ry of his name, and the peace of thy owne conscience. But if thou blow not in time, Oh [Page 126] how dead a coale shall thy heart prove, to blow at out of time: thou mayst blow whilst the bellows rent, but life thou shalt not get in it: for by thy negligence thou hast lost the tyde, and quenched the opera­tion of the spirit, which offer­ed it selfe to thee for thy salva­tion.

Fourthly, the last thing re­markable in the comming of Gods Kingdome; is, to what end it commeth. I answer, it commeth to worke in thee a seavenfold worke.

First, a worke of illumina­tion, that in his light thou mayest see thine owne dark­nesse.

Secondly, a worke of accu­sation, saying, as to Adam, Adam where art thou, hast thou eaten of the tree whereof I did forbid thee?

Thirdly, a worke of con­viction, Cursed bee thou, for [Page 127] thou hast not continued to obey the things written in the Law.

Fourthly, a worke of con­trition, making thee to wa­ter thy couch with teares: and to goe out & weepe bitterly.

Fifthly, a worke of consola­tion; Goe thy way home, thy sins are forgiven thee.

Sixthly, a worke of adop­tion: whilst by his spirit hee cryes in thee, Abba, father.

Seaventhly, and lastly, a worke of confirmation, and perseverance; whilst hee keepes thee by the power of his spirit through faith to e­ternall salvation. What do we here pray for? this: that Gods Kingdome may come; and why so? because wee can never goe to it, except it do first come to us, for such as is his eternall knowledge, his eternall love & his eternall ele­ction; such is the dispensation of those his graces in time: [Page 128] and their remuneration in glo­ry after all time: what is then thy duty, Oh man? herken and I will tell thee: Since God hath made his Kingdome rea­dy for thee, make thou thy selfe ready for it. I say, hee hath made his kingdome rea­dy, Omnia enim sunt parata.

All things are ready: Matt. 22. Paratae sunt nuptiae, the marri­age is ready. Parata est coena, his supper is ready. Paratum est cubiculum, his marriage chamber is ready. Paratum est cubile, his bed is ready: Para­tum est & regnum, and his Kingdome is ready. Now are all things on his part ready, and thou art not ready: Then woe bee unto thee that ever thou wast borne: for Gods sake then dresse and trimme thy selfe in time, and say, Pa­ratum est cormeum, My heart is ready. Psalm. 57.7. and learn with the spirit in the Revela­tion [Page 129] to say, The day of the Lambes marriage is come, and his bride hath made herselfe rea­dy. Blessed is the man who in that expectation can so say: surely hee shall not want his reward; and it shall be said to him: Come ye blessed of my Fa­ther, possesse the Kingdome pre­pared for yon. And when you are come in, it shall be cheer­fully said to you; eate and drinke my friends, make mer­ry my well beloved.

And now having spoken concerning the matter, and manner of the Petition; it rest­eth that wee speake concer­ning the copulation of the one with the other: Thy, This word is very well inserted here: for as none can truly say, Our Father, but hee who is borne of God, and is a fellow member of Christs body: so none can desire Gods King­dome to come, but hee who [Page 130] is a member thereof, and a fel­low heire annexed thereto by Christ Jesus▪ yet the words would be well remarked; for Meum, and Tuum hath made all the world adoe. Man, whilst hee keeped the Image of God might have justly said of all the world: it is me­um, but when he fell he could say nothing, but turning over the right to God, say, it is tu­um. man being begotten a­gaine to the hope of glory in Christ Jesus may justly say, to, and of all the world, it is meum, jure adrem, but not jure in re; for hee oweth all things, yet possesseth nothing: Looke to Christ, to his Apostles, and to all his Saints, Hebr. 11. What shall wee doe then? but since by mastery our King­dome is taken from us, looke for one to come: and sigh in our selves, saying to God, Ad­veniat regnum tuum. Meum & [Page 131] tuum cost Abel, and Naboth their lives: But God would not have it so in Christs King­dome: for there is no King­dome but his: and to him a­lone, wee must justly say, Thy Kingdome come.

Ʋse. What right then hath the Pope to enthrone or de­throne Kings, since hee is no universall King himselfe. Nei­ther in the matter of power, for his breath is not his owne, nor in the matter of Grace, For hee cannot renew, nor re­deeme his brothers soule: it is a price too great for him to pay; nor in the matter of glo­ry, for he is the child of perdi­tion: hee is [...], and hee goes [...].

Secondly, why strugle men for soveraignty, and can never be contented? since, the earth is the Lords, and all King­domes are his, Let us seeke the Kingdome of God, and [Page 132] our necessities shall bee cast to us.

Thirdly, and last of all, let us beware how wee utter this prayer; for it appertaineth not unto the wicked, but to the godly: not to the wicked, for if God should take him at his word, his condemnation should come upon him at unawares. Perversum est enim optare ut veniat, quem times ne veniat. Augustine, Psalm. 97. & dicere, veniat regnum tuum, cum times ne exaudiaris. Aug. Psalm. 147. It is onely the child of God, who (as the Hart brayeth for the well­springs of water) can truly thirst after God: and say, I desire to be dissolved. And again, Come Lord Iesus, come quickly. Revel. 22.

LECT. 7.

LECTIO 8.

HAving spoken in our last sermon cōcerning Gods secret will: It resteth now that we speak concerning his revea­led will, which two, are not in theselves two severall, diffe­rent, or contrary wills in God, but are two severall, and dif­ferent manners of considerati­on of one and the selfe same thing in God: for as the Fa­ther, the Sonne, and the Holy Ghost, being one in essence, do not differ in their essence, but in their existence: so doe not the hidden, and revealed will of God differ one from another really, but by diver­sitie of our consideration: for that very same will of God, which being hidden from us, is called the secret will of [Page 158] God: and being manifested to us, is called the revealed will of God.

In handling hereof these things are considerable.

First, what is his revealed will, or where it is to be found.

Secondly, what are the points of his will, which hee revealeth to us.

Thirdly, whether wee may joyne our will to Gods will; and say, My will bee done, as thy will be done.

The first thing remarkable is; what Gods revealed will is: and I answer; It is all that which hee hath revealed to us, and desireth to be obeyed of us, either in the Law, or in the Gospell. And in a word: whilst wee desire of him that we may do his will; we begge of him, that since hee gave us first a law of nature, inabled sufficiently to do what was required of us: Secondly, see­ing [Page 159] he gave us a law of works, as a touchstone, to make knowne to us the weaknesse of our corrupt nature: Thirdly, & seeing he hath given us the law of faith, or of the gospell, repairing in us the losse of the law of nature: hee would bee pleased to pity our first defe­ction: to repaire in us our se­cond weaknesse, and to accept of our weake endeavours un­der the gospell, as perfect in him who was perfect in him­selfe. And that hee would sanctifie us by his grace, to the endeavour of that which as yet is imperfect: and accept at our hands of the will as the deed.

In this Petition then, I see three things are set before our eyes. Our naturall integrity by creation: Our naturall cor­ruption in our apostacie: and our dignity in our adoption. The first wee confesse; the se­cond [Page 160] wee do bewaile: the third wee hunger and thirst for.

Ʋse. These two then, the te­stimony of the law, and the word of faith received in the gospell, do clearly teach us two things, first a refutati­on of the Church of Rome, in the matter of mans merit: for they are bold to claime right to the Kingdome of heaven, not only by the works of absolute satisfaction done to the law, but also by reliques of supererogation, left to o­thers for their support. But for refelling hereof, let mee enquire of thee, O man, who art thus bold, blasphemously to barke against heaven: Why dost thou annihilate the crosse of Jesus Christ?

Thou canst not goe out at the doore without a crosse about thy necke: and yet be­hold thou art the enemie of [Page 161] the Crosse of Jesus: for it is written: If righteousnesse come by law, Jesus Christ dyed in vaine. And againe, If life come by workes, then grace is no more grace; And if it bee of grace, then workes are no more workes.

Secondly, why dost thou spend thy prayers, and suppli­cations in vaine? I may say to thee, out of due considerati­on, what David spoke out of precipitation and rashnesse, when hee saw the wicked florish, and the evill man pro­sper in all his wayes; hee plea­deth thus with God (although amisse) Why have I purged my heart in vaine, and washed my hands in innocencie for nought? So would I say to thee; If thou hast as much in thee, as may obey the desire of the Law, what needest thou to pray to God for it: or [Page 162] in the morning to say, Let thy will bee done by mee, when thou hast as much strength in thy selfe by nature as to doe that and more.

Thirdly, why annihilates thou the nature of a true me­rit? for to establish a true me­rit, thou must give God some­thing that is thy owne, some­thing that thou owest not and something that is proportio­nable to the reward thou fee­kest. I say, thou must give God something that is thy owne: now sure thou hast no­thing, but that which is given thee: for of thy selfe thou canst neither will or per­forme.

Secondly, thou must give him something that thou owest him not: But what is that I pray thee, that comes not under the compasse of his law, since in it there is a yoke laid on the thoughts of thy [Page 163] heart, the words of thy mouth, and all the actions of thy conversation.

Thirdly, I say thou must doe something to God, that must be proportionable to the reward that thou seekest. Now what proportion I pray you, can bee betwixt that which is finite, temporall and corrupt, and that which is in­finite, eternall, and incorrup­tible. Woe bee unto that man, that shall be thus audaciously blasphemous, as to say, hee hath merited any thing but condemnation: For that man appearing before God, and wanting his wedding gar­ment (the righteousnesse of Jesus) shall surely be strip­ped naked, and his nakednesse shall be seene of men, and An­gels.

But thou wilt enquire, If man bee not able to obey the Law, how can God in his ju­stice [Page 164] give him a Law, or cor­rect him for the breach there­of? To the first I answer thee out of naturall reason, Al­though thou hast rendered thy selfe unable to obey, what injustice is it with God to exact thy obediēce, for he cre­ated thee able to obey what­soever hee required of thee? Is it not so amongst the sonnes of men in civill actions? but what is more, God giveth thee although thou be unable, a law to square thy life by, for three causes: Ʋt scias quid ac­ceperis; ut videas quid amiseris; ut intelligas unde repetendum sit quod amiseris; and as he requi­reth the obedience of his law of thee for these 3 causes, so doth he also correct the breach therof, for 3 causes. 1. Ad ostē ­tationē debitae miseriae. 2 ad emen­dationem labilis vitae. And 3. ad exercitationē necessariae patientiae.

Ʋse. Since in the tenour of [Page 165] the Law, and the Gospell, the revealed will of God is shut up as in a treasury, or store­house: Why is it that man de­lights in ignorance? for from the knowledge of the will of God in these, there ariseth light to the understanding, and sanctification to the affe­ctions. If it bee so, why then doth the Church of Rome in­hibit her followers the rea­ding of the Scriptures, and in­joyne to them an implicite faith? Is this any thing else, but to make the blinde lead the blinde, that both may fall? or is it any thing else, but to shut up the key of knowledge, and neither enter themselves into the kingdome of God, nor suffer others to enter? And finally, is this any thing else, but to keep captive in chaines of darknesse the poore people, making them by the traditi­on of men, to account the will [Page 166] of God of no effect. The Lord open their eyes, to see the vanity of the way where­in they walke; and the Lord establish our hearts in the o­bedience of the light revealed to us; lest this be our condem­nation, that light hath shined, but wee have continued con­temners of the light, because our workes were evill.

The second thing offered to our consideration, is, what are the points of his revealed will, and what are the duties which hee requireth to bee done of us. To this I answer, It were a tedious worke to runne over all the duties of a Christian required of him in this word: yet for an instance, the word of God requireth of us. 1. The knowledge of Gods will. 2. Faith in his word. 3. Obedience to the word beleeved. 4. Suffering for the testimony thereof, [Page 167] when wee shall be called to it 5. And finally, an hungring af­ter our dissolution, because we cannot get these things done. I say first, God requireth of us to know him, for thus it is written, This is life everlasting, to know thee to bee the onely true God. And againe, I have de­creed to know nothing, but Iesus Christ, and him crucified.

But thou wilt say, how shall I know God?

I answer, God is knowne by nature: for the naturall man, although hee know not the true God, yet by naturall knowledge hee propoundeth something to himselfe for a God. And this shall serve for a witnesse against him: for whilst by nature hee doth the things of the Law, he becom­meth a law to himselfe.

By his workes God also is knowne; For the invisible things of him, that is, his eter­nall [Page 168] power, and Godhead are knowne in the workes of his hands. Yet this is not suffici­ent to salvation: For the more a man knoweth of the works, except hee bee sanctified, the more hee evanisheth in the vanity of his owne imaginati­ons, and his foolish heart is the more replenished with darknesse.

By his word hee is knowne: for in the Law hee sheweth what wee ought to doe, And in the gospell what we should beleeve. For the Law was but a pedagogue to Jesus Christ: and all the ceremonies, figures, and types thereof, were but shadowes of things to come; the body was Jesus Christ: and whosoever in his difficul­ty hath not recourse to the Law, and to the testimony; it is because there is neither light nor life in him.

By grace God is knowne: [Page 169] for all the knowledge that man can have of God, either from the Law, or from the Gospell, is in vaine, unlesse our hearts bee inclined by the spirit of grace to obey, or be­leeve: for it is written, As many as are lead by the Spirit of God, are the Sonnes of God, and heires of glory.

By glory wee shall know him fully: for here wee know but in part: but there we shall see as wee are seene, and know as wee are knowne, being ex­changed to his image, from glory to glory, by the spirit of the Lord.

The second thing that God in his word willeth us to do, is to beleeve in him: for there is a faith that beleeveth God to be: there is a faith that be­leeveth God to bee true: and there is a faith that beleeveth in God.

Every faith is not a saving [Page 170] faith, this onely saveth, when we beleeve in God, and rest upon him, for the life of our bodies: saying, Give us this day our daily bread: And for the life of our soules; saying, For­give us our sinnes. So that in faith there must bee three things, Sensus, assensus, appro­priatio, sense, assent, and ap­propriation: Now it is the applying faith that saves, for it is written, Thy faith hath made thee whole.

The third thing God re­quireth of us in his word; is a sanctified obedience of that which we know and beleeve. For it is written, This is the will of God, even your sanctifica­tion. Againe, Be ye holy as I am holy, who hath called you. And againe, Let your light so shine before men, &c. For it is not hee who cryeth Lord, Lord, that shall enter into the King­dome of heaven, but hee that [Page 171] knoweth the will of my Fa­ther and doth it.

It is the will of God that wee suffer for him, for it is written, Let him that would follow me deny himselfe, and take up his crosse and follow mee.

Brethren this is a lesson the hardest of all for man to learn, concerning God, for man would learne to know God out of curiosity, that he might dispute and reason concerning him. Man would beleeve both Gods word, and Gods worke out of necessity, when they cannot better do: Like Pharaoh and his Magicians confessing the finger of God.

Man also, out of custome, & for civill shame, will some time obey God for feare of punishment, more then for fi­liall affectiō, but let these all be knit together, they shall not so evidently demonstrate the life of the Christian, as by his [Page 172] patience under the Crosse. Looke to Ely, to David, to Iob, to the Disciples, and Mar­tyrs, who suffered not onely the losse of their name, and the spoyle of their goods, but al­so rejoyced that they were counted worthy to suffer for the testimony of Jesus: Looke to Jesus Christ in his agony, Not my will, &c.

Last of all, because these things, O man, cannot be got­tē nor made so perfect in thee as they should be: yet if thou canst sigh for thy deliverance, and groane under the burthen of thy imperfection, it is an evident assurance, that hee who hath begunne that work of grace in thee, will in due time perfect it; for these sighs are not from nature, but from the Spirit of grace, for of our selves wee know nei­ther how to pray, nor what to pray, but the spirit helpeth [Page 173] our infirmities, and maketh request in us, with sighs which cannot be expressed.

But thou wilt say to mee, I have sighed, and groaned, & yet I have had no audience: I answer thee, there is no reason why thou shouldest bee so heard: thy sinne hath dwelt long in thee, and thou art but chastised of late, and from yesterday. Is it reason, that when thou cryest in the an­guish of thy soule, either for health or heaven, that thou shouldest bee immediately o­beyed? No, no, God called long at the dore of thy heart, but thou wouldest not heare him, why then should hee so suddenly heare thee? I tell thee it is not onely patience, but exercise in patience that doth the turne.

Againe, he hath more then reason to refuse thee: for thou seekest to him, not so much [Page 174] for the desire of glory, as to bee eased of thy smart, and therefore hee dealeth with thee, as with Ionah, that thou mayest say with Simeon, Lord, let thy servant depart in peace, for mine eyes have seene my sal­vation.

LECT. 9.

IN the handling of this Peti­tion wee have already spo­ken of two things, first of the word Will, and secondly, bee done: Wee must now come, and looke to the word Thy; and in it consider whose will must bee done, For under­standing hereof, wee must know, that will is only, truly, & properly attributed & ascri­bed to three: to sathan, to [Page 175] man, and to God: I speake of will, as it is a faculty of the reasonable soule: and so do ex­clude from it, the unreasonable creature: to whom appetite and desire may be assigned, but a will cannot truly bee ascri­bed. To return then. Sathan is the first to whom will is ascri­bed in Scripture, for to him are applyed the words of the Prophet Isay. 14.13. I will as­cend into heaven, and I will exalt my selfe: above the starres of God; as some expound. But by abuse of this his will, hee hath captived it, both him­selfe, and his will to evill, and in so doing hath lost the true priviledge of his will: For howsoever hee willeth no­thing, but that which is evill: yet he getteth not done, all the evill that he willeth: for God hath so thrust a bridle in his lips, & a hooke in his nostrels, that without the bounds, and [Page 176] limits of his chaine, he neither dare nor can go 2^ly Man hath a title of a will ascribed to him: for as hee is a reasonable crea­ture, consisting of a soule and a body: so also in his soule there are these three things.

An understanding, holding forth light to him: some affe­ctions delighting more or lesse in their object according to the light w^ch is premonstra­ted thē. And a will, chosing or refusing freely, the object set before him: both according to the light of his understanding, & the delight of his affectiōs.

I have said, that man wil­leth freely, for unlesse will had the liberty & free scope there­of, it were no more a willing, but a nilling power: it were not voluntas, but noluntas.

Now concerning this liber­ty, or freedome in mans will, the Church of Rome, and we have had, and do still as yet, [Page 177] maintaine a long and serious debate, yet not concerning the freedome, and liberty of the will, but concerning the object, which the will of man chuseth or refuseth. It is their errour to alleage, that man in the state of corruption, can will good, and will it freely: But wee on the contrary, do averre, that man in the state of corruption can onely will evill, and that continually.

For clearing of this truth, and that wee may bring the light of God out of this dark­nesse; Wee must first consider the severall and different estates in the which man hath lived, doth live, or shall live.

Secondly, wee must consi­der, how farre his will did freely extend it selfe to good, or evill, in these severall po­stures or conditions of estate. When I looke on the estate & cōdition of man, I find it three­fold.

First, an estate of integrity.

Secondly an estate of cor­ruption.

Thirdly, and an estate of reparation.

His estate of integrity, is that, in the which he was crea­ted to the image of God, be­ing perfectly righteous, and holy in soule, and body.

His estate of corruption, is that wofull estate of sinne, and misery, in the which hee involved himselfe by his apo­stacie from God.

His estate of redinte­gration, is that happy estate to the which hee is exalted in Jesus Christ, whilst by the vertue of his death, and the power of his resurrection, hee is made partaker of the grace of God in this life, and shall be also of his glory in the life to come.

Now these being the seve­rall estates, and conditions of [Page 179] man: the question is, what is the true, onely, or adequate object of the will of man, good or evill.

To this I answer: good is threefold: There is a naturall good, a morall good, and a spi­rituall good.

The naturall good, is that which serveth for the preser­vation of the naturall life: such are eating, and drinking, sleep, rest or refreshment.

The morall good, is that which preserves the morall life, or civill society of men: such are, to be a Judge, to bee a Magistrate, a Merchant, an Artisan, a Trafiquer, &c.

The Spirituall good, is that which serveth for the beget­ting, and preserving of a spiri­tuall life in man: Of this sort are the preaching of the word, the administration of the Sa­craments, prayer, meditati­on: &c.

Now, if it shall be enquired, which of these goods, the na­turall man, by the power of nature can freely will.

I answer, that in the estate of integrity hee willed them all: In the estate of his corrup­tion, he may will, and do the first two, but not the last: In the estate of grace he willeth the last, yet not freely, for God must first renew his will before hee can will any spiri­tuall good: And when hee hath willed it, it is not fully and absolutely willed, or done as it becomes him: for the law of his body striveth a­gainst the law of his minde, and captivates him to death. In the estate of glory, wee shall onely, and continually will that which is good, and spiritually good: for there wee shall bee exchanged into his image, &c.

Thus the truth stands cleere; [Page 181] That the naturall man, as a na­turall man, and before hee bee renewed by grace, can and may will both naturall good, and a morall good: But, to will a spirituall good in that measure, as that it may bee ac­ceptable to God, hee neither can nor may: For howsoever he may preach, distribute the Sacraments, give almes, pray, and meditate: yet are these not acceptable, For the natu­rall man knoweth not the things that are of God. 1. Cor. 2. Hee is dead in his sins and trespasses. Ephes. 2. Hee hath not the sonne of God, and therefore can have no life in him. 1. Iohn. 5.12. Hee hath not the spirit of God in him, and therefore cannot be the child of God. Rom. 8.14.

And finally, although his workes were finished from the foundation of the world, yet is hee but a stranger from the life of God: For till his [Page 182] person bee first acceptable in Jesus Christ, his workes shall never be approved.

Last of all, a Sathan hath a will, and: as man hath a will, so God also hath a will: And to him chiefly and above all, yea most truly, and most pro­perly is the liberty of will a­scribed. For hee willeth that which is good, and that most freely, most solely, most abso­lutely, and most perfectly, be­cause continually. Gods will then, yea, and his revealed will being holy, righteous, and just in it selfe, and of it selfe; is that only which wee crave in this Petition.

But thou wilt perhaps aske me, may I not say, my will be done: No, no, for as God is primumens, & primum agens, so is he also Liberrimumens, & Liberrimum agens; Hee is the first essence, and the first a­gent, and hee is the freest es­sence, [Page 183] and freest agent that e­ver was. No creature in hea­ven or in earth, hath either a being, action, or will: but that which is duely and truely subordinated to his Essence, action, or will.

Wouldest thou then crave a reason why thou must not in­termixe thy will with Gods will. The reasons are these,

1. As thou art a naturall man, there is great enmity be­twixt thy will and Gods will. The Apostle tells us this, Rom. 8. The wisedome of the naturall man is enmity with God. Hee saith not only, that it is an e­nemy to it, but enmity it selfe Now we know that it is more to be enmity, then to bee an enemy, for an enemy may bee reconciled, but enmity ne­ver.

2. It is not good that wee say, my will bee done: For if we get our will, wee would [Page 184] many times will the things which would tend to our de­struction. Thus the children of Israel willed and desired Quailes in the wildernesse: and they got their will, but not their well: For when their meat was in their mouth it came out at their nostrels.

3. If wee got all our will; wee should many times sinne against God, willing the things which hee willeth not, and nilling the things which he willeth. Thus did Israel will their returne to Aegypt against the will of God, leading them to the land of their rest. And thus they would have a King, and got one in Gods anger.

Thus I may say boldly, that mans will should not bee sought but Gods, For mans will differeth more from the will of God, then the heaven differeth from the earth. For [Page 185] it is mans will to live in wealth and prosperity, but God willeth it not, knowing that want is better for us, For when wealth maketh mans wit to waver, and prosperitie maketh him to misknow God: want maketh him wise, and with the prodigall child reclaimeth him from his er­rour.

Secondly, wee would al­wayes live at randome, and be free from the Crosse: but God willeth it not, for hee knoweth that without the yoake we are but wilde hei­fers: But when the Crosse is on our backe, it will teach us to keepe his law.

Finally, wee desire to live long and see many dayes, God willeth it not: And therefore cutteth off the thred of our life, sometimes in the mor­ning, sometimes in the noone­tide, and sometimes in the e­vening [Page 186] of our dayes. And by so doing preventeth the growth of sinne in us. Some­times shutteth our eyes, from seeing the evil that is to come, and sometimes draweth us a­way from the love of the world, that wee may bee in­vested with our Masters joy.

Thus by all these palpable documents, hee cleerely tea­cheth thee, to submit thy will to his: and both in wealth and in want to say: Not my will but thy will be done.

And truely, till this time come, and till thougrow up to this measure of grace: A Scholler thou may be in the Schoole of grace: but a per­fect man in Christ Jesus thou art not: For he that would be his Disciple must deny him­selfe, and take up his Crosse and follow him dayly.

The totall summe then, of this part of the Petition is this, [Page 187] O Lord since by nature we are created to thy image, and since, in that estate of our inte­grity we were sufficiently en­abled to doe thy will: But now, since by our fall wee are so debilitated & weakned, as that we can neither know thy will nor doe it; Wee runne to thee in the secret and sincerity of our soules, And we begge of thee that by the grace of thy spirit, thou wouldest so reenable us, and strengthen us againe, that thy will may not only bee done by us, but also upon us: That is to say, that we may not onely doe that which thou commandest us in thy word: but also patiently beare whatsoever crosse or ca­lamity thou shalt bee pleased to exercise us with.

And so having ended the first part of the Petition, wee come to the second. The first part was materiall; the last is [Page 188] formall. Formatur, we craved that Gods will might be done in us and upon us. For manner we crave that his will may be done in earth as it is in Hea­ven.

To come then to the consi­deration hereof: Whilst our Redeemer prescribeth unto us, the matter of Gods obe­dience, he prescribeth it in two subordinate periods of consi­deration.

1. In the place thereof.

2. In the patterne thereof.

The place, hee will have it done on earth: The patterne, As it is in heaven.

We will first looke to the place of this obedience: And it is earth. By earth many di­vers men have meant many things diversly. Tertullian by earth said our body was meant and by heaven, our Soule: Be­cause our bodies are of the earth and earthly, and our [Page 189] Soules a spirituall and celestiall substance. And the ordinary glosse, following Tertulltan, writing on this place: by the earth have understood the flesh, and by the Heaven the spirit: So that they make the meaning of the words to bee, Let the flesh and the lusts thereof be subdued to the Spi­rit, and the good motions of the same.

Cyprian by earth under­stands the unregenerate, and such as doe not know God: and by Heaven, just men to whom God is knowne, and by whom he is obeyed. And he makes the meaning of the words to bee: Let them that are not yet called bee brought within the compasse of thy covenant, and the bosome of thy Church, that as wee be­leeve, so they may beleeve al­so: and as thy will is done by us, so it may bee done by them.

Both of these opinions are not only tolerable but also laudable: For we are bound by religion, not only to subdue the lusts of our flesh, and to live after the Spirit, but also wee are bound in charity, to begge of God, that all such as appertaine to his election, may be in due time called, ju­stified, and glorified: That so there may be but one shep­heard, and one sheepfold, and God may bee over all, and in all, blessed for ever.

But if I may speak it with­out the prejudice of so great lights: Howsoever both these Petitions be requisite for the Christian: yet doe not I thinke that either of them be here meant: But with Chry­sostome I doe thinke that this Petition differs nothing, from that precept of the Apostles. Collos. 3.1. If yee bee risen with Iesus Christ, seeke those things [Page 191] that are above. By earth then I understand men that are on earth: and by heaven, the Angels of God, and the Spi­rits of good and just men de­parted: So that the meaning of the petition is: Since it hath pleased thee O Father, who dwellest in Heaven, to make thy name knowne to us, and be called upon of us: And seeing thou hast honored us by the making us members of thy true Church, and thy Kingdome of grace here on earth: O let thy Spirit of Grace dwel so powerfully and plentifully in us, that as thy holy Angells and glorified Saints doe thy will in heaven: So we that are but weake and sinfull men may captivate our wils to thy obedience here on earth.

Well then, by Earth wee must understand not only earthly men, but also the place, [Page 192] where, Even on earth, and while we live in it. But let us remarke the word, for it is ge­nerall. Our Saviour teaching us the person, the time, and the place of Gods obedience: saith not, Thy will be done in the field; in the city, in the sea, or in the dry land, but [...] that is to say [...] per universum terrarum orbem, Through all the whole world: And as David sayes in his 97. Psalme: Make thy way knowne on earth, and thy saving health to all Nations.

The persons then by whom he will have Gods will done, are men, who are of the earth, and to the earth returne again. And the place where, in the earth, and whilst wee live in it: For unlesse wee doe the will of God here, wee shall not enter into our Masters joy hereafter.

In the second roome wee [Page 193] must looke to the patterne, and it is called heaven, by the which, as I told you already, Augustine and Chrysostome do understand the holy Angells of God, and the glorified Spirits of men: These are said to bee in heaven. But by these alone the word is not only understood: For as there are more heavens then one, so are they more that do the will of God in heaven, then those blessed Spirits alone. I say there are more heavens then one, and it is cleere: For it is said in the preface of this prayer. [...] in the plurall number: and it is knowne and manifest in na­ture: For this expansum, or void wherein are the fowles, is called a heaven, and they, the fowles of the heaven. A­gaine, these seaven subordi­nate spheares in the which the seaven Planets doe raigne are [Page 194] called heaven also. Againe, that place wherein are the fi­xed Starres, is called a heaven also. And finally, that place of felicity, which is above all of these is called heaven, and the third heaven, and the heaven of heavens, and the Paradise of God. Now as all of these are furnished with their seve­rall host and inhabitants: So is the will of God done in all of these, by their severall host and inhabitants: For in the lower heavens, which we call our firmament, the will of God is done by the fowles of the ayre, and by the treasures of windes, raine, snow, haile, and the thunder. In the se­cond heaven the will of God is done by the Sunne, the Moone, and the Starres. In the third heaven also the will of God is done by the holy Angells, who have kept their originall integrity, and by the [Page 195] congregation of the first born, who rest from their labours and have entred into their Masters joy.

The words then are cleere. By earth, is meant man, made of earth, returning to the earth, and living on the earth. By heaven, is meant all the host and inhabitants of the whole heavens of God, whe­ther they be the first, second, or third heaven: But chiefly the third.

Now the resemblance and parallel of the obedience is re­markable As it is in Heaven: For it may be enquired, how doe the Angells and Saints de­parted obey the will of God in heaven.

I answere, they obey it five manner of wayes: Speedily, Cheerfully, Fully, sincerely, constantly and perfectly. Speedily and without delay; cheerfully and without mur­muring; [Page 196] fully and without omission, sincerely without dissimulation, constātly with­out wearying, and perfectly without halting.

Now, is it possible for man so to doe Gods will?

No certainly: wee cannot doe it speedily, for like Lot we linger to goe out of So­dome: We cannot doe it cheerfully, for like Israel wee grudge, and murmur in the way to our rest: We cannot doe it fully, for the good that wee would doe, we doe not, &c. We doe it not sincerely and without dissimulation, for although wee honour him with our mouthes, our hearts are farre from him: We doe it not constantly and without wearying, for to day we are fervent, and to morrow wee are lukewarme, neither hot nor cold: Neither doe we it perfectly, for we know but in [Page 197] a part, and see but in a part, and our perfection is laid up for us, in the life to come.

But why doe we then pray for it, since wee cannot at­taine to it?

I answere, though we can­not attaine to it, yet wee should strive after it: For there is a time comming wherein we shall obtaine and attaine to that perfection wee aime at: And that is our last moment, and day of our dis­solution: Like Israel com­passing Jericho: And Sampson groaning under his blindnesse.

Ʋse. Now the use of all this. When God made man, he made him conforme to his patterne, for he made him like to himselfe, and to his owne Image. When God comman­ded to build him a Taberna­cle, he gave a patterne to it in the mount, and never a pinne was in the Tabernacle but [Page 198] what was commanded. So it is here, when Christ Jesus de­sireth us to doe Gods will; he writeth to us a copy, doe it in earth as it is done in hea­ven: Not that we are able to attaine to it, but that we must strive after it.

Let us looke but to a natu­rall Parent: Hee calleth upon his young infant to come, the child cannot goe, but creepeth to him: He calleth on him by his name: the child cannot speake, but he bableth: Hee biddeth him stand upright and alone; but he straight fals: Yet the father doth not mea­sure his obedience by the per­fection, but by the endeavour. It is so with God, Hee calleth upon us to come to him: wee cannot come unlesse wee bee drawne. He biddeth us stand stedfast, but wee fall, till he strengthen us. He biddeth us call upon him, but wee cannot [Page 199] till he first call upon us; and say (as to Mary) Mary, then straight we answere him Ra­bony. Finally, hee biddeth us doe his will on earth as it is in heaven, and be perfect as he is perfect: But we cannot, till he first give us the thing that he craveth of us. What shall wee then doe, shall wee lan­guish because wee are weake, or retire because we are faint? No, let us creepe, and bable, and struggle: We are accepta­ble, not because of our pra­ctise, but because of our endea­vour: Not because of our acti­on, but because of our affecti­on. Coll. 3.2.

LECT: 10.

HAving spoken of the first three Petitions, which concerne the honour and glory of God: It resteth now, that we looke on those Petitions which concern man, and his utility, either bodily or spiritually. It is bodily wants are poured out here in this Petition, and the support and reliefe thereof petitio­ned.

In handling hereof, wee shall observe the very same order and Method, which we observed in the former: For first we will looke to the co­herence of this Petition: and next to the matter compre­hended therein. The cohe­rence is remarkable: For the [Page 201] Petition lookes with a two­fold aspect: viz. a reference to the former Petitions: and a relation to the ensuing. The reference it hath to the first three Petitions, is, that it serves for a touchstone, to try the right and true title which wee have to the things of this life: For wee live in a world wherein there is no­thing which men doe so much affect as plenty and abun­dance: And there is no man so much abhorred and despi­sed, as the poore man and hee that wants: Howsoever it be absolutely true, that the feli­city of man consists not in the possession of the earth, or earthly things (for the King­dome of God standeth nei­ther in Meat, Drinke, nor Ap­parrell, but in Righteousnesse, peace, and joy in the Holy Ghost.) But wouldest thou know O man, whether thou [Page 202] hast a true title and right to the things that thou possessest, or not, and wouldst thou know whether or not thou enjoyest and brookes them with a good conscience: Then for thy resolution, looke to the first three Petitions, and see how farre they have ta­ken root in thy heart, and how farre thy heart hath beene set on their obedience: So farre thou hast right, and true title to the things of this life, and no farther: For I will assure thee unlesse Gods honour hath beene deare to thee, and dearer then thy owne: Unlesse Gods Kingdome hath beene dearer to thee then all the world besides: Yea and all the world in thy accompt hath beene but losse to thee, in respect of it: And finally un­lesse Gods will have beene so deare to thee, that thou hast denyed thy selfe, and under­gone [Page 203] the Crosse patiently, captivating thy will to Gods: I will tell thee thus much, an use of the creatures of God thou mayest have had, but a true title or right to them thou never hadst: And to speake it in one word, an u­surper of Gods creatures thou maist bee, but a true owner thou never wast. No I must tell thee more: There is never a bitt of bread that goeth downe into thy belly, nor one drop of water that goeth into thy mouth, but shall one day accuse thee of the wrong and tyranny that thou hast done: unlesse thou canst shew by thy charter that thou art a member of Gods Kingdome: And that for thy Reddendo thou hast honored his name, and captivated thy will to his obedience, For as all things are ours whilst wee are Christs: So without Christ nothing in [Page 204] the world is ours: No, they are so farre from being ours, that they sigh and groane a­gainst us. Rom. 8. And woe bee to us, if when they sigh a­gainst us, wee cannot sigh for our selves. But this is not all, For as this hath a respect to the former Petitions, by way of tryall, so doth it also carry a reference and relation to the subsequent, and that more wonderfull and obser­vable then the former: For it may bee enquired whence it commeth, that hee who was the Son of God, and thought it no robbery to bee made e­quall with God himselfe: A­gaine, whence it was, that he who laid downe the life of his body, that hee might save the life of our soules: And finally, whence it comes, that hee who did forbid us to care what wee should eate, or what apparrell we should put [Page 205] on: should in this measure be so carefull of our bodies, and the naturall life thereof, that he should preferre a petition con­cerning the body, before that which concerneth the soule.

Is not the soule of much more worth then the body, and are not the things, that concerne the soule of farre greater ex­cellencie, then those which concerne the body?

How is it then, that hee who is the Prince of our sal­vation, should bee thus pre­posterous in his Alphabet as to recommend to us the care of our bodies before the care of our soules: and the worth of a peece of bread, before the worth of the remission of our sinnes?

To this I answer, Wisdome is justified of all her children: and therefore it becomes us not to judge any thing before the time, for hee is the wis­dome [Page 206] of the Father, who hath thus taught us, and as there was no iniquity found in his wayes, so there was no guile found in his tongue.

Hee hath then suffered us to prefixe the Petition which concerneth our body, before those that concerne our soule: not for dignities, but for ne­cessities sake: For behold, as hee made us, so hee knoweth our frame, and of what mould wee are made: and for this cause hee submitteth himselfe to our infirmities: that by doing so he may gaine us; for wee have not such an High-priest, as cannot bee touched with the sense of our infirmities: but who was made like unto us in all things, sinne excepted.

Will any man then aske the reason of this order, I an­swer, God hath done it wise­ly for three causes.

First, to shew us the infir­mity of our flesh, or fleshly nature.

Secondly, to shew us the riches of his mercy.

Thirdly, to shew us the true refuge to the which wee should runne in the day of our bodily wants.

I say, first, it is done to shew us our naturall infirmity, and the weaknesse of flesh; who live by sense, and not by faith: For it is with man, (walking in the way to hea­ven) as it is with little chil­dren, walking in their parents families: wee know this to be the defect, and weaknesse of our children: that hardly, or seldome can they bee brought to put on their appa­rell, or say their prayers till first they get the promise of their breakfast: it is so with us in the way to heaven; all the promises of God (concer­ning [Page 208] our felicity there) which in themselves are so large, and infinite: that neither hath the eye seene them, or the eare heard them, or can the minde of man understand them: Yet all of them, of what quality, or number soever they bee: can never lead a man to the earnest pursuit of those things that are eternall, unlesse hee get a palpable possession of those things that are tempo­rall. But as David said, This is our death.

I saysecondly, he hath done it for a demonstration of the riches of his mercy towards us, letting us see that hee will passe by many of our infir­mities, and overlooke many of our weakenesses ere hee want us; (So pretious a thing in the eyes of the Lord is the Soule of a man, that hee will give much for it ere hee want it) looke to the Father, looke [Page 209] to the Sonne, to the Holy Ghost, looke to the elect an­gels, to the Saints departed, to the senselesse creatures, and looke to sathan himselfe, and all shall teach you, that no­thing on earth is so pretious as the soule of man.

And if our soules, and the redemption of them, bee a matter of so great excellen­cie; doe you thinke that God will want it for a meale of meat? no, no, farre bee it from us to thinke so: for will hee that feeds the fowles of the aire, and clothes the lillies in the field, be forgetfull of us? No surely, a haire of our head shall not fall to the ground, but by his providence, and if any shall fall, it is not for want of his favour, but for the weaknesse of our faith.

I say thirdly, it is done to shew us the true refuge, unto the which we should all leane [Page 210] in the day of our want, whe­ther bodily or spirituall: and that is onely to God: For will wee looke to the things of this earth in the day of our bodily want: from whom shall we seeke them but from God, for it is hee that hea­reth the heaven, and maketh the heaven to heare the earth, and the earth to heare the come, and the come to heare Israel.

If hee heare thee, all shall heare thee, but if hee stop his eare, all shall bee deafe and dumbe to thee: For the eyes of all things do wait, and de­pend on him: While he open­eth his hand, they are filled with his blessing: But if hee over-cloud his countenance, they are sore affraid, and pe­rish.

Now this being the reason of the coherence, I come to the Petition, wherein six [Page 211] things are remarkable.

First, what we crave, Bread.

Secondly, of whom wee crave it, of God; for wee say, Give.

Thirdly, to whom wee crave it: and it it not in the singular number to mee, or to thee but in the plurall number, Ʋnto Ʋs.

Fourthly, what a bread it is that we crave, a Daily bread, not a dainty bread.

Fifthly, whose bread is it that we crave: not our neigh­bours bread, but our owne, Our.

And sixtly, for what time it is that wee crave it, not for the morrow, but for to day. Give us this day our daily bread.

Whilst I looke on the thing that is petitioned, Bread: It is requisite that I search, what is meant, and understood by it. The Ancients and Fathers of the Church have thought di­versly [Page 212] of it. Tertullian lib. de Orat. Cap. 6. will have by this bread, Christ himselfe to bee meant: and saith that there is nothing can have a more or­derly progresse, then that af­ter we have sought the honor of Gods name, the advance­ment of his Kingdome, and the obedience of his will: to seeke also the bread of life, by the which wee may bee en­abled to do those things. And this is Christ himselfe (saith hee) for of him it is written, I am the bread of life. Ioh. 6. Athanasius lib. De humana na­tura suscepta. Tom. 1. doth by the word bread understand the Holy Ghost: and for proofe thereof, bringeth the words of this very Text [...], Our daily bread: for hee saith, God hath taught us in this present time, to seeke that bread for our entertainment, whose first fruits shall pre­serve [Page 213] our soule in life, to the life to come.

Augustine, writing of the sermon of Christ in the moun­taine. Tom. 4. lib. 2. cap. 7. pag. 349. by bread doth under­stand the bread of the Sa­crament, or else the bread of Gods word: by the which our soules are kept in life to the obedience of his statutes.

But with reverence let me say, that Tertullians opinion (meaning by bread, Christ) cannot stand with the due or­der of this prayer: for then it were tautologick, for that was sought in the petition, Thy Kingdome come.

Againe, Athanasius his in­terpretation cannot bee re­ceived, whilst by bread hee meaneth the holy Ghost: for of him wee receive but the first fruits in this life: But of this bread we many times re­ceive [Page 214] both satiety and surfeit.

Last of all, I cannot subscribe to Augustine in this his opini­on, nor to the Rhemists his followers, who by bread here understand the bread of the Sacrament, for if it were so, I see no reason wherefore they should debarre the laicks from eating thereof, one licen­ciating the use thereof to the Priests, whilst God calleth it our bread, and our daily bread, and alloweth to us both the use, and the daily use thereof.

It resteth then, that the truth bee cleared, and so it shall by taking the words li­terally, and under the name of bread by understanding ba­kers bread, yet not so strictly but that figuratively also, un­der it we may cōprehend all things requisite for the main­tenance of this our naturall life: such as are, strength of body by nourishment, health [Page 215] by Physick, warmnesse by ap­parell, sufficiencie, and corre­spondencie to our labours: and finally, all the meanes and helpes that leads to these things: as Christian magistra­cie, peace in the land, and sea­sonable weather, So that Am­brose looking on the large ex­tent of the word bread, sayeth of this Petition; Haec postulatio maxima est corum quae petuntur. For since, as man cannot live without bread, so his bread cannot quicken him except he have a stomack to disgest, and when his stomack is able, hee cannot get it, unlesse the earth afford it: and the earth doth not afford it except it be laboured: and it cannot bee laboured except there bee peace amongst men: and in the very time of peace, mens tra­vels cannot be profitable, un­lesse God send both the first and the latter raine: Therefore [Page 216] saith hee, in this one word of bread, many things are couched, yea all things that are requisite for the enter­tainment of our life.

The meaning of the words being thus interpreted, let us make some use of them. Their use is twofold.

Ʋse. For the word serves first for rebuke, and second­ly, for instruction. It serves for rebuke to the Church of Rome, who by the impo­sition of their extraordinary, and unnecessary fastings, hope to enter into the kingdome of God: But to those I say, yet not I, but Jesus Christ for me: Fooles and hypocrites, you make cleane the outer side of the cup and the platter, but within all is foule, and full of ravening. Foole, dost thou thinke that the kingdome of God stan­deth in meate, and drinke, or in apparell? No, no, it stan­deth [Page 217] in righteousnesse, peace, and joy in the holy Ghost. What careth God I pray thee, for a bit of meat, that goeth into thy belly, or for that rag of clothes, that covereth thy nakednesse? When he is hun­gry will he tell thee? or when hee is thirsty, will hee that thou shouldest give him drinke? or if he were cold, or naked, would hee begge the use of thy garment? No surely, those things are not for him, but for us, and for our use: Hee made our bodies of the earth, earthly: hee hath breathed the breath of life in our nostrils, that by it wee may live in the body: he hath given us also the use of his creatures, for the preservation of that sparke, till hee recall it.

What is it then should make man so bold to inhibit the use of that thing which [Page 218] God hath licenced, or what art thou, O man, that darest pollute that which God hath sanctified to thee? Well hath the Apostle Paul fore-prophe­sied of thee; that in so doing thou hast a shew of godlinesse, but in effect thou hast denyed the power thereof: for these things may have a shew of wisdome in a will-worship and neglect of the body, but in effect they are but the rudi­ments of the world, and the ordinances, and traditions of men: for they hold not of our head which is Christ Jesus.

I graunt indeed it fareth not with the soule, and the body, as it fareth betwixt an evill matched man, and his wife: the thing that the one wil­leth, the other willeth not: and if any neighbour shall pacifie the strife with reason, hee hath gained a soule: It is even so with the matter of [Page 219] fasting: if, whilst the flesh lu­steth against the spirit, and the spirit fighteth against the flesh, wee can beate downe our bodies, and bring them in subjection, it is more then requisite: But if wee shall think hypocritically, by so do­ing, to merit or procure to our selves the Kingdome of heaven, wee deceive our soules, and our labour is in vaine: for the kingdome of God standeth neither in meat, drinke, or apparell; but in righteousnesse, peace, and joy in the Holy Ghost.

Ʋse 2. And as it serves for rebuke of the Church of Rome, so doth it also for in­struction to our reformed Church: and that in a twofold manner: for it teacheth a lesson to the rich man, and another also to the poore man.

It teacheth the rich man to eschew covetousnesse, for if [Page 220] God give him bread, hee gi­veth him all that hee oweth him: wee cannot bee content till our table be richly decked, and our cup overflow: but alas these things ought not to be so; for we came naked into the world, and naked we shall returne againe. If wee get therefore food, and rayment, it becomes us therewith to be contented. Nature is not cu­rious in herd yet, nor charge­able in her fare; shee can say with the Poët, Vivitur parvo bene, all that she craveth, is but bread and water, a clout to cover her nakednesse, and a hole to hide her head in: when God sendeth more, she can use it with sobriety, when God denyeth it, shee can bee thankfull, and say with Iob, The Lord hath given, and the Lord hath taken, &c. And when she seeth the best chear in the world set before her, [Page 221] she accounteth it all but bread.

The crummes of the rich mans table was bread, al­though refused to Lazarus: and the rich mans sumptuous fare was but bread: Daniels pulse and water was bread: and the Kings royall fare was but bread: the huskes of the swine was bread to the prodigall child, and his fa­thers feast was but bread.

Thus the true christian in all things is content: hee canne bee abased, and hee can abound: he can bee hun­gry, and he can bee full, he can want, and he can have. Philip. 4. And in the midst of his fulnesse, hee is carefull of no­thing so much, as that the Lord send not a leannesse u­pon his soule.

Secondly, as it teacheth the richman to measure the things of this life, not by the ell of his desires which have no [Page 222] end, but by the ell of nature, which is short & soone con­tented: so from this the poore man hath a lesson of content. When hee looketh to his neighbour and seeth him bet­ter cloathed, better fed, bet­ter followed, and better favo­red then himselfe, truly na­ture would grudge and mur­mure in a naturall man: But if thou bee a christian let mee exhort thee in the name of Je­sus, whose name is called upon by thee: represse these fond imaginations: Consider that God hath taken nothing from thee, but what hee gave thee: And that in wisdome, hee hol­deth thee short of those things that hee himselfe may be thy portiō. Blessed art thou if he be so to thee. It may be for a time thou hunger and thirst, but thou shalt bee satisfied: and it may be for a time that thou mourne and weepe, but thou [Page 223] shalt be comforted, The way to procure thy content, it not to measure thy want with o­ther mens wealth: No, no, but looke to the woe that their wealth hath bred them, and consider how ease, and fulnesse of bread hath made their hearts fat, and hath lulled them into the lethargie of a giddie minde, whilst by means of thy want, God hath pre­served his life in thy soule. Wouldst thou then change estates? no, doe not if thou be wise: for they who possesse those things, stand in slip­pery places, they seldome or never leave their owners without a fall.

How many this day are in hell, who would goe naked to bee partakers of the gar­ment of righteousnesse: who would be still hungry to get a poore crumme of the booke of life: and dye a thousand [Page 224] deaths for thirst, to get one drop of that water, that could coole the heate of that flame which they sustaine: but oh! they cannot obtaine it: they have lost their time, and their judgement is sealed.

While therefore thou hast time, in time, redeeme the time, for the daies are evill: and if thou get food and rai­ment, learne therewith to be content: and if thou be greedy of any thing in the world, be greedy of grace: for if thou hast the grace of God, thou art richer then Cresus: because thou hast Christ, who when hee was rich, became poore, that in his povertie thou mightest be made rich.

LECT. 11.

THe second thing conside­rable in these words is the person of whom wee aske this, and it is of God; for whilst in the preface wee say, Our Father, behold here wee say to him, Give.

In handling of this word a supplication, wee have three things to consider; First, to whom it is powred out; to God; Secondly, after what manner; by way of begging. Thirdly, for what reason; be­cause of his command, Aske and you shall receive.

The first thing remarkable in this word of the Petition, is, of whom wee crave our bread: and I see, it is of God. Will any man enquire why [Page 226] it is, that for every peece of bread wee put in our mouth, wee should goe to God and aske it of him: this may seeme a little strange: for there are many, that have more bread lying beside them then they can get eaten, and many (like the rich man in the Gospell) have more in store then they can make use of.

This may well then be­come the poore man; who when hee dineth in the mor­ning knoweth not where to suppe at night: or if hee have gotten a morsell of greene hearbs at night, knoweth not the next morning where to breake his fast: I thinke it were no fault in him to goe to God, and to begge of him every bit and morsell of bread that goeth into his mouth: for a rich man dineth when he pleaseth, but the poore man when he may.

Yet to answer, I say, it is requisite for the rich as well as for the poore, when hee sit­teth at table, to say, Give mee; and that for three causes.

First, for the honour of God.

Secondly, for instruction of the owner, in the right title of the creature.

Thirdly, for his instructi­on in the remembrance of them that want: and in the use of the creature.

I say, first, that it is done for the cleering of the honour of God, both that he openeth his eare and his hand for our deliverance from our meanest distresses.

It was said of old amongst the Heathen of their God: non vacat exiguis rebus adesse Iovi: It is not so with our God, blessed bee his name: The meanest distresse that his servants could ever stand [Page 228] in, they never sooner opened their mouth to cry, but straight he bowed downe his eare and heard them. They could never sooner present their wants before him, then he opened his hands, and fil­led them with his blessing. And if I should be particular: what is it that God would not give him if hee seeke it of him. Man as a naturall man, hath a naturall life in him: which, as it is from God by inspiration, so it must bee en­tertained by God and his pro­vidence, till he recall it in his wisedome. Hee gave it be­fore we were: he recalleth it before wee bee aware: but hee entertaineth it by making us sensible of our wants, and supplicants to him for our re­liefe. Matt. 6.

As man is a naturall man, and hath the maintenance of his naturall life of God, so is [Page 229] he ordained by God to com­municate, and propagate his peace on earth. Which if hee aske not of God, hee will not give it him: and unlesse that God give it him he shall not have it. Looke to Abrahams servant, going for a wife to I­saak. and to Sampson, seeking a wife amongst the Philistims. Besides this, peace is requisite for the maintenance of mans life: and this hee cannot have except God give it. For as he is the Lord of hosts, and the leader of our battailes, so is he the God of our peace also. It is he who in the day of bat­taile, can hisse for a flie against Aegypt; and for a Bee against Ashur. Esau. 7.18. So it is hee that breakes the Bow, and the Speare in Judah, Psalme 40. and cryeth such a peace to his people, that a covenant is made betwixt them and the stones of the field, neither is [Page 230] this all. For man, as the ser­vant of God, for his Gods sake, may bee called to suffer. If in that day we call on him, will he leave us? No, no; hee hath forbidden us to care for our accusations, for his Spirit in us shall speake for us: and that with such efficacy, and force of truth, that our adver­saries shall not bee able to re­sist it. Matt. 10.19.

Seeing therefore, all our necessities are manifest before him, our teares in his bottle, the haires of our head in his hand, our supplications in his bosome, and our dayes in his register: Why should we in our distresse feare to draw neare to him: No, it is his honour that wee draw neere. For he hath said, Come to mee all yee that are weary and heavy laden, and I will ease you. And a­gaine, Whosoever comes to mee him I cast not away: For the bru­sed [Page 231] Reed I will not breake, and the smoaking Flax I will not quench.

As it serves for the honour of God, to see his children come, and seeke a peece of bread of him, so it instructeth the children of God also, in the right use of the creature. For it is written, Man what hast thou that thou hast not re­ceived, and if thou hast received it, why gloriest thou?

And to make this a little more cleere: thou wilt finde, that in the use of the creature, thou hadst need to goe to the Creator: and to say Give mee [...]: and that for two causes. First, thou canst not attaine to it, unlesse he give thee it: and next thou caust not have a blessing with it, unlesse hee give it thee.

First, thou canst not ob­taine it, unlesse he give it thee, For thou maist rise early at [Page 232] Morne, goe late to bed at Night, and all the Day long eate the Bread of Sorrow: But all is in vaine, unlesse God give the increase. Looke to all the things that are in na­ture, and see what the natu­rall man can doe to them for their conquest. I presuppose thou art going to the sea: canst thou make the winde blow right in thy saile: thou canst not. For if God would give every man his desire in the winde, such a confused whirl­winde was never seene in the world: so as the whirlewinde that blew downe Iobs house, should not bee like it. And therefore his windes some­times sit in thy face, another time in thy neighbours. And by so doing, and crossing all your desires, teacheth you on­ly to depend on him. For it is he only that giveth. What I speake to the seaman, I speak [Page 233] to the husbandman, to the clowne, to the courtier. Yea what I speake to one I speake to all. It becommeth us in the use of the creature, to doe two things. First to deny our selves, and then to runne to God. First, deny thy selfe for thou art weake in a two-fold weaknesse: weake in judge­ment and weake in power. In judgement, not only con­cerning the things of God, which the naturall man knoweth not, but also concer­ning the secrets of nature: which man knew once by na­ture, but knoweth not now by reason of his fall. Aske the Astrologue, the Soothsayer, the Necromancer, and all those vaine searchers of vani­ties, who doe sow iniquity and reape vanity: And who asking counsell at their stock, have nothing but their staffe to answere them. Hosea 4.

As we are weake in judge­ment to understand, so are we weake in power how to man­nage, not only the things that are of God: but also the things that are of men.

That wee cannot mannage the things that are of God it is cleere out of this example: David and Israel did purpose to bring up Gods Arke out of the house of Abinadab, in a new cart. 1. Chronicles 15.13. But because they thought themselves able enough to fol­low that businesse, without Gods direction: Looke to Perez Ʋzzah by the way: Looke also to Israel fighting against Benjamin.

And as it is in things con­cerning God, so is it in things concerning us, for howsoever we have understanding to know what they are, yet we want wisedome to mannage them aright: Looke to Israel, [Page 235] who did sow much, and reaped little, who did eate, and were not filled, who ear­ned wages but could never get a purse to keepe them in. And in a word: except wee get both judgement to dis­cerne of the creature aright, and power to make a right use of it: Wee may say con­cerning the first: our coun­sells are caryed headlong: for wee meete with darknesse in the day. And for the second, we may justly say with Peter, Wee have fished all the night and yet have caught nothing.

In the last roome whilest wee are commanded, to goe to God and to say to him, Give: Wee are taught to know how to use the crea­tures aright, and that three manner of wayes. First, by travell, secondly, by prayer, thirdly by charity.

By travell because man [Page 236] must eate his bread in the sweate of his brow.

In his innocency he was or­dained to delve in the garden of God. When hee fell, the earth was accursed for his sake: And let him travell as he liketh, yet in the sweat of his brow hee shall eate his bread, and in the use of a law­full calling, he hath only rea­son to expect an answerable blessing.

I say secondly hee must pray, for let him toile never so much, except he pray, he shall not speed: For it is writ­ten; Nisi Iehovah, frustra: and these two are surely knit to­gether, labour and prayer.

For as sighing without ex­pectation, and expectation without sighing: as prayer in a tempest without toiling, and toile without prayer: and as in a Sermon, information of the understanding, without [Page 237] working on the affections, and travell on the affections, without information of the minde, is all in vaine. So also in things temporall, neither will our travell alone, nor our prayer alone, serve our neces­sities: but travell and prayer conjoyned together, make up the worke of our reliefe.

Thirdly it teacheth us, how to commiserate others in their necessities. For there are ma­ny, who like Nabal cannot yeeld to David: or like to the rich glutton, cannot pity La­zarus, or like a Iezebel, fee­ding foure hundred false Pro­phets, and yet can suffer Eliah to starve. But in this O man, thou art deceived: For thou canst not get it, till thou say to God, Give. And when hee giveth it thee, it is to this end amongst many, that thou maiest not refuse him who saith to thee, Give, nor that [Page 238] thou hide not thy eyes against thy owne flesh: For a cuppe of cold water shall not want a reward.

Adde to these our owne use in sobriety: neither pam­pering our bodies to surfeit like the rich glutton: nor dis­respecting them by nigardice: but using them in sobriety: For the belly is for meate, and meate for the belly, but God will destroy them both.

Ʋse. Now having spoken a little concerning the person of whom wee crave these things, and the reasons there­of; make wee some few uses thereupon, which are foure. First, it serves to con­fute the common opinion of Chance. Secondly, of merit. Thirdly, it treades downe our pride, And fourthly, it rebuketh our distrust and dis­paire.

I say first it confuteth [Page 239] chance: For howsoever the greater part of the world bee ignorant of the wayes of the most high, and attribute either their prosperity, or adversity to chance or fortune, yet let the Christian know, that this proceeds from the ignorance that is in them: For there is neither chance nor fortune in the world: but that God, who by the word of his pow­er made the world, by the word of his providence go­verneth it, and by the word of his good pleasure shall ru­ine it: hee dwelleth in the heavens: and doth upon the earth whatsoever hee will: that man may know that he it is, who woundeth and bin­deth up againe: who killeth and maketh alive: and who having exalted bringeth down againe to the dust, and to the dung hill: and that beside him there is no God: even besides [Page 240] him, who is the God of Ja­cob, and the holy One of Is­rael.

Secondly, it confutes me­rit: for who art thou, O man, that darest bee bold to bragge of thy merit? canst thou by thy merit, or the power there­of make one haire of thy head white or blacke? canst thou make the Sunne to shine, or the raine to fall upon the earth to give her increase? No; thou canst not. How much lesse art thou able to pay a ransome for thy owne soule? No, no, alas, thou canst not. It may be thou saist, that thou art rich and in­creased with goods &c. but Lord open thy eyes to see thy pouerty and nakednesse: and with a temptation, the Lord give the issue to beare it.

I say thirdly, that this word serveth to tread downe our pride: for of all the creatures of the world, man is borne [Page 241] the weakest and the most wretched. Other creatures fall no sooner from the belly of their damme, but they can goe, eate, and are covered. Man is borne weak, wretched, unable to walke, unable to eate, and unable to cloath him­selfe: And when he hath got­ten all that hee can possesse un­der the Sunne, what hath hee but what he borroweth? He borroweth food from the earth, clothes from the beasts, riches out of the Mynes of the earth, wine and oyle from the trees: And yet hee is proud, as though all were his owne. But foole that thou art, why art thou so miscaryed: Naked thou camest into the world, and naked thou shalt returne againe.

If thou have therefore food and rayment, waxe not proud, for it is but a borrowed spoile thou art proud of, and if God [Page 242] shall strippe thee naked of them, thou shalt know that all was but vanity, and that it is a foolish thing for man, to rejoyce in any thing but in this, that his name is written in the booke of life.

Last of all, it rebukes with a moderate griefe, for the want of the things of this life. We are to day strong, to mor­row weake: to day beauti­full, to morrow deformed: to day honourable, to mor­row despised, to day rich, and to morrow poore: And in all these our estates no further changed, then our minds are. As long as the Halcyan dayes of our ease and prosperity do last, we over-joy our joyes: and we say with David, Our estate shall never bee moved: But if God change our porti­on, our minde is straight chan­ged: Wee are with David, sore afraid. and as Paul telleth [Page 243] us, Wee murmur as those who have no hope. But out upon such a weaknesse, it is an evi­dent testimony that wee are altogether carnall, and as yet in our sinnes. If our know­ledge were better, our affecti­ons should bee bettered also: and if wee should once make the Lord our portion, wee should be more glad to want the world then to have it: and to say with Iob, The Lord hath given and the Lord hath taken, &c. And with the Apostle, I count all things but losse, in re­spect of the advantage I have in the Crosse of Iesus.

Thus wee have spoken something concerning the gi­ver, and the person to whom we say Give. The manner of the word is remarkable: For it is not a word of prevention: It is not a word of retaliation, it is only a word of supplica­tion and begging.

That it is neither a word of preventiō nor retaliation, I in­stāce from the Lawyers, who say (and that very well) that there are two sorts of gifts: Donationum alia est simplex & gratuita, alia cōditionata ob cau­sam futurā. When we come to God, and say to him, Give, It telleth us that we can neither prevēt him by giving him any thing first or freely, nor yet, when hee hath given us any thing, can we repay him with any recōpēce. We cannot pre­vēt him by giving him first, for that were against his eternity: for it is written, Who hath givē him first, & it shall be recōpenced. Neither can we give him free­ly, for that were against his al­sufficiency: For when hee is hun­gry he will not tell us, &c. And the earth is the Lords, & the fur­niture thereof. Againe, we can­not give him by way of remu­neratiō, or requitall: Abrā whē [Page 245] he came to sojourne in the land of Canaan, although all the land was his by promise, yet did hee possesse nothing thereof but a place to bury his dead: and that hee bought from Ephron the Hittite for thirtie peeces of silver, even the cave of Maghpelae. David at the returne of the Arke, re­ceived the floore of Araunah the Jebusite: and yet by way of requitall (I will surely buy it of thee at a price.) The chil­dren of Aegypt in the time of famine, received bread from Ioseph: but they paid well for it: when their money failed them, they excambed their flocks, and when their flocks failed, they sold their land, and their inheritance also.

But here is no such dealing betwixt God and us, hee is the giver and we are the beg­gers: Hee giveth first, For he knew, chose, and loved us, [Page 246] before wee were. He giveth abundantly, Wine to make the heart glad, and oyle to make the face to shine. Hee giveth freely also, for wee have no­thing to give backe againe, and he dealeth with us as Io­seph dealt with his Brethren: when we open our sacks, wee finde our monies in the mouth of them restored again. Hee will not make Merchan­dise with us: For his house is not a house of Merchandise, but a house of prayer. And as Christ did in the last and great day of the feast: and Isay in his prophesie: So doth God to all of us this day: Hoe, All you that thirst, come to the waters, and care not for money, come, buy bread without money, and Wine and Milke without a price.

Well then is God so libe­rall, that notwithstanding we bee beggers, yet hee scorneth [Page 247] not our petitions: but giveth us first, and freely, fully, and abundantly: Is there nothing that thou canst give him, or that he wil accept at thy hāds? Yes, three things, & those are,

First, thankes for what thou hast received: For he re­quireth this of thee, that thou shouldst take the cup of Sal­vation, and give praise to his Name. That thou shouldst call on him in the day of thy trouble, that hee may deliver thee, and thou maist glorifie him. And if thou doe not so, thou art but a beast, that drinkes of the stream, without remembrance of the spring.

Secondly, come againe also and seeke more, for it is his delight. He is not like man, or the Sonne of man, who feareth to give, for feare of want, or wearieth to give, for frequency of petitions: No, his storehouse is not emptied. [Page 248] The eyes of all things looke up to him, hee openeth his hand, and filleth them with his Blessing. Neither wearieth hee with our frequent petitions: but the homelyer we are, we are still the welcomer.

3. Remember also to give to the poore the thing that thou wouldest give him: For he that hath pitty on the poore, lendeth to the Lord: and hee that giveth to any of these a cup of cold water shall not want a rich reward.

LECTIO 12.

AFter the search and en­quirie of the word, bread, and of the word, give, which wee have explained to you in our two last sermons: It re­steth now that wee take a view of the third word, Vs, That wee may truly know to whom, and to whose use it is that wee begge at the hands of God this bread.

In handling of this petition the words are very remarka­ble: whereas they are seve­rall in their litterall sense: so are they also, in their moral and spirituall use.

The first is a word of [Page 250] demonstration, and evidence: For it sheweth us whereof wee stand in neede, that is, Bread.

The second is a word of faith, and sheweth us upon whom wee should depend for this Bread, and that is, Give.

The third word, Vs, is a word of charity: begging Bread, and all necessary sup­port, not for our selves alone but also for the mutuall mem­bers of the mysticall body of Jesus Christ.

The fourth word, Ours, is the word of a good Consci­ence.

The fift word, Daily, is a word of contentment.

And the last words, For this day, is a word of confessi­on.

Wee have spoken of the word of demonstration, and of the word of faith. Let us [Page 251] now looke to the word of charity, Vs.

This I say is the Lecture of charity, and that I may cleere it, heare mee but a little.

If any shall enquire, why I am commanded to say, give us, and not give mee, I answere, it is done for three causes.

1. For the reference it hath with the Preface of this Prayer.

2. For the reference it hath with Gods providence and will.

3. And for the reference wee should have one to a­nother, as mutuall mem­bers of the mysticall bo­dy of Christ.

In the Preface and entry of this Prayer: When our Redeemer CHRIST JESVS leadeth us to God to powre [Page 252] out our wants before him, and to supplicate at his hands the support of those wants: hee will not suffer us to say, my Father, but, Our Fa­ther.

The reason is, none can tru­ly call him, my father, but Christ Jesus alone: Hee is his father, and his only by nature. he is ours, onely by adoption: and in him, and through him. It was hee, and he alone, who (being the image of the invi­sible God, and the engraven forme, and character of his person) could onely and abso­lutely say unto him, My God, my God, why hast thou forsaken mee: and say to us for our comfort, I goe to my Father, and to your Father; and to my God, and to your God: shew­ing us, that by nature wee are without hope, and without God in the world: but that in him, wee have a fellow­ship [Page 253] with God, and are made partakers of the divine na­ture.

And now as in the preface hee would not suffer us to go to God, unlesse wee were first incorporate, and made mem­bers of his mysticall body: so here hee will not suffer us to begge any thing at his hands, whether temporall or spiritu­all: but that wherein we must represent the necessities of our brethren, as well as our owne: and supplicate their re­liefe as well as our owne. In a word, as in the preface, hee taught us, how wee should draw neere to God, & begge a blessing with Iacob, under the garment of Esau: So the use wee should make thereof, should be, a due remembrance of that Christian communion, and fellowship wee have one with another in him: rejoy­cing with them that rejoyce, [Page 254] and mourning with them that mourne: and remembring them that are in bonds, as if wee our selves were afflicted in the body.

Secondly, I say, that we are taught so to say, to make us submit our selves to the pro­vidence of God.

For there are many in the world, upon whom God hath bestowed both riches and wealth in abundance: and they have no sooner received thē, but straight they forget both God as the giver, and their brethren as fellow owners of their portion.

And of this sort of men it is that the Prophet Hosea speaketh, whilst hee repro­veth Israel and Judah for sa­crificing to their owne nets.

To the end therefore, that man may know that hee hath nothing but what God giveth him: and that God giveth it [Page 255] to him to this end, that hee should communicate to the necessities of them that want: hee will not suffer him to say, Give mee: but Give us.

Would you see the truth of this cleared in a naturall, and domesticke example. Looke upon the Mariner when hee goeth to sea: his ship is fraugh­ted by some owners: he is la­dened and her wares are full. The tide offereth occasion, and shee is towed out to the road to wait upon the winde: shee lyeth there a good space, and findes no winde. Would you know what maketh her want winde so long: I can tell you: because she prayeth for nothing, but for her faire winde. If her sailes were fil­led, shee careth not whose be empty, nor whose voyage be crossed.

But tell mee, O man, hath God in his ever-ruling provi­dence [Page 256] nothing to doe, but to serve thee, and thy appetite alone. No, no, hee hath more to serve then thee: and there­fore in his infinite wisdome, he sometimes sendeth thee a faire and prosperous gale of winde: sometimes againe hee maketh the winde to blow contrary, that thou mayest learne in the sense of thy owne weaknesse, to rest con­tent on his providence, and with a contempt and disdaine of thy owne selfe-love, to rejoyce as much at the good of thy brother, as if it were thy owne; and to greeve as much at his losse as if the losse redounded to thee, equally with him.

Last of all, in this direction wee have a square rule, limi­ting to us the use of the crea­ture: which is this: as in the begging of it wee should bee faithfull, so in the managing [Page 257] thereof wee should bee chari­table.

It was the errour of Naball to possesse a well covered ta­ble to himselfe, but to forget David, and his distresse,

It was also the errour of the rich man in the Gospell, to crye peace to himselfe: and to the rich glutton, to forget the necessities of Lazarus.

But were these things to­lerable, and approved of God?

No, nothing lesse, for wee are all members of one body: and wee should communicate one to anothers necessities, and that in love.

I say, first we are all mem­bers of one body: for where have you seene at any time the members of one body for­getfull, or senselesse of the indigence of another: if a thorn do but pricke us in the toe, all the body hath a sympathy, [Page 258] and fellow feeling with it: the tongue can complaine, the eye can search for it, and the hand can pluck it out againe.

It is right so with us, in our spirituall incorporation. Wee are all parts of the my­sticall body, whereof Christ is the glorions head.

Is it seeming then, that a­ny one part shall suffer, and the other shall have no sym­pathy or fellow-feeling?

No surely: for it is an e­vident testimony, that wee are not of the body, unlesse we have that fellow sense that is here required.

Looke to the example of the politicall body, and to the example of the waters running through the whole veines, and chanels of the earth: And learne with Au­gustine to say, that God, Per eum qui habet juvat egentem, per [Page 259] eum qui non habet, probat haben­tem.

But, what is more, thou must not onely give him for the reliefe of his necessities, but also thou must give him a love and sincerity of affecti­on, for if thou should give all that thou hast to the poore, unlesse thou have love, it is all abomination in the presence of God, for our wealth of it selfe, it is not a blessing, un­lesse charity animate, quicken, and give it motion.

Ʋse. Now out of al this which hath beene said, there ariseth to our instruction two things remarkable, the first rebukes the miser; the second rebukes the proud: I say first, we have here a lesson of rebuke to the miser, the worldly worme, & the earthly wretch, and that for 3 causes; first for that hee is a murtherer: secondly, for that he is a perverter of the or­dinance [Page 260] of God: and thirdly, for that hee is a foole.

I say, first he is condemned here as a murtherer: for while God hath ordained meat for the belly, and the belly for meat, hee starves in his mi­sery: and for a miserable pre­servation of an handfull of dust; hee kills his body, which should have an habitation to the holy Ghost.

I say, secondly, that the miser, and the wretch is a per­verter of Gods ordinance, for God hath said, In the sweat of thy browes thou shalt eate thy bread: now the miser can toile and turmoile himself in sweat, and in blood sometimes, to get a peece of bread, but when hee hath gotten it, hee cannot for the heart of him make use of it, nor take of it to serve his owne necessities,

I say, thirdly, he is rebuke­able as a foole, and why? be­cause [Page 261] out of a diffident care of his body hee killeth his soule; for whilst hee distrusteth the providence of God towards him manifested in the wid­dow of Sarepthas barrels, hee hoardeth up treasures against the last day, which in the ful­nesse of time shall eate up his flesh, as it were a fire.

Secondly, it rebukes the proud: for if God but once distinguish us one from ano­ther, with never so meane a portion of estate, it is a won­der to see how farre, hee that hath, dispiseth him that wan­teth; as if either wee had pro­cured that of our selves, which wee have, or that they were not of our mould that want.

But foole, why should thou bee so miscarried? All the power that thou hast can­not make a white haire of thy head, blacke, nor a graine [Page 262] of seed that thou castest in the ground to grow up againe, nor thy clothes to keepe thee warme, or thy meat to feed thee, except God adde a stasse to thy bread. Why shouldest thou bee proud then, or why shouldest thou misknow thy neighbour? knowest thou not that a short time can make thee equall with the poorest beg­ger that goeth abroad? Iob in one day was rich in poste­rity, ere Even he had not one to pisse against the wall; the Sunne at his rising saw him rich in Asses, Oxen, and Sheepe, ere night he had none of them.

In the morning hee was strong and vigorous, in his health; ere night, hee scra­ped his sores with a pot­chard.

In the morning hee had a wife to lye in his bosome, [Page 263] ere the noone-tide in the day, shee is turned to a rocke of offence (Curse God and dye.) God bee mercifull to us, how uncertaine, and transito­ry are the things of this life.

Why should wee either bee proud, and overjoy in them: or niggards, or spa­rers of them, not lending to the necessities of the poore?

The Lord teach us humi­lity, and commiseration, that our soules may be safe in the day of our Lord Jesus.

Now in the fourth place wee have set downe to us a word of conscience, whilst wee call it, Our bread.

For in so doing wee crave of God, that hee would so accompany our travels with his blessing that wee walk­ing and travelling in our calling for our necessities, [Page 264] may have rather to be helpe­full unto others, then burthen­able to any.

But here there would a doubt seeme to arise, wee have confessed already that we are indigent, and have no power of our selves to pro­cure any reliefe of our necessi­ties, unlesse it bee given us from above, how is it then since wee have nothing but what wee receive of God, that we should be bold to re­joyce and call it Our? I an­swere, it is no vaine rejoy­cing to call that which God giveth us, Ours:

For the blessings of God communicated to us are ours in three respects, first, as they are given to us in Christ. Se­condly, as they are acquired by us in our lawfull calling. Thirdly, as they are sanctified to our use by the Word and Prayer. I say first they are [Page 265] Ours, as wee are in Christ; for if wee bee living and true members of the mysticall bo­dy of Jesus Christ, then all the things in the world are ours, for it is written, All things are ours whilst wee are Christs, for Christ is Gods, Get once a gripe of Christ by faith, and thou may boldly call the world, and all that is in it thine. It is true indeed, ma­ny men in the world have a better gripe of the world then the Christian. Looke to the Apostles: Yet none had so good a right to it, for though they wanted the use, yet they had the onely title; And though they possesse no­thing, yet had they true title to all things.

Secondly, the creatures of God are ours, and we acquire them in our lawfull calling, not robbing, not spoiling, nor deceitfully, or trecherously [Page 266] living on the sweat of ano­ther mans brow, and eating the bread of violence. Prov. 14. Thinkest thou, O man, or woman, that there is no more required of thee, but that thou shouldest rise in the morning, and having washed thy hands, sit downe to thy dinner, and from thy dinner, to thy supper; and from thy supper to thy bed: No, no, this life is too easie to bee ho­nest: Thou must eate thy bread in the sweat of thy brow. Art thou a Magistrate, goe to the bench, exercise there justice and judgment: defend the innocent, and re­lieve the widdow, and fa­therlesse. Art thou a Mariner, get thee to the helme, and tra­vell through the deepe: Art thou a Minister, get thee to thy booke, reade, meditate, and pray: and look to whatso­ever calling God hath called [Page 267] thee to, that therein thou bee exercised, or else, cover thy table, as well as ever the rich gluttō did: It shal be turned to a snare, and thy prayer to sin, except thou can say, that this bread is my bread, being won in a lawfull calling, and procured by the sweat of my brow.

Thirdly, it cannot be called thine, except thou hast sancti­fied it by the word and pray­er. The children of Israel had a table prepared for them in the wildernesse, but for want of this grace of sanctifi­cation, it turned to their ruine: for whilst the meat was in their mouth, it came out at their nostrels, and they peri­shed in the wildernesse, ha­ving fat bodies, and leane soules. It was not so in the dayes of our saviour Christ Jesus in the dayes of his flesh: hee had five thousand people [Page 268] to feed with five loaves, and two fishes: but hee lifting up his eyes to his father, did not onely procure satisfaction to the eater, but also superabun­dance.

Thus then the creatures of God are justly called ours, when wee get any right to them in Jesus Christ. Second­ly, when wee eate them in the sweat of our brow. And thirdly, when they are sancti­fied to our use, by the word, and by prayer.

Ʋse. Hence wee have these lessons to learne: first, Labour, O man, to be ingrafted in Je­sus Christ, for all things in hea­ven and earth are his, and sub­mitting themselves to him, acknowledge him their one­ly Lord. It is hee by whom the Sunne giveth his radiation & light. It is hee that covers the earth with fertility, and plenty. It is he that commands [Page 269] the windes and they blow, he speakes to them peace againe, and they are hushed and still.

It is hee, lastly, who sayeth to raging waves of the sea, here shall ye come, and go no further, and behold they obey him with feare.

Since reines of all things are in his hands, and the dispen­sation thereof in his power, labour thou to get a gripe of him by faith, and nothing shall be defective to thee; it may be that he can sometimes out thee short of these things that he gave thee, house, wife, chil­dren, prosperity or health; what matters it of all these, give him his will therein; and let it bee seene to the world, that thou art in him, by thy pa­tience, & I will promise thee, in the name of the living God, Hee shall either restore thy captivity seaven fold, or else hee will give thee something [Page 270] better then all the world, even himselfe.

It is a pitty to see so care­full as the men of the world are to get the things of this world, and so carelesse as they are to get him without whom they can never have true title▪ nor right to the world, or to any thing in it: Can a house stand without the foundation? can a tree grow without the root? or can the body live, that is cut off from the head? no surely. Now if it bee so in nature, & in these naturall uni­ons, how much more must it bee in the spirituall? Hee is our head, our husband, our foundation, our root; having him wee have all things, with­out him wee have nothing. For as there is no condemna­tion to them that are in Jesus Christ: so there is neither hope of grace in this, nor glo­ry in the life to come, to any [Page 271] that are not incorporated into him.

Secondly, as no man can call the creatures of God his, except hee who is in Christ Jesus: so in the second place, none can call the things of this life his, except hee ac­quire them in a lawfull calling; and this should teach the sons of men, to take heed how they acquire their goods. One wanteth, and lyeth by the way, and robbeth the poore. Another wanteth, and seek­eth it of the devill by an ill meane, like Saul. A third wanteth, and with words of deceit hee stealeth into the house of the widdow, and fa­therlesse, and devoureth them, under pretence of protectiō, like Absolon. A fourth want­eth, and because hee is asha­med to begge, hee must bee a sparke of contention: and like a Salamander live on that fire [Page 272] of division. But enquire of these men, I pray you, if they eate their owne bread: I an­swer, their throats are wide, and their stomacks ample: but to say, they eate their owne bread I dare not; for their conscience teacheth them, that they grinde the faces of the poore, and eate up the people, as if they were bread.

And for this cause it is, that judgement commeth upon the land, because such men are not taken heed unto. If the belly god, if the wizards, and consulter with sathan, if the Salamander, and contentious man, should be forced to eate their owne bread, then peace should bee within our walls, and prosperity within our palaces. But because these, and such as these are tolera­ted, therefore it is that this land shall tremble, and every one mourne that dwelleth [Page 273] therein. Sackcloth shall be on all loynes, and baldnesse on e­very head, and the end of our visitation shall be a bitter day. One thing onely resteth, That we may eate our owne bread, wee must be carefull to have the same sanctified to our use, by the meanes of the word of God, and of prayer; And this serveth wonderfully to re­buke the beastly ingratitude of men & women in this time: For in stead of begging a bles­sing, when wee sit downe, or being thankfull when we rise, wee swallow up the blessings of God in forgetfulnesse: Yea wee sit downe to eate and to drinke and rise up to play; and turne the grace of God to wantonnesse: like beasts drin­king of the streame without remembrance of the fountain. Neither is this the private and domesticke errour of this land; no this is that pub­lique [Page 274] canker and gangren that hath fully and fowly over­spread the face of this nation.

Let us lift up our eyes, and behold the regions about us: where is there peace or plenty to Church or Commonwealth, but amongst us? Enquire of the higher or lower Germa­ny: enquire of Cilicia: en­quire of the Palatinate, of France, and of Spaine it selfe. All of them have beene smit­ten as a reed in the water; fa­mine, the sword and the plague have destroyed their inheritance, depopulated their riches, overturned their glo­ry, and laid their strength on heapes in the streetes, onely wee have beene left as a signe, and wonder to the world, both of peace and plenty: for our table hath beene prepared in the sight of our enemies, and our cup hath runne over: but have wee beene thank­full? [Page 275] no surely, wee have neither rightly acknowledged the day of our visitation, nor wisely considered the things that concerne our peace, but rather have continued in sinne, that grace may abound, Well, this Halcion time will not alwayes rest; remember Tirus and Sidon, Chorazin and Bethsada: and by them learne in time to redeeme the time, else out of time we shall sor­row desperately, because wee would not sorrow sooner.

LECT: 13.

AFter the explanation of these foure words which have already prece­ded in this petition, to wit, first a word of faith, leading us to God, Give. Secondly, a word of charity, Ʋs. Third­ly, a word of necessity, Bread. Fowerthly, a word of good conscience, Our. Wee must now come to consider the last two words (viz) a word of content, and a word of limita­tion. A word of content, Dayly. the word of limitation, For this day.

The first thing considera­ble is the word of content, dai­ly bread.

There is not one word in this Prayer, that hath under­gone more variety of tran­slations [Page 277] then this word. Ter­tullian reads it [...] quotidia­num. But as he tooke not the word Bread literally but spi­ritually for Jesus Christ who is the true bread of life, so hereby the word quotidianum or [...] hee understands not the daily and frequent releefe of our corporall necessities but of our spirituall needs: For so he writes, petendo pa­nem quotidianum, perpetuita­tem petimus in Christo, & indi­viduitatem a corpore ejus. S^t. Augustine looking on Ter­tullians opinion giveth way to it, but not simpliciter; For hee not only allowes his spi­rituall signification, but with­all hee addeth the temporall. Panis quotidianus ideo dicitur, quia nobis necessarius est, sive spiritualiter, sive carnaliter, sive utroque intelligatur mo­do. Athanasius saith, [...] hoc est, [...] futurum. [Page 278] Give us our bread that is to come. Cujus primitias habe­mus dum in communionem Cor­poris Christi admissi sumus. Hie­rome himselfe looking on both the Evangelists Matthew and Luke, findeth the originall word [...] to bee one. But if he bee the author of the vul­gar translation; I see no reason why he should have interpre­ted Matthew one way and Luke another. For hee inter­prets Matthew in the word [...] to signifie Supersubstan­tialem, in the word of Luke he interprets it quotidianum. But to leave the altercation, wherein these great lights of the Church have engaged themselves; I would labour simply to embrace the truth, and withthe Syriack translati­on to call it panem indigentiae, the bread of our necessity and want. So that howsoever all of these interpretations bee [Page 279] tolerable; Tertullians taking it for Christ. Athanasius take­ing it for the first fruits of the Spirit, and Augustine taking it for the Bread of the Sacra­ment, and S^t. Hierome for the supersubstantiall Bread, yet this I finde safest in the mid­dest of such a storme of inter­pretations, to follow the Syri­ack translation; and by the word of Daily Bread, to un­derstand the bread of our dai­ly necessity.

To this interpretation sub­scribes both Calvin and Beza. Calvin taking the word for the bread of Gods providēce, of the which we stand daily in need, and is called the word that commeth out of the mouth of God. And Beza taking the word litterally out of the Greeke for that Bread which is able to adde to our sub­stance. So that the true and native signification and sense [Page 280] of this petition is this, Lord give us the supplement of our necessities both for matter and for manner; For matter our bodies are earthly, and drawing neere to the earth stand in need of daily support, support us therefore daily with Bread. And for manner; because little will content na­ture, suppose our desires bee extravagant, give us that which may refresh nature and maintaine this our natural life. For if wee get food and ray­ment we ought therewith to bee content.

Now this being the inter­pretation of the word, the uses arising therefrom are worthy of our remarke also.

Ʋse. The uses that are drawne from the considerati­on of the words are two-fold, viz. For rebuke and for in­struction. It serveth for re­buke to the Church of Rome, [Page 281] whose schollers, I meane the Rhemists, following S^t. Hie­rome in his interpretation, have interpreted the word, and hold fast for it, that the word [...] doth onely sig­nifie supersubstantialis or su­persubstantiall bread. But I would enquire of them to what use this obsolete and ob­scure word should be used a­mongst them. Are not the words of greatest familiarity, of greatest force also? Yes surely: For God who had sundry times and in divers manners, made himselfe knowne unto the world of old by his Prophets and Patri­arkes, under types, shadowes, figures, and tropes, he hath now in the end of time made himselfe manifest to the world in Jesus Christ his Son, who was the image of the in­visible God, and the ingraven forme and character of his [Page 282] person, and that in such a plen­ty and purity of revelation, that none can bee excused by reason of ignorance, for, If our Gospell bee hidde it is hidde to them that perish, in whom the God of this world hath blinded the eyes of their mindes. So, see­ing then even there where people sate in darknesse and in the shadow of death, if God have made a true light to our eyes, why should they bee termes of am­biguity and phrases of darknesse to obscure and eclipse the light and sun-shine of Gods truth, by keeping up from the people the word of God, and giving them the service of God in a strange tongue. I know, wherefore this can serve, but for one or two cau­ses, either that they may shew themselves heires to the Scribes and Pharisees, whose chaires they claime: For they locked up the key of know­ledge, [Page 283] they neither entered into the Kingdome of God themselves, neither would they suffer others to enter: Even such are the followers of the Church of Rome at this day; they sit, as they alledge, in the chaire of Moses, and Pe­ter, but with any of Moses traditions or of Peter his san­ctions, they will not trouble so much as their little finger, and fearing least any should enter into the Kingdome of God, to their greater crimi­nation too, like blinde guides they keepe their people in blindnesse, and by the obscu­rity of words so eclipse and obscure the truth, that una­wares Millions of soules are by them ledde captive unto distruction.

Ʋse. Neither doe they in this alone expresse themselves to build the sepulchers of their fathers the Scribes and [Page 284] Pharisees; But what is more, they really doe expresse them­selves to be the sonnes of their Father the divell, who know­ing assuredly that nothing in the world can bee so forcible to extract a blessing from the hands of God, as Prayer: Nor any thing so strong and pow­erfull to binde up the hands of God from correcting and judging us, as is the frequent and familiar confabulation and Prayers of his Saints: Hee therefore labours to with­draw men altogether from prayer, or else if he cannot get their mouthes stopped but that they must pray, then hee will have them praying in an unknowne tongue, that their table may be turned to a snare, and their prayers to sinne. It is a wonder to see what folly is amongst them, they will not go out of doores, without a crosse about their neckes, as [Page 285] if it were an Antidote against whatsoever danger either spi­rituall or temporall: And yet there is none sheweth him­selfe a greater enemy of the Crosse of Christ; For how­soever in word they confesse him, yet in their idolatrous practise they deny him; and having a name that they are living, in effect they are dead. Yet this is not all, such an o­verruling power and sove­raignty hath the Prince of darknesse got on them, that when their conscience is opened to see their sin, and their affections lead them to God, to deprecate the remission of their sinne, hee tongue-tyeth them that they cannot speake to God: And if they speak at all, it is but a rapsody of idle words, numbred out upon their Beades, as if God deligh­ted in much babling, [Page 286] or Sathan could bee conjured with tale and number only of Pater nosters. But foole, that thou maist know, that God is a Spirit, and will bee worshipped in spirit and truth: If thy service be spiri­tuall and sincere though weake, yet it is welcome; For the bruised reed hee will not breake, and the smoaking flaxe bee will not quench: But if thou dally with him in a Tautalo­gie of unknowne words, all is in vaine; because hee will cast backe the dust of thy sa­crifice in thy face for praying to him with thy tongue, when thy understanding is without fruit.

Againe, as it serveth for rebuke of the Church of Rome, so it serveth also for instruction to us of the true and pure Church; and that in these three respects;

First, in the matter of our [Page 287] true understanding.

Secondly, in the matter of our true content.

And thirdly, in the matter of our true desire.

I say, first, that in this word, we have a lesson given us to enforme our understanding: For whilst wee goe to God and seeke of him Daily Bread, wee cannot but instruct our selves in the sense of our daily want. Who is hee that hath a house and a daily raine drop in it, but will goe to the Slater and make him re­paire it? Who is hee which hath a ship which is leaking, but will goe to the carpenter and have it repaired both with timber and calfatting, Or hee that hath a wounded body, who will not goe to the Physitian and daily dresse his wound, and binde it up a­gaine, till it bee cured? It is even so with us in the matter [Page 288] of our spirituall wants. Wee dwell here in Tabernacles and houses of clay: This day there is a droppe in the roofe, to morrow a balke of our timber is cracked, and the third day there is a crevis in the wall. To whom shall wee goe but to the Master of the worke? and that daily, that by our daily necessities, wee may daily have our re­course to him, and in our dai­ly approaches confesse and ac­knowledge his daily provi­dence. Wee are also Mari­ners, and wee are wounded men: Who shall make our shippe teight? Who can cure our wounds, but hee who is the spirituall carpenter and Physitian of our Soules? In all our distresses let us have our recourse to him; For hee will not weary in doing us good, if we can come to him without wearying; For in [Page 289] due time, wee shall receive our reward, if wee faint not.

Secondly, in this word wee are taught how to bridle our affections: for the desires of men are infinite, and have no end: they are like the horse­leech, that saith alwayes, Give, give, and like the grave that is never satisfied. Yet behold, O man, it were good for thee, to set bounds to thy de­sires, for God in his wisdome hath put in this Petition a word of content, daily: That as the globe of the earth is girded about with the Meri­dian line, so these earthly hearts of ours may be girded about, and kept in frame with the compasse of content. It is with us in this last age, as with Israel in the wildernesse: for when they gathered their Manna, God commanded that they should gather but an Omer, and either under or [Page 290] above, according to the num­ber of their family. It is even so with us, God will not give us a liberty to seeke the things of this earth, but with mea­sure, and mediocrity, so much as may refresh, and maintaine nature with a reasonable con­tent. But though this bee the ordinance of God, O how exorbitant are the desires of men? how wastfull is our ex­cesse in meate, drinke and ap­parell, & purchasing of lands? I say, wee are wastfull in ex­cesse of our meate, drinke, and apparell: for there is more on one of our tables at one time, then would satisfie all the poore of the city, if it were well parted. We drinke at once more cups of health, then Bacchus did in his Or­gyes. And one suit of appa­rell on our backe is bought at a dearer rate, then all the re­venue of many of our heires [Page 291] can amount to. Looke againe upon our purchasing: God commandeth us to seeke no­thing but our daily bread, but behold, wee joyne house to house, land to land, and in­heritance to inheritance: and when wee have done all that wee can to make it large and ample, if there bee but one foote bredth of ground under our window, or within the smoake of our chimney, that is not ours, O how sicke are we of discontent with Achab, till Naboths vineyard bee ad­ded to our inclosures. And yet if wee would consider how soone wee may be taken from it; how deboist an heire wee shall leave it to: or how little ground will content, and conteine us when wee dye: I hope wee should not bee so earth hungry. But all our er­rour is in this, wee forget the word of Gods ordinance; [Page 292] daily. And wee dreame of a word of eternity, Evermore: So the folly of the one over­shadowes the truth of the other in us; and wee become forgetfull of the word of God: If thou get food and rai­ment, thou should bee there­with content.

Thirdly, it should captivate our will to the entertainment of a daily familiarity with God: for this is sure, we have nothing, but what God giveth us daily, why should wee not then run to him daily, & hour­ly to seeke it? Brethren, I can­not looke without pitty upon the estate of the weake Chri­stian in this point: for in it hee is inferiour to the poorest beg­ger that goeth in the streete; the begger, because he knows that he hath nothing but what good people gives him, hee goeth into the open wayes where people have greatest re­sort, [Page 293] and because his necessi­ties are daily, and quotidian, therefore hee is not ashamed to bee a daily and quotidian begger, but in this wee come short of him, for we are all as indigent of grace as hee of meanes, and yet hee can begge daily, wee cannot: hee can be­take himselfe into the place of support: but wee will not: the place of our support is the Church: the strength of our begging lyeth in prayer. The begger wearyeth not to goe into the high wayes; we wea­ry to come to the Church: he wearyeth not to supplicate with all the termes of necessi­ty hee can invent; wee weary ere wee can breath two or three words, though but for fashion. But heare, O my hea­rers, these things should not be so; for as our necessities are so much the more urgent, by how much they are spirituall: [Page 294] so should our prayers be, both the more frequent and fer­vent, by how much the King­dome of Heaven is not obtei­ned but by violence, and if at any time our petitions be re­turned to us without successe, it is because they want heart. I have many times told from this place, that, that which Martha said to Christ, con­cerning Lazarus, may be tru­ly said to our soules, concer­ning prayer, and the continu­ance thereof; shee said, Lord, if thou hadst beene here my bro­ther Lazarus had not dyed: so thou and I, and all of us may say, If prayer had beene here, this ill turne had not falne in our hands: for prayer is not the worke of flesh and blood, but of the Holy Ghost; where it is, hee is; and where hee is guide, wee cannot so stumble, but of necessity wee must rise againe. So much I have spo­ken [Page 295] concerning the word dai­ly, which I called a word of content: there rests now in all this Petition but a word, This day: This I called a word of limitation: and by it I meane to limit and put an end to this Sermon.

By the word then of, This day, I understand this present moment of time, in which we live, called by David a yeare: The yeares of men are but three­score and ten. Iob calleth it a moneth, I have had for my in­heritance but the moneths of va­nity: and here it is called a day, because as yesterday is gone, and is no more, so wee shall bee to morrow. Wee have nothing in time, or of time, which wee can truly call ours, but this day; and in it, but this moment: God then in his wisdome, hath not onely set bounds to the quality of our desires, calling them but daily, [Page 296] but also limiteth the time and continuance of them to this day: but if any worldling shall grudge at his lease, as be­ing too short, let him know that the words are not mine, but Gods. For whatsoever en­dowments of grace, hee hath given to the sonne of man, hee hath given it under the title and precinct of this day, he said to the Sonne of man, (his own Sonne, the Lord Christ Jesus) in his instalment: Thou art my beloved Son, this day have 'I be­gotten thee. Psal. 2. Hee said to his people Israel, (his sons by adoption) The Lord hath chosen thee this day to bee a pecu­liar people unto him. Deut. 26. Hee said to his servant the Prophet Isay in the time of his calling: This day have I set thee up over Kingdomes, & over nations: Isay 1.10. Lastly, hee said to the theefe on the Crosse: This day thou shalt bee [Page 297] with mee in paradise. Neither is this the onely and sole title, and precinct of his endow­ment, but also the title and sole reciprocation hee craves of us, and that both in the mat­ter of his obedience, and of our content and desires.

In the matter of our obe­dience, hee will have it to day: To day if you will heare his voice, harden not your hearts. And of our desires: Give us this day our daily bread, and reasō good it is that it should speake so; for by so saying, first, hee pares the covetous mans nailes. Secondly, hee bindeth up the prodigalls hands, and cutteth downe the Epicures vaine hope. I say, First, by this word hee pares the covetous mans nailes, for hee will pare them himselfe, hee lets them grow that hee may scrape, and scratch, and gather together, without [Page 298] satisfaction of desire, without wearying in travell. He riseth early in the morning, and go­eth late to bed at night, and all the day long eates the bread of sorrow: as if his belly was like his heart tri­angular, and uncapable of sa­tisfaction: but foole that he is, what is this he doth? know­eth hee not, that wee are but here to day, and away to mor­row: for All flesh is grasse, Care not therefore for the mor­row, but let the morrow care for it selfe: for this day hath enough of its owne griefe. Et magno apparatu breve iter vitae non in­struitur, sed oneratur.

Secondly, God by this word bindes up the prodigals hands, for it is the desire of many men in the world to have God giving them, not one peece this day, and ano­ther peece to morrow, as we stand in need of it; but wee [Page 299] will have al our portion toge­ther, as the prodigall child said, Father, give mee my por­tion that befalls mee: and when hee got it, you know what became of it. God therefore being wiser then wee, will not cast all our pa­trimony in our lap together, but like a wise father, will give us our estate, but peece & peece, and will see how we imploy the little hee lendeth us, that hee may make us Lords over much, and wee may every day honour him in the suit and request of his supply.

Lastly, hee cutteth the vaine hope of the Epicure, who like an atheist makes covenant with death, and an agreement with hell: and saith with the whore in the Revelation, I am a Queene, and shall see no mour­ning. To this man God cries here as hee cryed to the rich [Page 300] man in the Gospell, saying, Foole, this night they shall take thy soule from thee: so here hee cryes to the Epicure; This day thou shalt dye, and shalt not see the morrow: by one dayes disease I will beat that soule of thine out of her citta­dell. Watch therefore, and pray, for yee know not at what houre the theefe will come. One day is too long to dwell in the tents of Kedar, but in the presence of the Auncient of dayes, there is fulnesse of joy, and at his right hand, there are pleasures for evermore.

LECTIO 14.

IN handling of this Petition wee have two things to consider, the coherence or de­pendence of this Petition with the former: and next the tenour and force of the Petiti­on it selfe

The coherence is evident, in the conjunctive particle and. For whilst in the last petition, Our Redeemer Christ Jesus teacheth us to begge of him things meete for the mainte­nance of this our naturall life, hee packed up the Petition in some few words of necessi­tie: so here, knowing that man is too much addicted to set his heart, and fixe his affe­ctions upon the earth, and the things thereof, in a snatch as it were, hee recals us againe [Page 302] to the consideration of the soule, and teacheth us to hun­ger, and thirst for righteous­nesse, and the life, and well being of the soule. For what shall it availe a man if hee winne the whole world, and lose his owne soule?

In a word, by the conjoy­ning and tying of this petiti­on to the former, I can resem­ble our Saviour to nothing better, then to a wise and skil­full Pylot, who seeing his company sicke, and weary with continuall stormes at sea, when he knoweth hee is neere any land, letteth his sick, and faint hearted company go on shore to refresh them­selves, to get the aire of the land, to take in new victuals and provision, to serve the ne­cessitie of their succeeding voyage: but if hee finde them to begin to be enamored with love of the land, and the plea­sures [Page 303] thereof, straight wayes hee sendeth a boat on shoare, & reclaimes them frō the sur­fet of their pleasures, telling them, that if any amongst them would bee at home, at his owne Countrie, hee must come aboard againe; for it is not the dallying with the pleasures of a strange country, that will bring him home to his owne soyle. It is even so with our Saviour in these words: for in the first three Petitions wee were set to sea, and commanded to saile home to heaven: for whilst man ho­nours Gods name, advanceth Gods kingdome, and doth Gods will, what is hee doing but sailing through a stormy sea, to a good harbour, and a quiet haven of rest? now be­cause, while men have lanch­ed out to the sea of the world, and are sailing homeward, ma­ny crosse windes and boiste­rous [Page 304] stormes hinder them by the way: Christ like a dis­creete and mercifull pylot, and master of our ship, in the last Petition giveth us this day our daily bread, sets us on shoare, and lets us play a while in the free aire, and refresheth us with the pleasures of na­ture, giving us leave to satiate and satisfie our selves with such provision, as the necessity of this our naturall life requi­red at our hands: but knowing very well the nature of man, that when hee getteth leave to play with the world, hee will take a large inch to the ell: and that in stead of satis­fying his necessitie, hee will inebriate, and surfet him­selfe: therefore in this Peti­tion, And forgive us our trespasses, hee shootes a boat after them, and calls them to come home, and to come aboard againe, for [Page 305] feare, that by playing too long with the world, and the plea­sures of the shoore, they lose the opportunity of their voi­age homeward: for as the wisdome of the world is foo­lishnesse with God, so the love of the world is enmity with God: and whosoever is a friend of the worlds, is an e­nemie of God. Iames 4. vers. 4. And this I take to bee the rea­son of the coherence of this Petition to the former.

Ʋse. Let us now looke upon this tye and particle of conjunction, that wee may learne something from it.

The uses, and observations which arise here-from are these.

First, it teacheth how to use the things of this world. Man, since the fall of the first Adam, hath brought nothing into the world with him, but an uncircumcised heart, and a [Page 306] body of sinne dwelling in his flesh, and from thence as from a bitter roote of corruption floweth nothing in all his con­versation, but fearfull and re­bellious transgressions, a­mongst the which this is one, and the chiefe, that his heart is become earthly and muddy: in the beginning hee had a bo­dy earthly, and from the earth, but his soule was celestiall, and from above, not onely in respect of essence, but also in respect of the faculties, and the qualities of these faculties; now by his fall his soule is made like his body, though not in essence, or faculties, for they are still spirituall, yet in respect of the qualities of these faculties: for the under­standing of the naturall man knoweth nothing, but the things of the earth: his affe­ctions delight in nothing, but that which is earthly: and his [Page 307] will practiseth nothing but that which is of the earth, and in the earth: but these things ought not to bee so; wee are come from home, and are re­turning thither againe. Doth it become a pilgrim whilst he is in the way, to be overtaken with the pleasures of the way? no certainly: for if hee bee in love with the pleasures of the way, hee shall never at­taine to his journeyes end. Do you not remember what is written in prophane sto­ries concerning Theseus, and Atalanta, a woman of ex­ceeding swiftnesse, who be­ing overtaken with the love of the golden balls which Theseus let fall by the way, lost the race, and the reward of it? But why do I cite a prophane story; looke to the word of God, and the truth therein contained, there you shall finde, Iudges 7. That the [Page 308] Lord chosing out an army for Gedion to overthrow Midian: he first sent away the fearfull and faint hearted, which were two and twenty thousand: then hee sent away those who fell downe on their knees, and dranke water, which were nine thousand, and seaven hundred: so that there remain­ed of all the host of Gedion, but three hundred to overthrow their enemies; and these were such as stooped not downe to inebriate themselves with the waters of the river, but snatch­ed at them onely, with their hand, refreshing onely the tip of their tongues, and continu­ing their journey. It should bee so with us, in using the things of this life: wee should use them as though wee used them not: hee that rejoyceth should not bee over-joyed in his rejoycing, and hee that is in griefe should not bee over­grieved [Page 309] in his sorrow. He that hath, should not be proud: hee that wanteth should not di­spare; [...] and moderation should bee showne, as men knowing that the fashion of this world perisheth. Let us therefore bee like Iacob, Gen. 28.20. And like Christs disci­ples, Ioh. 6. Labour not for the meat that perisheth. And like Israel. Hos. 2.

Secondly, wee have here a second lesson, which serveth for our instruction, and I pray you consider it. Man if hee want, he murmures, he grudg­eth, and repines. It was the er­rour of Israel in the want of water, to murmure against Moses, in the want of bread, and of flesh: So that his heart was grieved. Rachel in the want of children could mur­mure, and say to Iacob, Give mee children else I die. And A­braham himselfe in his barren­nesse [Page 310] could say to God, Elia­zar my servant shall bee my heire So hard and indured are the hearts of men, till God both make them see and feele the force of his care and pro­vidence towards them: neither is the discontentment, and grudge of men cleare in the example of these Fathers, but also in our own daily and quo­tidian practice: the poore man is no sooner fallen from his estate, then through dis­trust of the providence of God, hee must steale; the sick man is no sooner in the bed of his disease, but hee sends for a wisard to see if hee can recover. The man that is wronged, hath no sooner re­ceived his affront, or word of reproach, but straight his sword must bee his judge and decider of his quarrell: and his owne hand must censure that, which hee can neither [Page 311] digest, nor cast up againe.

But tell mee, O man, from whence proceeds this thy folly? wantest thou? is there not a God in heaven, of whom it is said, The eyes of all things do looke up and trust in thee, O Lord. Art thou sicke? is there not a God in Israel, in whose hands are the issues of life and death? Art thou wronged? knowest thou not that vengeance is the Lords, and he will repay: For it is a righteous thing with the Lord, to render tribulation to them that trouble us, and peace unto us in the day of rest. Why do wee then in the day of our trouble wrong both our selves, and our suf­ferings by our precipitations? Knowest thou from whence this thy precipitation flow­eth? because thou knowest not, I will tell thee. It floweth absolutely, from the want of [Page 312] the sight of thy sinne. If thou knewst wherefore thy goods were taken frō thee, wouldst thou murmure? No. If thou knewst wherefore thy health was taken from thee, wouldst thou grudge? No. if thou knew from whence thy wrong came, wouldst thou repine? No. All the distemper cōmeth from this, thou knowst not the cause of it. Thy sinnes that are not forgiven thee, are the cause of all thy calamity. If thou hadst but truly repented thee of thy sinnes, and by faith gotten the assurance of thy pardon: I will assure thee thy captivity should have bin re­deemed, & thy righteousnesse should have shined as the Sun at the noontide of the day but as long as thou hast neither gotten thy sins pardoned thee, nor hast pardoned others their sinnes against thee, it is no wonder, though thou say [Page 313] to God, Give mee this day my daily bread, and get it not, for it is sure that the Lord heareth not, nor accepts of sin­ners, for as it is true, that the seede of the righteous man was never seene to beg his bread for want: so on the other part it is as true, The candle of the wicked shall be put out, and another man shall take his charge. The evidence hereof is cleare in Israel, in the dayes of the Judges. Looke to Sheba, and Iesabel.

Thirdly and lastly, as it re­buketh us for the dirty and muddy quality of our hearts, and instructeth us in the true cause and occasion of our wants, so it teacheth us how to use the creatures aright, or rather how wee should exa­mine our selves aright after the use of the creatures; when man sitteth downe to use the creatures of God, Three [Page 314] things are required of him: Premeditation, sobriety, exa­mination: Premeditation in acknowledging his unwor­thinesse of them, for in them­selves they are the good crea­tures of God, as well as thou art, yea, in some respect they are better then thou: for though thou wert created to a more glorious image; yet by their innocency they have kept a more glorious station, for thou hast sinned, and not they, and they subject to va­nity, not because of them­selves, but because of him, who hath subdued thē under hope. Sit never downe there­fore, O man, to thy dinner without preponderatiō. Whē thou seest the creatures of God set before thee, know, and re­member, they lived once, as thou livest now; and what reason had God, to bring them from afarre, and take [Page 315] their life from them, and to give thee liberty to use them: but his mercy, and not thy merit; his favour, not thy de­serving? that the sense here­of may teach thee, that his grace is every way his grace, though thy sin be out of mea­sure sinfull.

Adde hereunto, that as pre­premeditation is requisite be­fore their use, so sobriety in their use; for it becomes us not to sit downe and glut with them, as if wee had no­thing to do but to fill our bel­lies, and satisfie our desires: No, no, meat is ordained for the belly, and the belly for meat, but God will destroy them both. And he that hun­gers but for the food that pe­risheth, may satisfie himselfe for a while, but in the end hee shall both hunger and thirst, and shall not bee satisfied at all. This was the advertise­ment [Page 316] that our Master Christ Jesus gave to his Disciples; Take not care for your belly what you shall eate, or for your back what you shall put on, for your heavenly Father knoweth whereof ye stand in need before you aske, and he will not suffer you to want the thing without the which you cannot serve him. Use then the things of this life soberly for thou hast more thē thou broughtest into the world with thee, thou hast more then thou usest well, and thou hast more then thou canst take out of the world. If thou get therefore food and raiment, learne therewith to be content.

Thirdly, before thou rise from the table examine thy selfe, and see wherein thou hast made thy selfe unworthy of the succeeding use of his creatures, by the abuse of [Page 317] those which thou hast recei­ved: For I will assure thee, when man is full, hee waxeth wanton: and the plenty of his table maketh him oftentimes fall into those sinnes, which the hungry heart falleth not into. Is was not in the time of Noahs sobriety, that his na­kednesse was discovered, but in the time of his excesse. It was not in the time of Lots sobriety, that hee fell into in­cest, but in his excesse. It was not in the time of Ammons fasting, that hee fell before Absolon, but in the time of his feasting. When God therefore hath filled our bel­lies with good things, let us not rise without due exami­nation of our owne hearts, to see wherein wee have sinned. Let us with Iob, sacrifice eve­ry morning after our festivi­ties: for it may bee that the fulnesse of our cups hath made [Page 318] us blaspheme our God: as it was with Israel, they sate downe to eate and to drinke, and rose up to play: and they felt the wrath of God upō thē, in the fatnes of their bodies, & in the leannesse of their soules

Since therefore God hath coupled these things together, let no man put them asunder, but let all flesh in trembling examine himselfe: and when hee hath said, Give us this day our daily bread, let him with­all adde, And forgive us our trespasses.

Now I feare I spend too much time in the description of the dependance, and cohe­rence of this petition with the former, and of the uses arising therefrom: It resteth now that wee come to the Petition it selfe, In which, two things are remarkable; a supplicati­on, and a covenant or condi­tion, by which the supplication [Page 319] is sealed; first, the supplication is, Forgive us our trespasses; the condition sealing the cove­nant is, As wee forgive them that trespasse against us.

We must return to the sup­plication it selfe, in which, five things do subordinately offer themselves to our consi­deration.

First, what wee are by na­ture; sinners, & Gods debters.

Secondly, what wee aske concerning our naturall estate in sinne, and that is pardon, and forgivenesse.

Thirdly, from whom it is that wee aske this pardon: and it is neither from Angels in heaven, nor man on earth, but from God our Father in Jesus Christ, whose habitati­on is in heaven, and who hath given us in his Sonne the hope of the same inheritance.

Fourthly, wee have to con­sider the interest wee have [Page 320] unto this sinne, that wee crave to be pardoned, and it is Ours.

Fiftly and lastly, wee must consider the extent of this our supplication, and it reach­eth not onely to our selves alone, but also to all our bre­thren, and fellow-members of the mysticall body of Jesus Christ: and therefore wee say not, Forgive mee, but, forgive us: and this I thinke is the true and lively anatomy, and open­ing up of the first part of the Petition: the other wee shall weigh and examine when we come to it.

The first thing considerable here is our estate & condition by nature, which is two waies expressed: first, in the essence thereof & next in the denomi­natiō: the one privatly couch­ed in the bosome of the other, the other publique, manifest­ing the death of mans misery: the essēce of his misery is, that [Page 321] hee is a sinner. The true title & indigitatiō of that his estate in sin is, that it maketh him to be Gods debter. But to return: our estate by nature is not es­sentially set downe here, but by way of denomination: for here Matthew saith, Forgive us our debts, while S^t Luke saith in his 11. Chap. Forgive us our sinnes.

Now to returne to the con­sideration of this our naturall estate; it is here set downe two wayes: first, by denomi­nation, and then by confession. It is denominated a debt: it is confessed whilst wee begge pardon for it.

The denomination is a debt: many titles and names of sig­nification are given to sinne in Scripture. Sometimes it is called [...], sometimes [...], sometimes [...], sometimes [...], sometimes [...], & sometimes [...], [Page 322] and here it is called [...]. All of these words impor­tant enough, to signifie and expresse the depth of that mi­sery, into the which man by sinne hath fallen. Yet none doth more truly expresse his misery then this, that by sinne hee is become Gods debtor: but thou wilt say, O man, How comes it to passe, that by sinne man is made Gods debter, seeing God neither re­quireth sinne of man, nor is sinne a debt due to God? But to answer this, I would have thee to know, that there are divers sorts of debts which man oweth: there is a naturall debt which man oweth, there is a spirituall debt, and there is a civill debt which hee ow­eth. The naturall debt is that which hee oweth to death, and shall pay it will hee nill hee: for wee came all of us into the world, but upon this [Page 323] condition, that wee shall goe out of it againe, for dust wee are, and to dust wee must re­turne: for it is appointed for all men once to dye, and after death judgement shall come. Our earth must returne to earth, and our spirit to God that gave it.

Finally, this earthly house of our tabernacle must bee dis­solved, &c. And this is called the first death, which is no­thing else but a separation of the soule from the body for a time, till God reunite them both in glory. The Spiritu­all debt is that, which man oweth to the God of nature, and it is twofold, either the debt of obedience, or the debt of punishment. The debt of obedience is the debt of righ­teousnesse, Rom. 8.12. The debt of punishment is called the second death, to the which man is bound for satis­faction [Page 324] of the justice of God in case of not performing, and paying of the debt of righ­teousnesse. The debt of righ­teousnesse is truly and proper­ly called debt. The debt of punishment is but figuratively and improperly so called: and that for two causes, first in re­spect of the antecedent: and next, in respect of the conse­quent. In respect of the ante­cedent, righteousnesse, which we should have obeyed: and in respect of the consequent, punishment, which is due to him that disobeies, as it is written, Tribulation, and an­guish shall bee, &c.

There remaineth a third debt that man oweth, and it is mixed, for it is partly re­ligious, and partly civill. Re­ligious, when according to the prescript of the word of God, wee give reverence to whom wee owe reverence, [Page 325] feare to whom we owe feare, and love to whom wee owe love: civill, when wee render to every man that which wee have borrowed, remembring that it is a blessing to owe nothing unto any man, and the curse of the wicked, that he borroweth and payeth not againe. Psal. 87.

LECT: 15.

IN the end of our last Ser­mon wee looked on the words of the Petition it selfe, wherein wee found foure things considerable.

First, what wee are by na­ture, sinners, and debters to God, whereof wee have spo­ken in our last Sermon. Now it remaines, that wee go for­ward [Page 326] to consider the other three parts; and first of the pardon of our sinne.

Forgive: In handling of which word I purpose not with Salmeron the Jesuite to dispute concerning the pro­priety of the word, and to search whether it had beene better to have said, remitte, then as it is here, dimitte. I will onely according to the received & approved custome of the Church, speake of the word, as it implyeth a pardon, & free remission of our sins, which are our spirituall debts. For never did man speake in so naturall a dialect as this is, for all the other conditions displayed the condition and temper of his faith: this the condition of his nature: these implyed the good he hoped for: this demonstrates the pre­sent misery, & body of death, under which hee lyeth, sigh­eth [Page 327] and groaneth, desiring to be eased: and to speake truly, what can bee more acceptable unto God, then the confessi­on of sinne, and the suit of pardon. Did not our Redee­mer, in the dayes of his flesh, call upon all them that were weary and ladened, to come to him, that hee might give them ease of their burthen, & rest to their soules? Whilst therefore, hee shall see us ac­knowledge our burthen, & con­fesse our debt, shall we not be welcome to him? O know this, O man, for thy cōfort, the sheepheard never rejoyced more, in the recovery of his lost sheepe: nor the woman, of her lost penny: nor the father, of his lost sonne, then God is well pleased, and glad of thy returne to him, ready to for­give thee thy debt, if in hu­mility thou canst but acknow­ledge it, for it is written, [Page 328] Blessed is the man that confesseth his sinne, and forsakes it; but hee that hideth his transgression shall not prosper. Well then, seeing wee have in the first word confessed our burthen, and debt, let us now come to the second, and consider our desire of pardon, and release.

Forgive: Debts are released and forgiven two manner of wayes; either freely, by par­doning the debtor; or else le­gally, by exacting the debt, and so acquitting it.

Againe, this legall release, and acquitting of debt, is two wayes: first, when the debt is paid by the true debtor. Se­condly, when it is satisfied, not by the true debter, but by him who became suerty for him: & to this effect it is that Iustin. telleth us, Inst. l. 3. tit. 30. Tollitur omnis obligatio solutione ejus quod debetur, non tamen in­terest quis solvat, utrum is qui [Page 329] debet, an vero alius pro eo. Now shall we looke on mans sinne as it maketh him Gods debtor, and enquire how it is forgiven. I answer, O man, thy sinne is forgiven thee, both ingenuously, and legally. Ingenuously, because freely, and voluntarily. Legally, be­cause thy debt is paid, though not by thy selfe, yet by thy suerty Jesus Christ, who hath done all, suffered all, and paid all, that it be hooved thee to doe, to suffer, and to pay, for the satisfaction of the justice of God: hee did it for thee, and thou hast done it in him. But that this may be the more cleare, and the termes of our pardon may bee the more di­stinctly known, let us consider the debt of sinne, as it is seve­rally imposed upon three se­verall sorts of persons, to wit, the reprobate Angels, and men: on the elect amongst the [Page 330] sonnes of men: and on the Sonne of God, for the lost sons of men.

Now according to the di­versity of the imputation of this debt, so is the release and pardon thereof diversly and severally graunted: the reprobate Angels and Sonnes of men have the debt and burthen of sinne imputed to them: but the pardon and release of sinne, neither doth nor ever shall appertaine un­to them: for with them the Lord doth, and shall deale in the severity of his justice for ever, for they shall bee cast in prison, where they cannot come out till they have paid the uttermost farthing: And because they cannot pay, they shall not be forgiven.

The elect sonnes of men, who are chosen vessels of mercy, and appertaine to the covenant of grace by vertue [Page 331] of their election, had the debt of their sins imputed to them, when as they were borne dead in their sinnes and tres­passes, and were strangers by nature from the life of God, as well as the children of wrath; but now, blessed bee God through Jesus Christ our Lord, the release and pardon of our sinnes: for that which was impossible to the law in so far as it was weak, because of the flesh; God sending his owne Sonne in the similitude of sinfull man, and that for sinne, condemned sinne in the flesh, that the righteousnesse of the law might bee fulfilled in us, who walke not after the law but after the spirit.

Lastly, the Sonne of God had the debt and burthen of of sinne imposed upon him; not of his owne sinne, for hee that knew not sinne was made sinne for us. And with him [Page 332] God hath dealt with such ri­gour of his justice, that hee came from Bosra with red garments, hee hath trodden the wine-presse of the Father alone: and in the anguish, and bitternesse of his sorrow, cry­ed out, My God, my God, why hast thou forsaken mee? If wee shall looke to the persons to whom this release and par­don of sinne is promised, and promulgated, wee shall finde it, that it is onely to the elect vessels of mercy, and to the children of Gods free love: whereas to the reprobate men and Angels, there is neither promise, nor hope of pardon left. For their judgement is sealed, and their condemna­tion sleepes not.

Againe, as to Jesus Christ the mediator of the new co­venant, a free pardon hee ob­tained not: he paid the utmost farthing, that was requisite [Page 333] for the satisfaction of the ju­stice of God: onely to man, and the elect amongst the sonnes of men, hath God vo­luntarily and freely forgiven the burthen, and the debt of sinne. And I call this a volun­tary and free forgivenesse, for three respects. In respect of God the Father: in respect of God the Sonne, and in respect of God the Holy Ghost.

For I say, first, in respect of God the Father, for hee who said, In the day that thou shalt eate, thou shalt surely die: said also, the seed of the woman shall tread downe the head of the ser­pent. And againe, God so loved the world, that hee sent his owne Sonne to the death of the Crosse, that whosoever beleeveth in him should not perish but have eter­nall life. It is free also in re­spect of God the Sonne; for hee as willingly and freely as­sented to the great worke of [Page 334] mans redemption (howsoe­ver the way was sharpe, and thorny) as the Father was willing in his eternall wise­dome to propose it. And therefore it is written of him, that he laid his life down, and tooke it up againe, hee laid it downe, for none could take it from him, and hee tooke it up againe, for it was impossible, that hee could bee holden of the sorrows of the grave.

Lastly, the pardon and re­mission of our sinnes, is free in respect of God the Holy Ghost: for willingly and free­ly, without any merit on our part, he commeth downe, and dwelleth in our soules, illu­minates our understanding, re­ctifieth our will sanctifieth our affections, makes interces­sion for us, with sighs, and groanes that cannot be expres­sed, and keepes us by the power of his grace through [Page 335] faith to eternall salvation; for it is written, Because wee are sonnes, God hath sent the Spirit of his Son into our hearts, where­by we cry Abba, Father. And againe, because wee of our selves know neither how to pray, nor what to pray, the spirit helpeth our infirmities, and maketh intercession for us with sighs that cannot bee expressed. And also it is writ­ten; That as hee hath begotten us to a lively hope by the resur­rection of Iesus Christ from the death, to an inheritance which is immortall and undefiled, that withers not away: but is reser­ved for us in the heavens: So al­so he keeps us by the power of the Spirit through faith to eternall salvation.

Ʋse. Now having thus cleared the meaning of the word, it rests that wee make use of it for our instructions: and the uses that arise from [Page 336] it are two: the one serveth for rebuke, the other for comfort: the rebuke falleth on the Church of Rome: the comfort shall returne to us, and to eve­ry soule in whom the grace of God dwelleth. The re­buke that ariseth to the Church of Rome is this: in these words wee are commanded to crave pardon for our debts, in the plurall number, and indefinitely, now wee know this to bee true, that those Propositions which are indefinite, are universall in correspondence. Whilst then wee crave pardon and for­givenesse of our debts, wee universally begge mercy, and pardon for all our sinnes, for both originall and actuall sins. For our sinnes of infirmity, and our sins of presumption, for sinfull omissions, and commissions: for the sinfull thoughts of our heart, and [Page 337] words of our mouth, and actions of our conversation. Now in respect of all these wee have need to draw neere unto God, and to say, Forgive; What meane those Doctors of the Romish Church to teach, that there is a sort of sinne, which in it selfe, and of it selfe is veniall; and that some onely are mortall: but it is cleare out of the word of God, that there is not any sin which is not mortall: for eve­ry sinne is a breach of the law; and every sinne and transgres­sion shall receive a just recom­pence of reward. Hee that sinneth without the law, shall perish without the law: and hee that sinneth under the law, shall bee judged by the law: and againe, The wages of sinne is death: I graunt indeed if wee looke to that excellent price that was given for our sinnes, no sinnes are mortall; [Page 338] for such is the worth and ex­cellencie of that blood of Je­sus, which speaketh better things then the blood of A­bell, that whosoever shall have part in it, shall stand without spot or blemish, be­fore the presence of the glory of God, with joy, and whoso­ever shall have but a drop of it to sprinkle on the posts of the doore of his soule, the destroying Angell shall not come neere him, but though his sinnes were as red as scar­let, yet by vertue of his blood they shall bee as white as snow; But on the other part, if thou shalt looke upon thy sinne in its owne nature: and because of thy esteeme, and account of it, it seeme veniall to thee, wilt thou therefore say that it is veni­all in it selfe? O foole that thou art, thou deceives thy owne soule. The smallest [Page 339] coyne, and the basest bullion that beareth the Kings stampe on it, is as currant, as the richest and purest gold that is seaven times tryed in the fire: and to counterfeit that coyne is as reall treason, as hee that either adulterates or falsifies the purest coyne: It is so with us in our debts to God: the meanest offence wee can com­mit is as culpable of judge­ment, as those that are of grea­ter nature; for wee must not judge of our sinnes, according to the quantity, number, or quality, but chiefly according to the person and Majestie a­gainst whom they are com­mitted. Is not hee as great a theefe that robs the cottage of the poore as hee that robs the Palace of the Prince? yes sure­ly, and greater, for the Prin [...]e hath wherewithall to repaire his losse, but the poore hath not. Tell mee, I pray you, is [Page 340] there any sinne in the world smaller then the point of a thorne? no surely, yet the meanest thorne that was in the crowne of Christ drew blood of him. The thornes that were in that crown were thy sinnes: it was thy sinnes that drew blood of him, and peirced his heart while there came blood and water out of it gushing: and yet, vaine man that thou art, thou wilt say they are veniall; how canst thou call that veniall, and of no weight, which was rated at so great a value, as the suf­ferings of the Sonne of God, the least drop of whose blood was of more worth, then all the worme-eaten children of men on the earth? Looke ne­ver therefore, O man, upon [...]hy sinne, in the judgement, and with the eyes of nature: that is but a false prospective, and deceiving glasse: looke [Page 341] on it as it lay on the backe of Jesus; and as the weight there­of pressed the Sonne of God downe to the grave; and then if thou dare, come and call sinne veniall, I hope thou wilt not: when it turned the moi­sture of Davids body to the drought of summer: when it made Ezechiah chatter like a swallow, and mourne like a dove: when it made Iob that hee could not swallow his spitle: was there any word of a veniall nature in sinne? no, no, no such thing. The Saints of God have not known this dialect, nor spoken in this Idiom: it is but the voice of him that is dead in sinne, and trespasses: The Lord learne us to see our sinnes aright, and then surely wee shall confesse that our sinnes are not veniall, but mortall.

Secondly, as this serveth for the rebuke of our neigh­bour [Page 342] Church in Rome: so it serves also for our comfort, and consolation, whom God hath delivered from the yoke of that bondage, and the night of that darknesse: for tell mee, O man, what greater consola­tion can come to the soule of the Christian, burthened with the weight of sinne, then to say, thy sinnes are forgiven thee? but such is the force of these words, Forgive us our debts; for as in the word of debt, he sheweth the weight of our misery: so here in the words of forgivenesse, hee sheweth us the riches of his mercy. Was it not I pray you, a great worke, & a work passing the capacity of man, when God created the world, he made all things of nothing; whē na­ture telleth us, that of nothing nothing can bee? was it not a great worke to call for light out of the midst of darknesse: [Page 343] and by the power of a naked word to make a glorious splendor of light shine out of the midnight of darknes? Fi­nally, was it not a great worke to animate a peece of clay, and by blowing on the dust of the earth, to make it a living soule? All of these were great indeed as workes of creation, but as it was said, behold, a greater then Salomon is here: so is there here in the matter of our redēption, a worke greater then all these: for loe he made not all things of nothing; but of that which is worse then nothing, sinne; for sinne is no­thing but a privation. Hee brought light out of darknes: but here a greater light out of a greater darknesse; for when wee sate in darknesse, and in the shadow of death, hee made a great light to arise unto us, for in his light hee made us to see light, hee ani­mated [Page 344] our clay, and breathed the breath of life in our no­strels, being dead in sinnes and trespasses, hee quickned and begot us to the hope of immortality: finally, here is that worke passing in excel­lence, and eminent above all humane admiration, that wee being his debtors for tenne thousand talents, & not having one farthing to pay him, hee hath freely forgiven us all our debt, to the admiration both of man and Angels: when the Angels who fell have not ob­tained a way of reconciliati­on, hee hath found out for poore man a way of peace: insomuch that what man could not pay, hee hath freely, fully, and finally released; re­quiring nothing of man, but that hee should in sincerity say, Forgive, and it shall bee forgiven him. Now what more could hee doe to thee, [Page 345] O man, or what lesse could he require of thee? What more could hee do to thee, then lay downe his life for thee? and what lesse could hee require of thee, then that in true sor­row forthy sinne, and in full assurance of his mercy, thou shouldst come unto him, and say, Forgive mee, that so thou maist be forgiven. The word in it selfe is so full of comfort, I cannot as yet passe by it. There is another place in Scripture that lookes so like to this place like Hippocrates two twinnes, they are borne toge­ther, they live together, and dye together. The place is the 12. of Matthew: Come to mee all yee that are weary and la­den, and I will ease you. There, as the Saviour and Redeemer of the world, and the true Phy­sitian of soules that are sicke, hee desires him that is spiritu­ally sicke, to come to him, and [Page 346] he promiseth to ease him, and give him rest, but upon a con­dition that hee feele his sore, and acknowledge his burthen: Now it is remarkable that hee first promiseth ease, and then rest: first ease from the cōman­ding power of sin, & next rest frō the condemning power of sin. It is even so here, that the spirituall Physition of our sick & wearied soules leadeth us to bee sensible of our soule, & that by sinne wee are made Gods debtors, and lyable to his judgements. In the next place, the cure of this our dis­ease is given: for wee shall no sooner confesse and acknow­ledge our sinnes to him, but hee shall forgive it. But you will say to mee, what is this that hee forgives mee? I an­swer, looke to the place of Scripture, immediately before cited, & see there what he pro­miseth to ease thee of, as also [Page 347] all these things he here promi­seth to forgive thee; hee pro­miseth there to ease thee of all thy burthen of sinne, of the law, of affliction. Of sinne, for the burthen of it is as a talent of lead Zach. 5.6. And David saith, it is a bur­then too heavy for him to beare; Of the law, for it is a yoake, which neither wee nor our fathers, nor our forefa­thers were able to beare. Act. 15. Of affliction, for it is a weighty crosse; and hee that follows Jesus Christ must take it up, and follow him daily. Of sinne, while he not knowing sinne was made sin for us. Of the Law, whilst hee was made of a woman, and made under the law. Of af­fliction: not by taking all af­flictions from us, but by san­ctifying them unto us both in their nature, and their end. Their nature, whilst hee ma­keth [Page 348] them testimonies of our adoption; their end, whilst he by them keepes us to eter­nall life: for as the lyon that killed the Prophet, kept still his dead body: so afflictions may well kill the naturall man, yet they do keepe the life of God in our soules. Now know then for your comfort that what there hee promised to ease us of, here hee pro­miseth to forgive, and to for­give is more then to ease; for a Physitian will ease his patient for a while of a hard binding, which afterward he will binde againe. And a ma­ster will ease his servant of the taske of captivity, and sla­very, but afterwards hee will imprison him. And finally, a beast will be eased of his bur­then, for a while, but after­wards it will be imposed, and laid upon him: but such is the great and rich depth of the [Page 349] mercy of our God; what hee easeth us of that hee forgiveth us: for while hee giveth par­don to man, and speakes peace to his soule, he pardoneth not as man pardoneth, neither gi­veth he peace, as man giveth peace: My peace I give you, my peace I leave with you, not as the world giveth peace, give I it unto you. The world and the children of men, when they pardon, their pardons are faul­ty three wayes: they are not totall, but partiall: not free, but constrained: neither finall, but for a time: not totall, for if they can forgive one fault, ano­ther is impardonable: not free and voluntary, but forced and constrained, either by reason of the importunity of friends, or hope in expectati­on of gaine: not finall, for though they forgive for a time, yet their wrath and de­sire of revenge is renued with [Page 350] any occasion whatsoever. It is not so with our God, for what he easeth of that he forgiveth; when hee forgiveth, hee for­giveth ingenuously, that is; freely, fully, finally; free­ly without any merit or oc­casion on our part: fully, for hee forgiveth both the sinne, and the punishment thereof. And finally, for hee forgiveth us both in this life, and that which is to come. What hath man then wherein hee can rejoyce? nothing but in the mercy, and free favour of God; for as S^t Bernard due­ly and truly acknowledgeth Meritum meum est miseratio Domin: so may all the sonnes of Adam cry out and say, Not unto us, O Lord, not unto us, and with the Apostle S^t Paul: O the deepnesse of the riches, both of the wisedome and knowledge of God, how unsearchable are his wayes, and his judgements past finding out?

LECTIO 16.

HAving already handled of the word debt, and the word forgive, that which remaines of the text offereth it selse to our consideration: for though the gleanings of Ephratus bee better then the vintage of Abiezer, yet must the gleanings have their owne roome also, and every one in their owne order must be considered; which in num­ber are three, 1. for whom it is that wee put up this supplica­tion of pardon, & the word is plurall, not singular, Ʋs. 2. The reason why we poure out our supplications in this plurall signification, and it is be­cause it is wee, not I, that have sinned alone, nor thou only nor any other alone, but all of us, [Page 352] and therefore in a communica­tive appropriation wee call them ours. Thirdly, it is to be considered, of whom, and from whose hands it is that we are bold to begge this our release and pardon. If in any of these particulars wee can make any further point of instruction to result, by the grace of God it shall be made knowne unto you. The first thing then wee have to speake of this day is the persons for whom, and in whose favour this petition and supplication is formed, It is cleare and e­vident out of the words themselves, that the petition is not made for mee alone, nor for thee alone, nor for any man or woman in the world alone, but in common, thou for mee, and I thee, and eve­ry one of us for our selves and each of us for our neighbours as for our selves: for as Omnis [Page 353] orainata charitas incipit â seipso; sic etiam omnis regulata charitas terminatur in socio: wee have reason then to looke, first on our selves with the eyes of pitty, and from our selves with the eyes of cōmiseration on our neighbours; knowing them to bee men of the like infirmity, to which wee our selves are subject. Remember brethren, that God in his word hath taught us two se­verall sorts of communicative contemplation: the one poin­ting at our selves from the consideration of our brethren; the other pointing at our bre­thren from the consideration of our selves: the pitty that wee owe to our selves from the consideration of our brethren, is recommended to us in the fifth chapter of the Epistle to the Galathians: Bre­thren, if any man bee fallen a­mongst you of infirmity, restore [Page 354] such a one in the spirit of meek­nesse, considering your selves lest you also be tempted. The pitty that wee owe to our brethren from consideration of our selves, is mentioned in many parts of the law, wherein we are commanded, not to hide our eyes from the necessities of any stranger, because wee our selves were sometimes strangers in the land of Israel: it is so here with us, God will have us to remember, and pray for our necessities, not in our owne name alone, but also in the name of our brethren, and fellow members.

Ʋse. In handling of the words the order is remark­able, and next to the or­der the communion and fel­lowship that is couched up in the bosome of that or­der.

First, I will looke upon the order, which is very remark­able, [Page 355] for hee is teaching his disciples to pray for the par­don and remission of sinnes, but hee will have them first to looke on themselves, and their owne necessities, and from themselves not onely to consider, but also to commi­serate the necessities of their brethren: this is the path, and the true straine, in the which God walkes; for our God is the God of order, and not of confusion. And for cleering hereof, that order is first and originally established in God himselfe, and then from him a shadow of that order which is in him is derived to his creatures: I say first, order is positively and cheefly esta­blished in God himselfe; for hee who is one in essence, is distinguished in three per­sons, the Father, the Sonne, and the holy Ghost; who be­ing individually one in them­selves, [Page 356] by vertue of their in­dividuall essence, yet are di­stinguished by order of perso­nall existence; the Father be­ing in respect of order distin­guished, and preferred to the Sonne: and the Father and the Sonne both to the holy Ghost. Now from this chiefe and prime distinction of order which is amongst the persons of the blessed Trinity, there is made manifest amongst the creatures a shadow of this or­der also, and that in five seve­rall points of contemplation. First, in the frame of the hea­vens and earth. Secondly, in the civill societies of men on earth (viz.) Commonwealths. Thirdly, in the spirituall socie­ties of men, his Church. Fourthly, in the homebred, and domesticke families of men. And last of all, in the private carriages of man in his life and conversation. I say [Page 357] that God hath established order in the frame and com­bination of heaven and earth together: for there hee hath placed light and darknesse; that for the day, this for the night; there hee hath set the Sunne and the Moone, that by the heat of his influence to ex­hale, this by her moisture to water and refresh; there hath hee placed the clouds, the bottels of raine, wherewith in due season hee watereth Gedions fleece: there hath hee placed the wardrobe, and storehouse of the tempests of snow, haile, and winde, and all for the use of man, and those other sublunary crea­tures that live and move on the face of the earth: that in thē & all of thē the footsteps of the order of the God of order may be seen & acknow­ledged: next to this celestiall order, & subordination of the [Page 358] Spheares, and Celestiall bo­dies, behold hee hath fixed an order, and subordination also amongst the sonnes of men, in their secular and civill conver­sation and commercement; for there hee hath placed some to command, and some to obey, some to governe, and some to be in subjection: their com­mandement and authority he calleth [...], our obedience and subordination, hee calleth [...], Rom. 13. And in that same place hee threaten­eth, [...], him that opposeth himselfe to that or­dination. Thirdly, God hath ordained a just and beseem­ing order in his Church, in times, places, persons, and proceedings. In times, a Sab­bath is appointed for his ser­vice. In places, hee hath ap­pointed his Church to bee the place, wherein his name shall be called on. In persons, some [Page 359] must teach, some must ob­serve and correct, and some must collect and distribute almes. In the proceedings al­so of the Church, there must bee order, for admonition must goe before censure, and smaller censures before the greater, according to that which is written, Let all things be done with order, and decencie. 1. Cor. 14. [...]. Fourthly, there is order also in our severall fa­milies, for there hee placed the husband and the wife, the parent and the children, the master and the servant: and all to this end, that they who are in authority may com­mand, and they who are sub­ordinate may obey. Finally, in every mans private carri­age there is an order to bee kept, that wee walke not in­ordinately, as busie bodies, e­very man talking and pratling [Page 360] of his neighbours charge, with the neglect, and con­temptible forgetfulnesse of his owne: these the Apostle 2. Thess. 3 calleth Busie bodies, and [...]. There are two things also which I had almost forgot, in which order is to be found: looke to the grave, yea and to hell it selfe: to the grave, for wee shall rise in our order. 1. Cor. 15. The dead in Christ shall rise first. To hell, for there is a Be­elzebub the prince of devils. Now if in all things it hath pleased God to establish an order, in the heavens, in the elementary spheares, in com­mon wealths, and civill socie­ties of men, in the Church, & communion of his Saints, in our private families, in our private charges and conversa­sions, in our graves, and in hell it selfe; O how carefull should man be to submit him­selfe [Page 361] to order in this life, not onely in things temporall, but also in things spirituall; re­membring in all our supplica­tions which wee present to God: First, the duty wee owe to God himselfe: Secondly, the duty we owe to our own soules: Thirdly, the duty wee owe to our fellow-brethren, as mutuall members with us in the mysticall body of Jesus Christ: and what better or­der can bee given and follow­ed for the rule of thy life, then first, in all things, and above all things to looke unto God; from him to reflect thy con­templation upon thy owne soule (as the seat of his Image) and from thy owne soule to cast a ray, and beame of commiseration on thy bro­ther, and his necessities, know­ing assuredly, that though in the matter of reckoning, rati­onis reddendi, every man must [Page 362] beare his owne burthen, yet in the matter of compassion, Infirmitatis tolerandae, every one of us is borne and bound to beare one anothers bur­then, and to commiserate not onely their temporall, but al­so their spirituall necessities, as well as our owne; for hee that wants the sympathy, and fellow-feeling of a member of the body, declares himselfe not to be of the body.

But thou wilt say unto me, shal a man pray for that which hee beleeves, doe we not ac­knowledg and confesse in our beleefe the forgivenesse of our sinnes, why do wee then pray for that which wee doe beleeve?

I answer, I doe not doubt, but according to the Articles of our Creed, God hath pardoned and for­given mee my sinnes, and my fellow brethren their sinnes: [Page 363] yet will I pray daily, & houre­ly for their further pardon, whereby I may feele engraven in my heart the assurance of that pardon; for as every par­ticular sinne weakeneth the particular assurance of our par­don, so is it well done on our part, by renewed, & reiterated supplications to renew and reiterate our confidence, and assurance of mercy: not that I thinke in any case the eternall and immutable pardon of God, given us from eternity in the blood of Jesus, can ever bee fully, or finally lost or in­verted: no, no, the gifts and callings of God are without change or alteration: but be­cause the frequencie of our sinnes doe weaken our confi­dence and hope of pardon, therefore it is requisite that by the reiteration of our prayers, wee may strengthen and re­new our hope & confidence of [Page 364] remission: and that as oft as our sinnes are reiterated and renewed.

But it may bee yet enqui­red, why the word should be plurall, Ʋs, and not Mee: It is written in the Scripture: There is a sinne for which thou shouldst not pray: and againe, Many are called, but few are chosen. Now brethren, if there bee some sinnes, and some sinners, for whom wee should not pray: how is it that we are commanded here to pray for all men as well as for our selves?

To this I answer, I may, and should pray for the grea­test sinners in the world: the reason is, because the purpose of God, concerning the salva­tion or cōdemnation of man, though one in it selfe, yet is two wayes to bee considered of us: first, as hidden, and kept close in the bosome of [Page 365] the Father. Secondly; as re­vealed and manifested by his word: whilst the salvation and reprobation of man is on­ly knowne to God, wee are bound to pray for them, and the pardon of their sinnes: but if at any time God in his word make their rejection manifest, then, and then onely is it time for us to shut up our mouthes, and not to pray for them. This truth shall be clea­red by examples: whilst Sa­muel was ignorant of the pur­pose of God, concerning Saul, hee ceased not continually to pray for him: but how soone God once made his secret purpose of rejection knowne to Samuel, hee stopped his mouth, & prayed no more for him. Whilst David knew not the will of God, concerning his child begotten with Bath­sheba, hee fasted, prayed, and would not be comforted: [Page 366] but how soone God made his secret will manifest, by the death of the child, hee mour­neth no more, but riseth straight, refresheth himselfe, and eateth bread. Finally, this was the ground of all that partiality, which by many is condemned in Rebecca, con­cerning her sonne Esau: shee was acquainted with the se­cret purpose of God concer­ning him: I have loved Iacob, and hated Esau. And againe, The elder shall serve the yonger. Thus, so long as God makes not his secret purpose known, concerning man, wee are bound to pray for all men: but so soone as God maketh knowne his will concerning mans last end, where God cea­seth to love, we should cease to pray. It is the part therfore of a good Christian to pray for all men: to love them that hate us: to blesse thē that curse [Page 367] us, and to pray for them that persecute us, that wee not be­ing overcome of evill, but o­vercoming evil with goodnes, may bee perfect, as our Father in heaven is perfect. Now this being spoken concerning the persons for whom we of­fer up this our supplication, we must come & consider the reason wherfore we must pray so, and the reason is, because our sins are ours. [Our.]

Take heed, I pray you to this (my brethren) The reason why wee crave pardon of our sinnes is: because sinnes are ours, and besides these, no­thing else in the world is ours. I have said that sinne is truly ours; This shall serve for the doctrinall part: And that nothing in the world is ours besides sinne, this shall serve for the morall part. First then sinne is truely ours, in three respects: first, in respect of [Page 368] patrimony: secondly, in re­spect of practise: thirdly, in respect of purchase. In respect of patrimony; The sinnes of our first parents Adam and Eve, are ours. In respect of practice, our actuall sinnes are ours. In respect of purchase, the sinnes of our neighbours are made ours. The sinnes of our first parents are ours: for they not onely sinned for themselves, but for us also, they before us, wee in them, and after them. Do wee not impute the bitternesse of the streame to the fountaine, & the rottennes of the branch to the root? yes surely, so is it with us, hee was the root, wee are the branches; he the fountaine, we the streames: and to expresse this more clearly, let me aske you that are acquainted with the art of numbers, if that any figure in the first place doth signifie any more but it selfe [Page 369] onely, yet by the addition of a cypher, 1.2.3. or 4 multi­plyeth the signification from ten to hundreds, from hun­dreds to thousands, and from thousands to millions. It is even so with us, Adam & Eve sinned, and being considered in their own place sinned alone & for thēselves, but being con­sidered with our addition, as being in their loines, wee as cyphers have multiplied their burthen, they as figures have made us significative: they then have not sinned alone, but we also in them, and with thē: & their sins are not theirs alone, but ours also by copart­nership. Secondly, sin is ours by practise, for as our first parents sinned, and by their sinne made sinne ours originally: so wee also by walking in the foot­steps of our fathers, and sin­ning after their examples, have made that which was [Page 370] ours by descent from our fa­thers, to be ours actually: for as by one man sinne entred in­to the world, and by sinne death, so death hath univer­sally runne over all men, in re­spect that in one man all men have sinned; yea further, be­cause wee have actually built up the sepulchers of our fa­thers, therefore tribulation and anguish is upon the soule of every man that doth evill, to the Jew first and also to the Grecian. Lastly, I say sin is ours by purchase, by drawing on us the guilt and punishment of ours neighbours sinne. And now thou shalt enquire of mee how a man can bee guilty of his neighbours sinne.

I answer, it may bee done five manner of wayes. 1. By connivence. 2. By negligence. 3. By assent. 4. By example. 5. By provocation. By con­nivence, winking at other [Page 371] mens faults, when wee should reprove them; to this effect it is written, Levit. 19. Thou shalt in any wise rebuke thy neighbours sinne, lest thou beare sinne for him. By negligence; in not correcting such for sin, as are under our authority. This was the sinne of Eli in sparing his sonnes: and this is the threatning of Ezechiah in case of silence at the sinnes of his people. Ezec. 3. By as­sent: Thus Aaron was guilty of Idolatry, when he assented to make the golden calfe. By example; thus Ieroboam is mar­ked that hee made Israel to sinne: And David, that hee made the name of God to bee ill spoken of amongst the Gen­tiles. Last of all, by provocati­on: this was the sinne of Lots daughters to their incestuous father: and Baalams sinne to Israel, with the daughters of Moab. This then being the do­ctrinall [Page 372] part shewing how sinnes are ours: the morall part succeedeth: in which we must cleare this, That nothing is so really ours, as sinne. That wee may the better under­stand this we must know that there is no creature on earth, so naked and indigent as man: for naked hee was borne, and naked shall he returne againe: and hee hath no peculiar or proper thing in the world, that hee can justly call his, but sinne and infirmity. To prove this let us take a survey of all the things in the world: Is wealth ours? No, for riches are painfully gotten, carefully kept, and wofully lost: and yet when we have most adoe with them; like an eagle shee takes her wings, and flies away so swiftly, as she cannot bee recovered: and though they bide with us till the end of our dayes, yet then they [Page 373] take their leave, and wee re­serve nothing, saving a woun­ded conscience for the abuse of them. Is beauty ours? No, surely, let but a dayes sicknesse take thee by thy hand, and loe thou shalt find nothing but age & wrinkles, & the lineaments of death, & the characters of deformity which shall make thee affraid of thy selfe. Is ho­nor thine? no surely, it vanish­eth as the morning cloud, & as the smoake of a chimney, & is liker to nothing then our Sun dyalls which point out the houres, so long as the Sunne shineth, but if a cloud shall intervene, serve for nothing, but are a dimme statue. Is strength thine? No, let God but write one line of tolerati­on, and put it in the hand of thine, and straight like Beltaz­zer, thy knees shall beat one against another: And with Iob thou shalt scrape thy sores [Page 374] with a potsherd on the dung­hill. Finally, is that breath that wee draw into our no­strels ours? no surely, it is but sucked up, and borrowed from the next aire: If God lend thee power, thou canst both exhale and evaporate it, but if he say not Amen, it shall choake thee in the passage. Or is this body that thou bearest about thee thine? No surely, it is of the dust, and to the dust it shall returne againe. Pittifull & wretched man that thou art, what is thine? no­thing but sin, and a wounded conscience for sin: & these are ours by patrimony, by practice, and by purchase, of the which we can never be freed till we put off, and change our pa­trimony, practise, and pur­chase Our patrimony, by shewing our selves heires, not to the first Adam, but to the second. Our practise, by walk­ing [Page 375] no more after the flesh, but after the spirit; for if wee walke after the flesh we shall dye, but if wee walke after the spirit wee shall live. Our purchase, whilst wee crucifie our selves to the world, and the world to us, that the life of Jesus may bee made manifest in our mortall bodies; and whilst wee for­get the things that are behind us, &c. and account all things as dirt and dung to us in re­spect of the advantage that wee have in the crosse of Je­sus Christ.

The last thing remarkable in the words, is the person at whose hands wee sue for this release, and pardon of sinne, which is neither man nor an­gell, nor Saint departed, but God alone: for all these, with the wise virgins, haue adoe with their owne lamps: ex­cept this onely, to wit, God, [Page 376] for it is against him onely that wee sinne, and it is hee onely who can forgive sinne: and if pardon of sinne bee in the Church, it is onely a conditi­onall declaration, no absolute condonation.

LECT: 17.

NExt to the consideration of that part of this Peti­tion, which is supplicatory, wee come to that which is re­stipulatory. The first part was supplicatory in begging pardon of our sinnes against God: this carries the restipu­lation of the covenant: and promiseth in our names the pardon and forgivenesse of our brethren whensoever they sinne against us. The co­venant of it selfe, & in it selfe,, is hard, & so much the harder [Page 377] by how much it hath both the fairer provocations for obedi­ence, and the fouler stum­blings in disobedience. It hath the fairer provocations to obedience: for in all the covenāts that God hath made with man, there is none like to this. God hath made three covenants with man: a natu­rall, a Legall, and an Evange­licall. The naturall covenant was made with man in the day of creation. The legall in the day of his temporall re­demption: and the Evangeli­call in the fulnesse of time when the Sonne of God be­ing made man, and not know­ing sinne, was made sinne for our sakes, and expiated our sinnes by his sufferings. The tenor of the first covenant was naturall and just. Naturall because he made man in nature perfect, and just, because hee required nothing of man, but [Page 378] that to the obedience whereof hee had given him naturall ability. The second covenant was in some condi­tion preternaturall, and just: preternaturall, in so farre that nature could not obey it: yet just, because he once streng­thened nature to obey it. The third covenant was superna­turall and gracious. Superna­turall, in requiring things that nature could not give: yet supernaturally gracious, in finding out a remedie for the defect of nature, making the Sonne of God to become man, and him that knew not sinne, to bee made sinne for us, that wee in him might bee made partakers of the riches of the mercy of God. Now remem­ber I pray you, what I have said: I said that this covenant was so much the harder, by how much the provocations were gracious, and the diso­bediences [Page 379] foule. To have sin­ned against the covenant of nature was foule indeed, be­cause nature was made per­fect, and able to doe what was required of the naturall man. To sinne against the co­venant of workes, (which I called preternaturall) was foule also: for howsoever nature was then corrupt and weake, yet their deliverance from the bondage of Egypt prefigurating to them the hope of a better deliverance, and therefore rendred the smell of their disobedience the more odious and abomi­nable, by how much in it they had not onely the pardon of their naturall uncleannesse, but also the hope of a better inheritance sealed up unto them. But above all, the breach of this covenant made with us in the blood of Jesus under the Gospell, is so much the [Page 380] more foule, and abominable, by how much the seale of the covenant was gracious and ea­sie. For the condition of the first covenant was strict, be­cause naturall. The condition of the second was fearfull, be­cause supernaturall for the time. But the condition of the last covenant was easie, be cause gracious: and our rebel­lion so much the more foule, because it was easie: and to the corrupt nature of man, so much the more hard, by how much it was facilitated by the obedience of another, for it is written, the spirit that dwel­leth in us lusteth after envie. And againe, I do not the good that I would, but the evill that I would not: & yet the Law in it selfe is pure & holy, righteous, and just: Well then, it hath pleased God in his wisedome to adjoyn these words (As we for give, &c.) To the former, [Page 381] to be a seale of his righteous­nesse, and withall to be a testi­mony of our uncleannesse, and prevarication: A seale of his righteousnesse, in that hee hath freely forgiven us our sinnes. A seale of our unclean­nesse, and prevarication, in that wee cannot forgive one another.

Now the words being thus taken up in their dependence, it is requisite that wee looke upon them in their severall stations, and from thence ga­ther their severall uses for our instruction.

If wee shall narrowly look upon them, foure things offer themselves to our considera­tion. First, a condition im­posed to man, serving for the seale of the covenant, As. Se­condly, to whom this condi­tion is both proposed and im­posed, wee. Thirdly, the duty annexed to the condition, [Page 382] Forgive. Fourthly, the persons to whom wee are obliged in this duty: to our debters or them that finne against us. To returne to the first of these, the condition, As, the words are diversly read in divers E­vangelists. Matthew saith, For­give us our debts, as wee for­give our debtors. Luke in his 11. Chapter saith, Forgive us our sinnes, for wee even for­give them that sinne against us. And according to the diver­sitie of the readings, so hath there also diversitie of inter­pretations of the words ari­sen. Some looking too strictly upon the particle of simili­tude here used, As, have been led a little to doubt of the free pardon and remission of their sinnes: For if God shall for­give man no otherwise then man forgiveth his neighbour, then for the most part, our sinnes shall neither bee fully, [Page 383] freely nor finally forgiven: for as I have showne you in our last Sermon, mans pardon is but partiall, constrained, and for a time: and the rest laid up against the day of revenge, and his more full retaliation. On the other part, the reading of this prayer, as S^t Luke hath recorded it to us, by way of causality, in the word, For, hath led many to presumption, thinking that if they can par­don their neighbours their sinnes, then God is bound to pardon them theirs, and so they would inforce by way of merit their pardon at Gods hands. But that the words may be cleared, and the wise­dome of God in them freed from both these impostures, know that the word used by Matthew, is not set downe by way of parity, but by way of seale. And the word used by Luke, is not set downe by way [Page 384] of causality, but by way of commiseration. I say, that the word used by S^t Matthew, as, is not a word of parity, and reciprocation, but of seale: so that the purpose and meaning of God in it, is not to tye man to that strict and precise ri­gour of his conformity, which either the severity of his Law, or the sincerity of his nature requireth, but in mercy hee leadeth man to bee confident, and assured of the remission of his sinnes at Gods hands, by the seale of his owne heart: for by this, as by an indeleble character, shall man seale to himselfe the assurance of Gods mercy, if hee himselfe can bee mercifull: For it is written, Condemnation mercilesse shall be to the man that will not shew mercy: but mercy rejoyceth a­gainst judgement. Againe, on the other part, whilst S^t Luke forbeareth the word As, for [Page 385] feare of wounding the weake conscience, and useth the word, For, it is not to make the word causall, but cōmise­rative: for he setteth not down that word, as a cause or meri­torious occasion procuring, and adjuring God to bee mer­cifull unto us, but the word is a word of commiseration, and pitty, drawing the argument from the lesse to the more, and importuning God onely with the remembrance of our weaknesse: as if hee should have said, If we who are evill, can forgive in any condition, O thou who art rich in mer­cy, forgive us fully, freely, and finally.

I have looked thus u­pon the word in the native, & genuine signification there­of, freeing both the wounded conscience from the terrour of severity, and withall putting a bridle in the lips of the pre­sumptuous [Page 386] man, lest at any time hee should runne out: It resteth now that wee make use of the word in the true signification thereof.

Ʋse. The use wee make is this: I see heaven is so good a thing, that all men would be at it; and mercy so sweet, that every man would have a part and portion in it: Yet, O behold the vanity of man, whilst wee all ayme at the end, wee are forgetfull of the way: and whilst we gape after the felicity of the cove­nant, wee forget the conditi­on. Will you enquire the cause? It is this; the cove­nants of God are peacefull, and the promises of his re­wards are rich and plentifull, but the way to their fruition is thorny and hard. Hee co­venanted with Adam the dominion over his creatures, and the fruition of all the gar­den; [Page 387] but when the Impostor came, hee made the conditi­on hard, and in so doing, hee shut them up from the know­ledge of good and evill. Hee covenanteth with Abraham the possession of the land of Canaan; but the condition was hard, Offer to mee thy first borne of the free woman, Isaack. Hee covenants with Gedion the deliverance of his people from the tyranny of Midian, but the condition was hard, Cut downe thy fathers grove, &c. neither are these termes hard, as being the voice of the Law, but what is more, they have beene of the very like, and equall severity under the Gospell: For will you consi­der to whom it is that Christ Jesus promiseth comfort, it is to them that mourne. To whom promiseth he the king­dome of God, but to them that are poore in spirit. To [Page 388] whom satisfaction? onely to those who hunger and thirst after righteousnesse. And fi­nally, to whom doth hee pro­mise ease and relaxation from their sinnes? onely to those who are weary and laden; and to such as take up their crosse and follow him daily. O then what a folly is this amongst the sonnes of men, to snatch at the grace of the covenant, with the mis-prise of the con­ditiō: yet behold, for reforma­tion of our weaknesse in this point, it hath pleased our Re­deemer to annexe the condi­tion to the covenant; shew­ing us, that unlesse we be care­full of the restipulation, wee cannot bee able to crave the benefit of the first bargian: for as it is generally holden a­mongst men, that our one handed contract cannot stand, so is it also with God, and us. Hee never broke his part of [Page 389] the covenant hee made, nor forfeited at any time his part of the obligation: the forfei­ture is onely ours: for though hee keepe, wee breake: and though hee covenant mutu­ally, yet wee scorne the resti­pulation: but alas, wee do pittifully deceive our selves, it shall not bee so with us: as it was said to Simon Magus, in the case of his bribery, when hee thought to purchase the grace of God by money, Pe­ter answered him, Thou hast no part nor portion with us in this inheritance, because thy heart is not upright in the sight of God; but thou art in the gall of bitter­nesse, and in the bond of iniquity, Act. 8.21. So shall it be said to us in the time wee depre­cate our iniquities: thou hast no part nor portion, O man, in the worke of mercy, be­cause thou wilt not bee mer­cifull: and I will not forgive [Page 390] thee (shall God say) because thou wilt not forgive thy bro­ther.

From the particle of simi­militude, wee come now to the persons to whom this si­milary practice of pardon is imposed: and the word is plurall and indefinite: plurall, Wee: indefinite, tending and extending it selfe to all sexes, sorts and conditions of men whatsoever. When I reade and ponder these words, I cannot but call to minde some other places and passages of Scripture, in the which the like peremptory dealing is expressed to us. I remember, Iacob on a time wrestling with the Angell of the covenant, the great Angell seeing that he could not prevaile, said to Iacob, Let mee goe I pray thee, but Iacob answered, I will not let thee goe till thou blesse mee. Likewise, Ioshuah be­ing [Page 391] desired to goe up with Israel to the land of promise, answered, I will not goe on for­ward, except thou goe with mee. And as it hath beene the wise­dome and care of the children of God to wrestle with him for the attaining of his bles­sing, so it hath beene alwaies the care of God to wrestle with his Saints in the day that hee would blesse them, to propound unto them a condi­tion of difficulty, by the obe­dience whereof hee might draw them from themselves to an absolute reposing and relying upon his mercy. This is his practice also here, wherein howsoever he be a God rich in mercy, slow to anger, and of great kindnesse, forgiving transgression, iniquity, and sinne, yet when hee dispences his pardon, and disposeth his love mercifully towards us, that hee may seale the assu­rance [Page 392] thereof to us, hee will wrestle with us a little while, in controlling the humour of our corrupt nature, that when hee lets us see our corruptions subdued to him, wee may by way of argumentation from the lesse to the more, assure our selves of the riches of his favour towards us: So that the meaning of the word is this: Man, wouldst thou have favour? surely I thinke thou wouldst: beginne thou then first, thou madest the first fault, make the first amends, for it is reason so to bee. What art thou in respect of mee? or what is thy pardon in respect of mine? What art thou, I say, in respect of mee? Dust and ashes, and to dust and ashes shalt thou returne againe. But loe, I am a great and incorruptible God, be­fore whom the heavens are not pure, and in whose pre­sence [Page 393] the Angels doe cover their faces, as uncapable of my glory. And as there is a diffe­rence betwixt thee a finite and corruptible creature, and mee an infinite and incorruptible Creator, so is there also as large an extent of difference betwixt thy wayes and my wayes. What is thy mercy in respect of mine? but a moat in respect of a mountaine, a sparke in respect of a fire, a drop in respect of the Ocean, and nothing in respect of that which is more then all things. So that if thou wouldst have mee, who am infinite, invi­sible, eternall, and incorrup­tible, opening to thee the rich treasures of my incom­prehensible, and unsearchable mercies, it first must bee thy care who art a finite, corrup­tible, and worme-eaten crea­ture, to extend the bowels of thy compassion, and to bee [Page 394] mercifull to thy fellow bre­thren else how shall I forgive thee thy thousand Talents, if thou forgive not the hundreth pence owing to thee. Matth. 18 well then, the proposition is plurall and indefinite, com­prehending all sexes and con­ditions of men.

Ʋse. Since it is that the commandement is so strict in severity, and so large in ex­tent, whence comes it that we obey not? When Naaman in disobedience to the Prophet went home, and his leprosie cleaving to him, hee was re­advised by his servants, and following their counsels, ob­tained a sweet and desired purgation from his disease. When Balaam the false pro­phet had twice smitten his Asse unjustly, at the third time his rebuke made him wise. When the Centurion invited Christ to heale his daughter, [Page 395] in protestation of his unwor­thinesse, hee confessed, that when hee said to this servant, goe, hee goeth, and to this come, and hee cometh: Now I say, since all these have found obedience, how is it that our Redeemer Christ Je­sus commanding us to forgive our brethren can never finde obedience? O what a rebelli­ous thing is man, and how deafe are the passions and pur­turbations of his heart. Whilst Jesus Christ walked in our flesh, hee spake to the windes and they were still, to the seas and they were calme, and to the devills themselves, and they were dispossessed. When hee was upon the crosse hee cryed with a loud voyce, when hee gave up the ghost, and loe the Sunne was dar­kened, the Moone refused to shew her light, the rocks were rent asunder, the graves open­ed, [Page 396] the dead arose, and the vale of the Temple was rent from the top to the bottome: when hee rose the third day, the earth shooke & trembled, the stone was removed from the doore of the grave, and the Angels of God came and ministred to him: when hee ascended on high, he led (ac­cording to his promise) capti­vity captive, hee gave gifts to men and sent the Comforter to the world, to convince the world of sinne, of righteous­nesse, and of judgement; and yet behold, notwithstanding all this royall power, and super-eminent Majestie, by the which hee was acknowledged to bee the Sonne of God in the estate of his humility; Now when hee is exalted to the Throne of his glory, and sits at the right hand of the Ma­jestie of God the Father, be­hold hee calls, and wee will [Page 397] not come; hee stretches out his armes, and wee refuse to bee imbraced; hee commands, and wee disobey; hee requires, that as wee would bee forgi­ven, wee should forgive, and wee refuse the grace of the covenant, because of the con­dition. But what shall I say to thee, O man? I will say with S^t Augustine by, way of interrogation, Sub imperio Christi mare audit, & tu sur­dus es? Have the windes and seas obeyed him, and art thou deafe to his commandements? It had beene better for thee that thou hadst never beene borne: for if under the Law of Moses, hee that sinned, under the mouth of two or three witnesses suffered death; of how much a greater judge­ment shall we be found wor­thy, if wee despise him that speakes from heaven, and neg­lect so great a salvation? It [Page 398] were better for us brethren to run another course, & to do as the disciples did in the 8. of Matthew the 20. when the storme of the sea waxed vio­lent in such measure that the ship was almost covered with waves, the disciples ranne to Christ and awoke him, say­ing, Master, helpe us, for wee perish. The danger for the time was theirs, they were in perill of drowning: but the spirituall morality is ours: Wee are all in the world a turbulent and tempestuous sea, Christ hath severed us from the world by his ship his Church: while wee are in the world, though not of the world, wee shall not want stormes and tempests ready to overflow us: Christ Jesus is our skipper, and sits at the helme, so long as hee a wakes, and watches over us by his providence, wee are safe and [Page 399] secure: but if hee fall asleepe, and seeme but to winke at our perturbations & eminent pas­sions, wee perish except wee awake him. Whensoever thou findest therefore the tempest of thy naturall, and corrupt passions, as of avarice, lust, or revenge arise within thee, as thy tempest ariseth, so let alwayes the steeres-man arise, or else the storme will grow so proud, that none can heare what thou sayest. Mer­cy was the last legacie that thy Saviour bequeathed to thee upon the crosse: Fa­ther, forgive them, they know not what they doe. And what, O man, wilt thou not labour to bee perfect, as thy Father who is in heaven is perfect? It is not with thy conscience as with the day: A redde evening prognosticateth a faire day; but if the even­ing of thy life bee red, or [Page 400] dyed with discoloured blood, the morning of thy next life when thou shalt rise to judge­ment, shall looke pale, and lowre upon thee: nor shall a­ny sound, but of judgement, and horrour awake thee: arise thou that lay downe a stran­ger to mercy, and subjugate thy selfe as a slave to judge­ment: for as thou hast hated peace, so shall it bee farre from thee: and as thou hast loved a curse, it shall draw neere unto thee; like water it shall be poured out on thy head; and like oyle it shall drinke up the moisture of thy bones.

LECTIO 18.

IN handling of this Petiti­on, two things are chiefly remarkable, the introducti­on, and the Petition it selfe. The introduction is in the word, And: The petition hath two parts, the first con­taines a deprecation, the se­cond a supplication: the de­precation is in these words, (And lead us not, &c.) the Supplication in these words, But deliver us, &c. In the handling of these, I will first looke on the word or par­ticle of introduction, which is conjunctive, And: by this particle this Petition is tyed to both these precedent Pe­titions, which concerneth man and his necessities whe­ther bodily or spirituall. And [Page 402] first it is remarkable, that by this particle, the Petition is tyed to that, wherein wee re­presented to God our bodily necessities: for whilst wee said, Give us this day our daily bread, wee confesse three things to God: the first was that wee had our life on him: for in him, and in him alone wee live, wee move, and have our beeing. The second was, that wee had the meanes of him, and him alone, by which that life was maintain­ed in us: for unlesse hee of his mercy should send a bles­sing on our travels, all should bee in vaine: For wee may eate, and not be satisfied; wee may cover our makednesse, and not be warme; wee may sow much and reape little, we may earne wages, and put them in a bottomlesse bagge, except hee open his hand and fill us with his blessing, for then, and [Page 403] no otherwise are wee satis­fied. And thirdly, whilst wee begged of God the meanes of our satisfaction, so also wee begged them of him in a mo­derate manner and measure: not to give us over-little, lest wee should for want steale, and Gods name should bee dishonoured by our practice: Nor yet over-much, lest by reason of our plenty wee should waxe wanton, forget the rocke from whence wee were hewen, and so in our pre­sumptions, perish, & say, Who is the Lord? Now having beg­ged these things in that Peti­tion, this Petition is duely conjoyned unto it by this par­ticle of conjunction, And: for since it is certaine, that man is a weake and fraile creature, in the day of his want ready to runne an ill course; and in the day of his prosperity ready to grow [Page 404] proud, and mis-know God, there can nothing bee better said, then, Lead us not into temptation, that is to say, since Sathan is ready at all times, in all places, and by all occasions to tempt us to sinne: Lord watch thou over us by thy grace, and good spirit, that in the day of our want, wee sinne not against thee by de­spaire, and in the day of our wealth and abundance, wee sinne not against thee by pre­sumption, but learne in what­soever state wee bee, there­with to be content, for naked wee came into the world, and naked we shall returne againe. Again, by the same cōjunctive particle, And, this Petition is duly tyed to that wherein wee begged of God the re­mission and pardon of our sinnes, and that for three se­verall causes or respects: first, to teach us to avoid security; [Page 405] Secondly, to teach us the truth of Gods covenant: and thirdly, to teach us to submit our selves to the condition of the covenant. It teacheth us to beware of security, for af­ter the remission of sinne, temptation followeth: and hee is a great foole, who ha­ving once gotten the victory over sinne, cries to himselfe a perpetuall, and permanent peace: yes furely, for the estate of the servant is not above his master. Whilst Sa­than dealt with our head Christ Jesus, in tempting him, though hee mightily decla­red himselfe to bee the Sonne of God, by resisting and re­pelling his temptations, yet in the end it is said, that Sathan left him but for a season: If then this hath beene the lot and portion of the head, what shall become of us that are members? If hee dealt so [Page 406] with the greene tree, what shall become of us who are withered branches? And fi­nally, if this hath beene the portion of him who was the cedar of Lebanon, what shall become of us, who are poore bushes of Isop at the foot of the wall? No, no, O man, de­ceive not thy selfe, and after the foile of a sinne, over which it may please God in his mercy to give thee victory and peace of conscience in the blood of Jesus, dost thou thinke that Sathan can bee so cowardly, that after one foile, hee dare no more to assault thee? No, be sure of this, so long as the strong man keepes the hold, all things are in peace: but if with Iacob thou shalt labour to returne to the land of thy nativity, Laban shall pursue thee, and unlesse the God of thy fathers, make his fall upon him, hee will [Page 407] not onely kill thee, but also the mother upon the young ones. For though for a while hee seeme to leave his habitation, yet if thou do not watch over the house of thy soule, hee shall returne, and bring with him, seaven other spirits worse then himselfe, and the last estate of thy soule shall be worse then the first. Second­ly, it serves to teach us the truth of Gods covenant, un­der which we have not onely cause of joy and spirituall re­joycing, but also reason to serve the Lord in feare, and walke before him in trem­bling. For the covenant of mercy that God maketh with man in the blood of Christ, hath two parts, the first carry­eth a promise of the remission of our sinnes: the second a promise that hee will write his law in our hearts. Now this is that new covenant [Page 408] which God promiseth to make with us under the Gos­pell, of which the Apostle Paul, writing to the He­brews, tells us, that the te­nor thereof is not formed ac­cording to the tenor of a car­nall commandement, but ac­cording to the power and law of an endlesse life. For to what use I pray you, shall the remission of our by-gone sinnes serve us, if when we are once washed and cleansed, wee shall straight with the dogge returne to our vomit; or with the sowe, to the puddle of our transgressions againe? It is well added by the wise­dome of God for mans in­struction to say, no sooner, Forgive us our sinnes, then straight way to subjoyne, And lead us not into temptati­on: for by this meanes wee get the covenant of God made sure and perfect to us, [Page 409] whilst hee first sealeth in us the oblituration of the old hand writing of sinne that was against us, and in the next roome writeth his law in our hearts, and captivateth our affections to his obedi­ence.

Lastly, by the addition of this Petition to the immedi­ately former, we were taught to serve the Lord in feare: for if this be our misery, that our enemies are watchfull and malicious, omitting no occa­sion of snares, and temptations that can entrap; and if this bee our infirmity and weaknesse, that of our selves wee cannot stand one moment in the grace received: why should wee not serve the Lord in feare, and rejoyce before him in all trembling? For as this is the comforr of comforts for a Christian to heare this said to him, Sonne, bee of good com­fort, [Page 410] thy sinnes bee forgiven thee; So let this bee the square by which hee ruleth and squa­reth his future obedience: Sinne no more, lest a worse thing befall thee.

Thus having cleared to you the dependence of this Petiti­on with that, Give us this day our daily bread: and with that also, Forgive us our sinnes: It resteth now that wee consider the words of the Petition it selfe, and first those which are deprecatory, and then those that are supplicatory: First, Lead us not into temptation: and then, But deliver us from evill.

Lead us not into temptation: For the better understanding of the words, wee must re­member that they are meta­phoricall, and propounded un­to us by way of a figurative translation; for in them God teacheth his Church to put up [Page 411] her supplications to God: Now wee must understand, that although the Church bee but one in her selfe, as her God, head, and husband is one, yet is shee alwayes proposed to us under the shadow of two severall considerations. For sometimes shee is consi­dered as in heaven, and some­times as shee is on earth: that part of the Church which is in heaven, is in patria, in her country: That part which is on earth, is but in via, upon the way: when wee enter into heaven, wee are comprehense­res: whilst wee are on earth, wee are but viatores: they that are in heaven are called the triumphant Church; they that are on earth, the militant. Now by both of these it is cleare, that the Church here on earth hath much adoe: for will you looke upon her as a pilgrim; she hath enough [Page 412] to doe with all her wits to keepe the right way; for though the way bee patent enough, yet because it is thor­ny, wee had need of a guide to lead us in it, that when wee fall and stumble, hee may lift us up againe: For this Iacob confessed, Few and evill have beene the dayes of my pilgrimage. Again, will we looke upon the Church here on earth, as upon an army, for so Iob confessed, Iob 7. Mans life is a warfare on earth: There we have need of a head and a leader too: for unlesse there bee Captaines over hundreds and over thou­sands, it is impossible that we can either fight in order, or report a due victory: and there shall nothing bee heard in our campe but confusion, and the voice of him that is overcome; so that howsoe­ver the metaphor standeth, it is cleare, that wee are by na­ture [Page 413] weake and fraile crea­tures, subject to many wan­drings, and many assaults, un­der and against the which wee can neither stand, nor prevaile, unlesse our Leader and Cap­taine bee with us, and in his power make us victorious. The metaphor therefore ser­ving equally to present unto us, both our pilgrimage, and our warfare: I would rather lay hold on the last, and shew you what are the references of our spirituall warfare, in which wee stand: seeing the matter is so clearly dis­played, and pointed out to us elsewhere: for in the Epistle to the Ephesians, the Apostle telleth us, that wee must not onely fight against flesh and blood, but also against prin­cipalities and powers, and spi­rituall wickednesse, and the Prince of darknesse, and the god that ruleth powerfully in [Page 414] in the children of disobedi­ence. That wee may therefore hold still the allegory of our warfare, and from thence attaine to the scope and mea­ning of these words, let us now looke upon them both, and see how the one keepeth correspondence with che o­ther. In a carnall and bodily warfare, wee know that three things are chiefly remarkable: 1. The fight. 2. The enemies. 3. The Captaines charge. All of these wee shall finde here set downe unto us in these few words, as in a mappe, our spirituall warfare: for never did any Generall on earth de­cipher better the severall pe­riods of a pitched battell, then our Redeemer Christ Je­sus doth here wisely both set us in order of battell, and providently tell us both how to fight, and how to re­tire. And that this may bee [Page 415] cleare, looke to the words, in which hee foundeth to us our alarum, and commandeth us fight: for as it is in the earth­ly combate, so is it in the spi­rituall: in it wee have five things considerable. 1. The fight it selfe, temptation. 2. The enemies, and these are all those who have a part in this temp­tation. 3. The souldiers, and these are wee, who are the children and servants of God. 4. The Captaine, God our Fa­ther, who is in heaven. 5. And last of all, what is his charge: hee must bee our leader: All of these packed up from their severall places, make up to us this maine charge, Lead us not into temptation. Wee will re­turne now to the first thing considerable in the words, and that is our fight, pro­posed to us in the word, Temptation: For the better understanding whereof, wee [Page 416] must know that as there is Multiplex pugnandi genus, so there is Multiplex tentandige­nus: For, Aliter pugnatur in schola, aliter in praetio: wee fight one way in the fencing schoole, another way in the field. Whilst wee are in the fencing schoole our master fighteth against us, his strokes are soft, and for our instructi­on. But when wee come to the field, our enemie fighteth against us, his strokes are fu­rious & desperate, and his end is to destroy us. We have need then to watch over our selves & guard our selves well, lest by our negligence & security we fall and cannot rise againe. Yet to make the word more cleare, wee must labour to distinguish tempters in their severall sorts, and from thence know what temptati­on is truly, and what is the nature thereof. For under­standing [Page 417] of which, wee must know that there are three sorts of tempters: God, man, sathan: God tempteth man: man tempteth man: man tempteth God: sathan tempt­eth man also. God tempteth man, and his temptations are but tryalls of man: not that it is requisite for God to trie what is in man; for he know­eth already what is in mans heart, his mouth, workes and wayes. But when God tryeth and tempteth a man, it is to make man knowne to him­selfe, & to those with whom hee lives in the world. Thus he tryed and tempted Abra­hams faith, Iobs patience, Da­vids love, Peters perseverance, and Pauls sincerity. Abra­hams faith, in offering up of Isaaek: Iobs patience, by his multiplyed afflictions: Davids love, in Absolous persecution: Peters perseverance, by a [Page 418] damosell, and Pauls sincerity, by a buffer of Sathan. Now as God tempteth man, not for that he is ignorant of what is in man, but that he may make him know himselfe, & that his graces in man may be knowne to the world, & as the Apostle writing to the Corinthiās tel­leth us [...], that they who are approved may bee knowne: so also in the second place, man tempt­eth God: and as God tempt­eth man, and is free of sinne, so man when hee tempteth God is never void of it: for whilst man tempteth and try­eth God, it is a faithlesse and distrustfull tryall hee maketh of Gods power. So Israel tempted God sinfully in the wildernesse, whilst by tenne severall tēptations they forced God to make knowne unto them his omnipotencie, and all-sufficient power. Can God [Page 419] prepare a table to us in the wil­dernesse? or can hee give flesh to the thousands of Israel to eate? Thirdly, man tempteth man, and that diversly; for there is a temptation, and a tryall, whereby man tempteth man, approved of in Scripture: and there is a temptation where­by man tempteth man, con­demned and dis-allowed in Scripture. Of the first sort of temptations and tryalls are those which man useth for clearing of controversies: As Salomon tryed the harlot by her unnaturalnesse to the child which shee claimed. Or then for trying or examining the knowledge and grace of God in man, so ministers are bound in duty to try their flocks, ma­sters their servants, & parents their children in the progresse and growth of Christianity. Lastly, Sathan is a tempter, and that a chiefe and maine one: [Page 420] For as all his temptations are to evill, so are they all sinfull; and that in two respects, both in respect of himselfe, and in respect of man; for whilst hee tempteth man to sinne, hee not onely sinnes against man, but also against himselfe: a­gainst man, by drawing him to sinne against God: Against himselfe, by adding to his judgement, for by how much hee drawes many to condem­nation, by so much the more shall his judgement be multi­plyed, & his condēnatiō aggre­vated. Now out of the know­ledge of these severall sorts of tēpters, & tēptations, it is easie to know in the generall vvhat temptation is, vvhich is either probationis, or deceptionis: It is either a tryall, or a deceit: Gods temptations are but try­alls of the graces of his Saints. Mans temptations for the most part, and Sathans alto­gether, [Page 421] are deceits, and snares laid before us, to intrap, and ensnare us in sinne and in e­vill. Thus then our exercise being in this life nothing else but a warfare, in which wee must fight against the tempta­tions of the devill, whose as­sociates are the world, and the flesh, wee have more then need to runne to God, and say, Lead us not into temptation.

But thou wilt enquire of me, O man, if by this Petition wee meane any other temptation, then that which is from Sa­than alone: or if here wee de­precate any other? I answer, wee doe by this Petition sim­ply and absolutely pray against the temptations of the devill, the world, and the flesh, in so farre as by them wee are led to sinne against God: wee do also pray against the tempta­tions of man, in so farre as by them man laboureth to en­trap, [Page 422] and ensnare us in the way of Gods disobedience: but as for the temptations of God, wee do not absolutely pray against them, for by them we are oft times strengthened in the way of grace, and made stronger and more perfect in the hidden man of our heart: For whilst God tempteth and tryeth us, it is either in respect of himselfe, or of our selves, or of others, or in respect of Sathan the devill. In respect of himselfe, when hee tempt­eth and tryeth us he bettereth not his knowledge of us, for hee knoweth us better then wee our selves: hee knoweth our frame, and our fashion, for his hands hath fashioned us below in the earth, and the thoughts of our hearts are not hid from him: but his care in our tryalls is, from them to extract his owne glory. Wee know brethren, by experience, [Page 423] that Cynamon, and the rarest spices, howsoever they bee alwayes fragrant, and odori­ferous, yet do they never smell so sweetly, as when they are bruized in the morter of the Apothecary: It is even so with us, wee are alwayes pleasant and acceptable to our God through Jesus Christ our Lord; but never so pleasant, as when wee are in the mor­ter of affliction, and under the rod of his correction: for there hee is with us to keepe us, that our bush consume not, that our cloathes scorch not, and that his strength may bee made perfect in our weake­nesse. 1. Cor. 12. Secondly, hee tryeth us also in respect of our selves, that we may know what is in us, that if wee stand, wee may give God the glory, and if wee fall, we may know our owne weaknesse. S^t Paul was a chosen vessell [Page 424] of mercy, and yet but a man, and to the end that hee might not bee puft up, there was an Angell of Sathan sent to buffet him. Peter was a chosen ves­sell of mercy also, yet that hee might know himselfe, God left him to himselfe, and hee fell foully. Sampson and Da­vid were both men approved of God, yet that they might bee knowne to themselves, they were left of God for a while, and by their fall learn­ed to know, that without the continuall assistance of Gods grace, they were but exuviae hominum, the out sides of men, for woe befell them when God departed from them. Thirdly, in respect of others, God tempteth us also, and that for their instruction, and our imitation. For as it is with the teacher of a lyon, who taketh a dogge and whips him before him, that by the whi­ning [Page 425] and howling of the dog, the lyon may learne to reve­rence and feare the rod: So doth God with his Saints: hee correcteth, tempteth, and tryeth one, that all the rest may stand in awe and feare. Why was it, I pray you, that hee turned Lots wife into a pillar of salt, but that hee might by her example teach us, Ʋt nos ejus couderet exemplo? Why left he Noah, Lot, David, Sa­lomon, and Samvson to have frailties, but that by their example, hee might teach us to tread out the footsteps of their salvation in feare and trembling: and that whilst wee thinke wee stand, wee may take heede that wee fall not. Lastly, God tempteth us in respect of the Devill, and that for two causes: First, to satisfie his importunity. Se­condly, to stop his mouth, and rubbe shame on his face. [Page 426] To satisfie his importunity: for hee goeth about continu­ally like a roaring lyon, seek­ing how hee may devour us. Thus hee dealt with Peter seeking to winnow him like wheate. Thus with Iob: Doth Iob serve God for nothing? No, like that unjust Judge in the Gospell, who for importuni­ty gave eare to the widow: So Sathan is alwayes impor­tunate, and many times there­by speedeth and prevaileth Sometime againe, God suffer­eth Sathan to runne loose at his Saints to rub shame on his face: that by their pereve­rance and grace, or recovery from their falls by repentance hee may stop Sathans mouth, and say of all his Saints, what he said once of Iob: Hast thou not considered my servant Iob, who yet continueth in his uprightnesse though thou hast moved mee to correct him [Page 427] without a cause? And as hee said to the Apostle S^t Paul, My grace is sufficient for thee. Now in all these respects, wee have reason to say, Lead us not into temptation: yet sim­ply and absolutely, in respect of none but Sathan.

LECT: 19.

IN our last sermon delive­red on these words, it was told you that this Petition had two parts: the first depreca­tory or a praying against temptation. The second sup­plicatory: wherein we beg'd of God grace, that we be not overcome of them. Concer­ning the first, we shewed you, that foure things were chiefly [Page 428] considerable. First, the fight, in our temptation: Secondly, our adversaries against whom we have to fight. Thirdly, our fellow souldiers. Fourthly, our head and leader. Of the first of these I spake in our last Sermon: It resteth now that wee come to speake of the se­cond thing considerable in these words: to wit, who are our enemies, and adversaries, against whom God leadeth us out to fight. Now if any shall aske against whom it is that the Christian is sent to battell; The Apostle answereth for us, telling us, that wee fight not against flesh and blood, but a­gainst principalities and pow­ers, &c. Ephes. 5. In a word, hee doth there insinuate unto us that our enemies are the world, the flesh, and the de­vill. I will not at this time intreat of these three adver­saries of mans salvation, for [Page 429] time will not suffer mee to paint them out to the life: yea I know how many large vo­lumes have beene published already on this subject, by worthy and learned men: on­ly by the by as it were, and in so farre, as the vvords here shall offer us occasion, I will point at them: and from their weake considerations speake some words of comfort and instruction to your soules. It is certaine that the chiefe and arch enemy of mans salvation is Sathan the devill, who: hath beene a lyer to man, and a mur­therer of man from the begin­ning. But because he is a spirit & therefore invisible that man cannot know him whilst hee fights with him, he suborneth two souldiers against man: the world from without man: the flesh, the lusts thereof within man: that man having fightings within, & terrors without, may [Page 430] fall and never rise againe. But that I may make you senfible of these his assaults and temp­tations, know that whilst I speak of the world, I do not understand this great and ma­jesticke frame of the world composed of these foure ele­ments, fire, aire, earth, and water: for by these man is not tempted, all, and every one of these Sathan hath im­ployed to punish man for sin: but by none of these hath hee at any time tempted man for sinne: But by the world I understand the children of disobedience, and wicked ones that are in the vvorld: and that not simply or abso­lutely, as they are flesh of our flesh, and bone of our bones, but conditionally, and as they are either cloathed with pro­sperity and wealth, or else as they are stripped naked in the day of their want and misery. [Page 431] And that the wicked of the world are called of God, the world, it is cleare out of that prayer of our Saviour Christ, whilst hee saith, I pray not for the world, but for those whom thou hast given mee out of the world. Now these as they stand either invested or cloa­thed with prosperity, or strip­ped naked with calamity, and want, do prove a stumbling blocke and snare, or tempta­tion to the children of God. For in the day of their pro­sperity, by their carnall joy wherewith they are over­joyed in their pleasures: by their carnall security, whereby they cry peace to themselves, when God mindeth them no peace: and by their proud trampling upon the weake, and despising of them that want; what do they but in­vite us to runne with them in the excesse of their riot, and [Page 432] by their temporall felicities labour to draw away (if it were possible) the very elect of God, from the search and purchase of that felicity which is immortall and undefiled? Againe, in the day of their ad­versity, what do they but cry to us with Iobs wife, Curse God and die. With Iehoram, I will wait no longer on the Lords lei­sure. And with Israel in the wildernesse, Would God wee had dyed by the flesh pots of Egypt. But brethren, vvith these things let us not be mo­ved, let neither the prosperity of the vvicked draw thee to a carnall rejoycing or love of the vvorld; for the prosperity of the vvicked is but like cracking of thornes under a pot: nor let the calamity of the godly (vvho suffer justly for their sinnes) dravv thee to apostacie and back-sliding from the faith: for it is bet­ter [Page 433] to suffer affliction with the children of God, then to enjoy the perishing pleasures of sinne for a season. Heb. 11. And it is more honourable for us to imbrace the Crosse of Jesus Christ, then all the trea­sures of a corrupt and perish­ing Egypt. Againe, Sathan in the second place, hireth our flesh to fight against us; and here by the word flesh, I do not understand this body of ours alone, which is composed of flesh & blood, but also that naturall corruption which we have drawne from the loynes of our first parents, who have infected us both soule and bo­dy, and dwelling in us fight­eth desperately, and malici­ously against us: This corrup­tion the Scripture expresseth by many names and titles: as The old man: The old Adam: The naturall man: The law of our members: and The lusts of [Page 434] the flesh, which fight against the soule. Thus wee see, that the flesh is also our enemy, and so much the more odious, by how much it is traiterous. For of it wee may say what David said in Psalm. 41. My familiar friend whom I trusted, and hee that lay in my bosome, and did eate bread with mee, hath lifted up his heele against mee. To this Iudas who betrayeth us, wee may justly say, It were good for thee thou hadst never bin borne. To this Dalilah, wee may say, If thou hadst not plow­ed with my heyfer, thou couldst not have read my riddle. To this wife of Iob, wee may say, Thou speakest like a foolish wo­man. And lastly, to this unad­vised counseller wee may justly say, Get thee behinde mee Sathan, for thou knowest not the things that are of God, but the things that are of man. Now wouldst thou know, [Page 435] O man, why thou shouldst so encounter thy flesh: I answer, because it is thy deadly ene­my, and that in three re­spects: In respect of malice, of power, and policy. In re­spect of malice, for it is writ­ten, In mee, that is, in my flesh, there dwelieth no good. Rom. 7.18. Now that wherein there is no good, must of necessity bee exceedingly malicious, and fully replenished with e­vill. Tucaro (saith a Father) cunctis virtutibus denudata es, & ideo diceris caro a carendo, quia cares omni bono. And would you have a true anato­my of the flesh? looke to S^t Paul, Rom. 3. Her eyes are full of adultery, her throat an open sepulcher, her mouth the mouth of deceit, the poyson of aspes is un­der her lips, her feet are swift to shed blood, destruction and cala­mity are in her wayes, and the way of the Lord shee hath not [Page 436] knowne. Secondly, the flesh is a powerfull enemy, both in respect of the unregenerate, and also in respect of the re­generate. In the unregenerate it is a mighty King: in the re­generate it is a cruell tyrant. In the unregenerate, I say, it is a mighty king: for as a King in his kingdome swayes the scepter, enacteth lawes, for­ceth obedience, and subdueth rebells: So is it in the unrege­nerate man; sinne beareth do­minion, giveth a law to the members, and leadeth all the affections captive to disobe­dience. And from this it is that the Apostle exhorteth us not to suffer sinne to raigne in our mortall bodies. And as the flesh is a King in the unre­generate, so in the regenerate it is a cruell tyrant: for how­soever by the grace of God in Jesus Christ, wee are set free from the law of Sinne, and [Page 437] of death, yet so long as wee dwell in the body, it dwelleth in us, and both tormenteth us with the torture of a wound­ed conscience, for sinne past, & with continuall molestati­on to sinne in time to come. So that the best of Gods Saints have deeply sighed and groaned under the yoke and bondage thereof. David could say, I dwell too long in the valley of Meseck, and in tents of Kedar. And the Apostle Saint Paul could say, O miserable man that I am, who shall deliver mee from this body of death? Finally, the flesh is an enemy excee­dingly politique, for howso­ever the power of the flesh be great, yet the policie there­of is greater: because it is not a publique enemy, but a home­bred, and domestique traitor, therfore by the subtile sleight, & cunning undermining there­of, many times we fall, and are [Page 438] overthrowne: From hence it is that the Prophet Ieremy forewarneth us of the policy thereof, whilst hee saith, The heart of man is desperately wicked, and deceitfull above all things, none can know it but the Lord that made it.

Wouldst thou know and try this? O man, go home to thy heart and see how it dealeth with thee. The world is a great temptation, and a great tempter. Sathan also hath ma­ny temptations, and is an arch tempter: but what can the temptations of the world do to thee? or what can all the temptations of the devill do against thee, except thy owne heart, and thy owne flesh de­ceive and betray thee? for as Sathan said to Christ, Cast thy selfe downe, &c. and as Iohn said to Iesabel, Who is there on our side? &c. so doth Sathan say to man, whilst by the flesh [Page 439] hee tempteth him; except wee cast our selves downe, except the flesh be on his side within us, neither prosperity, nor adversity, famine, nor na­kednesse, life nor death, can ever prejudice us. But if in these baits hee can hire our owne flesh against us, wee are easily overcome: and like an­other Aza, hyring a Benha­dad against us, Israel getteth the foile, and the best trea­sures of Gods house are but a prey to him.

Ʋse. Thus having deciphe­red our inbred enemy, it be­commeth us carefully to watch over it: for the spirit may well bee ready, but the flesh is weake. Let us there­fore deale with this our do­mesticall adversary, as the ci­tizens of a besieged city do with their inbred traitors: if any city were besieged with forraigne forces, and they [Page 440] knew that they harboured a traitor within their bosome, they would give no rest to their eye-lids, nor slumber to their eyes till they should ap­prehend, disarme, condemne, and put him to death: So is it with us, our citadell the soule is besieged by a fierce and for raigne enemy; wee have a traitor lurking in our bosome, our owne flesh: Let us there­fore with all speed rise up a­gainst it, disarme it by fasting and prayer, let us beate it downe, and bring it in sub­jection, and let us mortifie the lusts thereof by the spirit, and wee shall be sure that God shall shortly tread it under foot, and give us the victory: for it is written, The elder shall serve the younger. The last enemy we have to fight against is the Devill, a chiefe and arch enemy: for he goeth about cō ­tinually seeking how hee may [Page 441] devour us. No time can free us from his temptation, the morning, the noonetide of the day, or the midnight of dark­nes. No place, not the throne of judgment, nor the street of our trade, nor the cabinet where wee rest. No person also is free from him: he spared not the first Adam, nor did hee spare the second Adam: How are the sonnes of the first A­dam according to the flesh, and the sonnes of the second Adam according to the spirit, free from his assaults? No surely, wee may not, nor can­not be free from them.

But wouldst thou know, O man, the manner of his fight: Know that the temptations of Sathan have three gradations, even the same which every voluntary action of man, whe­ther good or bad, hath in it. For in the soule of man there are 3 faculties, one sensitive, [Page 442] another appetitive, the third locomotive. And the actions of these three faculties are ac­cordingly three, sense, appe­tite, motion. For first, a man sees or heares an object pre­sented to his eyes or eares; the sense representeth the object to our appetite or delight: the delight or will, either im­braceth or refuseth the object, and this wee call the motion. Now as it is in every action, so is it in the temptations of Sathan, for first hee bewitch­eth the sense: secondly, hee inflameth the appetite: and thirdly, hee procureth the action. Would wee have this made more cleare? I will. Looke on David, when hee fell in adultery, how playd Sa­than the souldier with him? Hee first fascined or bewitch­ed his sense: for it is writ­ten, Hee saw a woman washing her selfe, and the woman was [Page 443] beautifull: Secondly, inflamed his delight, for it is written, Hee sent messengers, and enqui­red after the woman, and shee came in unto him. Thirdly, by both of these, and from both of these hee procureth and propagateth the action, for it is written, And hee lay with her. Againe, if this one exam­ple sufficeth not, behold ano­ther. When the woman saw that the fruit was pleasant to the eyes, and a tree to bee desired to make one wise, shee tooke of the fruit, and did eate. Behold here al­so a third: It is confessed by Achan: when hee saw a­mongst the spoyles a goodly Babilonish garment, and a wedge of gold of fifty shickles, then I coveted them and tooke them. These three then, sense, desire, and motion, as they are in every action, so they are in every temptation: For Sathan in his temptations [Page 444] first besiegeth our senses, and seeing they are the gates of the soule, these being opened, hee windes himselfe into our delight and appetite, and be­ing there, shall wee thinke that he who hath taken paines to gather so many stickes to­gether, will not take paines to blow a fire to warme him­selfe? No, no, hee is an angell of darknesse, but there hee transformeth himselfe into an angell of light: there he speak­eth evill of Good, and good of evill, and there hee putteth bitter for sweete, and sweet for sowre. Last of all, when by the abuse of our senses hee hath captivated our affections, thinkest thou that hee will leave that fire which hee hath blown so much, untill it burn? No, no, I tell thee he will not leave it, till it burst forth in a flame, and till thou burne in the midst of it. Will the [Page 445] husbandman, when hee cast­eth his seede in the ground, fall too and plow up the ground againe, without hope of harvest? No surely, in pa­tience hee will wait for it, and first let it come to a blade, then to a stalke, then to an eare, then to be ripened, and last of all hee cutteth it downe and bringeth it into his barne. I will assure thee, it is so with Sathan: for though hee bee not a husbandman, yet hee is an envious man, and whilst the husbandman sleepeth hee soweth tares amongst the wheat. And though he seeme to mis-know it, yet is not he carelesse of it, but by all meanes hee watereth it with the stolne waters of pleasure, un­till hee bring it to harvest and maturity. Hee can say to the young man, Rejoyce O yong man in thy youth and let thy heart cheere thee in thy young [Page 446] dayes. Hee can say to the co­vetous man, Pull downe thy barnes and make them more large, and then cry a peace to thy soule. Hee can say to the furious man, Smite him at once, that thou may not smite him the second time. And What thou dost do quickly. And in a word, whatsoever seed of iniquity, or bitter root of corruption hee soweth or planteth in our hearts, this is his policy, hee first bewitch­eth the sense, then enflameth the appetite or desire: and last of all, he bringeth sinne to accomplishment.

Ʋse. In respect hereof, it becommeth us carefully to watch over our senses, as the gates and dores of our soules. Secondly, to keepe a guard about our affections, that though our senses be infected, yet our hearts be not affected. Psal. 139. And last of all, wee [Page 447] should be earnest and carefull to mortifie both of these, least their infection prevayling, sin in thee come to a maturity, and thou reape as thou hast sowne: for hee that soweth to the flesh shall of the flesh reape corruption, and hee that soweth to the spirit, shall of the spirit reape life and glory, and honor, and life & immor­tality. Thus whilst wee seeke to bee free from temptations, wee seek to be freed from the temptations of the devill, the world, and the flesh. And if God at any time shall suffer us to fall into these temp­tations, wee then begge of him, that wee may not bee overcome of them. Non enim petimus ut non tentemur, sed ut a tentatione non vincamur.

Now followeth the third thing remarkable in the words, and that is, who are the souldiers that must fight [Page 448] the battell. To this I answer, all those that are subject to temptation: the whole have no neede of the physitian, but the sicke: if any man there­fore thinke himself free from the dint of temptation, for­beare to say, Lead us not into temptation: but if none can exempt himselfe, then what I say to one I say to all, Watch and pray that yee enter not into temptation. But that I may speake more clearely. The souldiers of this Christian warfare, are all those who are members of the mysticall bo­dy of Jesus. To what end else hath hee clothed them with his livory; put his badge on them, given them their earnest, and covered them under his banner? hee hath clothed us with his livory, whilst he hath imputed to us his righteous­nesse; hee hath put his badge on us, whilst hee hath bapti­zed [Page 449] us in his name: hee hath given us earnest, whilst hee hath given us the first fruits of the Spirit to dwell in us, and hee hath convocated us under his banner, whilst hee calleth to bee within the pale and precinct of his Church. But this is not all: thou wilt enquire yet who are those to whom hee hath concredited these endowments. I answer, the Saints militant and tryum­phant. By the Saints militant, I understand men and women on earth. By the Saints try­umphant, I understand those who fought the fight, finished their course, and now are en­tred into their masters joy. But here two questions may arise: the first is this: Have none beene tempted but the sonnes and daughters of men? I answer, none: for howsoe­ver it be true, that Jesus Christ was the Sonne of God, yet [Page 450] as the sonne of man hee was also tempted with us, and that for these foure causes. First, Ad cautelam. 2. In auxilium. 3. Ad exemplum 4. In fiduciam. The sonne of God was temp­ted in our flesh, for our cauti­on and for warning sake, that looking on him, no man might thinke himselfe set free from temptation: for if hee hath not spared the Cedar of Ly­banon, how shall hee spare us poore Isop bushes? Secondly, hee was tempted for our assi­stance and aid, for what shall it availe a man to know that his enemy approacheth a­gainst him, unlesse hee be able to resist him: therefore Christ came, and in our flesh was tempted also, that hee might deliver us in all our temptati­ons, both from the feare of death, and from him who had the power of death, the de­vill. Thirdly, hee was temp­ted [Page 451] for our example, for as hee said of himselfe: learne of me, for I am mecke and lowly: and as the Evangelist S^t Iohn saith of his washing of his di­sciples feet: I have given you an example, that you should do one to another as I have done to you. So also hath hee suffered our temptations, and was tempted like unto us, that hee might leave us an exam­ple to follow his foot steps. 1. Pet. 2.21. Fourthly, hee was tempted for our comfort and assurance of victory, for it is written, Heb. 4.15. Wee have not such an High Priest as cannot be touched with our infir­mities, but hee was tempted in all things like unto us, yet with­out sinne. Let us therefore come boldly to the throne of grace, and wee shall finde grace, to helpe us in the time of need. The second questi­on is this, Who are those a­mongst [Page 452] the sonnes and daugh­ters of men, who can truly say that they are tempted? to this I answer: If tempta­tion be a fight, those onely are truly said to be tempted, who do bravely & couragiously re­sist and fight against their ad­versary. It is not the sluggard that lyeth down to sleepe: nor the coward that rūneth away: nor the feeble hearted that yeeldeth that can truly be called the souldies of God, but they only who hold fast what they have received: who stand fast within the liberty wherewith they are made free; and who continue constant unto the end, that as the good souldi­ers of Jesus Christ shall re­ceive the crowne. Seeing then amongst the sonnes of men, there are some who are in the gall of bitternesse, who are taken captive of Sathan at his will, who are given over to [Page 453] their vile affections, and to the power of error [...], Sure I am, these are not worthy of the title of this fight, nor to have their names billeted for the soul­diers of Jesus: onely they then in whom though sinne dwell, yet doth not raigne, are the true soldiers of Je­sus: who can with Abraham refuse to be enriched from So­dome: and with Moses re­fuse to leave a howfe behind him, are worthy: and shall be clothed in white, and receive a white stone, and in it a new name which no man know­eth but hee that possesseth it.

Ʋse. Now what shall I say concerning man, the Christi­an souldier, and the necessity of his resistance? Alas there is so much in man enemy to man, and so little left in him, that is able to resist or fight for him, much lesse to triumph, [Page 454] and conquer or subdue his e­nemy to him, I thinke; I can onely intreat man to looke continually on his captaine. And yet because hee must ei­ther fight or else never try­umph, there are two things of which I would advertise him. First let him not thrust himselfe into temptation, un­lesse, as David said, There be a cause; And that with Jesus hee bee led with the spirit. For our adversaries are many, ma­licious, powerfull, and poli­tick: And like the sons of Zer­viah, too mighty for us, unlesse that hee who commandeth us to fight, fight in us and for us, wee cannot be victorious. Se­condly, when hee is called to battell, let him not bee a co­ward, for hee hath more then good company, his God for a Captaine watching over him: his Redeemer his elder brother fighting for him: the [Page 455] holy Ghost his comforter fighting in him: his fellow brethren standing on his one hand, and all the Angels of heaven on the other: and who would not fight with so good company? No, no my brethren, let us lift up our faint hearts, and strengthen our weake knees: though the conflict be hard, the con­quest is honourable: for God will shortly tread Sathan un­der our feet, through Jesus Christ out Lord. Amen.

LECTIO 20.

ACcording to the tenor of of our first proposed me­thod wee have already spo­ken unto you of the first three things that were remarkable in this Petition, to wit, of our [Page 456] calling, temptation; of our enemies, the world, the de­vill, and the flesh; And third­ly of our fellow souldiers, Jesus. Christ in the dayes of his flesh: our fellow bre­thren now Saints in heaven, and our fellow brethren here militant on earth; It resteth now that wee consider and ponder aright the fourth and last thing remarkable in them: to wit, who is our Leader, and it is God, for to him, and to him alone it is that we put up supplication, and say, Lead us not into temptation.

Now in handling of this point, three things are chiefly remarkable: First, who it is that is our Leader, and why it is that hee is so called. Se­condly, how it is that hee leads us into temptation. And thirdly, whilst hee leads us into temptation, whether hee be guilty of sinne or no? The [Page 457] first thing observable is, Who is our leader; I answer, God, and that very God, who be­ing one in essence, is three in persons, the Father, the Sonne, and the holy Ghost: God the Father is our leader, and there­fore hee is called the Lord of Hosts. God the Sonne is our leader, and therefore tooke upon him our flesh, that in it, hee being first a souldier, might thereafter become our leader. Finally, God the holy Ghost is now by deputation become our leader, and there­fore it is written, That as ma­ny as are led by the Spirit, are the Sonnes of God. God the Father is our leader, and for that cause is stiled the Lord of Hosts: Dominus exercituum, this is his name for ever, and this is his memoriall unto all ages Of all the titles that God hath in scripture, there is not one so often used by [Page 458] God himselfe as this: For shall wee looke but upon two Prophets, Isayah and Ieremiah, and in them alone this title is attributed to God above an hundred & thirty times. It is not a title then likely to bee looked upon, but with deepe and due consideration: let us then looke upon it. Our lea­der God is called the Lord of hostes in these respects: first in respect of the generall frame of all his creatures, who being viewed and considered in a masse together, are no­thing else but a pitched field, and a battell set in aray, fight­ing for the honour of God, and the obedience that is due unto him: For in the heaven of heavens, there is an host of blessed Angels covering their faces and bowing their knees before his Throne, singing a deepe Halleluiah, and casting their crownes downe at his [Page 459] feet: And this company is cal­led an host: for Luke 2. whilst they appeared to the sheep­heards at the birth of Christ, it is written of them: There was a multitude of Angels, and an heavenly host, praising God, and saying, Glory be to God on high, and to men on earth peace and goodwill. Let us from that place looke a little lower, and behold the starry firmament, that is above our heads, and there wee shall finde that hee is the Lord of hosts also, for there the Sunne, moone and Starres are his souldiers, they fight for him, and against his enemies: as it is cleare out of the history of Ioshuah, and Iudges: and of these the Pro­phet Isayah saith, 45.12. spea­king of God, I, even I, have stretched out the heavens, and their host I have commanded: but let us come a little lower, and looke to the cattle that walke, [Page 460] and the creeping things that move on the face of the earth, and all of these are both the host and army of God, fight­ing for his obedience, and treading under foot those that rise up against him: as is cleare from the dust and ashes of Egypt fighting against Pha­ro. Againe, if wee shall with­draw our eyes from the un­reasonable creature to man, who is indued with reason, What I pray you are all the battells, armies, conflicts, and skirmishes of nation against nation, of kingdome against kingdome, of country against country, of people against people, but the armies and battells of the Lord, the rods of his indignation, and the staffe of his wrath, punishing the land, because of the sinnes of them that dwell therein: and man by the sword of man for his iniquity: for the sword [Page 461] of a stranger, is the revenger of the quarrell of Gods cove­nant. Thirdly, will wee looke on these our native, and do­mesticke armies of flesh, that are in these our mortall bodies, I meane the ague, the webbe in the eye, the paine in the tooth, the consumption of the lungs, the shortnesse of the breath, the stone in the reines, the tympany of the belly, and the gout in the feet, what are all these, but the ar­mies of God, and host of the Almighty, fighting in man, against man, because man hath fought against God, who was his leader? Last of all, hee is Lord of hosts also in a spiri­tuall sense: for he is our Cap­taine and leader in our spiri­tuall warfare, against the de­vill, the world, and the lusts of our owne flesh: For it is by him, and by his grace alone; that wee have either courage [Page 462] to encounter, strength to stand fast, or patience to per­severe unto the end. And as in this hee is our leader and Cap­taine, so doth he also hold the reines of our enemies cha­riots: it was hee that made the wheeles of Pharoes cha­riots to fall off. It was he that threw the stone at the fore-head of Goliah: It was hee that smote the Philistines with the jawbone of an Asse. It was hee that thrust the dart through Achabs brigandine: and it was he alone that put a bridle in the lips of Zenacharih, and a hooke in his nostrels: and finally it is hee, and hee alone, who for our sakes by death hath destroyed him who hath the power of death, that is, the devill; and hath put into our mouth that tryum­phant song of victory, O death where is thy sting, O grave where is thy victory? Blessed be [Page 463] God the Father through Iesus Christ our Lord, in all these things we are more then Conquerers, be­cause our leader hath loved us with a love unspeakable in Je­sus Christ. In this manner then is God the Father our leader, yet not hee alone: as hee is the Father, this his au­thority hee hath given and derived from him to his Son, our Redeemer, according as it is written, All power is given mee both in heaven and in earth. And that we may know more perfectly how our Redeemer Jesus is become our leader, look I pray you on the severall parts & periods of his Commande­ment, & authority given unto him in our flesh, and for our sake: for it was either preor­dained before time, prosecu­ted in time, or shall be perfe­cted after all time, when time shall be no more. Before time, he was preordained to be our [Page 464] leader: for it is not only writ­ten, that in him it hath plea­sed the Father before the foundatiōs of the world were laid, to chuse us to be heires of glory: But also it was told by the Apostle S^t Peter, that of all his sufferings, nothing did befall him, but that which was preordained to befall him by the secret counsell and eter­nall purpose of God. Hee was also sent in time to be our lea­der, and that in many severall points of accomplishment: for first hee is promised, second­ly prefigured, thirdly that the prefiguration might bee made relative to the promise, the promise is reiterated; fourth­ly, lest man should have fain­ted under the expectation of the promise, hee is sent in the fulnesse of time. First, hee was promised to bee our lea­der, and Captaine, in Paradise, I will put an emnity betwixt thy [Page 465] seed, and the seed of the woman, he shall bruise thy head, but thou shalt bruise his heele. Secondly; as hee was promised, so hee was as also prefigured to bee our Captaine. And though by many prefigurations, yet by none more lively, then by those of Phares and Zares: Ishmael and Isaack: Iacob and Esau: Of all which, it may bee truly said, The elder shall serve the yonger. Thirdly, as hee was prefigured, so also was the prefiguration streng­thened by a new promise, for to this effect was it said. The branch of David, the stemme of lesse, the sonne of a virgin, and the Emanuel of God, promised under the Law by the Pro­phets. Fourthly, lest the faint­ing hearts of men should have perished under the weight of their expectation, in the ful­nesse of time hee was sent in our flesh, first to play the part [Page 466] of a souldier in himselfe, and then to become a leader, and Captaine to us. That in the dayes of his flesh hee was a souldier, it is cleare; for it is written, Hee offered up strong cryes and supplications, and was heard in that which hee feared. That in his ascentiō he became our Captaine; it is sure also: for it is written, Hee led cap­tivity captive, and gave gifts un­to men. Finally, that in the end of time, hee shall bee our Captaine and leader, it is ma­nifest also, in that which is written, When hee had su [...]du­ed all things under his feet, then hee shall give up the kingdome to his Father, that the Father may be all in all. Thus both the Fa­ther and the Sonne are our leaders. Now as this relation is founded in the person of the Father, and from him de­rived unto the Sonne, So also from them both by way of [Page 467] Economy, it is derived unto the Holy Ghost: for it is writ­ten, Rom. 8. So many as are lead by the Spirit of God, are the Sonnes of God. And againe, It is expedient that I goe from you to the Father, for unlesse I goe to the Father, the Comfor­ter shall not come to you. But when I shall send the Comforter from the Father unto you, hee shall lead you in all truth, and comfort you in all your adversi­ties. But that his authority, and government may bee the better felt of us, learne I pray you to know, that the alligory of his government is fitting to command mans obe­dience, either as hee is a pil­grim, or as hee is a souldier: for whether hee lead us as pil­grims, in an unknowne way, or as weake souldiers in our hard conflict, his operations to us, and in us are threefold. For he leadeth us Monendo, [Page 468] movendo, & removende: that is to say, he forewarneth us, hee incourageth us, and hee remo­veth something from us. If wee looke on our selves as pilgrims, and so hee first fore­warneth us of the difficulties of the way: for it is written, Strait and narrow is the way, that leadeth unto life, and few there bee that enter in thereat. Againe, Through manifold tri­bulations we must enter into the Kingdome of God. And as hee forewarneth us, so also hee leadeth us by moving us, for hee not onely calleth upon us, Come unto mee all yee that are weary and heavy laden, and I will ease you: But also when wee fall, hee lifteth us up a­gaine, and whom hee loveth hee loveth to the end, and whom hee once taketh by the hand, none can take them out againe. Finally hee removeth the impediments of our jour­ney [Page 469] out of the way, for how­soever he suffer us to be temp­ted for a while, yet with the temptation hee giveth us the issue, that wee may beare it. Againe, if wee looke on our selves as souldiers, in [...] Christian warfare, hee useth the same operations in us. He first forewarneth us of our danger: whosoever would live godlily must suffer perse­cution for the testimony of Jesus. Hee incourageth us also to the fight. In the world ye shall have trouble, but in mee yee shall have peace: Bee yee therefore of good comfort, for I have overcome the world. Finally, hee removeth our adversaries from us: for howsoever for our triall and exercise, he suf­fer us to bee hardly assaulted for a while, yet in the end hee treadeth Sathan under foot, and crowneth our soules, not onely with victory, but also [Page 470] with salvation.

Ʋse. Now then seeing God the Father, the Sonne, and the holy Ghost are our leaders, both in our pilgrimage, and spirituall conflict, it should both humble and comfort us: humble us in that wee cannot walke without a guide; Noah was stronger then wee, but when hee forgot his guide, he fell. Sampson was stronger then wee, but when hee for­sooke his guide, hee fell. Sa­lomon was wiser then wee but when hee forsooke his guide, he fell. David was holier then wee, but forsaking his guide, hee fell. Peter was more sted­fast then wee, and yet forsa­king his guide, hee fell, Israel was a people elected and cho­sen beyond and before us, but because they forgot the guide of their youth, therefore they were left to themselves, to do the things that were not [Page 471] convenient, and received such recompence of their errour, as was meet.

It becommeth all of us therefore, whilst wee thinke that wee stand, to take heed that wee fall not. And to say to God, as the Eunuch said to Philip, How can I understand without a guide? Send out therefore, O Lord, the light of thy truth, and let thy good spirit lead us into the land of thy righteousnesse. Againe, as this should humble us, so should it also comfort us in the day of our spiritu­all conflict. For as the mar­ches of Israell were ordered in the wildernesse, so should our marches be ordered here on earth. When they were to march by day, the Lord went before them, in the piller of a cloud, and by night in a piller of fire. When they marched, it was said, Arise, [Page 472] O God, and let thine enemier be confounded. And when they rested, it was said, Returne, O Lord to the thousands of Israel. Their walke was long, their journey was wearisome, but this comforted them, that they had a good leader. It is even so withus: wee are brought blessed bee God, from the bondage of an oppressing Pharo, and a turmoiling Egypt, where our way is thorny, and our adversaries are many, and surely, unlesse our eyes were towards our leader, there should bee no more spirit left in us. But this is our comfort in which we should alwayes joy, and continually rejoyce, that our God the Lord of Hosts is our leader. That our Redeemer Christ Jesus hath beene our fellow soul­dier, and is now our Captaine; And that the holy Ghost the Comforter is our Generall, [Page 473] and goeth out and in before us, and fighteth in us, and for us. Why should not wee then submit our selves to this Re­giment? The world is led by another spirit: for the spirit that dwelleth in us, lusteth af­ter envy. But blessed is the man who is led by God, and his good Spirit: for whosoe­ver are led by the Spirit of God, are the Sonnes of God, and if wee be sonnes, then also shall wee bee heires, and fel­low heires with Jesus Christ, and made partakers of his glo­ry. But now my brethren pardon mee, for I have spent a great deale of time in teach­ing you who is your lea­der.

The second question is, how he can lead us into temp­tation. The answer hereof ariseth from the word by which our government and leading is represented to us. [Page 474] For it is thus in the originall [...]: where if wee shall looke a­right on the word wee shall finde it composed of two se­verall particles of compositi­tion, and an originall verbe subjoyned to them. The par­ticles of composition are [...] & [...]: the verbe is [...], which signifieth to lead: but the par­ticles of composition added, and prefixed to it altereth the signification thereof very much. The first particle [...] sig­nifieth to, the second [...] signi­fieth in. So that whilst this ma­nuduction and government in the day of spirituall combate of a Christian is attributed to God, it importeth three things unto us from the word it selfe. First a leading into temptation. Secondly, a lea­ding in temptation. Thirdly, upon the which from the ne­cessity of his goodnesse, must [Page 475] follow a leading out againe, according to that which is written, Hee suffereth us not to bee tempted above our power, but with the temptation, hee gi­veth us the issue, that wee may be able to beare it. The first part of this conduct is safe: the second is gracious: the third is glorious; without the assured support and presence of God, these three are like the waters of Marah, turned bitter: or like the potage of the children of the Prophets, There is death in the pot. For if man or Sathan lead to tempta­tion, it is doubtfull; if they shall lead into temptation it is dangerous: and if they cannot lead out of temptation, it is desperate. Opposing there­fore the weaknesse of man to the strength of God, and the malice of Sathan to the love of God, it cannot but bee well said by man to God, Lead us [Page 476] not into temptation, not depre­cating any part of the compo­sition, but his desertion in the verbe. To cleare this; know that to lead a man into temp­tation is safe: for this cause S^t Iames saith, My brothren, count it for exceeding joy, when you fall into diverse temptations: for this is onely to present an­object of temptation to man, or to lead man to encounter with an object of temptation. Against this we do not al waies pray, for it is safe & good for us so to be exercised at some­times, it maketh us watch over our senses to make a co­venant with our eyes, and with David to pray, Lord turne away mine eies from be­holding vanity. To lead a man into temptation is gracious: for as meat is to the hungry, or drinke to the thirsty, or light to the prisoner; so is helpe and support to the cōbatant. What [Page 477] other comfort I pray you had David in his conflict with Go­liah then this, that God was with him in his temptation? I come not against thee in mine owne name, but in the name of the Lord of Hosts, who delivered into my hand the Beare, and the Lyon, hee will also deliver thee this day into my hand. But O take heed my hearts, howsoever to be led to temptatiō may be safe, to be led in temptation be gracious, yet except God lead us out again, it cannot any way bee glorious for us: for if hee lead us not out againe hee lea­veth us in it, and woe bee to us when hee so forsaketh us, and leaveth us to our selves: for in so doing wee shall sure­ly forsake him and perish. So that this is sure, whilst we say, Lead us not into temptati­on, wee do not begge of God, that hee would not suffer the [Page 478] objects of temptation to bee presented before us, but this only, that whilst we are in the conflict, hee would not leave us alone, but rather that hee would say to us, as Iacob said to his sonne God, a troop shall fight against him, but he shall overcome them at the last?

But thou wilt say to mee, O man, How, or by what meanes can, or doth God lead a man to temptation?

I answer, by foure meanes First, by a procured desertiō.

Secondly, by a continuall subduction.

Thirdly, by a righteous tradition.

Fourthly, by a necessary in­duration.

By a deserved desertion; for whilst wee quench, and grieve the Spirit of God by our sinnes, it is a righteous thing with the Lord to draw his grace from us, that by our [Page 479] falls, we may learne to inter­taine his grace by which wee stand.

Secondly, by a continued subduction, which howsoe­it bee but one, and the selfe same desertion, yet is diffe­rent in degree, and more feare­full because of the continu­ance. Thus hee dealt with the Gentiles. Rom. 1.

Thirdly, by a righteous tra­dition, when men have abu­sed his long suffering patience, he gives them over to the effi­cacie of errour, and to the malice of Sathan to bee led by him at his will: so hee dealt with Saul. 2. Sam. 24.4.

And last of all by an uncu­rable induration, for Sathan having gotten entry in a sin­ner, thus walking in the way of errour, hee maketh his heart daily harder and harder, till out of the hardnesse of his heart that cannot repent, hee [Page 480] heape up wrath to himselfe against the day of wrath. But thou wilt yet enquire, why doth God lead some men in­to temptation, and out again, and others he leadeth not one­ly in Temptation, but also lea­veth them in it? To this I an­swer, Tu homo à me petis cau­sam, & ego quoque homo sum: sed audiamus ambo Apostolum dicentem, O home, tu quis es? melior est fidelis ignorantia, quam temeraria scientia. Quaere meri­to, non invenies nisi poenam. O altitudo! Petrus negat, latro credit. O altitudo! tu disputa, ego credam: tu ratiocinare, ego mirabor: sed cave, ne dum do­ctores quaeras, presumptores in­venias. August. de verb. Apost. Serm. 20. So then the answer is full. Even so, O Father, be­cause it hath so pleased thee: For hee hath mercy on whom hee will have mercy, and whom hee will he hardeneth.

LECTIO 21.

VVEe have already spo­ken of the first part of this Petition, which was deprecatory: wee come now to speake of the second part, which is supplicatory, and contained in these words, But deliver, &c. For explication whereof there are foure things considerable.

1. Our captivity.

2. Who, and how are they captives.

3. The deliverance or re­lease.

4. The deliverer or redee­mer.

Our captivity is evill. The captives are imported in the word us: the release in the word deliver: the deliverer [Page 482] must bee understood God the Father, the Sonne, and the ho­ly Ghost.

Before wee enter into the delineation of the first, to wit, our captivity, it is requisite that wee looke a little on the tye by which these words are knit to the former. And for clearing hereof wee must know, that as it is in the mat­ter of physick or military art, so it is in the spirituall disea­fes, or conflicts of the soule. True physicke hath two parts, the one is [...], the other [...]; the first preserveth our health by good dyet, and so preventeth our diseases be­fore they come: the other by medicine expelleth and pur­geth away diseases after they be come: It is so in the disea­ses of the soule. The preven­ting grace of God leadeth us not into temptation. The fellow-working, or second [Page 483] grace, delivereth us from evill. Againe, as it is in the discipline of warre here on earth, so it must bee with the soule. In a battell and con­flict on earth, our Generall and Leader must first be care­full that wee fall not before our enemy. And secondly, if we fall, and be taken captive, it is his part to bee carefull to pay our ransome; and deliver us from the captivity and ty­ranny of our enemie. It is so with us also in the spirituall fight, and conflicts of the soule: Our leader should not onely be carefull, that wee get not the foile, but also if wee bee put to the rowte, and ta­ken captives of our enemies, it becommeth him to be carefull to redeeme and ransome us out of the hands of all those to whom wee were priso­ners and captives I hope now by these two similitudes you [Page 484] understand the conjunction and tye that is betwixt this part of the Petition and the former. For if we shall looke upon our selves, as being sick and diseased in soule: two things are requisite for our health and cure. First, our physician should prescribe us a dyet, whereby our disease may bee prevented. This is done and prescribed in the words, Lead us not into temp­tation. The other thing which the Doctor of our soules oweth us, is medicine, poti­ons, plaisters and purgations to cure us of the sicknesse we are falne in: and this he pro­miseth to do unto us whilst he delivereth us from all evill. Againe, wilt thou looke on thy selfe as a souldier in the field of Jesus, fighting against the spirituill enemies of thy soule, thy leader Christ Je­sus promiseth thee two [Page 485] things. First, that though thou stumble before the enemy, yet thou shalt not fall: This hee promiseth in these words, Leadus not &c. Secondly, he promiseth, that if at any time thou fall and get the foile, and be taken captive, and priso­ner, yet he will not let thee dye in prison, no, hee will re­deeme thee, and ere any of thine enemies, sinne, death, or condemnation tryumph o­ver thee, he will lay his owne life downe for thee, and his heart blood as a ransome for thy deliverance: and this hee promiseth in these words, But deliver us from evill.

Ʋse. Now from this, in a word it is evident, that man by nature is a wofull and do­lorous creature, sicke and diseased, dead in sinnes and trespasses, and so much the more heavily sicke, and despe­rately diseased, that hee mi­litateth [Page 486] against his physician, yet the reason is, hee feeleth not the soare, and like one transported in the fury of his passion, hee cannot tell where his paine holds him. But here is the riches of the mercy of our God, and physician: hee preventeth us with his cure, and not onely that, but also prescribeth helpes against our recidivations and relapses. This the woman of Samaria felt, when shee knew not the grace of God, nor who it was spake to her, by seeking a drinke of pure water, he pre­vented her, and gave her a drinke of the well of the wa­ter of life. Thus he prevented the man at the poole of Bethes­da. Thus hee prevented us all in the loines of our first pa­rent, Adam, where art thou. And againe when our father was an Amorite, and out mo­ther an Hetyte: when our [Page 487] haire was not cut, nor our nailes pared; when wee were wallowing in our blood, and were neither washed with water, nor softened with oyle, hee came by, and pre­venting us with his love, said to us, live, and made us live, and only because of his word, commanding us to live, and therefore wee lived. Seeing then whilst wee are sicke and diseased in soule, hee prevent­eth us with his unexpected cure: seeing also whilst wee are taken prisoners, hee pre­venteth us with our undeser­ved ransome; what are wee that wee should either proud­ly reject, or faithlesly distrust the Ocean of his goodnesse? There bee some I know, that hearing of this preventing grace, will proudly lay this conclusion, that they will continue still in sin that grace may abound. But knowest not [Page 488] thou, O vaine man, that the long suffering patience of God should lead thee to repen­tance: and that if thou tread the blood of the covenant un­der thy feet, that blood which speaketh better things then the blood of Abel to the righ­teous, shall speak judgemēt to thee, even a judgement intole­rable & incurable. Know again, thou that art weake in faith; that that sicknesse and disease cannot befall thy soule, that should make thee distrust the Physician, whose love hath prevented thee with an un­expected cure. Whilst hee was in our flesh, hee quickned three sorts of dead: the Cen­turians daughter; the widows sonne; and Lazarus three dayes dead: and all to make thee strong in faith. Why wrongest thou him? first in his justice, by sinning against him; and next in his mercy [Page 489] by distrusting his goodnesse? No, no, beleeve him under hope, and aganst hope, and thou shalt finde that thy ex­pectation shall not want his reward: for hee that said to thee, Call upon mee in the day of thy trouble, and I will deliver thee, shall surely deliver thee: And thy ransome shall not be wanting to thee, if thy faith bee not wanting to thy selfe.

Now having spoken thus much concerning the tye of this part of the Petition with the former, it followeth now that wee looke on the words, and these foure things consi­derable in them. I was telling you before in my last Sermon, that wee are souldiers figh­ting under the banner of Je­sus, who being the leader and Generall of our army, here telleth us, that the fight is de­sperate: for if wee dye not, [Page 490] and perish in the conflict, yet the best souldier that ever car­ryed armes, (except Jesus Christ) hath beene taken cap­tive: this figuratively he cal­leth evill, & he teacheth us to pray against the same, whilst he saith, But deliver us from evill. That wee may understand this evill the better, wee must looke on the opposite there­of, which is good: Know therefore that there is a two­fold good, one personall, ano­ther reall. The personall good is hee who is the fountaine and welspring of all good­nesse, both in himselfe, and also in the creature. This is God, who is not onely good, but goodnesse it selfe; nothing beside him can truly bee cal­led good. And for this cause Christ said, There is none good but one, that is God. Matt. 19. The reall good is that which is communicated from the [Page 491] fountaine to the streames, from the root to the branches, from the head to the mem­bers. This is also twofold, na­turall, or morall. The natu­rall good is that which God hath communicated to all his creatures by vertue of their creation: For God beheld the things which hee had made, and behold they were all ve­ry good. This goodnesse be­ing considered in the creature, is called Vestigium deitatis, the character of the deity, for by vertue hereof it is, that what­soever perfection wee finde in the creature, wee call it good, because in this, and by this, it expresseth the Creator, who in himselfe is absolutely good, in so farre as a finite creature can expresse an infi­nite and incorruptible Crea­tor. The morall good is that which God hath communi­cated to man, in making him [Page 492] a reasonable soule, a good so much the more excellent then that of nature, by how much man is more eminent then the beast, and reason more excel­lent then life or sense. Well then, the creature is naturally good: Man is both naturally and morally good. But wee must know a little further; that the morall good concre­dited to man is twofold; it is either Bonum obedientiae, or be­num praemij: the good of obe­dience, or the good of reward. The good of obedience car­rying a reference to the com­mandement of God, is more then Vestigium deitatis; for surely it is Ipsa imago Dei, his true and lively character: for by the obedience which wee give to the Commandements of God, wee shew our selves to be the sonnes of God, and that by the grace of his spirit wee are begotten againe, to [Page 493] bee conformed to his image. The other, to wit, the good of reward, is the free dona­tion of grace to us in this life; or of glory in the life to come. To both which wee may adde the good use of all the good creatures of God: for godli­nesse is great gaine, having al­lotted to it, not onely the pro­mises of this life, but also of that which is to come. Now that I may bee found in my text, seeing I have shewed you how many sorts of good and goodnesse there is, let us looke now by way of opposi­tion, and know the nature of evill, for this is common in the Schooles, Quot modis u­num oppositorum, tot modis dici­tur & alterum. Evill then, is either personall or reall: the personall evill must be oppo­site to the personall good. God was, and is the absolute and personall good: Sathan [Page 494] must then be the great (though not the absolute) evill. The absolute evill I will not call him, for hee was good by cre­ation, and as hee remaineth yet in his nature and essence a creature, hee remaineth still good: but the prime and chiefe evill of the world hee is both in respect of himselfe and man. The reall evill can­not bee given in true termes of opposition, opposed to the reall good: for that was ei­ther naturall or morall: Now to say, that there is any crea­ture naturally evill, wee can­not, for they are by nature created good, onely the ill which is in the creature is morall, for the beeing or es­sence of the creature is good, whatsoever is vitious or pec­cant in the creature is bad, be­cause of the bad quality there­of. In man then, as in a reaso­nable creature there are two [Page 495] evills: one of disobedience, another of punishment, oppo­sed to the good of obedience and reward. The evill of dis­obedience we call malum cul­pae; the evill of punishment Malum poenae. The first is sim­ply and absolutely evill, be­cause it is repugnant to the will of God, and contrary to his law. The last is not so, but conditionally evill, to wit, in respect of us, because it seemeth so to our taste: for howsoever the evil of punish­ment seemes evill to man, yet it is not so in respect of God, in whose presence, and by whose providence this malum poenae is bonum justiciae, the e­vill of punishment is the good of his justice. But thou wilt enquire, O man, seeing there be so many sorts of evill, what evill is it that we pray against here? I answer, wee pray on­ly against the evill of sinne: [Page 496] For the clearing whereof know, that there is a foure­fold combination, and mutu­all reciprocatiō betwixt good and evill. First, the good of good. Secondly, the ill of good. Thirdly, the good of ill. fourthly, the ill of ill.

The good of good, is that benefit which man reapeth of all the creatures of God; health, wealth, peace, liberty, instruction of the soule by the ministrie of the word.

The ill of good, is that de­triment and harme which the wicked of the world reape out of the benefits and bles­sings of God: for whilst hee maketh his Sunne to shine u­pon them, his raine to fall on them, his creatures to feed them, and his word to bee preached to them, though these things be good of them­selves, yet the wicked get no good, but evill by them: for [Page 497] by these bodily and tempo­rall favours, they are made inexcusable, and by his spiritu­all mercies their condemna­tion is aggravated.

The good of evill, is that good, which the Lord as a wise Physician extracteth out of the evills of this life which befall them: for as the physician maketh of a viper, a soveraigne remedy, and as Sampsons dead lyon afforded him a honey combe: so the Lord out of the worst and baddest estate that can befall his servants, he worketh their good. Their bodily hunger teacheth them a spirituall hun­ger, their bodily thirst, to thirst after righteousnesse; their poverty teacheth them to be rich in grace; their na­kednesse to bee clothed with salvation: and all their crosses and corrections whatsoever, sealeth to them their adopti­on, [Page 498] increaseth their patience, and assureth them that their soules shall be safe in the day of the Lord Jesus.

Last of all, the evill of evill, is that damage and harme which the wicked sustaine by suffering the evill of this life: for by the evill of sinne their hearts are hardened, the cu­stome of sinne taking away the conscience of sinne: and by the evill of punishment their condemnation is sealed to them; for whatsoever they suffer in this life, is but an ear­nest penny of their after suf­fering, and a sure fore-runner of that worme which dyeth not, and of that fire which go­eth not out againe. So that whilst wee say, Deliver ui from evill, our meaning is, de­liver us, O Lord, from Sathan, the author of sinne, from sinne it selfe, the first borne of Sa­than: and from condemnati­on [Page 499] the stipend and wages of sinne. And as for the outward rods, compose them so to us, that they may not harden our hearts in sinne, nor seale to us our condemnation. And to this interpretation of evill antiquity giveth assent: for S^t Chrysostome writing upon Matth. 13.19. where Christ calleth the devill The evil one, saith, Malum hic diabolum vocat, docens nos cum eo praeli­um habere nullo unquam tempore dirimendum: cum tamen non sit natura. S^t Ambrose expoun­deth it both of the devill, and of sin: Libera nos à malo, dum hoc petimus, petit unusquisque, ut à malo, hoc est, à diabolo & peccato liberetur. Finally, S^t August. is of the same opi­nion, whilst hee telleth us Christus non liberabit nos a bar­baris, sed à diabolo, & peccato, & peccati stipendio.

Now having spoken at [Page 500] length to you concerning our captivity to Sathan, sinne, and condemnation: It is requisite that wee looke on the cap­tives, and these are wee: for wee say, deliver us. For the better understanding where­of, wee must know, that cap­tives are of two sorts, either Captivi nati, or else Captivi facti: captives are either borne so, or made so. The native or borne captives, were the children of such parents as be­ing captives themselves, were mancipated, and sold for ser­vants and slaves to others. These by the Law of God were the possession and true inheritance of their master. Levit. 25.45. The captives that were made so, are of two sorts: for they were either made so by others, or by themselves. By others, whilst being taken in battell, and pre­served from death, they were [Page 501] sold as servants & bond-men to others. Captives made by themselves were such, as without any outward vio­lence imposed on them, did for reliefe of their poverty and necessity, sell themselves as slaves and servants to o­thers: Now these are but bo­dily captives. Answerable to these, there are three sorts of spirituall captives, and of the captivity of the soule. The first are captives by birth, and so borne from their mothers wombe: such are all men by nature and naturall corrupti­on: for wee are all of us borne dead in our sins and trespasses, &c. And what David said, of himselfe, all of us may say of our selves In iniquity was I shapen, and in sin hath my mo­ther brought mee forth. Now in the second place, captivity begets captivity, as one deepe calleth on another. Our ori­ginall [Page 502] captivity, under which we were born; hath lead us vi­olently captive unto actuall sin, and rebellions: For having brought nothing into the world with us, but an uncir­cumcised heart, from thence in all our life time springeth nothing but abominable cor­ruptions. Last of all, there bee some men, who to both their naturall and violent captivity have added a voluntary capti­vity, making themselves cap­tives to sinne and Sathan, with a greedy appetite and up lifted hand, and these are the children of disobedience, from the first sort of captivi­ty it hath pleased God to re­deeme us in our baptisme by the lavacre of regeneration, and washing of the new birth. From the second cap­tivity though wee cannot bee fully delivered so long as wee are in this life, wee having [Page 503] received but the first fruits of the spirit, yet notwith­standing, Jesus Christ our Re­deemer hath delivered us by his death, the power of his resurrection, and fellowship, of his afflictions; for it is writ­ten, Wee have not received the Spirit of bondage to feare againe, but the Spirit of adoption, whereby wee cry Abba, father. And againe, Therefore we are no more servants but sonnes. From the last sort of captivity there is no redemption at all: for if Sathan the devill hath right enough to a man by na­ture: man shall adde to that captivity a greater, by selling himselfe like Achab, to com­mit iniquity. There is no more sacrifice reserved for that mans sinne, but a fearefull expectation of judgement, and of that fire which shall devoure the wicked. Now my brethren of this which [Page 504] hath beene said concerning our captivity, I would gladly that in a word or two you should make some use.

Ʋse. There are many cap­tives in the world whom we cannot get delivered, not­withstanding wee will labour to extend some of our supply to them. For first wee can, upon the first hearing, com­passionate their captivity, and beare a part, and have some sympathy with them in their distresse. Secondly, we can sometimes goe further then this: for we can goe & knock at the prison dore; and call for them, and goe in and visite them, and comfort them with our best consolations. We can goe somewhat further yet, and besides our comfort, wee can helpe them with some of our meanes: wee can buy bread to their hunger, and drinke to their thirst, and [Page 505] clothes to their nakednesse. And last of all, we can engage our selves for their delive­rance and by our engagements set them free. Are not these good offices of charity and true straines of mercy? Yes surely they are so. Art not thou then much beholding to Christ, whosoever thou art, that art set free from the bon­dage of sin: for he hath done al these to thee whilst thou wert in daaknesse, and bondage un­der sinne and Sathan. Hee did first pitty and compassionate thee, when thou hadst no pit­ty on thy selfe; and even then, when thou wert a stranger and enemy to him, hee spread his skirts over thee, and co­vered thy nakednesse. Second­ly, hee hath visited thee, as he came downe to visit Israel in her affliction: not in judgment as Sodome, but in mercy, and in a plentifull compassion: [Page 506] and therefore Zachary blesseth him, for that hee visited, and then redeemed his people. Thirdly, hee became benefi­ciall to us, not onely giving us wine to make the heart glad, and oyle to make the face to shine, but also in comforting our soules▪ Hee hath given us his flesh for meate, his blood for drinke, his righteousnesse for our [...]ing, his word for our instruction, and his Spirit for our guide▪ Fourthly, and last of all, hee hath taken our debt upon him, and paying it for us, hath set us free: and this hee did in the fulnesse of time: for when that fulnesse came, God sent his owne Sonne made of woman, and made under the law, that de­livered us that were under the law, that wee might re­ceive the adoption of sonnes. For Gods sake therefore see­ing whilst we were Captives, [Page 507] hee hath done so much for our deliverance, forget not the captivity of thy soule, thy selfe, and first, when thou hearest it told thee in the word of God, pittie it. Se­condly, at all occasions offer­ed, (not snatched) knock at thy dore, and goe in and visite it. Thirdly when thou hast seene it, cry with Israel to Rehoboam to make thy yoke lighter: and in the end, though thou cannot procure by thy selfe an absolute deliverance, yet come to him that poured out his heart blood for thee, runne and cry for thy delive­rance, and dissolution, sigh and groane for it, and in due time if thou faint not, thou shalt bee heard in that which thou fearest. These things be­ing thus cleared to you, the third thing that wee are to re­marke in the words, is our deliverance or release in this [Page 508] word Deliver; now that wee may know this deliverance the better, it shall not bee amisse to distinguish deli­verance into three severall sorts. First, there is a delive­rance à toto. Secondly, à tanto. Thirdly, à tali. Our delive­rance à toto, is a perfect deli­verance both from tempta­tion to sinne, practice of sinne, and punishment for sinne. A tante, is not perfect but partiall, from so much of temptation, practise, or pu­nishment as God thinketh meete and expedient. A tali, is that whereby wee crave exemption and protection from sinnes of grievous quali­ties: Such as we call presump­tuous, enormious, heinous, and crying sinnes: And from such kinde of punishments as are not the testimonies of Gods love, but rather the ef­fects of his wrath and indig­nation. [Page 509] Now seeing delive­rance in effect and properly is an actuall release from evill, what sort of deliverance do wee crave here, is it that wee call â toto? No, no, wee can­not expect a totall and perfect deliverance in this life: for so long as this life lasteth, wee can neither be totally free frō sinne, nor from punishment: notwithstanding, because of this same possibility; wee are bound to cry for our perfect deliverance by death. Second­ly, as for that deliverance which is â tanto, that is to say, from so much as will make us slaves to sinne or punishment, for this wee cry in these words: and this deliverance we are commanded to desire: and by this desire wee are di­stinguished frō the reprobate, for whilst we are led captive to Sathan at his will, sinne ru­leth not (though dwelleth) [Page 510] in our mortall bodies. And for the punishment, the Lord hath promised not to tempt us above our power, but so farre onely as wee may bee able to beare it. Thirdly, as for the deliverance à tali, that is to say, from blasphemous, presumptuous, and crying sinnes, which are the effects of the wrath of God upon the children of disobedience, from these and such as these, we cry, and must cry coutinu­ally, Lord deliver us from evill.

Ʋse. Know further that whilst wee begge of God a deliverance from evill, wee do not pray against all evill of sin and punishment, but so much of punishment as wil or may overwhelme us; and such sins as are raigning and crying in us, shall one day cry against us to our perpetuall confusion.

One thing remaineth, to wit, who is our deliverer; [Page 511] and that is neither man nor Angell, but hee who is both God and man by nature, and the great Arch-angell of the Covenant by office. In whom three things are considerable: His right and title to do it. His wonderfull power in do­ing of it. And lastly, the ex­ceeding benefit arising from it.

LECT. 22.