The morall law expounded ... that is, the long-expected, and much-desired worke of Bishop Andrewes upon the Ten commandments : being his lectures many yeares since in Pembroch-Hall Chappell, in Cambridge ... : whereunto is annexed nineteene sermons of his, upon prayer in generall, and upon the Lords prayer in particular : also seven sermons upon our Saviors tentations [sic] in the wildernesse. ...
TOuching our hope which we have concerning the performance of Gods promises, the Apostle saith, Heb. 6. that unto the full assurance of hope, there must be diligence shewed,
TOuching our hope which we have Concerning the performance of God's promises, the Apostle Says, Hebrew 6. that unto the full assurance of hope, there must be diligence showed,
for of these points of holding fast our faith in Christ, two questions may arise, which may be answered by the Apostles words in this place, where it may be demanded,
for of these points of holding fast our faith in christ, two questions may arise, which may be answered by the Apostles words in this place, where it may be demanded,
Secondly, because it may be objected, If we be not able of our selves, from whence then may we receive abilitie? he addeth, that our sufficiencie is of God, from whose goodnesse it commeth, that we are able to do any good thing whatsoever:
Secondly, Because it may be objected, If we be not able of our selves, from whence then may we receive ability? he adds, that our sufficiency is of God, from whose Goodness it comes, that we Are able to do any good thing whatsoever:
to the end that when God stands without, knocking at the doore of our hearts, Rom. 3. for the performance of such duties as please him, we, in regard that of our selves we cannot do the least thing that he requireth, should knocke at the gate of his mercy, that he will minister to us ability to do the same, according to his promise, Mat. 7. Knocke and it shall be opened to you.
to the end that when God Stands without, knocking At the door of our hearts, Rom. 3. for the performance of such duties as please him, we, in regard that of our selves we cannot do the least thing that he requires, should knock At the gate of his mercy, that he will minister to us ability to do the same, according to his promise, Mathew 7. Knock and it shall be opened to you.
So the consideration of our owne insufficiencie might open unto us a doore unto prayer, by which we may sue unto God for that ability which we have not of our selves.
So the consideration of our own insufficiency might open unto us a door unto prayer, by which we may sue unto God for that ability which we have not of our selves.
Both these things are matter very necessary to be knowne; the first serveth to exclude our boasting, Rom. 3.27. We ought not to boast of our ability, because we have none.
Both these things Are matter very necessary to be known; the First serves to exclude our boasting, Rom. 3.27. We ought not to boast of our ability, Because we have none.
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the Heathen use it as a meanes to puffe up our nature, that in regard of the excellencie which God hath vouchsafed us above other creatures, we should be proud thereof;
the Heathen use it as a means to puff up our nature, that in regard of the excellency which God hath vouchsafed us above other creatures, we should be proud thereof;
but Christian Religion laboureth by the knowledge of our selves, and of our misery, to cast downe every high thing that exalteth it selfe against the knowledge of God,
but Christian Religion Laboureth by the knowledge of our selves, and of our misery, to cast down every high thing that Exalteth it self against the knowledge of God,
Which as Heathen Philosophers will us to consider the excellent vertues wherewith mans nature is endued, the Scriptures all along put us in mind of our insufficiencie,
Which as Heathen Philosophers will us to Consider the excellent Virtues wherewith men nature is endued, the Scriptures all along put us in mind of our insufficiency,
and tell us, That if any man seeme to himselfe to be something, when he is nothing, hee deceiveth himselfe in his owne fancie, Galat. 6.3. And if any man thinketh that hee knoweth any thing, he knoweth nothing yet as he ought to know, 1 Cor. 8.2.
and tell us, That if any man seem to himself to be something, when he is nothing, he deceives himself in his own fancy, Galatians 6.3. And if any man Thinketh that he Knoweth any thing, he Knoweth nothing yet as he ought to know, 1 Cor. 8.2.
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Amongst the places of Scripture, which the Holy Ghost useth to shew our insufficiencie, none doth so much disable our nature as this place of the Apostle, which denieth unto us all power ever to conceive a good thought,
among the places of Scripture, which the Holy Ghost uses to show our insufficiency, none does so much disable our nature as this place of the Apostle, which Denieth unto us all power ever to conceive a good Thought,
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In denying our ability he setteth downe three things, 1. Not able to thinke: 2. any thing: 3. this want of ability is imputed, not to the common sort of men onely, but even to the Apostles themselves, who of all other seemed to be most able.
In denying our ability he sets down three things, 1. Not able to think: 2. any thing: 3. this want of ability is imputed, not to the Common sort of men only, but even to the Apostles themselves, who of all other seemed to be most able.
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which being denyed unto us, doth plainly shew, what is our imperfection. The first thing to be observed in undertaking any good, is the accomplishing of it:
which being denied unto us, does plainly show, what is our imperfection. The First thing to be observed in undertaking any good, is the accomplishing of it:
To will is present with us, Sed bonum perficere non invenio, Rom. 7.8. Deus est, &c. It is God which enableth us to performe, Phil. 2.7. This we find by experience to be true, in things that are evill.
To will is present with us, said bonum perficere non Invenio, Rom. 7.8. Deus est, etc. It is God which enableth us to perform, Philip 2.7. This we find by experience to be true, in things that Are evil.
Thus much the Wiseman sheweth, when by an example he proveth, That the strongest doth not alwaies carrie away the battell, Eccl. 9.13. The Heathen themselves say, that heroicall vertues are in the mind of man, but if any singular thing be done, it is the gods that give that power:
Thus much the Wiseman shows, when by an Exampl he Proves, That the Strongest does not always carry away the battle, Ecclesiastes 9.13. The Heathen themselves say, that heroical Virtues Are in the mind of man, but if any singular thing be done, it is the God's that give that power:
Thirdly, the inchoation, or beginning of that which is good is denyed us, though we purpose in our hearts to performe those duties of godlinesse that are required,
Thirdly, the inchoation, or beginning of that which is good is denied us, though we purpose in our hearts to perform those duties of godliness that Are required,
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If we begin to do any good thing, it is, Deus qui coepit in nobis bonum opus, Phil. 1.6. In consideration of which place, Augustine saith of the Pelagians, Audiant qui dicunt, à nobis esse coeptum, à Deo esse eventum.
If we begin to do any good thing, it is, Deus qui Coepit in nobis bonum opus, Philip 1.6. In consideration of which place, Augustine Says of the Pelagians, Audient qui dicunt, à nobis esse coeptum, à God esse Eventum.
They that have the office of teaching in the Church, albeit they do before-hand prepare what to say, yet when it comes to the point, are not able to deliver their mind in such sort, as they had purposed:
They that have the office of teaching in the Church, albeit they do beforehand prepare what to say, yet when it comes to the point, Are not able to deliver their mind in such sort, as they had purposed:
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Fifthly, as the ability of effecting was attributed to God, so is the will, Phil. 2.14. Sixthly, for understanding the Apostle saith, The naturall man perceiveth not the things that are of the spirit of God, 1 Cor. 2. For the wisedome of the flesh is enmity with God, Rom. 8.7.
Fifthly, as the ability of effecting was attributed to God, so is the will, Philip 2.14. Sixthly, for understanding the Apostle Says, The natural man perceives not the things that Are of the Spirit of God, 1 Cor. 2. For the Wisdom of the Flesh is enmity with God, Rom. 8.7.
Secondly, that we should not thinke, that the want of abilitie standeth onely in matters of difficulty and weight, the Apostle saith not, we are unable to thinke any weighty thing, but even, that without the speciall grace of Gods spirit, we cannot thinke any thing. So Augustine understandeth Christs words, Joh. 15. where he saith not, Nihil magnum & difficile; but, sine me nihil potestis facere.
Secondly, that we should not think, that the want of ability Stands only in matters of difficulty and weight, the Apostle Says not, we Are unable to think any weighty thing, but even, that without the special grace of God's Spirit, we cannot think any thing. So Augustine understands Christ words, John 15. where he Says not, Nihil magnum & difficile; but, sine me nihil potestis facere.
the actions of our life are not of our selves, but from God, in whom we live, move, and have our beeing, Act. 17. Therefore upon those words of Christs:
the actions of our life Are not of our selves, but from God, in whom we live, move, and have our being, Act. 17. Therefore upon those words of Christ:
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his meaning is, that no endeavour of men can endue us with the grace of repentance, with faith, hope, and Christian charity, except the inward working of Gods spirit.
his meaning is, that no endeavour of men can endue us with the grace of Repentance, with faith, hope, and Christian charity, except the inward working of God's Spirit.
As the Apostle speakes of the gift of tongues, of the understanding of secrets, and of all knowledge without charity; Nihil miht prodest, 1 Cor. 14. So all our endeavours are unprofitable to us,
As the Apostle speaks of the gift of tongues, of the understanding of secrets, and of all knowledge without charity; Nihil miht profits, 1 Cor. 14. So all our endeavours Are unprofitable to us,
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unlesse God by his spirit do co-operate with us, for, He that •abideth in me, and I in him, the same bringeth forth much fruit, Joh. 15.5. that is, the fruit of righteousnesse, the end whereof is eternall life, Rom. 6.22.
unless God by his Spirit do cooperate with us, for, He that •abideth in me, and I in him, the same brings forth much fruit, John 15.5. that is, the fruit of righteousness, the end whereof is Eternal life, Rom. 6.22.
Thirdly, the persons whom he chargeth with this want of ability, are not the common sort of naturall men, that are not yet regenerate by Gods spirit, 1 Cor. 2. but he speakes of himselfe, and his fellow-Apostles.
Thirdly, the Persons whom he charges with this want of ability, Are not the Common sort of natural men, that Are not yet regenerate by God's Spirit, 1 Cor. 2. but he speaks of himself, and his fellow-Apostles.
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So these words are an answer to that question, 2 Cor. 2.16. NONLATINALPHABET; unto these things who is sufficient? he answereth himselfe, Not we, for we are not able of our selves to think a good thought, much lesse are we fit of our selves, to be meanes, by whom God should manifest the favour of his knowledge in every place;
So these words Are an answer to that question, 2 Cor. 2.16.; unto these things who is sufficient? he Answers himself, Not we, for we Are not able of our selves to think a good Thought, much less Are we fit of our selves, to be means, by whom God should manifest the favour of his knowledge in every place;
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If Jacob say, I am unworthy of the least of thy blessings, Gen. 32. If John Baptist say, I am not worthy, Mat. 3. If S. Paul confesse, I am not worthy to be called an Apostle, 1 Cor. 15. much more may we say with the Prodigall sonne, that had spent all, I am not worthy to be called thy sonne, Luk. 15. and with the Centurion, I am not worthy thou shouldest come under my roofe, Mat. 8.
If Jacob say, I am unworthy of the least of thy blessings, Gen. 32. If John Baptist say, I am not worthy, Mathew 3. If S. Paul confess, I am not worthy to be called an Apostle, 1 Cor. 15. much more may we say with the Prodigal son, that had spent all, I am not worthy to be called thy son, Luk. 15. and with the Centurion, I am not worthy thou Shouldst come under my roof, Mathew 8.
Adam himselfe, when he was yet perfect, could not attaine to this, for he was but a living soule; the second Adam was a quickning spirit, 1 Cor. 15. And it is not in the power of nature to elevate,
Adam himself, when he was yet perfect, could not attain to this, for he was but a living soul; the second Adam was a quickening Spirit, 1 Cor. 15. And it is not in the power of nature to elevate,
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and lift it selfe up, to conceive hope of being partakers of the blessednesse of the life to come, to hope to be made partakers of the Divine Nature, 2 Pet. 1. and of the heavenly substance:
and lift it self up, to conceive hope of being partakers of the blessedness of the life to come, to hope to be made partakers of the Divine Nature, 2 Pet. 1. and of the heavenly substance:
so the Perfection, which Adam had, was in certaine compasse, the light of nature that he had, did not reach so high as to stirre him up to the hope of the blessednesse to come;
so the Perfection, which Adam had, was in certain compass, the Light of nature that he had, did not reach so high as to stir him up to the hope of the blessedness to come;
for all the thoughts of mans heart are onely evill, and that all the day long, Gen. 6. That is true, which the Apostle witnesseth of the Gentiles, Rom. 2.13. That they by nature do the things of the Law;
for all the thoughts of men heart Are only evil, and that all the day long, Gen. 6. That is true, which the Apostle Witnesseth of the Gentiles, Rom. 2.13. That they by nature do the things of the Law;
if we understand it of morall duties (for the very light of nature doth guide us to the doing of them.) But as the Prophet saith, Ps. 16.2. My goodnesse doth not extend to thee.
if we understand it of moral duties (for the very Light of nature does guide us to the doing of them.) But as the Prophet Says, Ps. 16.2. My Goodness does not extend to thee.
By which words the Apostle, no doubt, maketh this distinction, that there are some things that come of us, and are of our selves: againe, there are other things that come from us, and yet are not of us, that is from,
By which words the Apostle, no doubt, makes this distinction, that there Are Some things that come of us, and Are of our selves: again, there Are other things that come from us, and yet Are not of us, that is from,
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and the wild Olive being ingrafted in it, doth from it self yeeld fatnesse, but not of it self, but as it is by insition made partaker of that fatnes, which naturally is in the true Olive, Rom. 11. Figmenta cogitationis, are from, and of our selves;
and the wild Olive being ingrafted in it, does from it self yield fatness, but not of it self, but as it is by insition made partaker of that fatness, which naturally is in the true Olive, Rom. 11. Figmenta cogitationis, Are from, and of our selves;
but if any divine, and spirituall thoughts come into our hearts, the Lord God is the Potter that frames them in us, Jer. 18.6. The Apostle saith, Scio quod in me, hoc est, in carne mea, non habitat bonum, Rom. 7.18.
but if any divine, and spiritual thoughts come into our hearts, the Lord God is the Potter that frames them in us, Jer. 18.6. The Apostle Says, Scio quod in me, hoc est, in Carnem mea, non habitat bonum, Rom. 7.18.
Why do thoughts arise in your hearts? such thoughts are from us, and of us; but those thoughts, that come from the Father of light, James 1. are from our selves, but not of us.
Why do thoughts arise in your hearts? such thoughts Are from us, and of us; but those thoughts, that come from the Father of Light, James 1. Are from our selves, but not of us.
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All that we have by the strength of nature, is said to be of our selves, and from our selves, but the power, wherewith we are endued from above, to the doing of heavenly,
All that we have by the strength of nature, is said to be of our selves, and from our selves, but the power, wherewith we Are endued from above, to the doing of heavenly,
The Apostle saith, 1 Cor. 15. I persecuted the Church: that was from himselfe, and of himselfe; but when he saith, yet I laboured more then they all, he corrected that,
The Apostle Says, 1 Cor. 15. I persecuted the Church: that was from himself, and of himself; but when he Says, yet I laboured more then they all, he corrected that,
but if we ascribe too little to our selves, there is no danger: for whatsoever we take from our selves, it cannot hinder us from being true Christians:
but if we ascribe too little to our selves, there is no danger: for whatsoever we take from our selves, it cannot hinder us from being true Christians:
So that albeit, in regard of themselves he said, Who is sufficient to these things? yet, having ability from God, he is bold to say, Omnia possum in eo qui me confortat, Phil. 4.13. The Apostle willeth Titus to choose sufficient men, such as were able to exhort with wholsome doctrine, Tit. 1.9. That is, such as God hath made able, so he speakes of all in generall, that God the Father hath made us meete to be partakers of the inheritance of the Saints in light, Col. 1.12.
So that albeit, in regard of themselves he said, Who is sufficient to these things? yet, having ability from God, he is bold to say, Omnia possum in eo qui me confortat, Philip 4.13. The Apostle wills Titus to choose sufficient men, such as were able to exhort with wholesome Doctrine, Tit. 1.9. That is, such as God hath made able, so he speaks of all in general, that God the Father hath made us meet to be partakers of the inheritance of the Saints in Light, Col. 1.12.
As none are meete, but such as are made meete, so there are none NONLATINALPHABET, worthy, but NONLATINALPHABET, such as are made worthy, Luk. 20.21. The Apostle saith, I was indeed to come to you, that ye might receive a second grace, 2 Cor. 1.15.
As none Are meet, but such as Are made meet, so there Are none, worthy, but, such as Are made worthy, Luk. 20.21. The Apostle Says, I was indeed to come to you, that you might receive a second grace, 2 Cor. 1.15.
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Whereby he sheweth that to be true, which Saint Peter affirmeth, That the grace of God is manifested, 1 Pet. 4. And so much we are to understand, by the words of the Evangelist,
Whereby he shows that to be true, which Saint Peter Affirmeth, That the grace of God is manifested, 1 Pet. 4. And so much we Are to understand, by the words of the Evangelist,
first, he worketh grace in men, by the meanes of his Word, when before they were void of grace, The grace of God hath appeared to all, teaching them, Tit. 2.12.
First, he works grace in men, by the means of his Word, when before they were void of grace, The grace of God hath appeared to all, teaching them, Tit. 2.12.
Also by the meanes of the Crosse, Job. 33. Psal. 119. and by that he worketh a second grace that is inherent, whereby they are enabled to do the duties of holinesse.
Also by the means of the Cross, Job. 33. Psalm 119. and by that he works a second grace that is inherent, whereby they Are enabled to do the duties of holiness.
though our zeale in godlinesse be but as smoking flaxe, or the broken reed, he will not quench, nor breake it, Isay 42. and though the measure of our charity exceed not the cup of cold water,
though our zeal in godliness be but as smoking flax, or the broken reed, he will not quench, nor break it, Saiah 42. and though the measure of our charity exceed not the cup of cold water,
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yet we shall not lose our reward, Matth. 10. And though the affictions of this life, which we suffer for Christs sake, be not worthy of the glory that is to be revealed;
yet we shall not loose our reward, Matthew 10. And though the Afflictions of this life, which we suffer for Christ sake, be not worthy of the glory that is to be revealed;
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So then, the summe of all commeth to this, where the Apostle exhorteth, Let us have grace, Heb. 12. The question is, from whence we may have it? It is certaine we have it not of our selves, (for it is a divine thing) therefore we must have it from him, that is the Well of grace, Joh. 1.14.
So then, the sum of all comes to this, where the Apostle exhorteth, Let us have grace, Hebrew 12. The question is, from whence we may have it? It is certain we have it not of our selves, (for it is a divine thing) Therefore we must have it from him, that is the Well of grace, John 1.14.
Therefore the Apostle saith, that the grace of God is, NONLATINALPHABET, 1 Pet. 1.13. And as Salomon saith, bonus vir haurit gratiam, Prov. 12.2. The meanes to obtaine this grace at the hands of God, is by prayer;
Therefore the Apostle Says, that the grace of God is,, 1 Pet. 1.13. And as Solomon Says, bonus vir haurit gratiam, Curae 12.2. The means to obtain this grace At the hands of God, is by prayer;
who hath promised to give his holy spirit to them that aske it, Luk. 11. And having received grace from God, we shall likewise have bonam spem per gratiam, 2 Thess. 2. He hath promised that those that seeke shall find, Mat. 7.
who hath promised to give his holy Spirit to them that ask it, Luk. 11. And having received grace from God, we shall likewise have Good spem per gratiam, 2 Thess 2. He hath promised that those that seek shall find, Mathew 7.
When Christ saith, Beleevest thou this? Joh. 11. for as much as Faith is the gift of God, Eph. 2. we are to pray with the Disciples, Domine, adde nobis fidem, Luk. 17.5.
When christ Says, Believest thou this? John 11. for as much as Faith is the gift of God, Ephesians 2. we Are to pray with the Disciples, Domine, add nobis fidem, Luk. 17.5.
When the Apostle exhorteth, Perfecte sperate, 1 Pet. 1.13. we should say with the Prophet, Lord my hope is even in thee, Psal. 39. And where our duty is to love with all our hearts;
When the Apostle exhorteth, Perfect sperate, 1 Pet. 1.13. we should say with the Prophet, Lord my hope is even in thee, Psalm 39. And where our duty is to love with all our hearts;
because we cannot performe this, without the assistance of Gods Spirit, we are to pray that the love of God may be shed in our hearts, by the holy Ghost, Rom. 5.5.
Because we cannot perform this, without the assistance of God's Spirit, we Are to pray that the love of God may be shed in our hearts, by the holy Ghost, Rom. 5.5.
with whom is no variablenesse, neither shadow of turning. AS Saint Paul 2 Cor. 3.5. tels us, that we are not sufficient to thinke a good thought, but our sufficiencie is of God:
with whom is no variableness, neither shadow of turning. AS Saint Paul 2 Cor. 3.5. tells us, that we Are not sufficient to think a good Thought, but our sufficiency is of God:
Therefore he promiseth, in the old Testament, To poure upon his Church, both the Spirit of grace and of prayer, that as they sue for grace, by the one,
Therefore he promises, in the old Testament, To pour upon his Church, both the Spirit of grace and of prayer, that as they sue for grace, by the one,
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Secondly, if every good thing be of God onely, then have we neede to sue to him by prayer, that from him we may receive that, which we have not of our selves. Wherefore as this Scripture serves to kindle in us the love of God,
Secondly, if every good thing be of God only, then have we need to sue to him by prayer, that from him we may receive that, which we have not of our selves. Wherefore as this Scripture serves to kindle in us the love of God,
for as much as he containes all good things that we can desire; so it is a speciall meanes to provoke us to the duty of prayer. This proposition hath two parts:
for as much as he contains all good things that we can desire; so it is a special means to provoke us to the duty of prayer. This proposition hath two parts:
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first, an Vniversall affirmative in these words, Every good giving: secondly, a prevention; for where it may be objected, that howsoever some good things come of God,
First, an Universal affirmative in these words, Every good giving: secondly, a prevention; for where it may be objected, that howsoever Some good things come of God,
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So that as the meaning of these words in the Prophet Hosea 13.9. Salus tua taniummodo ex me, is both, that salvation is onely of God, and that nothing else but salvation commeth from him;
So that as the meaning of these words in the Prophet Hosea 13.9. Salus tua taniummodo ex me, is both, that salvation is only of God, and that nothing Else but salvation comes from him;
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Where the heathen call all vertues and good qualities which they have, NONLATINALPHABET, of having, the Apostle calleth them, NONLATINALPHABET, of giving, to teach us that whatsoever good quality is in any man, he hath it not as a quality within himselfe,
Where the heathen call all Virtues and good qualities which they have,, of having, the Apostle calls them,, of giving, to teach us that whatsoever good quality is in any man, he hath it not as a quality within himself,
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Againe, when Pilate without all respect of God, of whom the Apostle saith, There is no power but of God, Rom. 13. said, Knowest thou not, that I have power to crucifie,
Again, when Pilate without all respect of God, of whom the Apostle Says, There is no power but of God, Rom. 13. said, Knowest thou not, that I have power to crucify,
Secondly, this division is to be marked, that of the good things which come from God, some are called Donationes, others Dona: and to these two substantives, are added two adjectives, whereof one doth answer to the givings of Gods goodnesse, the other to the gifts of God ascribeth perfection.
Secondly, this division is to be marked, that of the good things which come from God, Some Are called Donationes, Others Dona: and to these two substantives, Are added two adjectives, whereof one does answer to the givings of God's Goodness, the other to the Gifts of God ascribeth perfection.
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The first errour the Apostle willeth them to beware, is, that they thinke not that God is the cause of any evill, because every good thing commeth from him:
The First error the Apostle wills them to beware, is, that they think not that God is the cause of any evil, Because every good thing comes from him:
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Of things transitory the Apostle saith, No Church dealt with me in the matter of giving, Phil. 4.15. there the word is NONLATINALPHABET, but speaking of the good things that come to us by Christ, he saith:
Of things transitory the Apostle Says, No Church dealt with me in the matter of giving, Philip 4.15. there the word is, but speaking of the good things that come to us by christ, he Says:
while we are yet in our journey towards our heavenly countrey; such as Iob speakes of, Dominus dedit, Dominus abstulit, Iob 1.21. By gift he meaneth the felicity that is reserved for us after this life, the Kingdome of Heaven, that whereof our Saviour saith to Martha, Luke 10. Mary hath chosen the better part, which shall not be taken from her.
while we Are yet in our journey towards our heavenly country; such as Job speaks of, Dominus dedit, Dominus abstulit, Job 1.21. By gift he means the felicity that is reserved for us After this life, the Kingdom of Heaven, that whereof our Saviour Says to Martha, Lycia 10. Mary hath chosen the better part, which shall not be taken from her.
Givings are called good, and the Gifts of God are called perfect: In which words the Apostles purpose is to teach us, that not onely the great benefits of the life to come, such as are perfect, are of him;
Givings Are called good, and the Gifts of God Are called perfect: In which words the Apostles purpose is to teach us, that not only the great benefits of the life to come, such as Are perfect, Are of him;
as in the graces that concerne the life to come, yea even in this, To thinke that which is good, 2 Cor. 3. Of him are the small things, as well as the great.
as in the graces that concern the life to come, yea even in this, To think that which is good, 2 Cor. 3. Of him Are the small things, as well as the great.
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Under Good, is contained all gifis, both naturall, or temporall. Those givings which are naturall, as to live, to move, and have understanding, are good,
Under Good, is contained all gifis, both natural, or temporal. Those givings which Are natural, as to live, to move, and have understanding, Are good,
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Of gifts temporall, the Heathen have doubted, whether they were good, to wit, riches, honour, &c. but the Christians are resolved that they are good, 1 Iohn 3. So our Saviour teacheth us to esteeme them,
Of Gifts temporal, the Heathen have doubted, whither they were good, to wit, riches, honour, etc. but the Christians Are resolved that they Are good, 1 John 3. So our Saviour Teaches us to esteem them,
when speaking of fish, and bread, he saith, If you which are evill, can give your children good things, Luke 11. And the Apostle saith, Hee that hath this worlds good, 1 Iohn 3. For as Augustine saith, That is not onely good, quod facit bonum, sed de quo fit bonum, that is not onely good that makes good, but whereof is made good.
when speaking of Fish, and bred, he Says, If you which Are evil, can give your children good things, Lycia 11. And the Apostle Says, He that hath this world's good, 1 John 3. For as Augustine Says, That is not only good, quod facit bonum, sed de quo fit bonum, that is not only good that makes good, but whereof is made good.
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the other in the life to come, is the end and constancie of our perfection, whereof the Prophet speaks, Psal. 84.12. The Lord will give grace and glory.
the other in the life to come, is the end and constancy of our perfection, whereof the Prophet speaks, Psalm 84.12. The Lord will give grace and glory.
Heb. 7. that is by reason of the imperfection of our nature, and the weaknesse of our flesh. Rom. 8.3. To supply the defect that is in nature, grace is added, that grace might make that perfect which is imperfect.
Hebrew 7. that is by reason of the imperfection of our nature, and the weakness of our Flesh. Rom. 8.3. To supply the defect that is in nature, grace is added, that grace might make that perfect which is imperfect.
as our Saviour speakes of his death. Luke 13.32. In the latter part of the proposition we are to consider the place, from whence, and the person, from whom we receive these gifts;
as our Saviour speaks of his death. Lycia 13.32. In the latter part of the proposition we Are to Consider the place, from whence, and the person, from whom we receive these Gifts;
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A man can receive nothing, except it be given him from above, Iohn 3.27. This was the cause of Christ ascending into Heaven, Psal. 68. He went up on high, and dedit dona hominibus: and the Evangelist faith, the holy Ghost (which is the most perfect gift that can come to men) was not yet given, because Christ was not yet ascended. Iohn 7.39.
A man can receive nothing, except it be given him from above, John 3.27. This was the cause of christ ascending into Heaven, Psalm 68. He went up on high, and dedit dona hominibus: and the Evangelist faith, the holy Ghost (which is the most perfect gift that can come to men) was not yet given, Because christ was not yet ascended. John 7.39.
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Our instruction from hence is, that they descend from a cause intelligent, even from God himselfe, who in his counsell and provision bestoweth his blessings as seemeth best to himselfe:
Our instruction from hence is, that they descend from a cause intelligent, even from God himself, who in his counsel and provision bestoweth his blessings as seems best to himself:
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but not bored through, to let things fall through without discretion. When the Prophet saith, Tu aper is manum, Psal. 145.15. he doth not say that God lets his blessings droppe out of his fingers.
but not bored through, to let things fallen through without discretion. When the Prophet Says, Tu aper is manum, Psalm 145.15. he does not say that God lets his blessings drop out of his fingers.
The Heathens found this to be true, that all good things come from above, but they thought that the lights in Heaven are the causes of all good things,
The heathens found this to be true, that all good things come from above, but they Thought that the lights in Heaven Are the Causes of all good things,
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The naturall lights were made in ministerium cunctis gentibus, Deut. 4. and the Angels, that are the intellectuall lights, are appointed to do service unto the Elect. Heb. 1.13. It is the Father of lights, that giveth us all good things;
The natural lights were made in ministerium cunctis gentibus, Deuteronomy 4. and the Angels, that Are the intellectual lights, Are appointed to do service unto the Elect. Hebrew 1.13. It is the Father of lights, that gives us all good things;
but he that said, fiat lux, Gen. 1. Secondly, in regard of the emanation, whether we respect the Sunne-beames called radii, shining in at a little hole,
but he that said, fiat lux, Gen. 1. Secondly, in regard of the emanation, whither we respect the Sunbeams called radii, shining in At a little hold,
howsoever good things are in themselves, yet they afford small pleasure, or delight, to him that is shut up in a dark dungeon, where he is deprived of the benefit of light.
howsoever good things Are in themselves, yet they afford small pleasure, or delight, to him that is shut up in a dark dungeon, where he is deprived of the benefit of Light.
Light is the first good thing that God created for man, fiat lux, Gen. 1. But God is the Father of lights, to shew that he is the first cause of any good thing, that can come to us.
Light is the First good thing that God created for man, fiat lux, Gen. 1. But God is the Father of lights, to show that he is the First cause of any good thing, that can come to us.
and also of that spirituall light, whereby he shineth into our hearts, by the light of the Gospel, 2 Cor. 4. the Apostle saith of the whole Trinity, Deus lux est, 1 Iohn 1.5.
and also of that spiritual Light, whereby he shines into our hearts, by the Light of the Gospel, 2 Cor. 4. the Apostle Says of the Whole Trinity, Deus lux est, 1 John 1.5.
More particularly Christ saith of himselfe, Ego sum lux mundi, Iohn 8. The holy Ghost is called light, where he is represented by the fiery tongues, Act. 2.3. The Angels are NONLATINALPHABET, Heb. 1.7. David also, as a civill Magistrate, was called the light of Israel. 2 Sam. 21.17. Ecclesiasticall Ministers are called light, Vos estis lux mundi.
More particularly christ Says of himself, Ego sum lux mundi, John 8. The holy Ghost is called Light, where he is represented by the fiery tongues, Act. 2.3. The Angels Are, Hebrew 1.7. David also, as a civil Magistrate, was called the Light of Israel. 2 Sam. 21.17. Ecclesiastical Ministers Are called Light, Vos Ye are lux mundi.
Matth. 5. And not onely they, but the people that are of good conversation, are said to shine, tanquam luminaria in mundo. Phil. 2. All these lights have their being from God,
Matthew 5. And not only they, but the people that Are of good Conversation, Are said to shine, tanquam Luminaria in mundo. Philip 2. All these lights have their being from God,
and for this cause he is worthily called lux mundi, and the Father of lights. A againe, this name is opposed unto darknesse, God is light, and in him there is no darknesse. 1 Iohn 5.5.
and for this cause he is worthily called lux mundi, and the Father of lights. A again, this name is opposed unto darkness, God is Light, and in him there is no darkness. 1 John 5.5.
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Therefore the ignorance of our minds is not to be imputed unto him. He is the light that lightneth every one, Iohn 1.9. and cannot be comprehended of darknesse:
Therefore the ignorance of our minds is not to be imputed unto him. He is the Light that lighteneth every one, John 1.9. and cannot be comprehended of darkness:
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Therefore it is not long of him, that we, through ignorance, are said to sit in darknesse, and in the shadow of death, this comes of the Devill, the Prince of darknesse, who blindeth mens eyes.
Therefore it is not long of him, that we, through ignorance, Are said to fit in darkness, and in the shadow of death, this comes of the devil, the Prince of darkness, who blinds men's eyes.
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Christ is called the day-starre, not the dog-starre, 2 Pet. 1. God is said to have walked in the coole of the day, not in the heat of the day, Gen. 3.8.
christ is called the daystar, not the Dogstar, 2 Pet. 1. God is said to have walked in the cool of the day, not in the heat of the day, Gen. 3.8.
In respect of the number, he is not called the Father of one light, but Pater luminum. It was an imperfection in Iacob, that he had but one blessing, Gen. 27. God is not the cause of some one good thing,
In respect of the number, he is not called the Father of one Light, but Pater Luminum. It was an imperfection in Iacob, that he had but one blessing, Gen. 27. God is not the cause of Some one good thing,
therefore that he may deliver us quite out of miseries, there is with the Lord Copiosa redemptio, Psal. 130. The sinnes which we commit against God are many;
Therefore that he may deliver us quite out of misery's, there is with the Lord Copiosa redemptio, Psalm 130. The Sins which we commit against God Are many;
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therefore he is the Father, not of one mercie, but Pater misericordiarum, 2 Cor. 1. The Apostle Peter tels us, that the mercie of God is multiformis gratia, 1 Pet. 4. So that whether we commit small sinnes or great, we may be bold to call upon God for mercie, According to the multitude of thy mercies, have mercie upon me, Psal. 51. For as our sinnes doe abound,
Therefore he is the Father, not of one mercy, but Pater Misericordiarum, 2 Cor. 1. The Apostle Peter tells us, that the mercy of God is multiformis Gratia, 1 Pet. 4. So that whither we commit small Sins or great, we may be bold to call upon God for mercy, According to the multitude of thy Mercies, have mercy upon me, Psalm 51. For as our Sins do abound,
there is darknesse inward, not only in the understanding, Eph. 4. where the Gentiles are said to have their cogitations darkned, but in the heart, whereof the Apostle speaketh, He that hateth his brother is in darknesse. 1 Iohn 2.
there is darkness inward, not only in the understanding, Ephesians 4. where the Gentiles Are said to have their cogitations darkened, but in the heart, whereof the Apostle speaks, He that hates his brother is in darkness. 1 John 2.
There is the darknesse of tribulation and affliction, whereof the Prophet speaketh, Thou shall make my darknesse to be light, Psal. 18. and the misery which the wicked suffer in the world to come which our Saviour calleth utter darknesse, Matth. 22. God doth helpe us,
There is the darkness of tribulation and affliction, whereof the Prophet speaks, Thou shall make my darkness to be Light, Psalm 18. and the misery which the wicked suffer in the world to come which our Saviour calls utter darkness, Matthew 22. God does help us,
and that is first the light of nature, which teacheth us, that this is a just thing, ne alii facias quod tibi fieri non vis, from this light we have this knowledge, that we are not of our selves,
and that is First the Light of nature, which Teaches us, that this is a just thing, ne alii facias quod tibi fieri non vis, from this Light we have this knowledge, that we Are not of our selves,
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but of another, and of this light the Wiseman saith, The soule of man is the candle of the Lord. Prov. 20.27. They that resist this light of nature are called, rebelles Lumini. Iob 24. With this light every one that commeth into this world is inlightned. Iohn 1.9.
but of Another, and of this Light the Wiseman Says, The soul of man is the candle of the Lord. Curae 20.27. They that resist this Light of nature Are called, rebels Lumini. Job 24. With this Light every one that comes into this world is enlightened. John 1.9.
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Howbeit this light hath caught a fall, as Mephibosheth did, and thereupon it halteth, notwithstanding, because it is of the bloud royall, it is worthy to be made of.
Howbeit this Light hath caught a fallen, as Mephibosheth did, and thereupon it halteth, notwithstanding, Because it is of the blood royal, it is worthy to be made of.
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Next, God kindleth a light of grace by his word, which is, lux pedibus; Psal. 119. and lux oculis, Psal. 19. and that we may be capable of this outward light, he lightneth us with his spirit,
Next, God kindleth a Light of grace by his word, which is, lux pedibus; Psalm 119. and lux oculis, Psalm 19. and that we may be capable of this outward Light, he lighteneth us with his Spirit,
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Psal. 94. He giveth us everlasting consolation, and good hope through grace. 2 Thes. 2. And that we should not be cast into utter darknesse, he hath made us, meete to be partakers of the inheritance of the Saints in light,
Psalm 94. He gives us everlasting consolation, and good hope through grace. 2 Thebes 2. And that we should not be cast into utter darkness, he hath made us, meet to be partakers of the inheritance of the Saints in Light,
yea he hath delivered us from the power of darknesse, and hath translated us into the Kingdome of his beloved Sonne. Col. 1.12. Of these things it followeth:
yea he hath Delivered us from the power of darkness, and hath translated us into the Kingdom of his Beloved Son. Col. 1.12. Of these things it follows:
and take account of the Talents, Matth. 25. we must neither wast-fully mis-spend them, Luke 16. nor have them without profit. Matth. 25. Vt crescit donum, sic crescat ratio donati.
and take account of the Talents, Matthew 25. we must neither wastefully misspend them, Lycia 16. nor have them without profit. Matthew 25. Vt crescit Donum, sic Crescat ratio Donati.
Thirdly, seeing they come from above, we must not be like blind Moses, nor as Swine grovelling upon the earth, which ea•e the acorns that fall from the tree,
Thirdly, seeing they come from above, we must not be like blind Moses, nor as Swine groveling upon the earth, which ea•e the acorns that fallen from the tree,
& nuncius noster oratio est, quae ibi mandatum nostrum peragit, quo caro nostra pervenire nequit: It is not with pases, but with prayers we goe to God;
& nuncius Noster oratio est, Quae There mandatum nostrum peragit, quo Caro nostra pervenire nequit: It is not with pases, but with Prayers we go to God;
first, knowing our owne insufficiencie, and the goodnesse of God, from whom every good thing commeth, presently we wish with our selves that he would admit us to be suiters unto him.
First, knowing our own insufficiency, and the Goodness of God, from whom every good thing comes, presently we wish with our selves that he would admit us to be Suitors unto him.
No unworthinesse of our owne can exclude us from the mercie of God, for he receiveth the prayer, not only of the Publican, Luke 18. but of the prodigall sonne, Luke 15. and promiseth mercie to the Thiefe hanging on the Crosse, Luke 23. if at the last houre he seeke it by prayer.
No unworthiness of our own can exclude us from the mercy of God, for he receives the prayer, not only of the Publican, Lycia 18. but of the prodigal son, Lycia 15. and promises mercy to the Thief hanging on the Cross, Lycia 23. if At the last hour he seek it by prayer.
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thirdly, an enlargement of the promise, which is made not onely to such as are of just and holy conversation, but to sinners; For whosoever asketh, receiveth.
Thirdly, an enlargement of the promise, which is made not only to such as Are of just and holy Conversation, but to Sinners; For whosoever asks, receives.
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secondly, we may conceive hope to be heard in the thing we crave: thirdly, not an uncertaine hope, confounded through our owne unworthinesse; For whosoever asketh, receiveth:
secondly, we may conceive hope to be herd in the thing we crave: Thirdly, not an uncertain hope, confounded through our own unworthiness; For whosoever asks, receives:
Have I not written three times to thee? Prov. 22.20. thirdly, the coherence of these three termes, asking, seeking, and knocking: fourthly, the distinguishing of them.
Have I not written three times to thee? Curae 22.20. Thirdly, the coherence of these three terms, asking, seeking, and knocking: fourthly, the distinguishing of them.
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Touching the first, the example of our Saviour might be a sufficient motive to stirre us up to prayer, who in the morning very early before day went into a solitary place, and there prayed, Marke 1.35. and in the evening, prayed himselfe alone in the Mountaine, Matth. 14.23.
Touching the First, the Exampl of our Saviour might be a sufficient motive to stir us up to prayer, who in the morning very early before day went into a solitary place, and there prayed, Mark 1.35. and in the evening, prayed himself alone in the Mountain, Matthew 14.23.
Secondly, whereas he setteth downe a forme of prayer, Matth. 6. He sheweth that prayer is necessary, but when unto both he addeth a precept, we may not thinke any longer it is a matter ind•fferent, but of necessity, a commandement is a thing obligatory.
Secondly, whereas he sets down a Form of prayer, Matthew 6. He shows that prayer is necessary, but when unto both he adds a precept, we may not think any longer it is a matter ind•fferent, but of necessity, a Commandment is a thing obligatory.
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but bindes us to the performance of it, for prayer is not only required as a thing supplying our neede, (for when wee feele want, we neede not be provoked to prayer;) the bruit beasts themselves being pinched with hunger, doe seeke their meate at God, Psal. 107. and the Ravens call upon him for foode, Psal. 147. but it is required as a part of Gods service.
but binds us to the performance of it, for prayer is not only required as a thing supplying our need, (for when we feel want, we need not be provoked to prayer;) the bruit beasts themselves being pinched with hunger, do seek their meat At God, Psalm 107. and the Ravens call upon him for food, Psalm 147. but it is required as a part of God's service.
Anna being in the Temple, served God by prayer, Luke 2.37. By prayer the Apostles performed that service to the Lord, which the Apostle cals NONLATINALPHABET, Acts 13.1.
Anna being in the Temple, served God by prayer, Lycia 2.37. By prayer the Apostles performed that service to the Lord, which the Apostle calls, Acts 13.1.
so the neglect of prayer is a sinne, as one saith, peccatum non orandi. Therefore the Prophet among other sinnes wherewith he chargeth the wicked, reckoneth this to be one, that they call not on the Lord, Psal. 14.9. The neglect of this duty was the beginning of Sauls fall, as all the Fathers interpret that place, 1 Sam. 14.19. where it is said, that Saul commanded the Priest to with-draw his hand from the Arke.
so the neglect of prayer is a sin, as one Says, peccatum non Orandi. Therefore the Prophet among other Sins wherewith he charges the wicked, Reckoneth this to be one, that they call not on the Lord, Psalm 14.9. The neglect of this duty was the beginning of Saul's fallen, as all the Father's interpret that place, 1 Sam. 14.19. where it is said, that Saul commanded the Priest to withdraw his hand from the Ark.
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Even so the wicked imaginations, and unchast thoughts of our hearts, which yeeld a stinking smell in the nostrils of God, are sweetned by no other meanes then by prayer:
Even so the wicked Imaginations, and unchaste thoughts of our hearts, which yield a stinking smell in the nostrils of God, Are sweetened by no other means then by prayer:
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and therefore to shew how the one is resembled by the other, it is said, that while the incense was a burning, the people were without upon their knees in prayer, Luke 1.10. neither was it a thing usuall in the law onely, but also in the Prophets.
and Therefore to show how the one is resembled by the other, it is said, that while the incense was a burning, the people were without upon their knees in prayer, Lycia 1.10. neither was it a thing usual in the law only, but also in the prophets.
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The first sheweth man what is the misery of his estate, in regard whereof he is called Enoch: secondly, his blindnesse, which is so great, that when he doth pray, he asketh he knowes not what, Matth. 20. If hee would pray, he knowes not how to pray,
The First shows man what is the misery of his estate, in regard whereof he is called Enoch: secondly, his blindness, which is so great, that when he does pray, he asks he knows not what, Matthew 20. If he would pray, he knows not how to pray,
for which cause the Disciples desire Christ to teach them, Luke 11. Their blindnesse is such as they know not the way to come to the Father, as Thomas confesseth, Iohn 14.5.
for which cause the Disciples desire christ to teach them, Lycia 11. Their blindness is such as they know not the Way to come to the Father, as Thomas Confesses, John 14.5.
Thirdly, it sheweth our slothfulnesse in seeking our owne good, which appeareth herein, that we have neede to have a Commandement given us to stirre us up to pray to God.
Thirdly, it shows our slothfulness in seeking our own good, which appears herein, that we have need to have a Commandment given us to stir us up to pray to God.
But we have no will nor desire to seeke, therefore Christ willeth in the first place that we aske it, and the thing that we must aske, is the spirit of grace, and of prayer:
But we have no will nor desire to seek, Therefore christ wills in the First place that we ask it, and the thing that we must ask, is the Spirit of grace, and of prayer:
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and we may not looke to have the gifts of God cast into our mouthes: but if we will obtaine, we must first, open our mouthes to aske it, Psal. 81. Secondly, they are not so easily found,
and we may not look to have the Gifts of God cast into our mouths: but if we will obtain, we must First, open our mouths to ask it, Psalm 81. Secondly, they Are not so Easily found,
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first, it must petere, which noteth confidence and trust: secondly, quaerere, which signifies diligence: thirdly, pulsare, which implyeth perseverance: If we joyne these three vertues to our prayer, doubtlesse we shall be heard.
First, it must Peter, which notes confidence and trust: secondly, quaerere, which signifies diligence: Thirdly, pulsare, which Implies perseverance: If we join these three Virtues to our prayer, doubtless we shall be herd.
Now if we aske that question that is made Iob 21.15. What profit shall we have if we pray unto him? It is certaine that God having created us, may justly command us:
Now if we ask that question that is made Job 21.15. What profit shall we have if we pray unto him? It is certain that God having created us, may justly command us:
If we aske, we shall have grace, whereby it shall appeare, we have not received our soule in vaine, Psal. 24. secondly, seeking we shall finde the helpe and assistance of Gods spirit,
If we ask, we shall have grace, whereby it shall appear, we have not received our soul in vain, Psalm 24. secondly, seeking we shall find the help and assistance of God's Spirit,
so that our labour shall not be in vaine in the Lord, 1 Cor. 15. as Aug. saith, Non dicitur quid dabitur, Christ nameth not what shall be given to you:
so that our labour shall not be in vain in the Lord, 1 Cor. 15. as Aug. Says, Non dicitur quid dabitur, christ names not what shall be given to you:
It is as great a gift as an earthly Prince can give, to promise halfe his King dome, Marke 6.23. but God hath promised not halfe his Kingdome, but all his Kingdome;
It is as great a gift as an earthly Prince can give, to promise half his King dome, Mark 6.23. but God hath promised not half his Kingdom, but all his Kingdom;
we shall receive of God, not onely whatsoever we desire, (For desiderare nostrum, as one saith, is not terminus bonitatis Dei, our desire is not the limit or bounds of Gods goodnesse) but above all that we can aske or thinke. Ephes. 3.
we shall receive of God, not only whatsoever we desire, (For desiderare nostrum, as one Says, is not terminus bonitatis Dei, our desire is not the limit or bounds of God's Goodness) but above all that we can ask or think. Ephesians 3.
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and Abraham in every place where he came, being departed out of his owne Countrey, and living in exile, built an Altar, and called on the name of the Lord. Gen. 12.8. David saith, that his onely remedy which he used against the slander and injuries of his enemies, stood herein, that he gave himselfe to prayer.
and Abraham in every place where he Come, being departed out of his own Country, and living in exile, built an Altar, and called on the name of the Lord. Gen. 12.8. David Says, that his only remedy which he used against the slander and injuries of his enemies, stood herein, that he gave himself to prayer.
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The speciall gift that we can desire of God is Christ himselfe, who is Donum illud Dei. Iohn 4. Now forasmuch as indeed nothing can be a greater benefit,
The special gift that we can desire of God is christ himself, who is Donum illud Dei. John 4. Now forasmuch as indeed nothing can be a greater benefit,
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then to enjoy the presence of God, as the Prophet saith, Whom doe I desire in Heaven but thee? Psal. 73. and Philip saith, Ostende nobis patrem, & sufficit, Shew us the Father,
then to enjoy the presence of God, as the Prophet Says, Whom do I desire in Heaven but thee? Psalm 73. and Philip Says, Ostend nobis patrem, & sufficit, Show us the Father,
or that he will not grant all our suites, therefore in regard of the persons, Christ saith, Quisquis, whosoever asketh, receiveth, whosoever joyne these three vertues in their prayer, Confidence, Diligence, Perseverance, and occupie all the parts of their body in this service of God, they shall be sure to receive the thing they aske,
or that he will not grant all our suits, Therefore in regard of the Persons, christ Says, Quisquis, whosoever asks, receives, whosoever join these three Virtues in their prayer, Confidence, Diligence, Perseverance, and occupy all the parts of their body in this service of God, they shall be sure to receive the thing they ask,
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for God useth not to cast holy things upon them that make no reckoning of them, Matth. 7. Touching the things themselves, Hee that is the truth hath said, Whatsoever you aske my Father in my name, he will give it you.
for God uses not to cast holy things upon them that make no reckoning of them, Matthew 7. Touching the things themselves, He that is the truth hath said, Whatsoever you ask my Father in my name, he will give it you.
They that ask vengeance of God, and would have him to be the executioner of their wrath, shall not be heard, Prov. 26.13. but their prayer is turned to sinne, Psal. 109. So farre is it from the service of God.
They that ask vengeance of God, and would have him to be the executioner of their wrath, shall not be herd, Curae 26.13. but their prayer is turned to sin, Psalm 109. So Far is it from the service of God.
Iam. 4. Therefore we must beware how we stand affected at the time of prayer: if we pray coldly, without any great desire to attaine the thing we aske;
Iam. 4. Therefore we must beware how we stand affected At the time of prayer: if we pray coldly, without any great desire to attain the thing we ask;
how much more ought we to reverence the Lord God, in comparison of whom all the Princes in the earth are but Crickets and Grashoppers, Esa. 40. Therefore the manner of our prayer to God must be in all reverence.
how much more ought we to Reverence the Lord God, in comparison of whom all the Princes in the earth Are but Crickets and Grasshoppers, Isaiah 40. Therefore the manner of our prayer to God must be in all Reverence.
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And not onely men upon earth, but the glorious spirits in Heaven cast themselves and their crownes downe before him that sits upon the Throne, Apoc. 4. Yea Jesus Christ the Sonne of God fell downe upon his knees,
And not only men upon earth, but the glorious spirits in Heaven cast themselves and their crowns down before him that sits upon the Throne, Apocalypse 4. Yea jesus christ the Son of God fell down upon his knees,
to this end the Apostle would have us to pull up our faint hands and weake knees, Heb. 12. And when we have asked grace, we must be carefull that we our selves be not wanting unto grace,
to this end the Apostle would have us to pull up our faint hands and weak knees, Hebrew 12. And when we have asked grace, we must be careful that we our selves be not wanting unto grace,
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so that it containeth all the three vertues that are required unto prayer, but for our instruction our Saviour hath expressed them in three severall termes.
so that it Containeth all the three Virtues that Are required unto prayer, but for our instruction our Saviour hath expressed them in three several terms.
It pleaseth God to entreate us, 2 Cor. 5. to seeke and finde us, when we are lost, Luke 15. He stands and knockes at our dore, Apoc. 3. Therefore as Moses speakes in Deut. We are to consider what he doth require at our hands.
It Pleases God to entreat us, 2 Cor. 5. to seek and find us, when we Are lost, Lycia 15. He Stands and knocks At our door, Apocalypse 3. Therefore as Moses speaks in Deuteronomy We Are to Consider what he does require At our hands.
nor Prophet, asked counsell of a Witch, 1 Sam. 28. Importunity, as our Saviour speakes Luke 11. is a meanes whereby often times men obtaine their suites.
nor Prophet, asked counsel of a Witch, 1 Sam. 28. Importunity, as our Saviour speaks Lycia 11. is a means whereby often times men obtain their suits.
If the unjust Judge that neither feared God, nor reverenced man, may be overcome with importunate suite, much more will God revenge them which give not over their suites,
If the unjust Judge that neither feared God, nor reverenced man, may be overcome with importunate suit, much more will God revenge them which give not over their suits,
The summe is, as when God said, Seek ye my face, David answered, Thy face O Lord I will seeke, Psal. 27. So when Christ saith to us, aske; our answer must be;
The sum is, as when God said, Seek you my face, David answered, Thy face Oh Lord I will seek, Psalm 27. So when christ Says to us, ask; our answer must be;
we will, at least dispose our selves thereunto, especially seeing he doth not onely praeire exemplo; but dicere ut petas, seeing he doth not onely by his commandement, permitiere, but praecipere ut petas.
we will, At least dispose our selves thereunto, especially seeing he does not only praeire exemplo; but dicere ut petas, seeing he does not only by his Commandment, permitiere, but praecipere ut petas.
for if we aske of any but from him, he is angry, as he was with the King of Israel, that required of Baal-zebub when he should recover, 2 Reg. 1. Is there not a God in Israel? And Christ was offended with his Disciples for the neglect of this duty.
for if we ask of any but from him, he is angry, as he was with the King of Israel, that required of Baal-zebub when he should recover, 2 Reg. 1. Is there not a God in Israel? And christ was offended with his Disciples for the neglect of this duty.
but say with Iacob, Non dimittam te, Gen. 32. We must be instant, as the Canaanite was, Mat. 15. We must be earnest, as he that came at midnight to borrow bread, Luke 11. and importunate, as the Widow with the Iudge, Luke 18. and then we may assure our selves of a comfortable effect of prayers.
but say with Iacob, Non dimittam te, Gen. 32. We must be instant, as the Canaanite was, Mathew 15. We must be earnest, as he that Come At midnight to borrow bred, Lycia 11. and importunate, as the Widow with the Judge, Lycia 18. and then we may assure our selves of a comfortable Effect of Prayers.
and that all good comes from the Father of lights, Jam. 1.17. and that, in that regard, we must aske, and receive at his hands from whom it comes, Matth. 7.7.
and that all good comes from the Father of lights, Jam. 1.17. and that, in that regard, we must ask, and receive At his hands from whom it comes, Matthew 7.7.
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Therefore to answer that question of the Disciples, which desired that Christ should teach them how to pray, Luk. 11. the Apostle saith, that because we know not what to pray for,
Therefore to answer that question of the Disciples, which desired that christ should teach them how to pray, Luk. 11. the Apostle Says, that Because we know not what to pray for,
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for as there are infirmities of the body, which the Scripture calls the infirmities of Egypt, Deut. 7.15. Whereunto the Saints of God are subject as well as other, as the Apostle speakes of Timothy, that he had Crebras infirmitates, 1 Tim. 5. So the soule also hath certaine infirmities; and that is the infirinity whereof the Apostle speaketh;
for as there Are infirmities of the body, which the Scripture calls the infirmities of Egypt, Deuteronomy 7.15. Whereunto the Saints of God Are Subject as well as other, as the Apostle speaks of Timothy, that he had Crebras infirmitates, 1 Tim. 5. So the soul also hath certain infirmities; and that is the infirinity whereof the Apostle speaks;
for albeit our soule be the stronger part, as our Saviour speaketh, when he saith, The spirit indeed is strong, Matth. 26. yet it is subject to many infirmities,
for albeit our soul be the Stronger part, as our Saviour speaks, when he Says, The Spirit indeed is strong, Matthew 26. yet it is Subject to many infirmities,
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Will the Lord absent himselfe for ever? hath God forgotten to be gracious? which the Prophet acknowledgeth to be signes of his infirmities, Psal. 77.10.
Will the Lord absent himself for ever? hath God forgotten to be gracious? which the Prophet acknowledgeth to be Signs of his infirmities, Psalm 77.10.
but when the spirit it selfe is wounded, then who can help it? Prov. 18. The spirit of man must have helpe from a higher thing then it selfe, as from the Spirit of God, which onely is able to minister helpe.
but when the Spirit it self is wounded, then who can help it? Curae 18. The Spirit of man must have help from a higher thing then it self, as from the Spirit of God, which only is able to minister help.
Touching the other, because we are subject in this life, to fall through infirmitie, we have this benefit from him, that he stayes and upholds us, and therefore is called spiritus NONLATINALPHABET.
Touching the other, Because we Are Subject in this life, to fallen through infirmity, we have this benefit from him, that he stays and upholds us, and Therefore is called spiritus.
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As our infirmities are manifold, whether we respect the body, o• the soule, so the weaknesse and defects of our souls appeareth, not onely in good things, which wee cannot do, because the flesh ever lusteth against the spirit,
As our infirmities Are manifold, whither we respect the body, o• the soul, so the weakness and defects of our Souls appears, not only in good things, which we cannot do, Because the Flesh ever Lusteth against the Spirit,
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The evill things that we should beare, are not onely afflictions, and the crosses which we are subject to, which the Apostle proveth to be more tolerable,
The evil things that we should bear, Are not only afflictions, and the Crosses which we Are Subject to, which the Apostle Proves to be more tolerable,
because in this life we cannot obtaine that which the Prophet wisheth, namely, to fly away (as it were) with the wings of a dove, that sowe might be at rest, Psal. 55. therefore we must betake our selves to the mourning of the Dove, Esay 38. waiting patiently when God will give us time to escape.
Because in this life we cannot obtain that which the Prophet wishes, namely, to fly away (as it were) with the wings of a dove, that sow might be At rest, Psalm 55. Therefore we must betake our selves to the mourning of the Dove, Isaiah 38. waiting patiently when God will give us time to escape.
Therefore when the Apostle willeth, that first of all, prayers and supplications should be made for Kings and all in authority, 1 Tim. 2. the reason is,
Therefore when the Apostle wills, that First of all, Prayers and supplications should be made for Kings and all in Authority, 1 Tim. 2. the reason is,
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so that albeit men for a time, leane to their staies and help, yet there is a day, when all flesh shall be made to come unto him, who onely it is that heareth prayer, Psal. 65. that is, when they lye howling upon their beds, Hos. 7. then they shall be faine to call upon God for help:
so that albeit men for a time, lean to their stays and help, yet there is a day, when all Flesh shall be made to come unto him, who only it is that hears prayer, Psalm 65. that is, when they lie howling upon their Beds, Hos. 7. then they shall be feign to call upon God for help:
To the right framing of our prayer it is required, that we do not onely orare mente & spiritu, 1 Cor. 14. but as the Psalmist saith of the praising of God;
To the right framing of our prayer it is required, that we do not only orare mente & spiritu, 1 Cor. 14. but as the Psalmist Says of the praising of God;
but even the Apostles themselves, for he includes himselfe in the words, We know not: So Christ said, not to the Heathen men, Nescitis quid petitis, Matth. 20. but to his Disciples, James and John: so that this is generally true of all men, that they know not what to aske, NONLATINALPHABET,
but even the Apostles themselves, for he includes himself in the words, We know not: So christ said, not to the Heathen men, Nescitis quid Petition, Matthew 20. but to his Disciples, James and John: so that this is generally true of all men, that they know not what to ask,,
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as we know not which of them to take our selves unto, but oftentimes we thinke that course of life to be good for us, which albeit it be good in it selfe, yet turns to our overthrow:
as we know not which of them to take our selves unto, but oftentimes we think that course of life to be good for us, which albeit it be good in it self, yet turns to our overthrow:
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so that when we desire of God to place us in any such course of life, we speake after the manner of men, Rom. 6. taking it for a contented course for our selves,
so that when we desire of God to place us in any such course of life, we speak After the manner of men, Rom. 6. taking it for a contented course for our selves,
he had the messenger of Sathan sent to buffet him, and hee prayed that it might be removed from him, which seemeth to have have beene a reasonable petition,
he had the Messenger of Sathan sent to buffet him, and he prayed that it might be removed from him, which seems to have have been a reasonable petition,
God told him, that his grace was sufficient for him, for it was his will to perfect his strength in his weaknesse, 2 Cor. 12. Therefore if vve have any revelation from flesh and blood, Matth. 6. that persvvadeth us, that this or that is good for us, vve must know that all such are false,
God told him, that his grace was sufficient for him, for it was his will to perfect his strength in his weakness, 2 Cor. 12. Therefore if we have any Revelation from Flesh and blood, Matthew 6. that Persuadeth us, that this or that is good for us, we must know that all such Are false,
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Againe, the Spirit is said to make intercession for us, because it sheds abroad the love of God in our hearts, Rom. 5. for from the love of God proceeds this love and affection in us, that we desire him and all his blessings,
Again, the Spirit is said to make Intercession for us, Because it sheds abroad the love of God in our hearts, Rom. 5. for from the love of God proceeds this love and affection in us, that we desire him and all his blessings,
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The first thing that the Spirit of God workes in us, is, that he inclineth our hearts to pray to God for the good which wee lacke, which is a thing not in our owne power;
The First thing that the Spirit of God works in us, is, that he Inclineth our hearts to pray to God for the good which we lack, which is a thing not in our own power;
and therefore David thankes God that he found in his heart to pray, 2 Sam. 7. for when we would settle our selves to pray, Nihil tam longè abest à nobis, quàm orare ut decet.
and Therefore David thanks God that he found in his heart to pray, 2 Sam. 7. for when we would settle our selves to pray, Nihil tam long abest à nobis, quàm orare ut Deceit.
Secondly, whereas the Lord saith, Open thy mouth and I will fill it, Psal. 87. We find this infirmity in our selves, that when wee have found an heart to pray,
Secondly, whereas the Lord Says, Open thy Mouth and I will fill it, Psalm 87. We find this infirmity in our selves, that when we have found an heart to pray,
but the fowles of the aire did light upon it, Gen. 15. So while we offer up to God the calves of our lips, Hos. 14. and our course is past, Psal. 141. it comes to passe through our wantonnesse many foule thoughts be got upon our sacrifice, and dispoyle it;
but the fowls of the air did Light upon it, Gen. 15. So while we offer up to God the calves of our lips, Hos. 14. and our course is past, Psalm 141. it comes to pass through our wantonness many foul thoughts be god upon our sacrifice, and despoil it;
Therefore Bernard to keepe his mind in the meditation of God, when he would pray began thus, Let God arise, and let all his enemies be scattered, Psal. 68. and Augustine to the same purpose began thus, Save mee, O God,
Therefore Bernard to keep his mind in the meditation of God, when he would pray began thus, Let God arise, and let all his enemies be scattered, Psalm 68. and Augustine to the same purpose began thus, Save me, Oh God,
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yet we have comfort, that ever when we most faint in prayer, there are of Gods Saints that pray for us with all instancie, by which it comes to passe, that being all but one body, their prayers tend to our good as well as their owne,
yet we have Comfort, that ever when we most faint in prayer, there Are of God's Saints that pray for us with all instancy, by which it comes to pass, that being all but one body, their Prayers tend to our good as well as their own,
Therefore when the Apostle saith, The Spirit maketh intercession for us, gemitibus inenarrabilibus, Augustine asketh, what groanings are these? are they thine, or mine? no;
Therefore when the Apostle Says, The Spirit makes Intercession for us, gemitibus inenarrabilibus, Augustine asks, what groanings Are these? Are they thine, or mine? no;
they are the groanings of the Church, sometime in Mee, sometime in Thee, and therefore Samuel (to shew that the Ministers of God do the people no lesse good when they pray for them,
they Are the groanings of the Church, sometime in Me, sometime in Thee, and Therefore Samuel (to show that the Ministers of God do the people no less good when they pray for them,
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Therefore the people pray to Esay, Lift thou up thy prayer for us, For as the offering of the Minister is to put the people in mind, 2 Pet. 1. so they are Gods remembrancers:
Therefore the people pray to Isaiah, Lift thou up thy prayer for us, For as the offering of the Minister is to put the people in mind, 2 Pet. 1. so they Are God's remembrancers:
yet we have a supply from the teares, which our head Christ shed on his Church, Luk. 19.41. and from the strong cries which he uttered to God his Father, in the daies of his flesh, Heb. 5.7.
yet we have a supply from the tears, which our head christ shed on his Church, Luk. 19.41. and from the strong cries which he uttered to God his Father, in the days of his Flesh, Hebrew 5.7.
so we speake after the manner of men, Rom. 6. This submission we learne from the example of Christ his prayer to God his Father, Transeat calix isle à me, Let this cup passe from mee;
so we speak After the manner of men, Rom. 6. This submission we Learn from the Exampl of christ his prayer to God his Father, Transit calix Isle à me, Let this cup pass from me;
Secondly, when wee looke backe upon our prayer, and see, that by reason of want of fervencie and zeale, it is but smoaking flaxe, then the Spirit stirreth us up to desire God, that according to his promise, Esay 42. He will not quench it, but that his grace may be sufficient for us,
Secondly, when we look back upon our prayer, and see, that by reason of want of fervency and zeal, it is but smoking flax, then the Spirit stirs us up to desire God, that according to his promise, Isaiah 42. He will not quench it, but that his grace may be sufficient for us,
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and that he will make perfect his strength in our weaknesse, 2. Cor. 12. The other thing wherein the Spirit helpeth our infirmities, is, that he worketh in our hearts certaine groanes that cannot be expressed, which is a plaine opposition to drousie and sloathfull prayer:
and that he will make perfect his strength in our weakness, 2. Cor. 12. The other thing wherein the Spirit Helpeth our infirmities, is, that he works in our hearts certain groans that cannot be expressed, which is a plain opposition to drowsy and slothful prayer:
It is well if wee doe orare mente & spiritu, 1 Cor. 14. but if our prayers do draw out sighs and groanings from our hearts, it is the better, f•r then it appeares that our prayer is not a breath, comming from the lungs,
It is well if we do orare mente & spiritu, 1 Cor. 14. but if our Prayers do draw out sighs and groanings from our hearts, it is the better, f•r then it appears that our prayer is not a breath, coming from the lungs,
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then are wee least able to utter it, as appeares by the Shunamite, 2 Reg. 4. Notwithstanding as it was God that wakened in us the desire of good things;
then Are we least able to utter it, as appears by the Shunamite, 2 Reg. 4. Notwithstanding as it was God that wakened in us the desire of good things;
Now as Martha was loath to serve alone, and therefore would have Mary to helpe her, Luk. 10. So the spirit doth not pray alone, but doth NONLATINALPHABET, beares together, or helpes us, whereby the Apostle gives us to understand, that man must have a co-operation with Gods Spirit.
Now as Martha was loath to serve alone, and Therefore would have Marry to help her, Luk. 10. So the Spirit does not pray alone, but does, bears together, or helps us, whereby the Apostle gives us to understand, that man must have a cooperation with God's Spirit.
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but we wait upon Gods leasure, as the Prophet saith, Qui crediderit, non festinabit, Esay 28. He that beleeveth makes not hast, thus we shall find that the Lord will not cast out our prayer.
but we wait upon God's leisure, as the Prophet Says, Qui crediderit, non festinabit, Isaiah 28. He that Believeth makes not haste, thus we shall find that the Lord will not cast out our prayer.
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for first out of Saint Paul, 2 Cor. 3. we learned, that of our selves, wee are not able so much as to thinke a good thought, much more unable to do that which is good:
for First out of Saint Paul, 2 Cor. 3. we learned, that of our selves, we Are not able so much as to think a good Thought, much more unable to do that which is good:
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and therefore as then it was said, that as the Spirit of God maketh intercession for us, so here the same Spirit doth move the Disciples to seeke for a forme of prayer of Christ, whereby we are taught, that if we know not how or what to pray for, our duty is to repaire to Christ, with the Disciples, that he would direct us. This Text hath two parts:
and Therefore as then it was said, that as the Spirit of God makes Intercession for us, so Here the same Spirit does move the Disciples to seek for a Form of prayer of christ, whereby we Are taught, that if we know not how or what to pray for, our duty is to repair to christ, with the Disciples, that he would Direct us. This Text hath two parts:
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first, the Petition of the Apostles; secondly, Christs answer thereunto, vers. 2. In the first part we are to consider, first, the occasion of the Petition:
First, the Petition of the Apostles; secondly, Christ answer thereunto, vers. 2. In the First part we Are to Consider, First, the occasion of the Petition:
secondly, the mould and set form of prayer, which he hath given us for our better direction, in this duty, Say, Our Father, &c. Concerning the first of these, no doubt the examples of holy men ought to move us to pray, much more when Jesus Christ himselfe, who is the Holy of Holies, Dan. 9.24. doth by his owne example stirre us up hereunto.
secondly, the mould and Set from of prayer, which he hath given us for our better direction, in this duty, Say, Our Father, etc. Concerning the First of these, no doubt the Examples of holy men ought to move us to pray, much more when jesus christ himself, who is the Holy of Holies, Dan. 9.24. does by his own Exampl stir us up hereunto.
The like account did the holy Prophet Daniel make, for when by the commandement of the King it was proclamed, that whosoever made any petition to God or men, save onely to the King, should be throwne into the Lyons Denne;
The like account did the holy Prophet daniel make, for when by the Commandment of the King it was proclaimed, that whosoever made any petition to God or men, save only to the King, should be thrown into the Lyons Den;
and especially if we consider the example of our Saviour Jesus Christ, who is greater then either David or Daniel. Of whom it is reported, that he went into a solitary place alone, not onely in the morning, Mark. 1. but also in the evening, Joh. 6. not for an houre, but to spend the whole night in prayer, Luk. 6.12. he prayed not onely in deserto, which was a place of distresse, but in horto, Joh. 18.2. which was a place of pleasure:
and especially if we Consider the Exampl of our Saviour jesus christ, who is greater then either David or daniel. Of whom it is reported, that he went into a solitary place alone, not only in the morning, Mark. 1. but also in the evening, John 6. not for an hour, but to spend the Whole night in prayer, Luk. 6.12. he prayed not only in Deserto, which was a place of distress, but in Horto, John 18.2. which was a place of pleasure:
for hereunto our Saviour doth exhort us in plaine words, not onely by precept, Matth. 7. Luk. 21.40. Pray that yee enter not into temptation, because prayer is a meane to keepe us from evill, both à malo culpae, & à malo poenae;
for hereunto our Saviour does exhort us in plain words, not only by precept, Matthew 7. Luk. 21.40. Pray that ye enter not into temptation, Because prayer is a mean to keep us from evil, both à Malo Culpae, & à Malo Poenae;
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but secondly, by promise of reward, Pray unto your Father in secret, and he will reward you openly, Matth. 6.6. We think it sufficient if earthly Princes will vouchsafe to hearken to our prayer;
but secondly, by promise of reward, Pray unto your Father in secret, and he will reward you openly, Matthew 6.6. We think it sufficient if earthly Princes will vouchsafe to harken to our prayer;
seeing he doth not only by his example teach us, that Prayer is requisite, but prescribes us also a Form of Prayer; we ought not to be negligent in this duty.
seeing he does not only by his Exampl teach us, that Prayer is requisite, but prescribes us also a From of Prayer; we ought not to be negligent in this duty.
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as hee was the onely begotten Sonne of God, he was full of grace and truth, Joh. 1.16. Hee had received the Spirit without measure, Joh. 3. Yet for all that he prayed.
as he was the only begotten Son of God, he was full of grace and truth, John 1.16. He had received the Spirit without measure, John 3. Yet for all that he prayed.
First, there is an Use of Necessity: for God hath left prayer to be our City of resuge, to the end, that when all meanes faile, wee should slie unto God by prayer.
First, there is an Use of Necessity: for God hath left prayer to be our city of Refuge, to the end, that when all means fail, we should sly unto God by prayer.
The Prophet compareth it to Incense, Psal. 41. a Reasonable service, Rom. 12. Our Spirituall sacrifice, 1 Pet. 2. It is compared to Incense, which giveth a sweete smell to all our workes, words, and thougths, which otherwise would stinke,
The Prophet compareth it to Incense, Psalm 41. a Reasonable service, Rom. 12. Our Spiritual sacrifice, 1 Pet. 2. It is compared to Incense, which gives a sweet smell to all our works, words, and thoughs, which otherwise would stink,
for which cause having told Martha, that one thing was needfull, Luk. 10. because the obtaining of the same is not in our power, hee presently withdraweth himselfe unto prayer in the beginning of this Chapter, teaching us to do the like.
for which cause having told Martha, that one thing was needful, Luk. 10. Because the obtaining of the same is not in our power, he presently withdraweth himself unto prayer in the beginning of this Chapter, teaching us to do the like.
First, whereas they make request that Christ would teach them how to pray, they do by implication acknowledge as much as Saint Paul speaks of, Rom. 8. that they know not what to aske:
First, whereas they make request that christ would teach them how to pray, they do by implication acknowledge as much as Saint Paul speaks of, Rom. 8. that they know not what to ask:
that was the ignorance of the sonnes of Zebedee, Matth. 20. In spirituall matters they will be like Saint Paul, 2 Cor. 12. who thought it good for him to be saved from the temptation, whereas God told him, that his grace was sufficient for him;
that was the ignorance of the Sons of Zebedee, Matthew 20. In spiritual matters they will be like Faint Paul, 2 Cor. 12. who Thought it good for him to be saved from the temptation, whereas God told him, that his grace was sufficient for him;
As James and John made a request ignorantly for themselves, Matth. 20. So they make another in the behalfe of Christ, Luk. 9. Lord, wilt thou that wee command that sire come downe from Heaven? and therefore were reproved by Christ for it:
As James and John made a request ignorantly for themselves, Matthew 20. So they make Another in the behalf of christ, Luk. 9. Lord, wilt thou that we command that sire come down from Heaven? and Therefore were reproved by christ for it:
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and as we see both by examples of Christs owne Disciples, that we may pray amisse, Jam. 4. So in the old Testament, David saith, We may pray so, as prayer (which is a part of Gods service) shall be turned into sinne, Psalm.
and as we see both by Examples of Christ own Disciples, that we may pray amiss, Jam. 4. So in the old Testament, David Says, We may pray so, as prayer (which is a part of God's service) shall be turned into sin, Psalm.
Ea petimus quae appetimus: and as our desires are many times not onely vaine and unprositable, but dangerous and hurtfull: so it fals out likewise, that our prayers are vaine,
Ea Petimus Quae appetimus: and as our Desires Are many times not only vain and unprofitable, but dangerous and hurtful: so it falls out likewise, that our Prayers Are vain,
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The Disciples therefore being privie to their owne infirmities in this case, are stirred up by Gods Spirit, to seeke for a perfect forme of prayer of Christ, in whom all the treasures of wisedome and knowledge are hid, Col. 2. And this they do to the end they might not faile, either in the matter,
The Disciples Therefore being privy to their own infirmities in this case, Are stirred up by God's Spirit, to seek for a perfect Form of prayer of christ, in whom all the treasures of Wisdom and knowledge Are hid, Col. 2. And this they do to the end they might not fail, either in the matter,
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or manner of their prayers, and that, having received a platforme of prayer from Christ, they might use it as a patterne and complement of all their petitions.
or manner of their Prayers, and that, having received a platform of prayer from christ, they might use it as a pattern and compliment of all their petitions.
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The Pharisees were great prayers, Mat. 6. but they under a pretence of long prayers did devour Widows houses, Matth. 23. and therefore their prayers turned into sinne.
The Pharisees were great Prayers, Mathew 6. but they under a pretence of long Prayers did devour Widows houses, Matthew 23. and Therefore their Prayers turned into sin.
The Heathen used also to make long prayers, Matth. 6.7. but they erred, for they thonght that they should be heard for their long babling. Therefore the Disciples, that they might not pray amisse, do make their request to our Saviour: Lord teach us to pray:
The Heathen used also to make long Prayers, Matthew 6.7. but they erred, for they thonght that they should be herd for their long babbling. Therefore the Disciples, that they might not pray amiss, do make their request to our Saviour: Lord teach us to pray:
Not subtilia, (saith August. ) So Saint Paul confirmeth, that he with-held nothing from the Church, that was profitable for them to know, Act. 20. The world is full of curious questions:
Not subtilia, (Says August.) So Saint Paul confirmeth, that he withheld nothing from the Church, that was profitable for them to know, Act. 20. The world is full of curious questions:
The Sadduces asked, what should come to passe after the end of the world, whether we shall know one another, Matth. 22. These were unprofitable and curious, the inventions of flesh and blood, not those that proceeded from the holy Ghost:
The Sadducees asked, what should come to pass After the end of the world, whither we shall know one Another, Matthew 22. These were unprofitable and curious, the Inventions of Flesh and blood, not those that proceeded from the holy Ghost:
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The trade that the sons of Seth used and professed at the same time, that they thought to be most profitable, was the calling upon the name of the Lord, Gen. 4. and they were occupied therein,
The trade that the Sons of Seth used and professed At the same time, that they Thought to be most profitable, was the calling upon the name of the Lord, Gen. 4. and they were occupied therein,
for whereas John confessed himselfe unworthy to unloose Christs shooe, Mat. 3. he might have tooke it in scorne that the Disciples of John should teach him his duty after the example of John: but Christ to commend his humility, is content both in his preaching and praying to follow John: John said, Every tree that brings not forth good fruit, Matth. 3. And Christ,
for whereas John confessed himself unworthy to unloose Christ shoe, Mathew 3. he might have took it in scorn that the Disciples of John should teach him his duty After the Exampl of John: but christ to commend his humility, is content both in his preaching and praying to follow John: John said, Every tree that brings not forth good fruit, Matthew 3. And christ,
though he were the wisedome of God, and furnished with all manner of doctrine, yet was content to borrow that sentence from John Baptist, as appeareth in his Sermon, Matth. 7. So he was content to follow him in prayer;
though he were the Wisdom of God, and furnished with all manner of Doctrine, yet was content to borrow that sentence from John Baptist, as appears in his Sermon, Matthew 7. So he was content to follow him in prayer;
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The ordinary prayer that was used in the Synagogue among the Jewes, was that prayer which is intituled the prayer of Moses, Psal. 90. and as Christ saith, The Law and the Prophets were untill John, Luk. 16. So that prayer of Moses continued in the Church of the Jewes, untill Johns time;
The ordinary prayer that was used in the Synagogue among the Jews, was that prayer which is entitled the prayer of Moses, Psalm 90. and as christ Says, The Law and the prophets were until John, Luk. 16. So that prayer of Moses continued in the Church of the Jews, until Johns time;
when he was come, he used another forme of prayer which endured to the comming of Christ, who having taught his Disciples a third forme of prayer, Johns prayer ceased;
when he was come, he used Another Form of prayer which endured to the coming of christ, who having taught his Disciples a third Form of prayer, Johns prayer ceased;
and the day-starre, that was long before promised, and therefore seeing he being come, hath taught a more perfect forme of prayer, hee beeing onely wise, all other formes ought to give place to his.
and the daystar, that was long before promised, and Therefore seeing he being come, hath taught a more perfect Form of prayer, he being only wise, all other forms ought to give place to his.
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Touching which forme of prayer, as before he had given them an abridgement of that obedience, which the law requireth, Luk. 16. So here he doth briefly set downe a forme of prayer.
Touching which Form of prayer, as before he had given them an abridgement of that Obedience, which the law requires, Luk. 16. So Here he does briefly Set down a Form of prayer.
first, whereas there are certaine practicke spirits, that crosse that saying of our Saviour, and tell us, we may not use this prayer which Christ gave, saying, Our Father: but that we are to frame our prayers of our owne,
First, whereas there Are certain practic spirits, that cross that saying of our Saviour, and tell us, we may not use this prayer which christ gave, saying, Our Father: but that we Are to frame our Prayers of our own,
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but the prayer instituted by Christ is free from all imperfection, because it was penned from him that was from above, Joh. 3. In this prayer there is not one word wanting, that should be put in, nor any word more then ought to be.
but the prayer instituted by christ is free from all imperfection, Because it was penned from him that was from above, John 3. In this prayer there is not one word wanting, that should be put in, nor any word more then ought to be.
It is true, that the life of prayer and thanksgiving standeth herein, That we sing praises with under standing, Psal. 47. that we do or are mente & spiritu, 1 Cor. 14. Herein stands the soule of prayer;
It is true, that the life of prayer and thanksgiving Stands herein, That we sing praises with under standing, Psalm 47. that we do or Are mente & spiritu, 1 Cor. 14. Herein Stands the soul of prayer;
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45. We must at the time of prayer, bow our knees, as our Saviour Christ did, Luk. 22.41. We must lift up our hearts with our hands, Lam. 3. Our eyes must be lift up to God, that dwelleth in the heaven, Ps. 123. And as David sayes, Psal. 135. All our bones must be exercised in prayer.
45. We must At the time of prayer, bow our knees, as our Saviour christ did, Luk. 22.41. We must lift up our hearts with our hands, Lam. 3. Our eyes must be lift up to God, that dwells in the heaven, Ps. 123. And as David Says, Psalm 135. All our bones must be exercised in prayer.
In both these respects we may be bold to say, Our Father, &c. We have the promise, that if we aske any thing in the name of Christ, he gives it us, Joh. 16.17.
In both these respects we may be bold to say, Our Father, etc. We have the promise, that if we ask any thing in the name of christ, he gives it us, John 16.17.
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The Apostle saith, If I had the tongue of Men and Angels, 1 Cor. 13. His meaning is, that the tongues of Angels were more glorious then the tongues of men;
The Apostle Says, If I had the tongue of Men and Angels, 1 Cor. 13. His meaning is, that the tongues of Angels were more glorious then the tongues of men;
The Cherubims hid their faces before th• Lord of Hosts, Esay 6. And he that made this prayer was the Lord of Hosts, of whom it is said: Os Domini exercituum locutum est.
The Cherubims hid their faces before th• Lord of Hosts, Isaiah 6. And he that made this prayer was the Lord of Hosts, of whom it is said: Os Domini Exercituum locutum est.
Let thy will bee done, even in earth as it is in Heaven, &c. IT is the answer of our Saviour Christ, to that Disciple of his, which in the name of the rest desired to be taught a forme of prayer.
Let thy will be done, even in earth as it is in Heaven, etc. IT is the answer of our Saviour christ, to that Disciple of his, which in the name of the rest desired to be taught a Form of prayer.
that God not prayed unto on our parts, and his holy Spirit not yet possessing our soules, hath notwithstanding promised, that he w•ll poure his Spirit upon all flesh, Ioel 2. as it was poured upon the Apostles after Christs Ascension, Acts 2. Namely, that Spirit which he cals the Spirit of Grace and Prayer, Zach. 12.10.
that God not prayed unto on our parts, and his holy Spirit not yet possessing our Souls, hath notwithstanding promised, that he w•ll pour his Spirit upon all Flesh, Joel 2. as it was poured upon the Apostles After Christ Ascension, Acts 2. Namely, that Spirit which he calls the Spirit of Grace and Prayer, Zach 12.10.
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When he thus vouchsafeth to send the Spirit of Grace into our soules, then from thence there doe runne two streames into the two severall faculties of our soule, that is, the Spirit of Grace hath a working on our Vnderstanding by the light of Faith:
When he thus vouchsafeth to send the Spirit of Grace into our Souls, then from thence there do run two streams into the two several faculties of our soul, that is, the Spirit of Grace hath a working on our Understanding by the Light of Faith:
But it is the peculiar worke of the holy Ghost, to shed in our hearts the love, not onely of God, Rom. 5. but of all other good things, which work he performeth, not in all in differently;
But it is the peculiar work of the holy Ghost, to shed in our hearts the love, not only of God, Rom. 5. but of all other good things, which work he Performeth, not in all in differently;
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for he is compared to the Wind, that bloweth where it will, Ioh. 3. But those whom it pleaseth the holy Ghost to inspire with a love and affection towards good things, they doe not onely desire them,
for he is compared to the Wind, that blows where it will, John 3. But those whom it Pleases the holy Ghost to inspire with a love and affection towards good things, they do not only desire them,
Touching the time limited for prayer, we have heard already, that there are three uses of prayer, one was the use of dignity and persection, when men doe converse and enter into familiarity with God, by abstracting their mindes from humane affaires,
Touching the time limited for prayer, we have herd already, that there Are three uses of prayer, one was the use of dignity and persecution, when men do converse and enter into familiarity with God, by abstracting their minds from humane affairs,
and sublevating them into Heaven by a continuall meditation of God, and things pertaining to the life to come, which because it is peculiar to them that have already attained to some perfection, we must say of it,
and sublevating them into Heaven by a continual meditation of God, and things pertaining to the life to come, which Because it is peculiar to them that have already attained to Some perfection, we must say of it,
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and when necessity lyeth upon us, in either of these respects, they are so forcible, that they make all flesh to come unto him that heareth prayer, Psal. 65. Of feare the Prophet saith:
and when necessity lies upon us, in either of these respects, they Are so forcible, that they make all Flesh to come unto him that hears prayer, Psalm 65. Of Fear the Prophet Says:
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yet they will assemble themselves before the Lord for corne and oyle, Hos. 7.14. These two, the one being as Solomon termeth it, Plaga cordis, 1 Reg. 5. the other, Defiderium cordis, Psal. 5. doe point to us two times of prayer;
yet they will assemble themselves before the Lord for corn and oil, Hos. 7.14. These two, the one being as Solomon termeth it, Plaga Cordis, 1 Reg. 5. the other, Defiderium Cordis, Psalm 5. doe point to us two times of prayer;
namely, when either we are oppressed with misery, as the effect of sinne, or disquieted with our selves with the conscience, and guilt of sinne it selfe, which is the cause of all our miseries.
namely, when either we Are oppressed with misery, as the Effect of sin, or disquieted with our selves with the conscience, and guilt of sin it self, which is the cause of all our misery's.
pro hoc orabit omnis pius, Psal. 32. Which being done, as the Prophet speaketh, the weakest of them, that is, every sinner, shall be as David: Neither are we of necessity to pray, that God will forgive the guilt of our sinnes past,
Pro hoc Orabit omnis Pius, Psalm 32. Which being done, as the Prophet speaks, the Weakest of them, that is, every sinner, shall be as David: Neither Are we of necessity to pray, that God will forgive the guilt of our Sins past,
for in this regard, our Saviour Christ would have his Disciples occupie themselves in this holy duty, Orate, Pray ye that ye enter not into temptation, Luke 22. For the effect of sinne, which is adversity.
for in this regard, our Saviour christ would have his Disciples occupy themselves in this holy duty, Orate, Pray you that you enter not into temptation, Lycia 22. For the Effect of sin, which is adversity.
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Or else inwardly, by reason of crosses, which it pleaseth God to bring upon us, against which, the onely remedy is to use prayer, as the Apostle exhorts, Iames 5. Is any afflicted? let him pray.
Or Else inwardly, by reason of Crosses, which it Pleases God to bring upon us, against which, the only remedy is to use prayer, as the Apostle exhorts, James 5. Is any afflicted? let him pray.
and our Saviours charge unto his Disciples is, that they should semper orare, Luke 18. which the Apostle interpreteth by NONLATINALPHABET, 1 Thes. 5. But this cannot be performed of us, by reason of our infirmity,
and our Saviors charge unto his Disciples is, that they should semper orare, Luke 18. which the Apostle interpreteth by, 1 Thebes 5. But this cannot be performed of us, by reason of our infirmity,
therefore we must expound this otherwise, and as Saint Paul speakes, we must speake after the manner of men, propter infirmitatem, Rom. 6. and so we are commanded to pray alwaies; the meaning is, that it is our duty to appoint certaine houres for prayer;
Therefore we must expound this otherwise, and as Saint Paul speaks, we must speak After the manner of men, propter infirmitatem, Rom. 6. and so we Are commanded to pray always; the meaning is, that it is our duty to appoint certain hours for prayer;
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Touching the set times appointed to the service of God in the Law, it is appointed and required, that there should be both morning and evening sacrifice day by day,
Touching the Set times appointed to the service of God in the Law, it is appointed and required, that there should be both morning and evening sacrifice day by day,
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and that upon the Sabbath there should be twice so long service as upon other dayes, Numb. 2.8. This publike service was performed by the Jewes, among whom the booke of the Law was read foure times a day, Nehem. 9.3.
and that upon the Sabbath there should be twice so long service as upon other days, Numb. 2.8. This public service was performed by the Jews, among whom the book of the Law was read foure times a day, Nehemiah 9.3.
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For private devotion the Prophet saith, In the evening, in the morning, and at noone day, will I call upon thee, Psal. 55. and Daniel was for praying three times a day, cast into the Lions Denne, Dan. 6. In the new Testament this duty of prayer was by the practise of Saint Peter limited to the third houre, Act. 2.15. to the sixth houre, Acts 10.9. to the ninth houre, at which time Peter and Iohn went up to the Temple together to pray, Acts 3. whose diligence and care ought to stir us up to the like.
For private devotion the Prophet Says, In the evening, in the morning, and At noon day, will I call upon thee, Psalm 55. and daniel was for praying three times a day, cast into the Lions Den, Dan. 6. In the new Testament this duty of prayer was by the practice of Saint Peter limited to the third hour, Act. 2.15. to the sixth hour, Acts 10.9. to the ninth hour, At which time Peter and John went up to the Temple together to pray, Acts 3. whose diligence and care ought to stir us up to the like.
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whereby we learne that prayer belongeth not onely in generall to every Christian, but more particularly and specially to those that have any Ecclesiasticall authority over others.
whereby we Learn that prayer belongeth not only in general to every Christian, but more particularly and specially to those that have any Ecclesiastical Authority over Others.
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and to instruct Israel in the Law, but also to offer Incense unto the Lord, Deut. 33. Which Incense was nothing else but a type of prayer, made by the faithfull. Psal. 145.
and to instruct Israel in the Law, but also to offer Incense unto the Lord, Deuteronomy 33. Which Incense was nothing Else but a type of prayer, made by the faithful. Psalm 145.
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then if he were slacke to shew them the good and right way, 1 Sam. 12.23. This duty the Ministers of God may learne from the example of Christs owne practise, who went out early in the morning to pray, Marke 1.35.
then if he were slack to show them the good and right Way, 1 Sam. 12.23. This duty the Ministers of God may Learn from the Exampl of Christ own practice, who went out early in the morning to pray, Mark 1.35.
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So he prayed for Peter, that his faith should not faile, Luke 22. also from the example of the Apostles, who albeit they did put from them the ministration of the Sacraments,
So he prayed for Peter, that his faith should not fail, Lycia 22. also from the Exampl of the Apostles, who albeit they did put from them the ministration of the Sacraments,
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yet gave themselves continually to prayer, and the Ministery of the word, Acts 6.4. In which regard Paul saith, he was sent not to baptize, but to preach the Gospel, 1 Cor. 1.17. which they did refuse to doe, not as a thing impertinent to their office, but that they might with more attention of minde and fervencie of Spirit apply themselves to make intercession for Gods people.
yet gave themselves continually to prayer, and the Ministry of the word, Acts 6.4. In which regard Paul Says, he was sent not to baptise, but to preach the Gospel, 1 Cor. 1.17. which they did refuse to do, not as a thing impertinent to their office, but that they might with more attention of mind and fervency of Spirit apply themselves to make Intercession for God's people.
then the people are heedfull to the Law of God taught by them. For this cause the Priests are called the Lords remembrancers, Esa. 62.6. because they put God in minde of his people, desiring him continually to helpe and blesse them with things needfull;
then the people Are heedful to the Law of God taught by them. For this cause the Priests Are called the lords remembrancers, Isaiah 62.6. Because they put God in mind of his people, desiring him continually to help and bless them with things needful;
So to the friends of Iob the Lord said: My servant Job shall pray for you, and I will accept him, Iob. 42. This office was appointed to the Priests in the Law, Levit. 5.6. orabit pro iis sacerdos: Thus Ezechia sent for Esay: so saies he, Lift thou up thy prayer, Esa. 37.4.
So to the Friends of Job the Lord said: My servant Job shall pray for you, and I will accept him, Job 42. This office was appointed to the Priests in the Law, Levit. 5.6. Orabit Pro iis sacerdos: Thus Hezekiah sent for Isaiah: so Says he, Lift thou up thy prayer, Isaiah 37.4.
and have a speciall charge, they must pray to God seven times a day, as the same David, Psal. 119. This day of prayer, made by the Priests in the behalfe of the people, was so highly esteemed, that they tooke order that prayer should be made continually:
and have a special charge, they must pray to God seven times a day, as the same David, Psalm 119. This day of prayer, made by the Priests in the behalf of the people, was so highly esteemed, that they took order that prayer should be made continually:
therefore some were appointed for the first watches, others for the second, and others for the third watches, that so while one rested, the other might pray, whereof David speaketh,
Therefore Some were appointed for the First watches, Others for the second, and Others for the third watches, that so while one rested, the other might pray, whereof David speaks,
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Touching Davids diligence in performing of this duty for the good of the people, he saith, At midnight I will rise up, to give •hankes to thee, Psal. 119. So did Paul and Silas, rise at midnight to sing praise to God, Acts 16. And it were to be wished that the like order were taken in the Church, that the sacrifice of prayer were continually offered among Christians,
Touching Davids diligence in performing of this duty for the good of the people, he Says, At midnight I will rise up, to give •hankes to thee, Psalm 119. So did Paul and Silas, rise At midnight to sing praise to God, Acts 16. And it were to be wished that the like order were taken in the Church, that the sacrifice of prayer were continually offered among Christians,
Secondly, in regard of the place, we are every where to lift up pure hands, 1 Tim. 2. and so the Psalmist extendeth this part of Gods service to all places generally of his Dominion, Psal. 103. Howbeit though it be not to be neglected in no place;
Secondly, in regard of the place, we Are every where to lift up pure hands, 1 Tim. 2. and so the Psalmist extendeth this part of God's service to all places generally of his Dominion, Psalm 103. Howbeit though it be not to be neglected in no place;
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yet especially wee must offer this sacrifice of prayer and prayse, in the assembly, among the faithfull in the congregation, Psal. 111. and so we must learne to distinguish the Liturgy, and the publike service of God in the Church, from that private devotion, which our Saviour would have us to performe daily;
yet especially we must offer this sacrifice of prayer and praise, in the assembly, among the faithful in the congregation, Psalm 111. and so we must Learn to distinguish the Liturgy, and the public service of God in the Church, from that private devotion, which our Saviour would have us to perform daily;
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when he saith, when thou prayest, enter into thy chamber, Matth. 6. For God hath promised to accept that worship which we tender unto him in the place consecrate for that purpose:
when he Says, when thou Prayest, enter into thy chamber, Matthew 6. For God hath promised to accept that worship which we tender unto him in the place consecrate for that purpose:
In every place where I put my name, th•ther will I come and blesse thee; Exod. 20.24. Non solum quod cratis, sed quod ibi oratis, that is, the publike place whither the Saints of God from time to time assemble themselves to call upon God together.
In every place where I put my name, th•ther will I come and bless thee; Exod 20.24. Non solum quod Cratis, sed quod There Orators, that is, the public place whither the Saints of God from time to time assemble themselves to call upon God together.
In his Temple doth every man speake of his praise, Psal. 29. Our Saviour Christ did therefore tell them that it was domus orationis, Isa. 56. to teach us, that the chiefe end of our meeting there should be, not to make it a pub like schoole of Divinity,
In his Temple does every man speak of his praise, Psalm 29. Our Saviour christ did Therefore tell them that it was domus orationis, Isaiah 56. to teach us, that the chief end of our meeting there should be, not to make it a pub like school of Divinity,
So the Apostle Saint Peter doth teach us by his example, who not onely when he was at home went up to the top of his house to pray, Acts 10. but to the Temple also, Acts 3. Saint Paul did not content himselfe to bow his knees to God when he was at Rome, and Ephesus, and other places;
So the Apostle Saint Peter does teach us by his Exampl, who not only when he was At home went up to the top of his house to pray, Acts 10. but to the Temple also, Acts 3. Saint Paul did not content himself to bow his knees to God when he was At Room, and Ephesus, and other places;
Our necessities are manifold, and the grace of God, which we sue for to God, is, multiformis gratia, 1 Pet. 4. Besides, the Apostle saith, Pray with all manner of prayer, Ephes. 6. therefore it is meete that wee should take notice how many kinds of prayer there are, wherein the Apostle guides us,
Our necessities Are manifold, and the grace of God, which we sue for to God, is, multiformis Gratia, 1 Pet. 4. Beside, the Apostle Says, Pray with all manner of prayer, Ephesians 6. Therefore it is meet that we should take notice how many Kinds of prayer there Are, wherein the Apostle guides us,
when he saith, Let supplications, prayers, thanks-giving, and intercessions be made, 1 Tim. 2. These foure containe all those sorts of prayer, which are contained in the body of this word, Orate.
when he Says, Let supplications, Prayers, thanksgiving, and intercessions be made, 1 Tim. 2. These foure contain all those sorts of prayer, which Are contained in the body of this word, Orate.
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Prayer, or Invocation, consists of Confession and Petition, Confession is divided into confessionem fraudis, which the Greekes call NONLATINALPHABET, that is, the confession of sinnes, whereunto they adde supplication to God for pardon,
Prayer, or Invocation, consists of Confessi and Petition, Confessi is divided into confessionem fraudis, which the Greeks call, that is, the Confessi of Sins, whereunto they add supplication to God for pardon,
This also is a part of prayer, and ought to goe with it, as appeares, Phil. 1.3. Col. 1.3. where the Apostle doth thanke God alwayes for the Churches in his prayer.
This also is a part of prayer, and ought to go with it, as appears, Philip 1.3. Col. 1.3. where the Apostle does thank God always for the Churches in his prayer.
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Pray for all Saints, saith the Apostle, Ephes. 6. and for me especi•lly, that utterance may be given to me, &c. and as for them that have any speciall place in the Church or Common-wealth,
Pray for all Saints, Says the Apostle, Ephesians 6. and for me especi•lly, that utterance may be given to me, etc. and as for them that have any special place in the Church or Commonwealth,
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as, Lord have mercie on me, and such like, which are nothing else, but sparkes of that fire, which kindleth within us, whereof David spake, Psal. 39. Heare me Lord, and that right soone, for my spirit faileth, 143.
as, Lord have mercy on me, and such like, which Are nothing Else, but sparks of that fire, which kindleth within us, whereof David spoke, Psalm 39. Hear me Lord, and that right soon, for my Spirit Faileth, 143.
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which made him cry, Deus mi, Deus mi, My God, my God, why hast thou forsaken me? Mat. 26. The rebuke of them that rebuked thee, fell on me, Rom. 15. Psal. 69.
which made him cry, Deus mi, Deus mi, My God, my God, why hast thou forsaken me? Mathew 26. The rebuke of them that rebuked thee, fell on me, Rom. 15. Psalm 69.
Touching Intercession, he prayeth, Pater ignosce eis, Luke 23. I pray not for them onely, but for all them that shall beleeve by their preaching, Iohn 17.
Touching Intercession, he Prayeth, Pater Ignosce eis, Luke 23. I pray not for them only, but for all them that shall believe by their preaching, John 17.
The Confession of sinne, and the supplication for remission, is in the five petitions; The thanksgiving is that NONLATINALPHABET, for thine is the Kingdome, power, and glory;
The Confessi of sin, and the supplication for remission, is in the five petitions; The thanksgiving is that, for thine is the Kingdom, power, and glory;
The third and last point in this Text is, that we observe something in this word Dicite; whereof the first is, that here Christ doth not say, Say thus, as Matth. 6. whereof some gather, that we may frame prayers after the forme of the Lords prayer,
The third and last point in this Text is, that we observe something in this word Dicite; whereof the First is, that Here christ does not say, Say thus, as Matthew 6. whereof Some gather, that we may frame Prayers After the Form of the lords prayer,
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Secondly, when he sayes Dicite, he doth not say cogitate, or recitate, or murmurate, but intus dicite & cum ore, for there is a mouth in prayer, & non est oratio sine ore, therefore he alloweth vocall prayer;
Secondly, when he Says Dicite, he does not say cogitate, or recitate, or murmurate, but intus dicite & cum over, for there is a Mouth in prayer, & non est oratio sine over, Therefore he alloweth vocal prayer;
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Our Saviour requireth both in expresse words, Worship him in spirit and in truth, Iohn 4. Sing with understanding, Psal. 47. I will pray with the spirit,
Our Saviour requires both in express words, Worship him in Spirit and in truth, John 4. Sing with understanding, Psalm 47. I will pray with the Spirit,
and I will pray with the understanding also, 1 Cor. 14. We must not onely have a spirituall servencie and zeale, but also must know what we pray for, which is belonging to the understanding:
and I will pray with the understanding also, 1 Cor. 14. We must not only have a spiritual fervency and zeal, but also must know what we pray for, which is belonging to the understanding:
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The excellencie of this prayer is in regard of him that made it, who is come from above, who hath mixed nothing with this petition that savoureth of the earth;
The excellency of this prayer is in regard of him that made it, who is come from above, who hath mixed nothing with this petition that savoureth of the earth;
Secondly, in respect of the forme, which is a most perfect forme, it was compiled by him who was the wisedome of God, and therefore cannot be but perfect, quia perfecta sunt opera Iehovae, Deut. 33. Thirdly, in regard of the excellent benefits that are procured to us by it, which are so many as can be desired at the hands of God.
Secondly, in respect of the Form, which is a most perfect Form, it was compiled by him who was the Wisdom of God, and Therefore cannot be but perfect, quia perfecta sunt opera Iehovae, Deuteronomy 33. Thirdly, in regard of the excellent benefits that Are procured to us by it, which Are so many as can be desired At the hands of God.
but Christ in this prayer teacheth us first to seeke the Kingdome of God, Matth. 6. Our first petition must be for the glory of God, and then for our owne welfare, chiefly in the world to come; and also in this life:
but christ in this prayer Teaches us First to seek the Kingdom of God, Matthew 6. Our First petition must be for the glory of God, and then for our own welfare, chiefly in the world to come; and also in this life:
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THis Prayer, penned by our Saviour Christ in the behalfe of his Disciples and his Church unto the end of the world, standeth first upon an Invocation, then upon certaine Petitions.
THis Prayer, penned by our Saviour christ in the behalf of his Disciples and his Church unto the end of the world, Stands First upon an Invocation, then upon certain Petitions.
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That which we have generally to note out of this Preface is, that this is one benefit which God vouchsafeth us, that we may pray unto him and be heard;
That which we have generally to note out of this Preface is, that this is one benefit which God vouchsafeth us, that we may pray unto him and be herd;
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except he hold out his golden Scepter to him, as it is in Est. 4. The heavenly Majesty vouchsafeth every man this honour to speak to him, and the Golden Scepter of his word doth allure us thereunto.
except he hold out his golden Sceptre to him, as it is in Est. 4. The heavenly Majesty vouchsafeth every man this honour to speak to him, and the Golden Sceptre of his word does allure us thereunto.
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and therefore by that which he promiseth the faithfull, Isa. 65. Before they call I will heare them, wee are taught that we are so assured of Gods good will and favour towards us,
and Therefore by that which he promises the faithful, Isaiah 65. Before they call I will hear them, we Are taught that we Are so assured of God's good will and favour towards us,
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even before we open our mouthes to aske any thing of him, that we doubt not to call him Father; from whence we may reason as the Apostle doth, Rom. 8. Seeing he hath given us his Sonne,
even before we open our mouths to ask any thing of him, that we doubt not to call him Father; from whence we may reason as the Apostle does, Rom. 8. Seeing he hath given us his Son,
In the first we consider the perfection of Gods goodnesse, in these words, Our Father: In the second, the excellencie of his power, expressed thus: Which art in Heaven.
In the First we Consider the perfection of God's Goodness, in these words, Our Father: In the second, the excellency of his power, expressed thus: Which art in Heaven.
for they attribute this unto God, that he is optimus, maximus, and therefore where these two doubts arise in our hearts, Domine si vis, Lord, if thou wilt, Matth. 8. and Domine si quid potes, Marke 9. they are both taken away by these two attributes.
for they attribute this unto God, that he is optimus, Maximus, and Therefore where these two doubts arise in our hearts, Domine si vis, Lord, if thou wilt, Matthew 8. and Domine si quid potes, Mark 9. they Are both taken away by these two attributes.
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The consideration of Gods power breedeth in us devotion and reverence, (for both must be joyned together) neither feare without the consideration of his goodnesse,
The consideration of God's power breeds in us devotion and Reverence, (for both must be joined together) neither Fear without the consideration of his Goodness,
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So that which we learned in lege credendi, that God is the Father Almighty, is here taught againe in lege supplicandi; where wee are instructed in our prayers to ascribe both these unto God:
So that which we learned in lege credendi, that God is the Father Almighty, is Here taught again in lege supplicandi; where we Are instructed in our Prayers to ascribe both these unto God:
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The consideration of these two, are the pillars of our faith, and there is no petition wherein we doe not desire, that God will either shew us his goodnesse,
The consideration of these two, Are the pillars of our faith, and there is no petition wherein we do not desire, that God will either show us his Goodness,
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Where we call God our Father, and not my Father, therein is contained our love to our neighbour, whom we are to love no lesse then our selves, Vpon these two hang the Law and the Prophets. Matth. 22. Againe, the word Father, is a word of faith, and our, a word of charity;
Where we call God our Father, and not my Father, therein is contained our love to our neighbour, whom we Are to love no less then our selves, Upon these two hang the Law and the prophets. Matthew 22. Again, the word Father, is a word of faith, and our, a word of charity;
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Christ might have devised many more magnificent and excellent termes for God; but none were apt and fit for us to assure us of Gods favour. Our Saviour saith, Luke 11.13. That earthly fathers which many times are evill men, have notwithstanding this care for their children, that if they aske them bread, they will not give them a stone:
christ might have devised many more magnificent and excellent terms for God; but none were apt and fit for us to assure us of God's favour. Our Saviour Says, Lycia 11.13. That earthly Father's which many times Are evil men, have notwithstanding this care for their children, that if they ask them bred, they will not give them a stone:
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Secondly, our owne uncleannesse and basenesse, both in respect of the mould whereof we be made, which made Abraham confesse himselfe unworthy to speake unto God, being but dust and ashes, Gen. 18. And also in regard of our pollution of sinne, in which regard we are called, The slaves of sinne, and children of the Devill, Iohn 8. Herein we finde a great distance between God and us, and so are we farre from challenging this honour to bee the sonnes of God in regard of our selves.
Secondly, our own uncleanness and baseness, both in respect of the mould whereof we be made, which made Abraham confess himself unworthy to speak unto God, being but dust and Ashes, Gen. 18. And also in regard of our pollution of sin, in which regard we Are called, The slaves of sin, and children of the devil, John 8. Herein we find a great distance between God and us, and so Are we Far from challenging this honour to be the Sons of God in regard of our selves.
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Who durst (saith Cyprian ) pray to God by the name of Father, if Christ our Advocate did not put these words in our mouthes? He knoweth how God standeth affected towards us, for all our unworthinesse;
Who durst (Says Cyprian) pray to God by the name of Father, if christ our Advocate did not put these words in our mouths? He Knoweth how God Stands affected towards us, for all our unworthiness;
Therefore we have thankfully to consider unto what dignity wee that live under the Gospel are exalted, not onely above the Patriarches in the time of the Law, but above the heavenly Spirits.
Therefore we have thankfully to Consider unto what dignity we that live under the Gospel Are exalted, not only above the Patriarchs in the time of the Law, but above the heavenly Spirits.
Before the Law was given, Abraham saith, Shall I speake to the Lord? Gen. 18. In the Law Christ saith, Ego sum Dominus Deus tuus, Exod. 20. then he was not called Father. But if we aske that question which the Apostle makes, To which of the Angels said he, Thou art my Sonne? Heb. 1.5.
Before the Law was given, Abraham Says, Shall I speak to the Lord? Gen. 18. In the Law christ Says, Ego sum Dominus Deus Thy, Exod 20. then he was not called Father. But if we ask that question which the Apostle makes, To which of the Angels said he, Thou art my Son? Hebrew 1.5.
Gods Paternity is first generally to be considered in all creatures, which for that they have their being from God, he is said to be their Father, So Iob called God Pater pluviae, The Father of the raine, Iob 38. Also he is called Pater Luminum, Iam. 1.17.
God's Paternity is First generally to be considered in all creatures, which for that they have their being from God, he is said to be their Father, So Job called God Pater pluviae, The Father of the rain, Job 38. Also he is called Pater Luminum, Iam. 1.17.
so David spake, Despise n•t the work of thine owne hands, Psal. 138. But men have another use of Gods paternity, for whereas of other things God said, Producat terra, Ger. 1. When man was to be created, he said, Let us make man, giving us to understand, that how soever other creatures had their being from God immediately, God himselfe would be his Father, and frame him immediately with his owne hand.
so David spoke, Despise n•t the work of thine own hands, Psalm 138. But men have Another use of God's paternity, for whereas of other things God said, Produceth terra, Ger. 1. When man was to be created, he said, Let us make man, giving us to understand, that how soever other creatures had their being from God immediately, God himself would be his Father, and frame him immediately with his own hand.
Thirdly, when man was fallen from his first estate, God opened to him a doore of repentance, which favour hee hath not vouchsafed to the Angels that fell,
Thirdly, when man was fallen from his First estate, God opened to him a door of Repentance, which favour he hath not vouchsafed to the Angels that fell,
or lights, or they that are created to the Image of God, but for that we are borne of God, Iohn 1.18. that is, borne againe of the Water and of the Spirit, without which Regeneration, no entrance is into the Kingdome of God.
or lights, or they that Are created to the Image of God, but for that we Are born of God, John 1.18. that is, born again of the Water and of the Spirit, without which Regeneration, no Entrance is into the Kingdom of God.
First, in that we are the price of Christs blo•d, 1 Cor. 6. Secondly, we have Characterem, that is, the stampe of the sonnes of God, when we are called Christians, Acts 11. Thirdly, we are the Temples of the holy Ghost, 1 Cor. 3. By meanes whereof he giveth us holy desires,
First, in that we Are the price of Christ blo•d, 1 Cor. 6. Secondly, we have Characterem, that is, the stamp of the Sons of God, when we Are called Christians, Acts 11. Thirdly, we Are the Temples of the holy Ghost, 1 Cor. 3. By means whereof he gives us holy Desires,
the assurance of this, is that which the Apostle ca•s the Spirit of Adoption, which hee sends into the hearts of Christians, to certifie them both that they are the sonnes of God,
the assurance of this, is that which the Apostle ca•s the Spirit of Adoption, which he sends into the hearts of Christians, to certify them both that they Are the Sons of God,
And indeed whether hee doe bestow good things on us, or chasten us, his love is still unchangeable, for both are to bee performed of a father toward his children,
And indeed whither he do bestow good things on us, or chasten us, his love is still unchangeable, for both Are to be performed of a father towards his children,
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and therefore whether hee afflict us, or bestow his blessings on us, we are in both to acknowledge his fatherly care, howsoever To flesh and bloud no affliction seemeth good for the present, Heb. 12.
and Therefore whither he afflict us, or bestow his blessings on us, we Are in both to acknowledge his fatherly care, howsoever To Flesh and blood no affliction seems good for the present, Hebrew 12.
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and met, and entertained him joyfully; such affection doth God beare to his children. The benefits that we have by the fatherly love of God is of two sorts:
and met, and entertained him joyfully; such affection does God bear to his children. The benefits that we have by the fatherly love of God is of two sorts:
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First, Fructus indulgentiae paternae: Secondly, Fructus liberalitatis paternae: that is, the fruit of fatherly compassion, and the fruit of fatherly bounty.
First, Fructus indulgentiae paternae: Secondly, Fructus liberalitatis paternae: that is, the fruit of fatherly compassion, and the fruit of fatherly bounty.
And for their bountifulnesse, the Apostle saith, that there is naturally planted in fathers a care to lay up for their children, 2 Cor. 12. they are both in God;
And for their bountifulness, the Apostle Says, that there is naturally planted in Father's a care to lay up for their children, 2 Cor. 12. they Are both in God;
for he hath a multitude of mercies, great mercie and little mercie, Psal. 51. The affection of David toward Absolon, a wicked sonne, was such, that he forgave him,
for he hath a multitude of Mercies, great mercy and little mercy, Psalm 51. The affection of David towards Absalom, a wicked son, was such, that he forgave him,
for hee careth for you, 1 Pet. 5. He careth for us, not as he hath care of Oxen, 1 Cor. 9. but such a tender care as he hath for the Apple of his eye, Zach. 2. He provideth for us, not lands and goods, as earthly fathers;
for he Careth for you, 1 Pet. 5. He Careth for us, not as he hath care of Oxen, 1 Cor. 9. but such a tender care as he hath for the Apple of his eye, Zach 2. He Provideth for us, not Lands and goods, as earthly Father's;
but, an inheritance immortall, incorruptible, and that fadeth not, reserved in Heaven for us, 1 Pet. 1. and hath prepared for us, an heavenly Kingdome, whereof we are made co-heires with his Sonne Christ, Rom. 8.17. and this is the fruit of his fatherly bountifulnesse towards us.
but, an inheritance immortal, incorruptible, and that fades not, reserved in Heaven for us, 1 Pet. 1. and hath prepared for us, an heavenly Kingdom, whereof we Are made coheirs with his Son christ, Rom. 8.17. and this is the fruit of his fatherly bountifulness towards us.
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and providing good things, ariseth a duty to be performed on our parts, for NONLATINALPHABET, in all comfort: & nomen patris, ut explicat, sic excitat charitatem:
and providing good things, arises a duty to be performed on our parts, for, in all Comfort: & Nome patris, ut Explains, sic excitat charitatem:
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wee may not continue in sinne, but at the least must have virtutem redeundi, the vertue of returning, Isa. 63. Why hast thou caused us to goe out of the way?
we may not continue in sin, but At the least must have virtutem redeundi, the virtue of returning, Isaiah 63. Why hast thou caused us to go out of the Way?
Behold, what great love he hath shewed us, That we should be called the sonnes of God, 1 Iohn 3. This dignity requireth this duty at our hands, that we reverence our Father, Mal. 1.6. If I be your Father, where is my love? If yee call him Father, without respect of persons, &c. Then passe the time of your dwelling here in feare, 1 Pet. 1.13.
Behold, what great love he hath showed us, That we should be called the Sons of God, 1 John 3. This dignity requires this duty At our hands, that we Reverence our Father, Malachi 1.6. If I be your Father, where is my love? If ye call him Father, without respect of Persons, etc. Then pass the time of your Dwelling Here in Fear, 1 Pet. 1.13.
neither doth appropriate it to himselfe, saying, My Father, but includes them with himselfe; and so the word our is also Vox charitatis, the voyce of Charity.
neither does Appropriate it to himself, saying, My Father, but includes them with himself; and so the word our is also Vox charitatis, the voice of Charity.
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for God, to shew what great regard he hath of the love of our neighbour, hath so framed and indited this prayer, that there is neither Ego, nor mi, nor meum, nor mea, neither I, nor mine, nor my, but still the tenor of it is, Our Father, our bread, our trespasses, us from evill.
for God, to show what great regard he hath of the love of our neighbour, hath so framed and Indited this prayer, that there is neither Ego, nor mi, nor meum, nor meam, neither I, nor mine, nor my, but still the tenor of it is, Our Father, our bred, our Trespasses, us from evil.
Therefore one saith, that prayer is not onely, breviarium fidei, an abridgment of our faith, but NONLATINALPHABET, a mutuall pledge of our love towards our brethren, which is then especially testified,
Therefore one Says, that prayer is not only, Breviary fidei, an abridgment of our faith, but, a mutual pledge of our love towards our brothers, which is then especially testified,
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but the prayers of charity, when we are to commend the state of our brethren to God as well as our owne, quia pro ali is charitas, for charity prayeth for others;
but the Prayers of charity, when we Are to commend the state of our brothers to God as well as our own, quia Pro ali is charitas, for charity Prayeth for Others;
but all in common doe call him Our Father, why then doth one man exalt himselfe above another? Have we not all one Father? Mal. 2. and the Apostle saith, Yee are all the sonnes of God, by faith in Christ Iesus, Gal. 3. and our Saviour saith, Vos omnes fratres estis, Yee are all brethren, Mal. 2.3.8.
but all in Common do call him Our Father, why then does one man exalt himself above Another? Have we not all one Father? Malachi 2. and the Apostle Says, Ye Are all the Sons of God, by faith in christ Iesus, Gal. 3. and our Saviour Says, Vos omnes Brothers Ye are, Ye Are all brothers, Malachi 2.3.8.
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Rom. 12. So farre ought we to be from despising one another, Cur enim non pudeat aspernari fratrem, quem Deus non aspernatur filium? Why are we not ashamed to scorne him to be our brother, whom God scorneth not to be his sonne?
Rom. 12. So Far ought we to be from despising one Another, Cur enim non Pudeat aspernari fratrem, Whom Deus non aspernatur Son? Why Are we not ashamed to scorn him to be our brother, whom God scorneth not to be his son?
as well as for himselfe, and so doe good to all, and the mends that is made him is, that they also for whom he prayed, doe likewise at another time pray for him;
as well as for himself, and so do good to all, and the mends that is made him is, that they also for whom he prayed, do likewise At Another time pray for him;
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yet the holy Ghost doth supply our infirmity, by stirring up others to pray, and make intercession in our behalfe, cum gemitibus inenarrabilibus, with unspeakable groanes, Rom. 8. even then when we cannot doe for our selves;
yet the holy Ghost does supply our infirmity, by stirring up Others to pray, and make Intercession in our behalf, cum gemitibus inenarrabilibus, with unspeakable groans, Rom. 8. even then when we cannot do for our selves;
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The Apostle saith, that God, to assure us that hee takes us for his sonnes, hath sent his Spirit into our hearts, whereby we cry Abba Father, Gal. 4. the one of these words hath respect to the Iewes, the other to the Gentiles, teaching that it is our duty to pray both for Iewes and Gentiles, and so for all though they be strangers to us.
The Apostle Says, that God, to assure us that he Takes us for his Sons, hath sent his Spirit into our hearts, whereby we cry Abba Father, Gal. 4. the one of these words hath respect to the Iewes, the other to the Gentiles, teaching that it is our duty to pray both for Iewes and Gentiles, and so for all though they be Strangers to us.
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Secondly, we are to pray for sinners, be their sinnes never so great, in hope that God will give them the Grace to repent, and to come out of the snare of the Devill, 2 Tim. 2. and that he will translate them out of the state of sinne into the state of grace,
Secondly, we Are to pray for Sinners, be their Sins never so great, in hope that God will give them the Grace to Repent, and to come out of the snare of the devil, 2 Tim. 2. and that he will translate them out of the state of sin into the state of grace,
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Thirdly, as for our brethren, so for our enemies, as our Saviour willeth, Matth. 5.44. for they also are comprehended under the word noster; For God hath shut up all in unbeliefe, that hee may have mercie upon all.
Thirdly, as for our brothers, so for our enemies, as our Saviour wills, Matthew 5.44. for they also Are comprehended under the word Noster; For God hath shut up all in unbelief, that he may have mercy upon all.
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As we are to pray generally, that Gods will may be done, so, for that this is Gods will, our sanctification, 1 Thes. 4. we may pray in particular for those things that we have neede,
As we Are to pray generally, that God's will may be done, so, for that this is God's will, our sanctification, 1 Thebes 4. we may pray in particular for those things that we have need,
for as in the word Father we call upon the bowels of Gods mercy, so by these words, Which art in Heaven, we do invocate the arme of his power, (for so it is termed by the Prophet in the Old Testament) Stirre up thy strength and help us, Psal. 80.2. Rise up thou arme of the Lord, Esay 51.9.
for as in the word Father we call upon the bowels of God's mercy, so by these words, Which art in Heaven, we do invocate the arm of his power, (for so it is termed by the Prophet in the Old Testament) Stir up thy strength and help us, Psalm 80.2. Rise up thou arm of the Lord, Isaiah 51.9.
so that when we know that this our Father hath his beeing in heaven, it takes away that doubt which we use to make of his power, Domine, si quid potes:
so that when we know that this our Father hath his being in heaven, it Takes away that doubt which we use to make of his power, Domine, si quid potes:
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9. For the stile of God in respect of our necessities, consists of his goodnesse and greatnesse, which as they are both expressed by the Heathen in the title Optimus, Maximus: so the power of God in these words which they use, NONLATINALPHABET, Dwelling in heavenly habitations.
9. For the style of God in respect of our necessities, consists of his Goodness and greatness, which as they Are both expressed by the Heathen in the title Optimus, Maximus: so the power of God in these words which they use,, Dwelling in heavenly habitations.
But here our Saviour tells us, that God our Father, hath his dwelling in the stately Tabernacle of Heaven; whereby we may gather what is the greatnesse of his power.
But Here our Saviour tells us, that God our Father, hath his Dwelling in the stately Tabernacle of Heaven; whereby we may gather what is the greatness of his power.
if I go downe to hell, thou art there also, Psal. 139. Whereby it appeareth that we may not limit Gods power and presence to any one place, who is every where present,
if I go down to hell, thou art there also, Psalm 139. Whereby it appears that we may not limit God's power and presence to any one place, who is every where present,
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so the glory and Majesty of God, doth especially shew it self in heaven, which is his Throne, Esay 66. Matth. 5.34. He hath not his denomination from earth, a place of wormes and corruption, but from heaven, a place of eternall glory and happinesse.
so the glory and Majesty of God, does especially show it self in heaven, which is his Throne, Isaiah 66. Matthew 5.34. He hath not his denomination from earth, a place of worms and corruption, but from heaven, a place of Eternal glory and happiness.
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as we may in regard of his goodnes, pray unto him with confidence, so withall, considering his power, we must pray with due devotion and reverence unto his Majewy,
as we may in regard of his Goodness, pray unto him with confidence, so withal, considering his power, we must pray with due devotion and Reverence unto his Majewy,
so because he is our Lord, he requires feare at our hands, Mal. 1.6. With thee is mercy that thou mayest be feared, Psal. 130.4. Whereby the Prophet would have us so to esteeme of Gods mercy;
so Because he is our Lord, he requires Fear At our hands, Malachi 1.6. With thee is mercy that thou Mayest be feared, Psalm 130.4. Whereby the Prophet would have us so to esteem of God's mercy;
and that we be not like those that contemne the riches of Gods mercy, the more that he laboureth with his bountifulnesse and goodnesse to bring us to repentance, Rom. 2. for as sweet things have an obstructive power to stop the passages which are in our bodies,
and that we be not like those that contemn the riches of God's mercy, the more that he Laboureth with his bountifulness and Goodness to bring us to Repentance, Rom. 2. for as sweet things have an obstructive power to stop the passages which Are in our bodies,
and brings to desperation, and therefore, that we neither have Nimiam trepidationem, nor Nimiam ostentationem, too much terrour, nor too much security;
and brings to desperation, and Therefore, that we neither have Nimiam trepidationem, nor Nimiam ostentationem, too much terror, nor too much security;
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yet as it fared with Absalon, we cannot see our Fathers face, 2 Sam. 14. untill he take us hence, that we may be at home with him in his kingdome of Glory.
yet as it fared with Absalom, we cannot see our Father's face, 2 Sam. 14. until he take us hence, that we may be At home with him in his Kingdom of Glory.
There is Paternitas both in heaven and earth, Ephes. 3.16. There are Fathers of the flesh, and Fathers of the spirit, Heb. 12. But when the Holy Ghost saith, that God our Father hath his being in heaven, we are thereby to distinguish him from other fathers.
There is Paternitas both in heaven and earth, Ephesians 3.16. There Are Father's of the Flesh, and Father's of the Spirit, Hebrew 12. But when the Holy Ghost Says, that God our Father hath his being in heaven, we Are thereby to distinguish him from other Father's.
so that although Jacob will not acknowledge us, and Abraham will not know us; yet God will be our Father, Esay 63.16. The Apostle saith, There are wicked parents that are NONLATINALPHABET, without all naturall affection, Rom. 1. And it falleth out that sometime a woman will deale cruelly with her owne child;
so that although Jacob will not acknowledge us, and Abraham will not know us; yet God will be our Father, Isaiah 63.16. The Apostle Says, There Are wicked Parents that Are, without all natural affection, Rom. 1. And it falls out that sometime a woman will deal cruelly with her own child;
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but though she forget it, yet God our heavenly Father, will not forget his children, nor turne his fatherly affection from them, Esay 49. and therefore Tertullian saith:
but though she forget it, yet God our heavenly Father, will not forget his children, nor turn his fatherly affection from them, Isaiah 49. and Therefore Tertullian Says:
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for the sonnes of Princes die daily, they can give us bread and fish, Luk. 11. they have a care to provide and lay up for their children, 2 Cor. 12.14. but it is such treasure, as the moth and rust will corrupt, Matth. 6.19.
for the Sons of Princes die daily, they can give us bred and Fish, Luk. 11. they have a care to provide and lay up for their children, 2 Cor. 12.14. but it is such treasure, as the moth and rust will corrupt, Matthew 6.19.
The treasure that God layeth up for us, is not earthly, but an inheritance incorruptible, and undefiled, 1 Pet. 1. such things as neither eie hath seene,
The treasure that God Layeth up for us, is not earthly, but an inheritance incorruptible, and undefiled, 1 Pet. 1. such things as neither eye hath seen,
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whether it be raine, drought, or contagion, or plague, and from the first heaven, Ubi vultures coeli, Matth. 6. From this heaven Saint Paul tels the heathen that God sends us raine, and fruitfull seasons, Act. 14. And when Job saith that God sends raine, and frosts, and snow;
whither it be rain, drought, or contagion, or plague, and from the First heaven, Ubi vultures coeli, Matthew 6. From this heaven Saint Paul tells the heathen that God sends us rain, and fruitful seasons, Act. 14. And when Job Says that God sends rain, and frosts, and snow;
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and thundreth, and worketh marvellous things, &c. Job 37. that is done in Primo coelo. But in the second heaven are the Eclipses of the Sunne and Moone, there he workes in the signes of heaven, He binds the seven starres together, Job 38.31. whatsoever wonders are wrought there, it is God that worketh them, and therefore he saith to his sonnes, Nolite timere à signis coeli.
and Thundereth, and works marvellous things, etc. Job 37. that is done in Primo coelo. But in the second heaven Are the Eclipses of the Sun and Moon, there he works in the Signs of heaven, He binds the seven Stars together, Job 38.31. whatsoever wonders Are wrought there, it is God that works them, and Therefore he Says to his Sons, Nolite timere à signis coeli.
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The third heaven is that whereunto the Saints of God shall be received in the life to come, where Saint Paul heard things that were not lawfull to be uttered, 2 Cor. 12. So that as God will not suffer the first or second heaven to do us hurt,
The third heaven is that whereunto the Saints of God shall be received in the life to come, where Saint Paul herd things that were not lawful to be uttered, 2 Cor. 12. So that as God will not suffer the First or second heaven to do us hurt,
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For Christ doth not expresse Gods power by an action, saying, Our Father which madest heaven and earth, Psal. 121. nor, which ridest upon the heavens, Psal. 68. But by a locall word, to shew, that as God is in heaven,
For christ does not express God's power by an actium, saying, Our Father which Madest heaven and earth, Psalm 121. nor, which ridest upon the heavens, Psalm 68. But by a local word, to show, that as God is in heaven,
Fourthly, this word Heaven serveth to prepare us to prayer, to the end that we should lift up our hearts and affections, from earth to heaven, seeing we speake not to an earthly father,
Fourthly, this word Heaven serves to prepare us to prayer, to the end that we should lift up our hearts and affections, from earth to heaven, seeing we speak not to an earthly father,
but to one that is in heaven, and this is that NONLATINALPHABET, or sursum corda. Touching which thing one saith, Aquilarum est hoc negotium, this businesse belongs to Eagles, which as they flie highest,
but to one that is in heaven, and this is that, or Sursum Corda. Touching which thing one Says, Aquilarum est hoc Negotium, this business belongs to Eagles, which as they fly highest,
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wee must wish with the Prophet, O that I had the wings of a Dove, Psal. 55. and labour more and more to flye up with the Eagle into heaven, into the presence of God the Father,
we must wish with the Prophet, Oh that I had the wings of a Dove, Psalm 55. and labour more and more to fly up with the Eagl into heaven, into the presence of God the Father,
Eph. 3. So it must cause us levare manus & corda, Lam. 3. and to lift up our eyes to the hills, Psal. 121. and to have such a continuall meditation of his power, that we may say with David, Providebam Dominum in conspeclu meo semper, I have set the Lord alwayes before mee.
Ephesians 3. So it must cause us levare manus & Corda, Lam. 3. and to lift up our eyes to the hills, Psalm 121. and to have such a continual meditation of his power, that we may say with David, Providebam Dominum in conspeclu meo semper, I have Set the Lord always before me.
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his answer to the sons of Zebedeus was, Matth. 20. Ye aske yee know not what, honour and wealth are not things proportionable to him that is in heaven,
his answer to the Sons of Zebedee was, Matthew 20. You ask ye know not what, honour and wealth Are not things proportionable to him that is in heaven,
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The gifts we are to aske of our heavenly Father, are the eternall salvation of our soules, this gift of the holy Ghost, which he hath promised to them that aske it, Luk. 11. and all spirituall blessings in heavenly places, Eph. 1.3.
The Gifts we Are to ask of our heavenly Father, Are the Eternal salvation of our Souls, this gift of the holy Ghost, which he hath promised to them that ask it, Luk. 11. and all spiritual blessings in heavenly places, Ephesians 1.3.
God is a Father, as Abraham was, and as he had moveable goods, which he gave to the sonnes of Keturah; so he bestowed the inherinance, which was immoveable, upon his sonne Isaas, Gen. 25. So we that are the children of the promise,
God is a Father, as Abraham was, and as he had movable goods, which he gave to the Sons of Keturah; so he bestowed the inherinance, which was immoveable, upon his son Isaiah, Gen. 25. So we that Are the children of the promise,
Salomon saith not amisse, Two things have I desired of the Lord, Prov. 30. But David saith better, Unam perii à Domino, I have sought one thing of the Lord, Psal. 27. That I may dwell in the house of the Lord, that I may be partaker of Grace in this life,
Solomon Says not amiss, Two things have I desired of the Lord, Curae 30. But David Says better, Unam Perii à Domino, I have sought one thing of the Lord, Psalm 27. That I may dwell in the house of the Lord, that I may be partaker of Grace in this life,
Unto Martha that was troubled about many things, our Saviour said, Unum est necessarium, Luk. 10. and this is the reason why it is not said, qui es in terris; For God sheweth himselfe a Father, rather in heaven then in earth, Deus pater est in coelis, he is in heaven by assuring us of Gods heavenly blessings:
Unto Martha that was troubled about many things, our Saviour said, Unum est Necessary, Luk. 10. and this is the reason why it is not said, qui es in terris; For God shows himself a Father, rather in heaven then in earth, Deus pater est in Coelis, he is in heaven by assuring us of God's heavenly blessings:
as for earthly things he sheweth himselfe in them rather to the sonnes of Keturah then to Isaac, and in respect of this world, Martha is said to have chosen the better part, Luk. 10.
as for earthly things he shows himself in them rather to the Sons of Keturah then to Isaac, and in respect of this world, Martha is said to have chosen the better part, Luk. 10.
This did all the Fathers acknowledge, I am a stranger, and sojourner upon earth, as all my Fathers were, Psal. 39. and therefore having a longing to be in our City, Wo is mee that I am constrained to dwell in Meshech, Psal. 120. The Apostles Peter and Paul confessed the same, the one writing to the Church of God calleth them Pilgrims and strangers, 1 Pet. 2. the others reporteth of the Fathers that they confessed themselves strangers and Pilgrims upon earth;
This did all the Father's acknowledge, I am a stranger, and sojourner upon earth, as all my Father's were, Psalm 39. and Therefore having a longing to be in our city, Woe is me that I am constrained to dwell in Meshech, Psalm 120. The Apostles Peter and Paul confessed the same, the one writing to the Church of God calls them Pilgrim's and Strangers, 1 Pet. 2. the Others Reporteth of the Father's that they confessed themselves Strangers and Pilgrim's upon earth;
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for they had time to returne thither if they had beene mindfull of it; but they sought a better, that is, an Heavenly City, Heb. 11.13. and we have no abiding City here, but do looke for one to come, Heb. 12.13.
for they had time to return thither if they had been mindful of it; but they sought a better, that is, an Heavenly city, Hebrew 11.13. and we have no abiding city Here, but do look for one to come, Hebrew 12.13.
we must remember that we are of a more excellent nature then other creatures, NONLATINALPHABET for we are his kindred, Act. 17. we have received from God a soule and spirit indued with many heavenly qualities, which beeing dissolved from the body, returneth to God that gave it, Eccles. 12.
we must Remember that we Are of a more excellent nature then other creatures, for we Are his kindred, Act. 17. we have received from God a soul and Spirit endued with many heavenly qualities, which being dissolved from the body, returns to God that gave it, Eccles. 12.
During this our exile and pilgrimage, we are not onely to consider, that we looke upwards with our faces, (which moved the Heathen to meditate on heaven) but chiefly, that in our soules wee have the Image of God imprinted, ought to move the people to thinke of God,
During this our exile and pilgrimage, we Are not only to Consider, that we look upward with our faces, (which moved the Heathen to meditate on heaven) but chiefly, that in our Souls we have the Image of God imprinted, ought to move the people to think of God,
The poition is in heaven which our Father will give us, and that we seeke to be acquainted with the lawes of that country, where our inheritance lyeth, that we may guide our lives according to the same,
The poition is in heaven which our Father will give us, and that we seek to be acquainted with the laws of that country, where our inheritance lies, that we may guide our lives according to the same,
then it shall be a shame for us, that are all the Sons of God, by faith in Christ Jesus, Gal. 3. if we have not a longing desire to come before the presence of God our Father, Psal. 42. and except we have a desire to enter into the Courts of the Lord, Psal. 84. except that with the Apostle, we desire to be dissolved and to be with Christ, Phil. 1. the first begotten of many brethren;
then it shall be a shame for us, that Are all the Sons of God, by faith in christ jesus, Gal. 3. if we have not a longing desire to come before the presence of God our Father, Psalm 42. and except we have a desire to enter into the Courts of the Lord, Psalm 84. except that with the Apostle, we desire to be dissolved and to be with christ, Philip 1. the First begotten of many brothers;
though we be strangers on earth, yet we are Citizens of heaven, and must carry our selves according to the lawes of our country, being alwayes desirous to do that which pleaseth our heavenly Father,
though we be Strangers on earth, yet we Are Citizens of heaven, and must carry our selves according to the laws of our country, being always desirous to do that which Pleases our heavenly Father,
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and whereas naturall men have for the end of their civill actions, bonum commune, a common utility, we that are spirituall, must make bonum coeleste, the heavenly good, our end:
and whereas natural men have for the end of their civil actions, bonum commune, a Common utility, we that Are spiritual, must make bonum Celeste, the heavenly good, our end:
we must do well, because God will behold our well-doing favourably, and the Angels of heaven will be glad of it, Luk. 15. Christ, who is the Lord from heaven, did subject himselfe to the will of God his Father;
we must do well, Because God will behold our welldoing favourably, and the Angels of heaven will be glad of it, Luk. 15. christ, who is the Lord from heaven, did Subject himself to the will of God his Father;
as we now beare the Image of the earthly, so shall we port are imaginem coolestis, 1 Col. 15. He while he lived on earth, did guide himselfe by an heavenly law, and we that remaine on earth must expresse his image by the imitation of his obedience.
as we now bear the Image of the earthly, so shall we port Are imaginem coolestis, 1 Col. 15. He while he lived on earth, did guide himself by an heavenly law, and we that remain on earth must express his image by the imitation of his Obedience.
It is true which both our Saviour Christ, and John Baptist said, That that is borne of the flesh is flesh, and so, that that is of the earth is earthly,
It is true which both our Saviour christ, and John Baptist said, That that is born of the Flesh is Flesh, and so, that that is of the earth is earthly,
for that, as Christ sayes, No man can come to mee, except the Father draw him, Joh. 6. therefore wee must pray with the Church in the Canticles, Cant. 1.4.
for that, as christ Says, No man can come to me, except the Father draw him, John 6. Therefore we must pray with the Church in the Canticles, Cant 1.4.
so the word Heavenly, doth not onely give us a hope of heaven, but also teacheth us, that seeing our Father is heavenly, wee must live by the lawes of Heaven.
so the word Heavenly, does not only give us a hope of heaven, but also Teaches us, that seeing our Father is heavenly, we must live by the laws of Heaven.
HAving ended the first part of this prayer, which we called Invocation, consisting upon the power and goodnesse of God, we come to the petitions themselves, which are seven, of which the first concerneth God, the other concerne our selves:
HAving ended the First part of this prayer, which we called Invocation, consisting upon the power and Goodness of God, we come to the petitions themselves, which Are seven, of which the First concerns God, the other concern our selves:
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touching which point we are taught by this forme of prayer, that that petition which concerneth the sanctification of Gods name, is Caput votorum; and that all other things that we either desire,
touching which point we Are taught by this Form of prayer, that that petition which concerns the sanctification of God's name, is Caput votorum; and that all other things that we either desire,
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and that wee must both desire and pray for the sanctification of Gods name, before any thing that we desire, either for our selves, or for our brethren;
and that we must both desire and pray for the sanctification of God's name, before any thing that we desire, either for our selves, or for our brothers;
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so hereby we shall expresse our love againe to him, if when we come to pray to him for our necessities, we be carried away with such a desire of the glory of our heavenly Father, that we forget our owne selves,
so hereby we shall express our love again to him, if when we come to pray to him for our necessities, we be carried away with such a desire of the glory of our heavenly Father, that we forget our own selves,
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if we would wish him any profit, the earth is his, and all that is therein, Psal. 24. If pleasure, there is with him torrens voluptatis, a River of pleasure, Psalm. 16.11.
if we would wish him any profit, the earth is his, and all that is therein, Psalm 24. If pleasure, there is with him torrens voluptatis, a River of pleasure, Psalm. 16.11.
Wherefore albeit that in his owne essence and nature he be perfect, yet extrinsecus assumpsit sibi nomen, he tooke himselfe a name from without, he calls himselfe the Lord Almighty:
Wherefore albeit that in his own essence and nature he be perfect, yet extrinsecus assumpsit sibi Nome, he took himself a name from without, he calls himself the Lord Almighty:
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not that any terme can sufficiently expresse him and his essence, but to the end, that while wee have a reverend regard of his Name, hee might receive some service at our hands.
not that any term can sufficiently express him and his essence, but to the end, that while we have a reverend regard of his Name, he might receive Some service At our hands.
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And reason it is that we should esteeme of Gods name, for as in time of trouble, Turris altissima nomen Domini, the Name of the Lord is a strong Tower, Prov. 18.10.
And reason it is that we should esteem of God's name, for as in time of trouble, Turris altissima Nome Domini, the Name of the Lord is a strong Tower, Curae 18.10.
and sanctified in the name of the Lord Jesus, 1 Cor. 6. Besides there is no other name given under heaven, by which men can be saved, Act. 4. And therefore ought by good right to receive sanctification of us.
and sanctified in the name of the Lord jesus, 1 Cor. 6. Beside there is no other name given under heaven, by which men can be saved, Act. 4. And Therefore ought by good right to receive sanctification of us.
Howbeit we may not hereupon ground that errour, which some gather upon these words, Ephes. 1. where it is said, That God hath thosen us in Christ to the praise of the glory of his grace:
Howbeit we may not hereupon ground that error, which Some gather upon these words, Ephesians 1. where it is said, That God hath chosen us in christ to the praise of the glory of his grace:
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The account of this Petition is that which maketh the difference betwixt the Papists and religious people, betweene Heretickes and the true worshippers of God, that the one esteemeth highly of the Name of God, the other doth not.
The account of this Petition is that which makes the difference betwixt the Papists and religious people, between Heretics and the true worshippers of God, that the one esteems highly of the Name of God, the other does not.
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We usually account of mens names, according to the worth of their persons: but God himselfe is holy, therefore he tels us, that his name also is holy:
We usually account of men's names, according to the worth of their Persons: but God himself is holy, Therefore he tells us, that his name also is holy:
as the Prophet saith, Holy and reverent is his Name, Psal. 111.9. and Psal. 9.9. and it is not onely holy in it selfe, but it gives holinesse unto all things that are holy.
as the Prophet Says, Holy and reverend is his Name, Psalm 111.9. and Psalm 9.9. and it is not only holy in it self, but it gives holiness unto all things that Are holy.
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The word of God is holy, because it is published in nomine Dei, wherefore the name of God being holy in it selfe, needs not be hallowed by us, that can neither adde holinesse to it, nor take any from it;
The word of God is holy, Because it is published in nomine Dei, Wherefore the name of God being holy in it self, needs not be hallowed by us, that can neither add holiness to it, nor take any from it;
and what reckoning we make of him, that God may have proofe how we do with the Virgin magnifie God our Saviour, Luk. 2. and how we do glorifie God in our bodies,
and what reckoning we make of him, that God may have proof how we do with the Virgae magnify God our Saviour, Luk. 2. and how we do Glorify God in our bodies,
The Name of God must be considered in two sorts, either as it is expressed by the terme of Lord, Father, Lord Almighty, or else as it is expressed in such things as beare his name,
The Name of God must be considered in two sorts, either as it is expressed by the term of Lord, Father, Lord Almighty, or Else as it is expressed in such things as bear his name,
Touching the expressed name of God, whether it be Father, which importeth his goodnesse, or Lord, which implyeth his power, as we may not account basely of them,
Touching the expressed name of God, whither it be Father, which imports his Goodness, or Lord, which Implies his power, as we may not account basely of them,
as the Church, which is called sancta Ecclesia Dei, or severally, as the Priest, of whom Moses saith, Let thy Urim and thy Thummim bee with thy holy one, Deut. 33. The Priests are called holy, because they are consecrated to the Lord:
as the Church, which is called sancta Ecclesia Dei, or severally, as the Priest, of whom Moses Says, Let thy Urim and thy Thummim be with thy holy one, Deuteronomy 33. The Priests Are called holy, Because they Are consecrated to the Lord:
Secondly, those places are said to be Gods, which are consecrated to holy uses, as the Sanctuary, which is Domus Dei, and all those places, where he puts the remembrance of his Name, and whither he promiseth that he will come to blesse his people that are assembled there for his worship, Exod. 20.
Secondly, those places Are said to be God's, which Are consecrated to holy uses, as the Sanctuary, which is Domus Dei, and all those places, where he puts the remembrance of his Name, and whither he promises that he will come to bless his people that Are assembled there for his worship, Exod 20.
but sanctificetur, hallowed, or sanctified be thy Name, it is to the end, that we receiving the sanctification of Gods spirit, might have a holy regard of his Name;
but sanctificetur, hallowed, or sanctified be thy Name, it is to the end, that we receiving the sanctification of God's Spirit, might have a holy regard of his Name;
therefore the Angels in heaven cry not, Glorious, Glorious, but Holy, Holy, Holy, Esay 6. The title that Aaron ware upon his breast, was not Glory, but Holinesse unto the Lord, Exod. 28. And the foure beasts ceased not to cry day and night, Holy, Holy, Holy, Lord God Almighty, Rev. 4.8. The duties which pertaine to the sanctifying of Gods name, are two.
Therefore the Angels in heaven cry not, Glorious, Glorious, but Holy, Holy, Holy, Isaiah 6. The title that Aaron ware upon his breast, was not Glory, but Holiness unto the Lord, Exod 28. And the foure beasts ceased not to cry day and night, Holy, Holy, Holy, Lord God Almighty, Rev. 4.8. The duties which pertain to the sanctifying of God's name, Are two.
even as hee that looketh after a woman to lust after her, hath already committed the sinne of uncleannesse, although she be not a whit the lesse chaste for his lust, Mat. 5. The Heathen faile in this duty, because they do appropriate the name of God to foure-footed beasts, Rom. 1.23. And change the glory of God, who is incorruptible into the similitude of mortall man.
even as he that looks After a woman to lust After her, hath already committed the sin of uncleanness, although she be not a whit the less chaste for his lust, Mathew 5. The Heathen fail in this duty, Because they do Appropriate the name of God to fourfooted beasts, Rom. 1.23. And change the glory of God, who is incorruptible into the similitude of Mortal man.
The Jew sinneth, because he contemnes the name of JESUS, which is a name above all names, Phil. 2. and despiseth the name of CHRIST, the preciousnesse whereof appeareth herein, by that that it is Oleum effusum, an ointment powred out, Cant. 1.
The Jew Sinneth, Because he contemnes the name of JESUS, which is a name above all names, Philip 2. and despises the name of CHRIST, the preciousness whereof appears herein, by that that it is Oleum effusum, an ointment poured out, Cant 1.
But as we are to pray against the contemptuous abuse of Gods name, so we are to pray that we do not negligently, or carelesly use it, without that reverent estimation,
But as we Are to pray against the contemptuous abuse of God's name, so we Are to pray that we do not negligently, or carelessly use it, without that reverend estimation,
Thirdly, in all our actions we must not begin any thing that is extraordinary, but in the Name of the Lord that made heaven and earth, Psal. 124. and men must referre the end of them to the Glory of his name, 1 Cor. 10. God, whose name is called upon by us, is holy, and Christ, of whom we are called Christians, Act. 11. is holy;
Thirdly, in all our actions we must not begin any thing that is extraordinary, but in the Name of the Lord that made heaven and earth, Psalm 124. and men must refer the end of them to the Glory of his name, 1 Cor. 10. God, whose name is called upon by us, is holy, and christ, of whom we Are called Christians, Act. 11. is holy;
This is it whereunto the Prophet exhorteth, Laudate Dominum omnes Gentes, Laudate Dominum omnes populi, Psal. 100. and Psal. 117. Praise the Lord all yee Nations, praise him all yee people; that is for persons.
This is it whereunto the Prophet exhorteth, Laudate Dominum omnes Gentes, Laudate Dominum omnes People, Psalm 100. and Psalm 117. Praise the Lord all ye nations, praise him all ye people; that is for Persons.
as that the Heathen may not have occasion to say scoffingly, Populus Dei est iste, Ezek. 36.20. We must desire of God that all that professe his name may so carry themselves, that for their sakes the name of God may not be evill spoken of among the Gentiles, Rom. 2. But contrariwise, that they may shine as lights in the world, among a froward and crooked generation, Phil. 2. That they may by their good workes stirre up all men to glorifie our heavenly Father, Matth. 5. and by their good conversation, without the word, winne those that obey not the Word, 1 Pet. 3.2.
as that the Heathen may not have occasion to say scoffingly, Populus Dei est iste, Ezekiel 36.20. We must desire of God that all that profess his name may so carry themselves, that for their sakes the name of God may not be evil spoken of among the Gentiles, Rom. 2. But contrariwise, that they may shine as lights in the world, among a froward and crooked generation, Philip 2. That they may by their good works stir up all men to Glorify our heavenly Father, Matthew 5. and by their good Conversation, without the word, win those that obey not the Word, 1 Pet. 3.2.
We are to desire that such as have not yet cared to performe this duty, may now begin, that such as have begun to sanctifie Gods name, may goe forwards,
We Are to desire that such as have not yet cared to perform this duty, may now begin, that such as have begun to sanctify God's name, may go forward,
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and that such as are fallen away from God, and pollute that holy Name, which sometimes they did highly esteeme, may resipiscere, that being renewed by repentance, they may recover themselves out of Relapses, that they may be of the society of Angels, that cry continually, Holy, Holy, Holy, Esay 6. Rev. 4. We must be carefull not for our selves onely, but for those over whom we have power, that they may sanctifie Gods name and account it holy;
and that such as Are fallen away from God, and pollute that holy Name, which sometime they did highly esteem, may resipiscere, that being renewed by Repentance, they may recover themselves out of Relapses, that they may be of the society of Angels, that cry continually, Holy, Holy, Holy, Isaiah 6. Rev. 4. We must be careful not for our selves only, but for those over whom we have power, that they may sanctify God's name and account it holy;
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that the Heathen may not take occasion to pollute the holy name of the Lord, saying, Are these the people of the Lord? but that while they behold our good conversation, they may have occasion to say, Verily God is in you, 1 Cor. 14.1 Cor 14.25. Thirdly, Tuum nomen, thy name;
that the Heathen may not take occasion to pollute the holy name of the Lord, saying, are these the people of the Lord? but that while they behold our good Conversation, they may have occasion to say, Verily God is in you, 1 Cor. 14.1 Cor 14.25. Thirdly, Tuum Nome, thy name;
for we see how ill that voyce was taken, V•x Dei & non hominis, the voyce of God and not of man, Act. 12. neither may we give divine honour to the Apostles and Prophets of God.
for we see how ill that voice was taken, V•x Dei & non hominis, the voice of God and not of man, Act. 12. neither may we give divine honour to the Apostles and prophets of God.
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but the Apostles, not willing to admit this sacriledge, rent their cloathes and cryed, We are men subject to the same passions that you your selves be, Act. 14. for we are desirous to give honour,
but the Apostles, not willing to admit this sacrilege, rend their clothes and cried, We Are men Subject to the same passion that you your selves be, Act. 14. for we Are desirous to give honour,
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Hereby, as we pray for the gift of the feare of God, which is one of the seven vertues which are set downe, Esay 11. because wee do truly sanctifie God,
Hereby, as we pray for the gift of the Fear of God, which is one of the seven Virtues which Are Set down, Isaiah 11. Because we do truly sanctify God,
O come hither and hearken, all yee that do feare God, and I will tell you what he hath done for my soule, Psal. 66. Fourthly, to this end they lift up their voyces in singing, to the end they may make the voyce of his praise to be heard, Psal. 66.
Oh come hither and harken, all ye that do Fear God, and I will tell you what he hath done for my soul, Psalm 66. Fourthly, to this end they lift up their voices in singing, to the end they may make the voice of his praise to be herd, Psalm 66.
And among other benefits, we are to praise and blesse his name for the benefit of Sanctification, which we have in the name of the Lord Jesus: secondly,
And among other benefits, we Are to praise and bless his name for the benefit of Sanctification, which we have in the name of the Lord jesus: secondly,
For the perfection of sanctification that we shall have after this life, when we shall be Partakers of the inheritance of the Saints in light, Col. 1.12.
For the perfection of sanctification that we shall have After this life, when we shall be Partakers of the inheritance of the Saints in Light, Col. 1.12.
And howsoever, when we desire of God that his name may be sanctified, we seeme like naturall children to forget our owne necessities in respect of the care we have to Gods glory;
And howsoever, when we desire of God that his name may be sanctified, we seem like natural children to forget our own necessities in respect of the care we have to God's glory;
If while we remaine on earth, our whole desire be to sanctifie Gods name, we shall at length come to the place where we shall day and night sing as the Cherubims do, Esay 6. And with the heavenly Host of Angels, sing Glory to God on high, Luk. 2. we shall fall down before his Throne, saying alwaies, Thou art worthy O Lord, to receive glory,
If while we remain on earth, our Whole desire be to sanctify God's name, we shall At length come to the place where we shall day and night sing as the Cherubims do, Isaiah 6. And with the heavenly Host of Angels, sing Glory to God on high, Luk. 2. we shall fallen down before his Throne, saying always, Thou art worthy Oh Lord, to receive glory,
HAving intreated of the first petition, touching the holy estimation of Gods name, we are consequently to speake of those sixe that concerne our selves, whereof the first three are spent in praying for that which is good, in the other three we pray for the removing of evill; The first two petitions,
HAving entreated of the First petition, touching the holy estimation of God's name, we Are consequently to speak of those sixe that concern our selves, whereof the First three Are spent in praying for that which is good, in the other three we pray for the removing of evil; The First two petitions,
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and we are to account all things but dung in respect of it, Phil. 3.9. Hereunto is required the spirit of Wisedome, and Vnderstanding, Isa. 11.2. that may teach us to contemne all earthly pleasures, in respect of the heavenly Kingdome.
and we Are to account all things but dung in respect of it, Philip 3.9. Hereunto is required the Spirit of Wisdom, and Understanding, Isaiah 11.2. that may teach us to contemn all earthly pleasures, in respect of the heavenly Kingdom.
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Howsoever God will not have any mans name Hallowed, or Glorirified but his owne, as he speakes of himselfe, Esa. 42. My glory will I not give to another:
Howsoever God will not have any men name Hallowed, or Glorirified but his own, as he speaks of himself, Isaiah 42. My glory will I not give to Another:
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he ruleth as King, be the people never so unquiet, Psal. 99. Secondly, there is a Kingdome of Glory, that whereof our Saviour speaketh, Matth. 25.34. Come ye blessed of my Father, inherit the Kingdome prepared for you, &c. And the thiefe upon the Crosse said, Lord remember me when thou commest into thy Kingdome, Luke 13. and this is the Kingdome which in the first place Christ teacheth us to pray for:
he Ruleth as King, be the people never so unquiet, Psalm 99. Secondly, there is a Kingdom of Glory, that whereof our Saviour speaks, Matthew 25.34. Come you blessed of my Father, inherit the Kingdom prepared for you, etc. And the thief upon the Cross said, Lord Remember me when thou Comest into thy Kingdom, Lycia 13. and this is the Kingdom which in the First place christ Teaches us to pray for:
and therefore our Saviour in the conclusion of his prayer, addeth this, For thine is the Kingdome, Matth. 6. According to which the Prophet David saith:
and Therefore our Saviour in the conclusion of his prayer, adds this, For thine is the Kingdom, Matthew 6. According to which the Prophet David Says:
Thy Saints give thankes to thee, they shew the glory of thy Kingdome, and talke of thy power, Psal. 145.11. The government of his Kingdome is committed to Christ, of whom it was said by God:
Thy Saints give thanks to thee, they show the glory of thy Kingdom, and talk of thy power, Psalm 145.11. The government of his Kingdom is committed to christ, of whom it was said by God:
I have set my King upon my holy Hill of Sion, Psal. 2. In which regard he doubteth not to affirme of himselfe, Matth. 28: Data est mihi omnis potestas, &c. All power is given •e in Heaven and in Earth.
I have Set my King upon my holy Hill of Sion, Psalm 2. In which regard he doubteth not to affirm of himself, Matthew 28: Data est mihi omnis potestas, etc. All power is given •e in Heaven and in Earth.
And notwithstanding God reigneth as King; yet that is verified, which the Prophet complaineth of, Isa. 26.13. O Lord God, other gods besides thee have ruled over us:
And notwithstanding God Reigneth as King; yet that is verified, which the Prophet Complaineth of, Isaiah 26.13. Oh Lord God, other God's beside thee have ruled over us:
Thirdly, the Apostle sheweth, that Death hath a Kingdome, when he saith, that by meanes of sinne death reigned from Adam to Moses, Rom. 5.14. These are enemies to the Kingdome of God;
Thirdly, the Apostle shows, that Death hath a Kingdom, when he Says, that by means of sin death reigned from Adam to Moses, Rom. 5.14. These Are enemies to the Kingdom of God;
for while the Devill reighneth by meanes of sinne, as he doth so long as he worketh in the children of disobedience, Ephes. 4. he taketh away the glory of Gods Kingdome,
for while the devil reighneth by means of sin, as he does so long as he works in the children of disobedience, Ephesians 4. he Takes away the glory of God's Kingdom,
and that is true not onely of the common sort of the world, but even of a great many of the Church, of which number are those that sticke not to say, We will not have Christ to rule over us, Luke 19.14. Againe, there are many stumbling blocks for the hinderance of Gods Kingdome, Matth. 13.41. that the Kingdome of God cannot come;
and that is true not only of the Common sort of the world, but even of a great many of the Church, of which number Are those that stick not to say, We will not have christ to Rule over us, Lycia 19.14. Again, there Are many stumbling blocks for the hindrance of God's Kingdom, Matthew 13.41. that the Kingdom of God cannot come;
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God having exalted his Sonne into the highest Heaven, saith unto him, Sit thou at my right hand, till I make thine enemies thy foot-stoole, Psal. 110. The last enemy that is to be destroyed, is death, 1 Cor. 15.16.
God having exalted his Son into the highest Heaven, Says unto him, Fit thou At my right hand, till I make thine enemies thy footstool, Psalm 110. The last enemy that is to be destroyed, is death, 1 Cor. 15.16.
As there are temporall Kingdomes, so there is a spirituall Kingdome, called the Kingdome of Grace, whereof our Saviour speaketh, The Kingdome of God is within you, Luke 17.21.
As there Are temporal Kingdoms, so there is a spiritual Kingdom, called the Kingdom of Grace, whereof our Saviour speaks, The Kingdom of God is within you, Lycia 17.21.
As before we prayed for the Kingdome of Glory, so now for this Kingdome of Grace; for, without this we shall never bee partakers of that other Kingdome.
As before we prayed for the Kingdom of Glory, so now for this Kingdom of Grace; for, without this we shall never be partakers of that other Kingdom.
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but the glory of the Kingdome of Grace is, that, as during the tyranny of Sathan, Sinne raigned unto death, so now under this Kingdome, Grace may raigne through righteousnesse by Iesus Christ, Rom. 5.21. That we may have interest in both these Kingdomes, wee must hearken to that which Christ proclaimeth, Matth. 4.27. Repent, for the Kingdome of God draweth neare:
but the glory of the Kingdom of Grace is, that, as during the tyranny of Sathan, Sin reigned unto death, so now under this Kingdom, Grace may Reign through righteousness by Iesus christ, Rom. 5.21. That we may have Interest in both these Kingdoms, we must harken to that which christ proclaims, Matthew 4.27. repent, for the Kingdom of God draws near:
we must by the Kingdome of God within us, cast out Devils, Matth. 8. We must intreate God by the power of his Spirit to plant in our hearts that which is good,
we must by the Kingdom of God within us, cast out Devils, Matthew 8. We must entreat God by the power of his Spirit to plant in our hearts that which is good,
If we finde these vertues in us, they are sure pledges of the Kingdome of Grace, and we may assure our selves, that after this life is ended, we shall be received into the Kingdome of Glory.
If we find these Virtues in us, they Are sure pledges of the Kingdom of Grace, and we may assure our selves, that After this life is ended, we shall be received into the Kingdom of Glory.
as the Apostle speaketh, That we may live under them, in all godlinesse and honesty, 1 Tim. 2. Touching the comming of his Kingdome, it may be demanded why we pray that it may come to us, seeing that it were meeter that we should come toward it? But hereby Christ giveth us to understand what our corruption is:
as the Apostle speaks, That we may live under them, in all godliness and honesty, 1 Tim. 2. Touching the coming of his Kingdom, it may be demanded why we pray that it may come to us, seeing that it were meeter that we should come towards it? But hereby christ gives us to understand what our corruption is:
It is with us, as with the Israelites, that were so addicted to the flesh-pois of Egypt, that they cared not to goe into the promised land, likewise we are so in love with this present world,
It is with us, as with the Israelites, that were so addicted to the flesh-pois of Egypt, that they cared not to go into the promised land, likewise we Are so in love with this present world,
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and that the inward Kingdome of Grace may take place in our hearts, but the principall Kingdome that we desire is the Kingdome of Glory, whereof our Saviour said, Behold, I come quickly, Revel. 22.7. This is the Kingdome which the Saints desire, saying, Come quickly, Lord Iesus, Revel. 22.20. and all creatures doe waite for this Kingdome, looking when they shall be made free from the bondage of their corruption, Rom. 8.20.
and that the inward Kingdom of Grace may take place in our hearts, but the principal Kingdom that we desire is the Kingdom of Glory, whereof our Saviour said, Behold, I come quickly, Revel. 22.7. This is the Kingdom which the Saints desire, saying, Come quickly, Lord Iesus, Revel. 22.20. and all creatures do wait for this Kingdom, looking when they shall be made free from the bondage of their corruption, Rom. 8.20.
Woe be to you that desire the comming of the Lord, it is darknesse, and not light, Amos 5.18. The wicked shall say to the Mountaines, Fall upon us, for the wrath of the Lord no man is able to abide it, Revel. 6.16.
Woe be to you that desire the coming of the Lord, it is darkness, and not Light, Amos 5.18. The wicked shall say to the Mountains, Fallen upon us, for the wrath of the Lord no man is able to abide it, Revel. 6.16.
But to the godly, it is a day of comfort, Lift up your heads, for the day of redemption drawes neare, Luke 21.33. Howsoever, hee will render vengeance to the ungodly that have not knowne nor obeyed the Gospel of God, 2 Thes. 1.8.
But to the godly, it is a day of Comfort, Lift up your Heads, for the day of redemption draws near, Lycia 21.33. Howsoever, he will render vengeance to the ungodly that have not known nor obeyed the Gospel of God, 2 Thebes 1.8.
Yet he comes to make a garland to crowne the godly, and to set them in his throne, they shall be received into his Kingdome of glory, where they shall injoy the things, which neither eye hath seene, nor eare hath heard,
Yet he comes to make a garland to crown the godly, and to Set them in his throne, they shall be received into his Kingdom of glory, where they shall enjoy the things, which neither eye hath seen, nor ear hath herd,
Therefore Saint Paul saith, I desire to be dissolved, and to bee with Christ, Phil. 3. Simeons desire is, Lord, now let thou thy servant depart in peace, Luke 2.29.
Therefore Saint Paul Says, I desire to be dissolved, and to be with christ, Philip 3. Simeons desire is, Lord, now let thou thy servant depart in peace, Lycia 2.29.
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and no good thing shall he with-hold from them that live uprightly; And our Saviour doth excellently expresse the same, Matth. 6. Seeke the Kingdome of God,
and no good thing shall he withhold from them that live uprightly; And our Saviour does excellently express the same, Matthew 6. Seek the Kingdom of God,
Now in this third (which is the second of those which concerne our selves) we are suiters for the grace of God in this life, whereby we may be enabled to doe his will here, that so we may obtaine the Kingdome of glory in the world to come:
Now in this third (which is the second of those which concern our selves) we Are Suitors for the grace of God in this life, whereby we may be enabled to do his will Here, that so we may obtain the Kingdom of glory in the world to come:
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and grace and righteousnesse is the gale of wind that drives us forward thereunto, and our suite to God in this petition is, that by doing of his will here on earth, Grace may raigne in our hearts by righteousnesse, Rom. 5.21.
and grace and righteousness is the gale of wind that drives us forward thereunto, and our suit to God in this petition is, that by doing of his will Here on earth, Grace may Reign in our hearts by righteousness, Rom. 5.21.
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He doth not onely will us to seeke Gods Kingdome, Matth. 6. And tels us that there is one prepared for us before the foundation of the world, Matth. 25.34.
He does not only will us to seek God's Kingdom, Matthew 6. And tells us that there is one prepared for us before the Foundation of the world, Matthew 25.34.
So Christ tels us, If we draw neare to God, he will draw neare to us, Iames 4. Touching the Will of God, it may be demanded, Why we should demand, and aske this petition;
So christ tells us, If we draw near to God, he will draw near to us, James 4. Touching the Will of God, it may be demanded, Why we should demand, and ask this petition;
For as the Psalmist saith, Our God is in Heaven, he doth whatsoever he will, Psal. 115. Whatsoever the Lord willed, that did he, in Heaven, in the earth,
For as the Psalmist Says, Our God is in Heaven, he does whatsoever he will, Psalm 115. Whatsoever the Lord willed, that did he, in Heaven, in the earth,
For the distinction of Gods will, it is either hidden and secret, or revealed and open, the one is that which the Prophet cals the counsell or thought of his heart, Psal. 33.11. The other is that will of his word, wherein the declareth and openeth to men what his will is.
For the distinction of God's will, it is either hidden and secret, or revealed and open, the one is that which the Prophet calls the counsel or Thought of his heart, Psalm 33.11. The other is that will of his word, wherein the Declareth and Openeth to men what his will is.
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How unsearchable are his judgements? Rom. 11. and who hath knowen the will of the Lord? or who was his counsellour? But the open and revealed will of God is, voluntas scrutanda, & sacienda, both to be searched out,
How unsearchable Are his Judgments? Rom. 11. and who hath known the will of the Lord? or who was his counselor? But the open and revealed will of God is, Voluntas scrutanda, & sacienda, both to be searched out,
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and to be done of us. Be not unwise, but understand what is the will of God, Ephes. 5.17. The knowledge of his will is not enough, but as Christ saith, If yee know these things, blessed are ye if ye doe them, Iohn 13.17. Of the secret will of God, that is true which the Apostle saith, Who hath resisled his wil? Rom. 9. and therefore we pray not that that will may be done.
and to be done of us. Be not unwise, but understand what is the will of God, Ephesians 5.17. The knowledge of his will is not enough, but as christ Says, If ye know these things, blessed Are you if you do them, John 13.17. Of the secret will of God, that is true which the Apostle Says, Who hath resisled his will? Rom. 9. and Therefore we pray not that that will may be done.
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Of his revealed will, that is verified which Christ complaineth, Matth. 23. Quoties volui congregare vos, & noluistis? How often would I gather you together,
Of his revealed will, that is verified which christ Complaineth, Matthew 23. How often volui Congregare vos, & noluistis? How often would I gather you together,
Moses thus distinguisheth Gods will, Secreta Deo nostro, quae autem revelavit, nobis, & filiis nostris, Deut. 29. The things that are secret belong to God,
Moses thus Distinguisheth God's will, Secreta God nostro, Quae autem revelavit, nobis, & filiis nostris, Deuteronomy 29. The things that Are secret belong to God,
and believeth in him, should not perish, but have everlasting life. Gods judgements, which are the fountaine of Reprobation, are abyssus magna, Psal. 36.6. and his mercie extended to all, that by faith apprehend the same, is abyssus & profunditas, a great depth, Rom. 11.37.
and Believeth in him, should not perish, but have everlasting life. God's Judgments, which Are the fountain of Reprobation, Are abyssus Magna, Psalm 36.6. and his mercy extended to all, that by faith apprehend the same, is abyssus & profunditas, a great depth, Rom. 11.37.
The first will is passive, and for as much as the secret will of God shall be done whether we will or no, we crave that with patience we may submit our selves to whatsoever he in his secret will hath appointed to bring upon us.
The First will is passive, and for as much as the secret will of God shall be done whither we will or no, we crave that with patience we may submit our selves to whatsoever he in his secret will hath appointed to bring upon us.
But when once it pleaseth God to reveale his will, then wee must say with the people, fiat consilium Domini, Let the counsell of the Lord come to passe, Isa. 46.10. We must not wrestle nor struggle against it;
But when once it Pleases God to reveal his will, then we must say with the people, fiat consilium Domini, Let the counsel of the Lord come to pass, Isaiah 46.10. We must not wrestle nor struggle against it;
in which case it was said by some, that bewailed the departure of Saint Paul, The will of the Lord be done, Act. 21.14. or in our selves, in which case we may say with Christ, Luke 23. I would have this cup passe from me;
in which case it was said by Some, that bewailed the departure of Saint Paul, The will of the Lord be done, Act. 21.14. or in our selves, in which case we may say with christ, Lycia 23. I would have this cup pass from me;
Concerning the will of God declared, or the will of his word, the Lord by his Prophet saith of his Church, My will is in it, but David speakes more plainely of this revealed will, Thou hast charged that we should keepe thy Commandements diligently, Psal. 119. The Apostle speakes more particularly, haec est voluntas Dei, sanctificatio vestra, 1 Thes. 4. and this is the will of God, that by well-doing, yee should stop the mouthes of ignorant and foolish men, 1 Pet. 1.15.
Concerning the will of God declared, or the will of his word, the Lord by his Prophet Says of his Church, My will is in it, but David speaks more plainly of this revealed will, Thou hast charged that we should keep thy commandments diligently, Psalm 119. The Apostle speaks more particularly, haec est Voluntas Dei, Sanctification Vestra, 1 Thebes 4. and this is the will of God, that by welldoing, ye should stop the mouths of ignorant and foolish men, 1 Pet. 1.15.
for not they that sing, or say, or wish, that Gods will be accomplished, but qui secerit, He which doth the will of God, shall enter into the Kingdome of God, Matth. 7. To the doing of Gods will, two things are required:
for not they that sing, or say, or wish, that God's will be accomplished, but qui secerit, He which does the will of God, shall enter into the Kingdom of God, Matthew 7. To the doing of God's will, two things Are required:
Psal. 115. So that Gods will may be done, we must say with Christ, not my will, but thy will be done, we must abridge our selves of our owne will, that Gods will may take place.
Psalm 115. So that God's will may be done, we must say with christ, not my will, but thy will be done, we must abridge our selves of our own will, that God's will may take place.
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The better sort that are regenerate, doe assent to the Law of God, that it is good, and have a delight to it, Rom. 7.22. but yet they see another law in their members, which leadeth them unto the law of sinne and death.
The better sort that Are regenerate, do assent to the Law of God, that it is good, and have a delight to it, Rom. 7.22. but yet they see Another law in their members, which leads them unto the law of sin and death.
and the spirit against the flesh, Gal. 5. The will of the flesh wils one thing, and the will of God another, therefore that Gods will may take place, we must renounce our owne will, and as Christ saith, willingly deny our selves, Matth. 16.24. We must oppose Gods will to the will of the flesh, and the will of man, Iohn 1.13.
and the Spirit against the Flesh, Gal. 5. The will of the Flesh wills one thing, and the will of God Another, Therefore that God's will may take place, we must renounce our own will, and as christ Says, willingly deny our selves, Matthew 16.24. We must oppose God's will to the will of the Flesh, and the will of man, John 1.13.
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We must pray unto God, Converte meum nolle in tuum velle, convert my froward and unwilling will into thy will; and because thy will is the true will, Insereolem voluntatis tuae oleastro voluntatis meae, ingraft the true Olive of thy will into the wilde Olive of my will.
We must pray unto God, Convert meum nolle in tuum velle, convert my froward and unwilling will into thy will; and Because thy will is the true will, Insereolem voluntatis tuae Oleastro voluntatis meae, ingraft the true Olive of thy will into the wild Olive of my will.
If our will be contrary unto Gods will, and will not be subject unto it, then we must scatter it, and pull it up by the rootes, Psal. 32.9. In chamo, & fraeno constringe maxillas meas, (sayes an ancient Father) and upon the words of Christ, Compell them to enter, that my house may bee full, Luke 24. saith he, Compelle me Domine intrare, si vocare non est sais.
If our will be contrary unto God's will, and will not be Subject unto it, then we must scatter it, and pull it up by the roots, Psalm 32.9. In chamo, & Freno constringe maxillas meas, (Says an ancient Father) and upon the words of christ, Compel them to enter, that my house may be full, Lycia 24. Says he, Compel me Domine intrare, si vocare non est sais.
and childish, and perverse, and therefore Solomon saith, Ne innitaris, &c. Doe not leane to thine owne wisedome, Prov. 3.1. Every man is a beast by his owne knowledge;
and childish, and perverse, and Therefore Solomon Says, Ne innitaris, etc. Do not lean to thine own Wisdom, Curae 3.1. Every man is a beast by his own knowledge;
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and to expresse the fault of mans will, Iob saith, that man is tanquam pullus asini, like an wilde Asses colt, Iob 11.12. which of all other beasts is most foolish.
and to express the fault of men will, Job Says, that man is tanquam pullus Dons, like an wild Asses colt, Job 11.12. which of all other beasts is most foolish.
as Saint Paul witnesseth, 1 Cor. 2.14. Men speake evill of things which they know not, yea, even in those things which they know naturally they are but beasts, Iudg. 10. All our reason and understanding hath not in it selfe sufficient direction for our will:
as Saint Paul Witnesseth, 1 Cor. 2.14. Men speak evil of things which they know not, yea, even in those things which they know naturally they Are but beasts, Judges 10. All our reason and understanding hath not in it self sufficient direction for our will:
and therefore Christ saith of Saint Peter, that flesh and bloud did not reveale to him that knowledge, that is attained by Gods Spirit, Matth. 16. and in spirituall things, Saint Paul he counselled not with flesh and bloud, Gal. 1.16. Lastly, our will is wholly enclined to that which is evill, Ier. 4. wherefore one saith truly, Tolle voluntatem tuam, & ego extinguam inferaum:
and Therefore christ Says of Saint Peter, that Flesh and blood did not reveal to him that knowledge, that is attained by God's Spirit, Matthew 16. and in spiritual things, Saint Paul he counseled not with Flesh and blood, Gal. 1.16. Lastly, our will is wholly inclined to that which is evil, Jeremiah 4. Wherefore one Says truly, Take voluntatem tuam, & ego extinguam inferaum:
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but those whom God giveth over to their owne will, Rom. 1.24. their case is desperate, and therefore wee have the more cause to thinke the more humbly of our owne will, and willingly submit our selves to the holy will of God.
but those whom God gives over to their own will, Rom. 1.24. their case is desperate, and Therefore we have the more cause to think the more humbly of our own will, and willingly submit our selves to the holy will of God.
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therefore with-hold not correction, but strike him with the rod, and he shall not die, Prov. 22.13. and our will being childish, we must be abridged of it, or else, wee shall fall into danger:
Therefore withhold not correction, but strike him with the rod, and he shall not die, Curae 22.13. and our will being childish, we must be abridged of it, or Else, we shall fallen into danger:
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that appeareth by the petition it selfe, Nam quid stultius, quam petere id q•od penes nos est? What is more foolish then to aske those things that are in our owne power? and the Apostle saith, We are not sufficient of our selves to thinke a good thought, 2 Cor. 3. Such is our corruption, That though God will, yet we will not, Matth. 23. We cannot speake unto God;
that appears by the petition it self, Nam quid stultius, quam Peter id q•od penes nos est? What is more foolish then to ask those things that Are in our own power? and the Apostle Says, We Are not sufficient of our selves to think a good Thought, 2 Cor. 3. Such is our corruption, That though God will, yet we will not, Matthew 23. We cannot speak unto God;
for no man can say that Iesus is the Lord, but by the holy Ghost, 1 Cor. 12. We doe not finde either will, or ability, but it is God that giveth both, Phil. 2. and though the Spirit be willing, yet the flesh is but weake, Matth. 26.41.
for no man can say that Iesus is the Lord, but by the holy Ghost, 1 Cor. 12. We do not find either will, or ability, but it is God that gives both, Philip 2. and though the Spirit be willing, yet the Flesh is but weak, Matthew 26.41.
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Therefore we are petitioners for the grace of God, and for power from him, without which we cannot doe Gods will, so that our desire is, to obtaine something from God, whereby his will may be accomplished in us,
Therefore we Are petitioners for the grace of God, and for power from him, without which we cannot do God's will, so that our desire is, to obtain something from God, whereby his will may be accomplished in us,
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Wherein we are to consider, a quo, & per quem fiat, from whom, and by whom it is to be done, we pray not that we of our selves may doe the will of God; for no man can rise up to Heaven,
Wherein we Are to Consider, a quo, & per Whom fiat, from whom, and by whom it is to be done, we pray not that we of our selves may do the will of God; for no man can rise up to Heaven,
The passive grace is that, which proceeds from God towards us; which standeth in offering grace, as God is said to doe, 1 Pet. 1.13. or when he causeth his grace to appeare to all men, Tit. 1.2.11. and that is not enough, unlesse we be made capable of it;
The passive grace is that, which proceeds from God towards us; which Stands in offering grace, as God is said to do, 1 Pet. 1.13. or when he Causes his grace to appear to all men, Tit. 1.2.11. and that is not enough, unless we be made capable of it;
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Then we must have that active grace, by which the will of God may be done in us, of which the Prophet saith, Omnia opera nostra operatus es in nobis, Thou Lord hast wrought all our workes in us, Isa. 26. God must not onely, sanare cogitationem, & mutare affectum, heale the thought,
Then we must have that active grace, by which the will of God may be done in us, of which the Prophet Says, Omnia opera nostra Operatus es in nobis, Thou Lord hast wrought all our works in us, Isaiah 26. God must not only, sanare cogitationem, & mutare affectum, heal the Thought,
and change our affection, but perducere ad actum, that is, he must bring to passe, that as he gives us ability to doe his will, so his will may be done by us;
and change our affection, but perducere ad Acts, that is, he must bring to pass, that as he gives us ability to do his will, so his will may be done by us;
so he must still follow us with his grace, that we may goe forward in doing of his will, for our case is compared to the state of the Israelites, which in their fight with Amalek, did prevaile, as long as Moses held up his hand; but when he let is downe, they were put to the worse, Exod. 17. we may see it in the case of Saint Peter, who was able to walk upon the water,
so he must still follow us with his grace, that we may go forward in doing of his will, for our case is compared to the state of the Israelites, which in their fight with Amalek, did prevail, as long as Moses held up his hand; but when he let is down, they were put to the Worse, Exod 17. we may see it in the case of Saint Peter, who was able to walk upon the water,
while Christ held him up, but when hee was left to himselfe, he sunke, Matth. 1.4. therefore we must have not onely a preventing, but also an accomplishing grace, that may still follow us in our workes:
while christ held him up, but when he was left to himself, he sunk, Matthew 1.4. Therefore we must have not only a preventing, but also an accomplishing grace, that may still follow us in our works:
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ne cessent in effectum, that they faile not in the upshot, whereof the Evangelist makes mention, that from him who is full of grace, We must receive grace for grace, Iohn 1.14. It was not the grace of God onely, that wrought in Saint Paul, stirring him up to ho linesse:
ne cessent in effectum, that they fail not in the upshot, whereof the Evangelist makes mention, that from him who is full of grace, We must receive grace for grace, John 1.14. It was not the grace of God only, that wrought in Saint Paul, stirring him up to ho linesse:
but also gratia Dei, NONLATINALPHABET, The grace of God with me, 1 Cor. 15. And when the Angels say NONLATINALPHABET, Toward men good vvill, Luke 2. they doe not onely wish, that God vvill shew good vvill tovvards men,
but also Gratia Dei,, The grace of God with me, 1 Cor. 15. And when the Angels say, Towards men good will, Lycia 2. they do not only wish, that God will show good will towards men,
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but yet by his grace, and the assistance both of his preventing and follovving grace: And as for sanctifying of Gods name, our desire vvas, that it may be sanctified of us;
but yet by his grace, and the assistance both of his preventing and following grace: And as for sanctifying of God's name, our desire was, that it may be sanctified of us;
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but especially in our ovvne behalfe, that vvhen vve are either unvvilling or unable, to doe his revealed vvill; it may please him to give us the knovvledge of it,
but especially in our own behalf, that when we Are either unwilling or unable, to do his revealed will; it may please him to give us the knowledge of it,
and to put into us the obedience of it, that being assured in our consciences, that vve have done the vvill of God, vvee may have that peace, and joy of the holy Ghost, vvherein the Kingdome of grace standeth, vvhich may be to us a pledge of the Kingdome of glory, vvhereunto vve shall be exalted after this life,
and to put into us the Obedience of it, that being assured in our Consciences, that we have done the will of God, we may have that peace, and joy of the holy Ghost, wherein the Kingdom of grace Stands, which may be to us a pledge of the Kingdom of glory, whereunto we shall be exalted After this life,
if vve be carefull both to submit our vvils to Gods secret vvill, and to frame our vvili and the actions of our life to that declared and open vvill of God, vvhich for our direction he hath revealed in his vvord.
if we be careful both to submit our vvils to God's secret will, and to frame our uvili and the actions of our life to that declared and open will of God, which for our direction he hath revealed in his word.
for it sufficeth not simply to do Gods will, as others do on earth, but we must do it as it is done in heaven; for adverbes please God better then verbes, and he respecteth more in the doing of his will, the manner of the doing of it, then our doing it selfe.
for it Suffices not simply to do God's will, as Others do on earth, but we must do it as it is done in heaven; for adverbs please God better then verbs, and he respecteth more in the doing of his will, the manner of the doing of it, then our doing it self.
The Greekes distinguish the will of God by both the words of NONLATINALPHABET and NONLATINALPHABET when we do Gods will without any regard how, so it be done.
The Greeks distinguish the will of God by both the words of and when we do God's will without any regard how, so it be done.
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that is his NONLATINALPHABET, but when Gods will is done with a sicut, and in such fort as he requireth, that is his good pleasure, and NONLATINALPHABET.
that is his, but when God's will is done with a sicut, and in such fort as he requires, that is his good pleasure, and.
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In the qualification we are to enquire what is meant by heaven, and earth, either tanquam continentia, or else we may understand them as things contained therein;
In the qualification we Are to inquire what is meant by heaven, and earth, either tanquam continence, or Else we may understand them as things contained therein;
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thirdly, that which the Apostle cals the third heaven, whereunto he was taken up, which is the place of blessednesse, where Gods Majesty is especially resident, 2 Cor. 12. In all these heavens which containe other bodies, in them wee shall find that Gods will is done.
Thirdly, that which the Apostle calls the third heaven, whereunto he was taken up, which is the place of blessedness, where God's Majesty is especially resident, 2 Cor. 12. In all these heavens which contain other bodies, in them we shall find that God's will is done.
and fire, and wind, Psal. 148. In the second heaven which Salomon calls the heaven of heavens, 1 Reg. 8.27. Gods will is done, for there at Gods Commandement the Sunne and Moone stood still, contrary to their usuall course, till the people of God avenged themselves of their enemies, Josh. 10.13.
and fire, and wind, Psalm 148. In the second heaven which Solomon calls the heaven of heavens, 1 Reg. 8.27. God's will is done, for there At God's Commandment the Sun and Moon stood still, contrary to their usual course, till the people of God avenged themselves of their enemies, Josh. 10.13.
Thirdly, the earth it selfe, and things contained in it, do yeeld obedience to heaven; for if the heaven be favourable in sending downe raine and fruitfull seasons, Act. 4.17. Psal. 65. the earth answerably will bring forth her encrease for the good of man;
Thirdly, the earth it self, and things contained in it, do yield Obedience to heaven; for if the heaven be favourable in sending down rain and fruitful seasons, Act. 4.17. Psalm 65. the earth answerably will bring forth her increase for the good of man;
but if the heaven be brasse, the earth also will be Iron, Deut. 28. Lastly, as the powers of the heavens are such, as that they can draw up clouds from the earth, Psal. 13.5. which do distill raine upon the earth, to water the Furrowes thereof;
but if the heaven be brass, the earth also will be Iron, Deuteronomy 28. Lastly, as the Powers of the heavens Are such, as that they can draw up Clouds from the earth, Psalm 13.5. which do distil rain upon the earth, to water the Furrows thereof;
that as Christ our head came not to doe his owne will, but the will of him that sent him, Joh. 6.38. so the whole body of Christ may labour to fulfill the same.
that as christ our head Come not to do his own will, but the will of him that sent him, John 6.38. so the Whole body of christ may labour to fulfil the same.
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Secondly, in heaven thus are Angels, which fulfill his Commandement, and hearken to the voyce of his word, Psal. 10. So our prayer is, that men, to whom God hath made the promise, that they shall be NONLATINALPHABET, Luk. 20. may labour to be like the Angels, in doing Gods will,
Secondly, in heaven thus Are Angels, which fulfil his Commandment, and harken to the voice of his word, Psalm 10. So our prayer is, that men, to whom God hath made the promise, that they shall be, Luk. 20. may labour to be like the Angels, in doing God's will,
As the heavenly part of man, that is, his spirit, is willing, and doth not only consent that Gods Law is good, but delight in it, Rom. 7. so must we be carefull to bring our flesh in subjection, that our old man, and outward man may conforme himselfe to the inward and new man, 2 Cor. 4. Eph. 4. Secondly, touching the question;
As the heavenly part of man, that is, his Spirit, is willing, and does not only consent that God's Law is good, but delight in it, Rom. 7. so must we be careful to bring our Flesh in subjection, that our old man, and outward man may conform himself to the inward and new man, 2 Cor. 4. Ephesians 4. Secondly, touching the question;
How Gods will is done in heaven? the answer is, that where his will is both dulcis, and amara voluntas, a sweete and a bitter will, it is there obeyed and performed in both kinds:
How God's will is done in heaven? the answer is, that where his will is both dulcis, and Amara Voluntas, a sweet and a bitter will, it is there obeyed and performed in both Kinds:
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but against nature, Sunne and Moone stand still at his will, Jos. 10. whose obedience tels us, that our duty is to doe his will, not only in things agreeable with our nature,
but against nature, Sun and Moon stand still At his will, Jos. 10. whose Obedience tells us, that our duty is to do his will, not only in things agreeable with our nature,
Not my will, but thine be done, Luk. 22. and in the Angels, which at Gods commandement are ready not onely to ascend, but also to descend, Gen. 28. to shew, that they are content, not onely to appeare in heavenly glory, which is their nature,
Not my will, but thine be done, Luk. 22. and in the Angels, which At God's Commandment Are ready not only to ascend, but also to descend, Gen. 28. to show, that they Are content, not only to appear in heavenly glory, which is their nature,
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As naturally they have a desire to ascend to beare rule, so at Gods commandement they are content to descend, to do service here below, they do altogether fulfill Gods will, Psal. 104. whereas the nature of man doth hardly grant to obey Gods will, in that which seemeth strange to flesh and blood,
As naturally they have a desire to ascend to bear Rule, so At God's Commandment they Are content to descend, to do service Here below, they do altogether fulfil God's will, Psalm 104. whereas the nature of man does hardly grant to obey God's will, in that which seems strange to Flesh and blood,
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and therefore they are said to have every one sixe wings, Esay 6. From whose example wee must learne to do all things commanded of God, without murmuring or disputing, Phil. 2.14. and that because it is Gods will we should do it.
and Therefore they Are said to have every one sixe wings, Isaiah 6. From whose Exampl we must Learn to do all things commanded of God, without murmuring or disputing, Philip 2.14. and that Because it is God's will we should do it.
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when we do it, as the uncleane spirit would not come out of the child, but with much crying, and renting of him, Mark. 9.26. so we cannot do Gods will, but with great murmuring, and grudging;
when we do it, as the unclean Spirit would not come out of the child, but with much crying, and renting of him, Mark. 9.26. so we cannot do God's will, but with great murmuring, and grudging;
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Therefore our rule in this behalfe is, that we do Gods will, not NONLATINALPHABET, 2 Cor. 9. but NONLATINALPHABET, Col. 3. not grudgingly, but cheerfully from the heart, accounting it our meat to do the will of our heavenly Father, Joh. 4.
Therefore our Rule in this behalf is, that we do God's will, not, 2 Cor. 9. but, Col. 3. not grudgingly, but cheerfully from the heart, accounting it our meat to do the will of our heavenly Father, John 4.
Secondly, for the Elevation, it is true, that the qualification is signified by NONLATINALPHABET, not NONLATINALPHABET, and our prayer is, that we may do Gods will as it is done in heaven,
Secondly, for the Elevation, it is true, that the qualification is signified by, not, and our prayer is, that we may do God's will as it is done in heaven,
but not as much, with like readinesse of mind, but not in like measure: (for that is impossible for earthly men) wee desire to fulfill Gods will in the manner,
but not as much, with like readiness of mind, but not in like measure: (for that is impossible for earthly men) we desire to fulfil God's will in the manner,
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but not in the same degree of obedience, which may be expressed by the words Image and likenesse, Gen. 1. Our obedience may be the likenesse of the Angels; but not the Image.
but not in the same degree of Obedience, which may be expressed by the words Image and likeness, Gen. 1. Our Obedience may be the likeness of the Angels; but not the Image.
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Secondly, we must have an Heroicall and free spirit, Psal. 51. which may stirre us up to wish that wee could do more then we can, which consists of Aspiration, and Suspiration. We must aspire to the greatest perfection, with David: Concupivit anima mea, My soule hath lusted to keepe thy righteous judgements for ever, Psal. 119.20.
Secondly, we must have an Heroical and free Spirit, Psalm 51. which may stir us up to wish that we could do more then we can, which consists of Aspiration, and Suspiration. We must aspire to the greatest perfection, with David: Concupivit anima mea, My soul hath lusted to keep thy righteous Judgments for ever, Psalm 119.20.
therefore we must suspirare, when we consider that the Law saith, Thou shalt not lust, and yet find that wee do lust, we are to sigh and say with the Apostle, Who shall deliver us from this body of death? Rom. 7.
Therefore we must suspirare, when we Consider that the Law Says, Thou shalt not lust, and yet find that we do lust, we Are to sighs and say with the Apostle, Who shall deliver us from this body of death? Rom. 7.
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Wo is me that my dwelling is prolonged in the Tents of Kedar, Psal. 120.5. We must desire to do more then we can, and grieve that we cannot do so much as we ought;
Woe is me that my Dwelling is prolonged in the Tents of Kedar, Psalm 120.5. We must desire to do more then we can, and grieve that we cannot do so much as we ought;
Thirdly, the supplication is of two sorts, Reall, and personall: Touching the first, as the grace of God is multiformis gratia, 1 Pet. 4. So the will of God being one, is of many sorts and containeth divers particulars:
Thirdly, the supplication is of two sorts, Real, and personal: Touching the First, as the grace of God is multiformis Gratia, 1 Pet. 4. So the will of God being one, is of many sorts and Containeth diverse particulars:
therefore, as we generally pray that the will of God may be done, so when by the word of God wee understand, what is the will of God in particular, we are to desire, no lesse, that it may be performed:
Therefore, as we generally pray that the will of God may be done, so when by the word of God we understand, what is the will of God in particular, we Are to desire, no less, that it may be performed:
There is another will of God for patience, for he would have us suffer for Christs sake, without murmuring, that so wee may stop the mouthes of ignorant men, 1 Pet. 2.6.
There is Another will of God for patience, for he would have us suffer for Christ sake, without murmuring, that so we may stop the mouths of ignorant men, 1 Pet. 2.6.
as the Prophet sheweth) Set up thy selfe, O God, above the heaven, and thy glory above all the earth, Psal. 57. But the earth or land wherein we dwell (as the Prophet speakes) that glory may dwell, interra nostra, in our land, Ps. 85. So we pray that Gods will may be done in all lands,
as the Prophet shows) Set up thy self, Oh God, above the heaven, and thy glory above all the earth, Psalm 57. But the earth or land wherein we dwell (as the Prophet speaks) that glory may dwell, interra nostra, in our land, Ps. 85. So we pray that God's will may be done in all Lands,
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but yet we are every one of us particularly to apply to our selves, for to man it was said by God, Terra es, Gen. 3. To man it was said, Earth, earth, earth, heare the word of the Lord, Jer. 22. So we desire that Gods will may especially be done,
but yet we Are every one of us particularly to apply to our selves, for to man it was said by God, Terra es, Gen. 3. To man it was said, Earth, earth, earth, hear the word of the Lord, Jer. 22. So we desire that God's will may especially be done,
and fulfilled, in that part of the earth, whereof God hath made us, that is, that in these our earthly vessels, which we carry about with us, we may be carefull to do that, which God requireth at our hands.
and fulfilled, in that part of the earth, whereof God hath made us, that is, that in these our earthly vessels, which we carry about with us, we may be careful to do that, which God requires At our hands.
OUt of the words of our Saviour, in the sixth of Matth. vers. 33. wee have elsewhere set downe the order of these three Petitions, which concerne our selves,
OUt of the words of our Saviour, in the sixth of Matthew vers. 33. we have elsewhere Set down the order of these three Petitions, which concern our selves,
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The things pertaining to Glory, for which wee pray in the first place, are Eternall; those that concerne grace, are Spirituall; and the blessings of this life, which we desire may not be with-held from us, are naturall and temporall.
The things pertaining to Glory, for which we pray in the First place, Are Eternal; those that concern grace, Are Spiritual; and the blessings of this life, which we desire may not be withheld from us, Are natural and temporal.
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the ravens of the aire call upon God, that he would feed them, Ps. 147. The Lyons beneath roaring for their prey, do seeke their meat at God, Psal. 104.21.
the Ravens of the air call upon God, that he would feed them, Ps. 147. The Lyons beneath roaring for their prey, do seek their meat At God, Psalm 104.21.
and therefore no marvell that wee, in as much as we are creatures, do seeke to God, who is the God of Nature, to supply the defects of nature that we find in our selves, as other creatures;
and Therefore no marvel that we, in as much as we Are creatures, do seek to God, who is the God of Nature, to supply the defects of nature that we find in our selves, as other creatures;
but the prayer that we make for outward things, is not without respect to things spirituall, and this Petition followeth upon the other, by good consequent, and order;
but the prayer that we make for outward things, is not without respect to things spiritual, and this Petition follows upon the other, by good consequent, and order;
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The same occasion moved Isaac, to goe downe to Abimelech at Gerar, Gen. 26. and Jacob to relieve his family in the great dearth at this time, was faine to send his sonnes, the Patriarchs, into Egypt to buy corne, Gen. 42. The children of Israell,
The same occasion moved Isaac, to go down to Abimelech At Gerar, Gen. 26. and Jacob to relieve his family in the great dearth At this time, was feign to send his Sons, the Patriarchs, into Egypt to buy corn, Gen. 42. The children of Israel,
that they understood not their Master, when he gave them warning to beware of the leven of the Scribes and Pharisees, Matth. 8. So the want of outward things, doth distract our Saviour were so troubled in mind,
that they understood not their Master, when he gave them warning to beware of the leven of the Scribes and Pharisees, Matthew 8. So the want of outward things, does distract our Saviour were so troubled in mind,
that they understood not their Master, when he gave them warning to beware of the leven of the Scribes and Pharisees, Matth. 8. So the want of outward things, doth distract our minds,
that they understood not their Master, when he gave them warning to beware of the leven of the Scribes and Pharisees, Matthew 8. So the want of outward things, does distract our minds,
our Saviour hath indited us a forme of prayer, to sue to God, as well for things temporall, as spirituall, and eternall: for it is lawfull for us to pray for them,
our Saviour hath Indited us a Form of prayer, to sue to God, as well for things temporal, as spiritual, and Eternal: for it is lawful for us to pray for them,
The first Petition that the naturall man makes, is for his daily bread, but our care must be first for the Kingdome of God, next for the fulfilling of Gods will and doing that righteousnesse which God requires at our hands:
The First Petition that the natural man makes, is for his daily bred, but our care must be First for the Kingdom of God, next for the fulfilling of God's will and doing that righteousness which God requires At our hands:
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Esaus blessing was, first the fatnesse of the earth, and next the dew of heaven, to teach us, that prophane persons do make more reckoning of earthly commodities, then of heavenly comforts, Gen. 27.28. and 39.
Esaus blessing was, First the fatness of the earth, and next the due of heaven, to teach us, that profane Persons do make more reckoning of earthly commodities, then of heavenly comforts, Gen. 27.28. and 39.
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we are to wish them in the first place, and then Davids Unam petii à Domino, One thing I have required of the Lord, Psal. 27. And that which Christ saith to Martha, Unam est necessarium, one thing is needfull, Luk. 10. would bring us to Salomons two things, Prov. 30. Give mee not poverty, nor riches;
we Are to wish them in the First place, and then Davids Unam petii à Domino, One thing I have required of the Lord, Psalm 27. And that which christ Says to Martha, Unam est Necessary, one thing is needful, Luk. 10. would bring us to Solomon's two things, Curae 30. Give me not poverty, nor riches;
for he hath taught us first to pray for his Kingdome, then for the working of righteousnesse, or for the doing of Gods will, and lastly, for daily bread.
for he hath taught us First to pray for his Kingdom, then for the working of righteousness, or for the doing of God's will, and lastly, for daily bred.
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if the doing of Gods will be our meat, then, Requiem dedit timentibus se, He hath given rest to them that feare him, Psal. 111. In the Petition we are to observe from sixe words, sixe severall points:
if the doing of God's will be our meat, then, Requiem dedit timentibus se, He hath given rest to them that Fear him, Psalm 111. In the Petition we Are to observe from sixe words, sixe several points:
first, the thing that we desire, that is, bread: secondly, the attribute, our bread: thirdly, daily bread: fourthly, wee desire that this bread may be given us:
First, the thing that we desire, that is, bred: secondly, the attribute, our bred: Thirdly, daily bred: fourthly, we desire that this bred may be given us:
this confession of our want, and indigence, is a great glory to God, that all the inhabitants of the earth usque ad Regem Davidem, to professe to say, Give us, Psal. 40. I am poore and needy but the Lord careth for mee;
this Confessi of our want, and indigence, is a great glory to God, that all the inhabitants of the earth usque ad Regem Davidem, to profess to say, Give us, Psalm 40. I am poor and needy but the Lord Careth for me;
and it is my wine, and my flaxe, and my oyle, Hos. 2.8. Ipse dat semen sementi, & panem manducanti, 2 Cor. 9.10. We are destitute of the meanest blessings that are;
and it is my wine, and my flax, and my oil, Hos. 2.8. Ipse that semen sementi, & Bread manducanti, 2 Cor. 9.10. We Are destitute of the Meanest blessings that Are;
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Balaam cared not how he came by promotion, so he had it, and therefore he is said to have loved the wages of unrighteousnesse, 2 Pet. 2.15. but we must labour, not so much to have good things, as to have them from God: and Pilate is to acknowledge that the power which he hath, was given him from above, Joh. 19. and not to vaunt of any usurped power.
balaam cared not how he Come by promotion, so he had it, and Therefore he is said to have loved the wages of unrighteousness, 2 Pet. 2.15. but we must labour, not so much to have good things, as to have them from God: and Pilate is to acknowledge that the power which he hath, was given him from above, John 19. and not to vaunt of any usurped power.
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It is said of God, Tu aperis manum tuam, Psal. 104. Thou openest the doores of heaven, Psal. 78. So we are not so much to labour for temporall things by our owne endeavour,
It is said of God, Tu aperis manum tuam, Psalm 104. Thou openest the doors of heaven, Psalm 78. So we Are not so much to labour for temporal things by our own endeavour,
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so saith our Saviour, Which of you by taking thought can adde one cubit to his stature? Matth. 6. All our endeavours for the things of this life, are unprofitable, without Gods blessing;
so Says our Saviour, Which of you by taking Thought can add one cubit to his stature? Matthew 6. All our endeavours for the things of this life, Are unprofitable, without God's blessing;
And when he blesseth our labour, then he is said to give us bread; and therefore we are to confesse with David, that whatsoever we have received, we have received it at his hands, 1 Chron. 29.14.
And when he Blesses our labour, then he is said to give us bred; and Therefore we Are to confess with David, that whatsoever we have received, we have received it At his hands, 1 Chronicles 29.14.
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then are they but beggerly elements, When we eat and have not enough, Hag. 1. Therefore our prayer is, that he would cause the earth to yeeld us bread,
then Are they but beggarly elements, When we eat and have not enough, Hag. 1. Therefore our prayer is, that he would cause the earth to yield us bred,
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therefore we pray, that as our bread by his blessing, is made to us, panis salubris, so it may be panis sanctus, Deut. 8. that he will give us grace to use his creatures to the end that wee may the better serve him;
Therefore we pray, that as our bred by his blessing, is made to us, Paris salubris, so it may be Paris Sanctus, Deuteronomy 8. that he will give us grace to use his creatures to the end that we may the better serve him;
but withall hee sendeth leannesse into their soules, Psal. 106. But Christian men have, not onely the earth to yeeld her fruit, Gods blessing being upon their labours,
but withal he sends leanness into their Souls, Psalm 106. But Christian men have, not only the earth to yield her fruit, God's blessing being upon their labours,
but also it is sanctified to them, and that bread is properly theirs, because they are Gods children, Et panis est filiorum, it is the childrens bread.
but also it is sanctified to them, and that bred is properly theirs, Because they Are God's children, Et Paris est Filiorum, it is the Children's bred.
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so as it were infinite to expresse then severally, therefore our Saviour Christ doth here comprehend them all under the terme of Bread, using the same figure which God himselfe useth in the law, where under one word, many things are contained.
so as it were infinite to express then severally, Therefore our Saviour christ does Here comprehend them all under the term of Bred, using the same figure which God himself uses in the law, where under one word, many things Are contained.
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and as they do, so doth not onely Moses in the Law, where all that pertaine to this life, is referred to victum, and amictum, Deut. 10.18. but also Saint Paul, in the Epistle, 1 Tim. 6.8. Hebentes victum & amictum, his contenti sumus.
and as they do, so does not only Moses in the Law, where all that pertain to this life, is referred to victum, and amictum, Deuteronomy 10.18. but also Saint Paul, in the Epistle, 1 Tim. 6.8. Hebentes victum & amictum, his contenti sumus.
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so then our desire is, that God would give us, not onely, panem jumentorum, but panem Angelorum, Psal. 78. The bread of Angels; and our suit is as well for panis coeli, Joh. 6. as for earthly bread.
so then our desire is, that God would give us, not only, Bread jumentorum, but Bread Angels, Psalm 78. The bred of Angels; and our suit is as well for Paris coeli, John 6. as for earthly bred.
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and therefore speaking of the sweetnesse of that bread, Job saith, I esteemed of the words of his mouth, more than my appointed food, Job, 23. and David saith, Thy word is sweeter then hony, and the hony combe, Psalm. 19.10. In the New Testament the Apostle, to shew the nourishing force of Gods word, saith, that Timothy was enutritus verbis fidei, 1 Tim. 4.6. To shew the taste or relish that it hath as well as naturall food, saith, Gustaverit bonum Deiverbum, hath tasted the good word of God, Heb. 6. So the food of the soule is to be desired at Gods hands as well as the bodily food.
and Therefore speaking of the sweetness of that bred, Job Says, I esteemed of the words of his Mouth, more than my appointed food, Job, 23. and David Says, Thy word is Sweeten then honey, and the honey comb, Psalm. 19.10. In the New Testament the Apostle, to show the nourishing force of God's word, Says, that Timothy was enutritus verbis fidei, 1 Tim. 4.6. To show the taste or relish that it hath as well as natural food, Says, Gustaverit bonum Deiverbum, hath tasted the good word of God, Hebrew 6. So the food of the soul is to be desired At God's hands as well as the bodily food.
There is a Famin as well of Gods word, as of bread, Amos 8. There is an hungring & thirsting after righteousnesse, Matth. 5. therefore wee are to pray, that God would supply the wants, not onely of the body, but of the soule likewise.
There is a Famine as well of God's word, as of bred, Amos 8. There is an hungering & thirsting After righteousness, Matthew 5. Therefore we Are to pray, that God would supply the Wants, not only of the body, but of the soul likewise.
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In sudore vultus tui comedes panem tuum, Our request to God is for that food, which is gotten by honest paines taken in our calling, whereunto God hath made a promise, Thou shalt eate the labour of thy hands, Psalm.
In Sudore vultus tui comedes Bread tuum, Our request to God is for that food, which is got by honest pains taken in our calling, whereunto God hath made a promise, Thou shalt eat the labour of thy hands, Psalm.
Secondly, as we would have it made Ours, by the labour of our vocation, so by the duty of invocation, that this corporall food, which is common to other creatures, may be proper to us by calling upon God for his blessing upon it, which if we do, we have a promise, it shall be truly ours. Open thy mouth, I will fill it, Psal. 81.11.
Secondly, as we would have it made Ours, by the labour of our vocation, so by the duty of invocation, that this corporal food, which is Common to other creatures, may be proper to us by calling upon God for his blessing upon it, which if we do, we have a promise, it shall be truly ours. Open thy Mouth, I will fill it, Psalm 81.11.
For, the creatures of God are sanctified to us by the Word of God and prayer, 1 Tim. 4. This puts a difference betwixt the Christian mans bread, and that which the prophane man eates:
For, the creatures of God Are sanctified to us by the Word of God and prayer, 1 Tim. 4. This puts a difference betwixt the Christian men bred, and that which the profane man eats:
as without calling upon God for his blessing before, Gen. 25. For the which also he is said to be prophane, Heb. 12. So are all those that eate of Gods creatures, without praying to him for his blessing,
as without calling upon God for his blessing before, Gen. 25. For the which also he is said to be profane, Hebrew 12. So Are all those that eat of God's creatures, without praying to him for his blessing,
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which thing if they refuse to do, as Atheists, and prophane persons, their bread may be panis salubris, but not sanctus, it may be able to nourish their bodies, but it shall bring leannesse to their soules.
which thing if they refuse to do, as Atheists, and profane Persons, their bred may be Paris salubris, but not Sanctus, it may be able to nourish their bodies, but it shall bring leanness to their Souls.
Fourthly, the other attribute of bread, is Daily, concerning which we must consider foure things. First, from the Latine word quotidianum, which hath relation to the time;
Fourthly, the other attribute of bred, is Daily, Concerning which we must Consider foure things. First, from the Latin word quotidian, which hath Relation to the time;
by which word, as we acknowledge our daily want, and Gods continuall care and providence for the supply thereof, of whom it is said, Thou givest meat in due season, Psal. 104. So Christ teacheth us daily to praise and magnifie Gods care, daily extended towards us,
by which word, as we acknowledge our daily want, and God's continual care and providence for the supply thereof, of whom it is said, Thou givest meat in due season, Psalm 104. So christ Teaches us daily to praise and magnify God's care, daily extended towards us,
Now, for as much as man consists of Body and Soule, his prayer to God must not be onely for such meat as is meete to nourish the Body, but also for the food which agreeth with the Soule: for it is in vaine to have food,
Now, for as much as man consists of Body and Soul, his prayer to God must not be only for such meat as is meet to nourish the Body, but also for the food which agreeth with the Soul: for it is in vain to have food,
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Thirdly, the Syriack word used by our Saviour signifieth panem necessitatis meae, which hath relation to the quaility of the bread, teaching us not to pray for Dainty meat, but such as is fit to relieve our hunger:
Thirdly, the Syriac word used by our Saviour signifies Bread necessitatis meae, which hath Relation to the quaility of the bred, teaching us not to pray for Dainty meat, but such as is fit to relieve our hunger:
and therefore God gave them quailes from heaven, but (which was the heavie judgement of God upon them) they perished while the meat was in their mouthes, Psal. 78. The Apostle willeth us therefore, not to set our minds upon supenfluity: but contrarily, NONLATINALPHABET, Food and Rayment, let us therewith be content.
and Therefore God gave them quails from heaven, but (which was the heavy judgement of God upon them) they perished while the meat was in their mouths, Psalm 78. The Apostle wills us Therefore, not to Set our minds upon supenfluity: but contrarily,, Food and Raiment, let us therewith be content.
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For the Scripture telleth us what inconvenience commeth of abundance of meat: Dilectus meus impinguatus recalcitravit, Deut. 32.15. My beloved when he waxed fat, spurned with his heele;
For the Scripture Telleth us what inconvenience comes of abundance of meat: Beloved meus impinguatus recalcitravit, Deuteronomy 32.15. My Beloved when he waxed fat, spurned with his heel;
Oculi omnium suspiciunt in te, The eyes of all wait and looke up to thee, Psal. 145. Therefore we are to pray, that God will give bread, not onely nobis animalibus, but nobis hominibus, not onely as to living creatures, but as to Men.
Oculi omnium suspiciunt in te, The eyes of all wait and look up to thee, Psalm 145. Therefore we Are to pray, that God will give bred, not only nobis animalibus, but nobis hominibus, not only as to living creatures, but as to Men.
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Sixthly, for the word Hodie, our Saviour teacheth us to pray, Give us bread this day, and as the Apostle speakes, Heb. 3. Dum dicitur hodie; the reason is,
Sixthly, for the word Hodie, our Saviour Teaches us to pray, Give us bred this day, and as the Apostle speaks, Hebrew 3. Dum dicitur hodie; the reason is,
We see by his example what may fall out, Luk. 12. For as much as the continuance of our life is uncertaine, our desire must be, that God would give us sufficient for our present want.
We see by his Exampl what may fallen out, Luk. 12. For as much as the Continuance of our life is uncertain, our desire must be, that God would give us sufficient for our present want.
as Joseph who counselled Paraoh before hand to lay up corne to feed him for seven yeares space during the famine, Gen. 41. But our Saviour himselfe gives charge, that that which remaineth should be saved,
as Joseph who counseled Paraoh before hand to lay up corn to feed him for seven Years Molle during the famine, Gen. 41. But our Saviour himself gives charge, that that which remains should be saved,
yet we are to desire that which is the life of bread, which is a power to nourish; then, that God will give us the sanctified bread, which is the heavenly Manna,
yet we Are to desire that which is the life of bred, which is a power to nourish; then, that God will give us the sanctified bred, which is the heavenly Manna,
and to shut the bottomlesse pit of Hell, from whence all evils proceede. Prayer, is a meanes not onely to draw all grace from God, Prov. 12.2. but it is obex mali, & flagellum daemonis:
and to shut the bottomless pit of Hell, from whence all evils proceed. Prayer, is a means not only to draw all grace from God, Curae 12.2. but it is obex mali, & flagellum Daemonis:
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in these three latter we are taught to use that kinde of prayer that concernes the removing of all evill, called Tekinah, NONLATINALPHABET, and deprecation.
in these three latter we Are taught to use that kind of prayer that concerns the removing of all evil, called Tekinah,, and deprecation.
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Secondly, the goodnesse of God appeareth herein that he hath endited us a prayer to aske remission, telling us that it is possible to obtaine remission of sinne.
Secondly, the Goodness of God appears herein that he hath endited us a prayer to ask remission, telling us that it is possible to obtain remission of sin.
Where he teacheth all men to pray for good things, we learne that we are all mendici Dei: but in that we are taught to aske forgivenesse of sinne, we see that we are malefici Dei, the malefactors of God, such as have need of pardon:
Where he Teaches all men to pray for good things, we Learn that we Are all mendici Dei: but in that we Are taught to ask forgiveness of sin, we see that we Are malefici Dei, the malefactors of God, such as have need of pardon:
Of them it is said, he found no truth in his Angels, in his servants, and in his Angels there were folly, Iob 4.18. that is, they had trespasses, but yet God will not forgive them, nor receive any supplication for pride;
Of them it is said, he found no truth in his Angels, in his Servants, and in his Angels there were folly, Job 4.18. that is, they had Trespasses, but yet God will not forgive them, nor receive any supplication for pride;
but contrarywise, he keepeth the Angels that sinned in everlasting chaines to the judgement of the great day, 2 Pet. 2. he that is the God of the spirits of all flesh, Numb. 27.16. & 16.22. will not heare the spirits that sinned against him:
but contrariwise, he Keepeth the Angels that sinned in everlasting chains to the judgement of the great day, 2 Pet. 2. he that is the God of the spirits of all Flesh, Numb. 27.16. & 16.22. will not hear the spirits that sinned against him:
and the Petition for the supply of natural defects is common to all living creatures, but this which prayeth for pardon of sinnes is proper onely to man;
and the Petition for the supply of natural defects is Common to all living creatures, but this which Prayeth for pardon of Sins is proper only to man;
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by Debis, our Saviour meaneth sinnes, expressely so called Luke 11.4. and sinners are called debters, Luke 13.4. for the Scripture speakes of them, Matth. 18.24.
by Debis, our Saviour means Sins, expressly so called Lycia 11.4. and Sinners Are called debtors, Lycia 13.4. for the Scripture speaks of them, Matthew 18.24.
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one was brought that owed ten thousand Talents, that is, which had committed a great number of sinnes, and Luke 7.31. a lender had two debters, by which are meant sinners;
one was brought that owed ten thousand Talents, that is, which had committed a great number of Sins, and Lycia 7.31. a lender had two debtors, by which Are meant Sinners;
so it is betweene God and us, the sinnes that we commit by the breach of Gods Law, is Chirographum contra nos, an hand-writing against us, Col. 2. So they are called in the old Testament, Thou writest heavie or hard things against us, Iob 13.26. and Ezech. 2. Our sins are compared to a book written in both sides;
so it is between God and us, the Sins that we commit by the breach of God's Law, is Chirographum contra nos, an handwriting against us, Col. 2. So they Are called in the old Testament, Thou Writer heavy or hard things against us, Job 13.26. and Ezekiel 2. Our Sins Are compared to a book written in both sides;
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but he still doth nourish and preserve us, therefore we ought to doe his will; hee gives us Talents ▪ Matth. 25. which wee ought to imploy to his glory;
but he still does nourish and preserve us, Therefore we ought to do his will; he gives us Talents ▪ Matthew 25. which we ought to employ to his glory;
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and are free from all penalty, but if we doe it not, there is an obligation, Deut. 27. Cursed is every one that continueth not in all things that are written to doe them.
and Are free from all penalty, but if we do it not, there is an obligation, Deuteronomy 27. Cursed is every one that Continueth not in all things that Are written to do them.
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as that he may reape gaine thereby, Luke 19. The gifts, and graces that God bestowes upon us, must bee imployed in hallowing his name, in enlarging his Kingdome, in accomplishment of his will;
as that he may reap gain thereby, Lycia 19. The Gifts, and graces that God bestows upon us, must be employed in hallowing his name, in enlarging his Kingdom, in accomplishment of his will;
then are we in a double sort indebted to God, and make our selves guilty of his wrath, Et quis intelligit, &c. Who understandeth the power of his wrath? Psal. 90.
then Are we in a double sort indebted to God, and make our selves guilty of his wrath, Et quis intelligit, etc. Who understands the power of his wrath? Psalm 90.
and are carelesse of our spirits, therefore we become indebted to God in a third sort, by breaking his Commandements, in that which concernes our selfe,
and Are careless of our spirits, Therefore we become indebted to God in a third sort, by breaking his commandments, in that which concerns our self,
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That is, we must be carefull of others, as God said to Caine, Where is thy brother? Gen. 4. But because omnes, quae sua sunt quaerunt, all seeke their owne, Phil. 2. and seeke not the good of others,
That is, we must be careful of Others, as God said to Cain, Where is thy brother? Gen. 4. But Because omnes, Quae sua sunt quaerunt, all seek their own, Philip 2. and seek not the good of Others,
These debts, or sinnes, are properly said to be ours, because they proceed from us, (for there is no member of our body that is not guilty of some sinne) and not in that sense, that bread is said to be ours, which commeth to us,
These debts, or Sins, Are properly said to be ours, Because they proceed from us, (for there is no member of our body that is not guilty of Some sin) and not in that sense, that bred is said to be ours, which comes to us,
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as for our selves, for as the Apostle by these words, The rebukes of them that rebuked thee, fell upon me, Rom. 15.5. sheweth, that Christ was carried with the same zeale against sinne committed against God, as if it had beene against himselfe;
as for our selves, for as the Apostle by these words, The rebukes of them that rebuked thee, fell upon me, Rom. 15.5. shows, that christ was carried with the same zeal against sin committed against God, as if it had been against himself;
The Apostle Peter confesseth of himselfe, Luke 5.3. I am a sinfull man, Saint Paul saith of himselfe, peccatorum primus sum ego, I am the chiefe of sinners, 1 Tim. 1.15. Saint Iames including himselfe, and the rest of the Apostles, saith, in multis offendimus omnes, In many things we sinne all, Iames 3.2. Saint Iohn saith, If we say we have no sinne, we deceive our selves, 1 Iohn 1.9. He saith not exaltamus nos, as the Apostle spake of modesty, or non humiliamus nos, wee doe not humble our selves:
The Apostle Peter Confesses of himself, Lycia 5.3. I am a sinful man, Saint Paul Says of himself, peccatorum primus sum ego, I am the chief of Sinners, 1 Tim. 1.15. Saint James including himself, and the rest of the Apostles, Says, in multis offendimus omnes, In many things we sin all, James 3.2. Saint John Says, If we say we have no sin, we deceive our selves, 1 John 1.9. He Says not exaltamus nos, as the Apostle spoke of modesty, or non humiliamus nos, we do not humble our selves:
Secondly, we are not onely sinners, but daily sinners, as appeareth by this, that vve are taught, no lesse to pray daily for forgivenesse of our sinnes, then for bread;
Secondly, we Are not only Sinners, but daily Sinners, as appears by this, that we Are taught, no less to pray daily for forgiveness of our Sins, then for bred;
First, that as Iob sayes, our hearts doe not excuse us, and that vve seek not to justifie our selves, that as God requireth, we confesse our mis-deeds, Levit. 26.40.
First, that as Job Says, our hearts do not excuse us, and that we seek not to justify our selves, that as God requires, we confess our misdeeds, Levit. 26.40.
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Secondly, that vve doe not onely confesse, but be sorry for them, Psal. 38. that vvhile vve are in danger to God for our sinnes, vve goe and humble our selves,
Secondly, that we do not only confess, but be sorry for them, Psalm 38. that while we Are in danger to God for our Sins, we go and humble our selves,
and intreat him, and suffer not our eves to sleepe, till we be sure how we may obtaine forgivenesse, Prov. 6, 3. The consideration of sinne made David forget to eate his bread, Psal. 102. so greatly was he disquieted, till he was assured of pardon.
and entreat him, and suffer not our eves to sleep, till we be sure how we may obtain forgiveness, Curae 6, 3. The consideration of sin made David forget to eat his bred, Psalm 102. so greatly was he disquieted, till he was assured of pardon.
Owe nothing to any: but we are not able to answer one of a thousand, Iob 9. and for the penalty of malediction we are not able to endure it, Psal. 90. Who knoweth the power of his wrath? therefore our prayer must bee to God, that our misery may prevaile more with God, to move him to compassion,
Owe nothing to any: but we Are not able to answer one of a thousand, Job 9. and for the penalty of malediction we Are not able to endure it, Psalm 90. Who Knoweth the power of his wrath? Therefore our prayer must be to God, that our misery may prevail more with God, to move him to compassion,
and that he will Cancell the hand-writing, Col. 2. which thing, for that he is full of the bowels of compassion, Ier. 31.20. hee is moved to doe, when he seeth us sorry for our sinnes;
and that he will Cancel the handwriting, Col. 2. which thing, for that he is full of the bowels of compassion, Jeremiah 31.20. he is moved to do, when he sees us sorry for our Sins;
and not onely so, but he saith of himselfe: Exolvi quae non rapui, I restored that which I tooke not, Psal. 69.4. He not onely perfectly fulfilled the Law, but suffered the curse of the Law, which he had not deserved, with this condition:
and not only so, but he Says of himself: Exolvi Quae non rapui, I restored that which I took not, Psalm 69.4. He not only perfectly fulfilled the Law, but suffered the curse of the Law, which he had not deserved, with this condition:
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Sinite istos abire, Let these goe, Iohn 18. that is, hee was content to be the reconciliation for us, that he might draw us out of the hands of Gods justice.
Finite istos abire, Let these go, John 18. that is, he was content to be the reconciliation for us, that he might draw us out of the hands of God's Justice.
The estate of our debts may be compared with the Widewes state that was left in debt by her husband, 2 King. 4. for as the Lord blessed her Oyle in such sort,
The estate of our debts may be compared with the Widewes state that was left in debt by her husband, 2 King. 4. for as the Lord blessed her Oil in such sort,
In teaching the Apostles to pray, he assureth them of this favour, that the same party that saith peccata nostra, our sinnes, is taught to say, Pater noster: Our Father.
In teaching the Apostles to pray, he assureth them of this favour, that the same party that Says Peccata nostra, our Sins, is taught to say, Pater Noster: Our Father.
yet he will forgive them, prop•er seipsum, for his owne sake, Isa. 45. Christ hath made himselfe a satisfaction for the sinnes of the whole world, 1 Iohn 2. We must labour how we may soundly apply his satisfaction to our selves;
yet he will forgive them, prop•er seipsum, for his own sake, Isaiah 45. christ hath made himself a satisfaction for the Sins of the Whole world, 1 John 2. We must labour how we may soundly apply his satisfaction to our selves;
They shall confesse their iniquities, then I will remember my covenant, Levit. 26.40.41. He shall pray unto God, and he will be mercifull unto him, Iob 33.26. I confessed my sins unto the Lord, and thou forgavest the wickednesse of my sinne.
They shall confess their iniquities, then I will Remember my Covenant, Levit. 26.40.41. He shall pray unto God, and he will be merciful unto him, Job 33.26. I confessed my Sins unto the Lord, and thou forgavest the wickedness of my sin.
and to Simon Magus: Pray to God, if he will forgive thee the thoughts of thy heart, Acts 8.22. that is, if we confesse, and be sorry for our sinnes, and aske pardon, he will forgive us;
and to Simon Magus: Pray to God, if he will forgive thee the thoughts of thy heart, Acts 8.22. that is, if we confess, and be sorry for our Sins, and ask pardon, he will forgive us;
How long wilt thou be angry with thy people that prayeth to thee? Psal. 66. But we must be of the number that is meant by Nobis, that is of the Apostles, that is, such as are baptized into Christs death, Rom. 6. We must die unto sinne,
How long wilt thou be angry with thy people that Prayeth to thee? Psalm 66. But we must be of the number that is meant by Nobis, that is of the Apostles, that is, such as Are baptised into Christ death, Rom. 6. We must die unto sin,
For sinnes of infirmity, Gods grace is sufficient, 2 Cor. 11. But if we willingly sinne after remission, there is no more sacrifice for sinne, Heb. 10. We are therefore to crucifie the flesh, with the lusts and affections thereof;
For Sins of infirmity, God's grace is sufficient, 2 Cor. 11. But if we willingly sin After remission, there is no more sacrifice for sin, Hebrew 10. We Are Therefore to crucify the Flesh, with the Lustiest and affections thereof;
The Law saith, Thou shalt not hate thy brother in thy heart, Levit. 19. and the same is confirmed by this Petition, wherein we are taught, that if we desire to have our sins forgiven of God, we must not onely not hate our brother without cause,
The Law Says, Thou shalt not hate thy brother in thy heart, Levit. 19. and the same is confirmed by this Petition, wherein we Are taught, that if we desire to have our Sins forgiven of God, we must not only not hate our brother without cause,
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For if we bite and devoure one another, we shall be consumed of one another, Gal. 5.15. To prevent this, Gods will is, that we should not hate, but forgive one another, which unlesse we doe, we cannot live peaceably;
For if we bite and devour one Another, we shall be consumed of one Another, Gal. 5.15. To prevent this, God's will is, that we should not hate, but forgive one Another, which unless we do, we cannot live peaceably;
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and therefore our Saviour chargeth, If thou bring thy gift to the Altar, and remembrest that thy brother hath ought against thee, leave there thy gift at the Altar,
and Therefore our Saviour charges, If thou bring thy gift to the Altar, and Rememberest that thy brother hath ought against thee, leave there thy gift At the Altar,
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and goe thy way first, and be reconciled, Matth. 5. and the Apostle gives expresse charge, that man and wife should live quietly, ne interrumpantur preces, 1 Pet. 3.7. lest their prayers be interrupted.
and go thy Way First, and be reconciled, Matthew 5. and the Apostle gives express charge, that man and wife should live quietly, ne interrumpantur preces, 1 Pet. 3.7. lest their Prayers be interrupted.
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for we doe not alwayes subscribe to Gods commandement, Forgive one another, as God for Christs sake forgave you, Ephes. 4. Col. 3. But by saying this Petition wee binde our selves to this condition:
for we do not always subscribe to God's Commandment, Forgive one Another, as God for Christ sake forgave you, Ephesians 4. Col. 3. But by saying this Petition we bind our selves to this condition:
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At the first we became bound to keepe his Law, which he did deliver in ten Commandements, Exod. 20. Deut. 5. and for not fulfilling of it, we fall into the penalty of Maledictus, Deut. 27.
At the First we became bound to keep his Law, which he did deliver in ten commandments, Exod 20. Deuteronomy 5. and for not fulfilling of it, we fallen into the penalty of Maledictus, Deuteronomy 27.
Now, because we have not obeyed the Law, we are to undergoe the penalty: and therefore it is said to be Chirographam contra nos, Col. 2. God having the Obligation in his owne hands, might require the forfeiture of us:
Now, Because we have not obeyed the Law, we Are to undergo the penalty: and Therefore it is said to be Chirographam contra nos, Col. 2. God having the Obligation in his own hands, might require the forfeiture of us:
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but it pleaseth him to enter Bond to us by another Obligation, wherein he binds himselfe to forgive our sinnes upon this condition, that we forgive others: for if we forgive not,
but it Pleases him to enter Bound to us by Another Obligation, wherein he binds himself to forgive our Sins upon this condition, that we forgive Others: for if we forgive not,
then his bond is void, as appeareth by the parable wherein our Saviour sheweth, that if we will have forgivenesse of God, we must forgive our brethren,
then his bound is void, as appears by the parable wherein our Saviour shows, that if we will have forgiveness of God, we must forgive our brothers,
It is Christ that freeth us, both from the Obligation of the ten Commandements, and of the twelve Curses and therefore as he that receiveth a benefit doth,
It is christ that freeth us, both from the Obligation of the ten commandments, and of the twelve Curses and Therefore as he that receives a benefit does,
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but for abusing them in the service of sinne; even so we are debtors one to another, Rom. 1.14. not onely when we neglect the duties of charity, and justice;
but for abusing them in the service of sin; even so we Are debtors one to Another, Rom. 1.14. not only when we neglect the duties of charity, and Justice;
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when notwithstanding he hath a purpose to kill his brother the next, Gen. 4. neither is it reasonable, that he should say to God, Dimitte mihi, that will not say to his brother, Dimitt• tibi.
when notwithstanding he hath a purpose to kill his brother the next, Gen. 4. neither is it reasonable, that he should say to God, Dimity mihi, that will not say to his brother, Dimitt• tibi.
Secondly, in the things to be remitted, the number of Gods debts are thousands, ours are but hundreths: his Talents, ours are but pence, Matth. 18. The condition therefore is reasonable on Gods behalfe,
Secondly, in the things to be remitted, the number of God's debts Are thousands, ours Are but hundredths: his Talents, ours Are but pence, Matthew 18. The condition Therefore is reasonable on God's behalf,
Then we may not thinke much, that he requireth this forgivenesse at our hands, but magnifie his mercie, that having forfeited our first bond, it hath pleased him to remit it,
Then we may not think much, that he requires this forgiveness At our hands, but magnify his mercy, that having forfeited our First bound, it hath pleased him to remit it,
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Some would give thousands of Rams, and ten thousand rivers of Oyle for this great benefit, Mich. 6.7. Much more ought wee condescend to God, when he offereth us so great a benefit, upon so easie a condition:
some would give thousands of Rams, and ten thousand Rivers of Oil for this great benefit, Mich. 6.7. Much more ought we condescend to God, when he Offereth us so great a benefit, upon so easy a condition:
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It is not altogether for our hurt that they wrong and injury us, for unlesse there were some to offend us, we should not have occasion to exercise this part of our mercie, in forgiving:
It is not altogether for our hurt that they wrong and injury us, for unless there were Some to offend us, we should not have occasion to exercise this part of our mercy, in forgiving:
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but contrariwise Christ tels Saint Peter, that it should be a greater honour for him, to forgive untill seventy times seven times, Matth. 18. Therefore it becomes a Christian, rather to follow Christ,
but contrariwise christ tells Saint Peter, that it should be a greater honour for him, to forgive until seventy times seven times, Matthew 18. Therefore it becomes a Christian, rather to follow christ,
So it were better for us, to suffer wrong for righteousnesse, then for worldly honour seeke to deprive our selves of the remission of our sinnes, which cannot bee obtained of God,
So it were better for us, to suffer wrong for righteousness, then for worldly honour seek to deprive our selves of the remission of our Sins, which cannot be obtained of God,
If we will have true honour, let us imitate our heavenly Father, he is so farre from taking revenge of them that offend him, that hee lets his Sunne shine upon them, Matth. 5. So let us account it the greatest honour for us, to aspire more and more, to resemble our Father herein,
If we will have true honour, let us imitate our heavenly Father, he is so Far from taking revenge of them that offend him, that he lets his Sun shine upon them, Matthew 5. So let us account it the greatest honour for us, to aspire more and more, to resemble our Father herein,
and of all creatures unreasonable, none so angry, as Flies, and Waspes, and Bees, and of them that have reason, Women are more testy and fretting then Men;
and of all creatures unreasonable, none so angry, as Flies, and Wasps, and Bees, and of them that have reason, Women Are more testy and fretting then Men;
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If we will be honourable, let us learne to get it by the example of such as have true honour, Ioseph in the Court of Pharaoh, no doubt was an honourable man,
If we will be honourable, let us Learn to get it by the Exampl of such as have true honour, Ioseph in the Court of Pharaoh, no doubt was an honourable man,
but in forgiving them, and doing them good for evill, Gen. 50.21. David was an honourable man, and yet he placed honour in pardoning Shimei, 2 Sam. 19. and to doe good to Mephibosheth the sonne of Saul, that was his deadly enemy:
but in forgiving them, and doing them good for evil, Gen. 50.21. David was an honourable man, and yet he placed honour in pardoning Shimei, 2 Sam. 19. and to do good to Mephibosheth the son of Saul, that was his deadly enemy:
Say not, I will doe to him, as he hath done to me, Prov. 24. and the honourable King, that was angry with the unmercifull servant, thought it more honour, to draw neare the honour of God, in pardoning, then in revenging, Matth. 18. The benefit that insueth upon this condition, is of two sorts, first, outward, for by vertue of it, we have a covenant on Gods part;
Say not, I will do to him, as he hath done to me, Curae 24. and the honourable King, that was angry with the unmerciful servant, Thought it more honour, to draw near the honour of God, in pardoning, then in revenging, Matthew 18. The benefit that ensueth upon this condition, is of two sorts, First, outward, for by virtue of it, we have a Covenant on God's part;
Secondly, inward, for when we love the brethren, not in word, and tongue onely, but in deed and truth, that is a meanes for us, to perswade our hearts before him, 1 Iohn 3.19. If we forgive our brethren from our hearts, we may be assured that God will forgive us.
Secondly, inward, for when we love the brothers, not in word, and tongue only, but in deed and truth, that is a means for us, to persuade our hearts before him, 1 John 3.19. If we forgive our brothers from our hearts, we may be assured that God will forgive us.
So our Saviour affirmeth of the woman, because she loved much, she had many sinnes forgiven her, Luke 7.27. Some when they came to this Petition, left out this Sicut, and so passed on to the next Petition:
So our Saviour Affirmeth of the woman, Because she loved much, she had many Sins forgiven her, Lycia 7.27. some when they Come to this Petition, left out this Sicut, and so passed on to the next Petition:
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if we leave out any of his words, and to teach us, that we should pray in true charity, he hath not onely enjoyned us to forgive our brethren, as we would be forgiven;
if we leave out any of his words, and to teach us, that we should pray in true charity, he hath not only enjoined us to forgive our brothers, as we would be forgiven;
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but willeth us before we beginne to pray, to bethinke our selves whether we forgive: Cum stabitis ad orandum, Marke 11. when ye stand to pray, forgive:
but wills us before we begin to pray, to bethink our selves whither we forgive: Cum stabitis ad Orandum, Mark 11. when you stand to pray, forgive:
for otsterwife, we doe imprecari nobis, we pray for vengeance against our selves, and Christ may say to us, Ex ore tuo te judicabo serve nequam, Luke 19. We cannot curse our selves more bitterly,
for otsterwife, we do imprecari nobis, we pray for vengeance against our selves, and christ may say to us, Ex over tuo te judicabo serve nequam, Luke 19. We cannot curse our selves more bitterly,
As we runne in debt with God daily, and so need daily forgivenesse, the same measure of charity we are to shew to others that offend us: by forgiving them their trespasses.
As we run in debt with God daily, and so need daily forgiveness, the same measure of charity we Are to show to Others that offend us: by forgiving them their Trespasses.
We must not thinke it enough to forgive them, till seven times, but untill seventy times seven times, and as we would not have a counterfeit forgivenesse of God,
We must not think it enough to forgive them, till seven times, but until seventy times seven times, and as we would not have a counterfeit forgiveness of God,
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so we must be carefull to forgive our brethren from our heart, otherwise he will call backe his word and promise made to us touching the remission of our sinnes, Matth. 18.35.
so we must be careful to forgive our brothers from our heart, otherwise he will call back his word and promise made to us touching the remission of our Sins, Matthew 18.35.
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Whereas some count it a sufficient forgivenesse to forgive onely, though they doe not forget, they must know that it is onely, Semiplena remissio, a forgivenesse by halfes:
Whereas Some count it a sufficient forgiveness to forgive only, though they do not forget, they must know that it is only, Semiplena Remission, a forgiveness by halves:
and whereas the messenger of Satan doth so buffet us, 2 Cor. 12. and our owne corruption so prevailes with us, that we cannot utterly forget an injury,
and whereas the Messenger of Satan does so buffet us, 2 Cor. 12. and our own corruption so prevails with us, that we cannot utterly forget an injury,
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That mercie is a meanes to us to apply this benefit unto our selves, which Christ offereth, appeareth by these places, Prov. 16.6. with mercie and faithfulnesse sinnes are forgiven, Isa. 58.7. Dan. 4.27. and Luke 11. Date Eleemosynam, & omnia sunt munda.
That mercy is a means to us to apply this benefit unto our selves, which christ Offereth, appears by these places, Curae 16.6. with mercy and faithfulness Sins Are forgiven, Isaiah 58.7. Dan. 4.27. and Lycia 11. Date Eleemosynary, & omnia sunt munda.
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But when we doe not onely forgive him that hath done us wrong, but also offer kindnesse to him that did provoke us to anger, that is a supernaturall worke.
But when we do not only forgive him that hath done us wrong, but also offer kindness to him that did provoke us to anger, that is a supernatural work.
Thirdly, it is the fittest mercie, for we desire to bee remitted, and therefore the fittest meanes to obtaine remission is, that mercy which standeth in remission, and forgiving of others.
Thirdly, it is the Fittest mercy, for we desire to be remitted, and Therefore the Fittest means to obtain remission is, that mercy which Stands in remission, and forgiving of Others.
Blessed are the mercifull, for they shall obtaine mercie, Matth. 5. But contrariwise, here shall be judgement mercilesse to him that sheweth no mercie, Iames 2.13.
Blessed Are the merciful, for they shall obtain mercy, Matthew 5. But contrariwise, Here shall be judgement merciless to him that shows no mercy, James 2.13.
but if you will not, neither will God forgive you, and hereof he hath given an example in the parable of the King, Matth. 18. who to shew to us, what we are to looke for at Gods hands, is said to have beene loving and mercifull, at the first, to him that was indebted so farre unto him:
but if you will not, neither will God forgive you, and hereof he hath given an Exampl in the parable of the King, Matthew 18. who to show to us, what we Are to look for At God's hands, is said to have been loving and merciful, At the First, to him that was indebted so Far unto him:
for Remission, which was the thing we prayed for last, is referred to sinnes past, Rom. 3.25. and wee are no lesse to desire of God, that he will give us ability to resist sinne to come;
for Remission, which was the thing we prayed for last, is referred to Sins past, Rom. 3.25. and we Are no less to desire of God, that he will give us ability to resist sin to come;
thus much we are given to understand, by this, that this Petition is chained to the former, with the copulative, And, as if that were not perfected, without this, no more in deed is it,
thus much we Are given to understand, by this, that this Petition is chained to the former, with the copulative, And, as if that were not perfected, without this, no more in deed is it,
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we must beware, that we doe not willingly sinne against his Majesty afresh; but that we strive against temptations to come: For as the Psalmist speakes:
we must beware, that we do not willingly sin against his Majesty afresh; but that we strive against temptations to come: For as the Psalmist speaks:
but also to live upon afterward, 2 King. 4. So we must seeke of Christ, the oyle of his grace, both for the discharging of our sinnes, and for an holy life.
but also to live upon afterwards, 2 King. 4. So we must seek of christ, the oil of his grace, both for the discharging of our Sins, and for an holy life.
As we would be glad to heare this voyce from Christ, Remissa sunt tibi peccata, Luke 7. So we must be content with this: Vade, & noli amplius peccare:
As we would be glad to hear this voice from christ, Remission sunt tibi Peccata, Lycia 7. So we must be content with this: Vade, & noli Amplius Peccare:
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As God on his part doth covenant with us, that he will remember our sinnes and iniquities no more, Ier. 31. So, that which he requireth of us, Haec est via, ambulate inea, Isa. 30.21.
As God on his part does Covenant with us, that he will Remember our Sins and iniquities not more, Jeremiah 31. So, that which he requires of us, Haec est via, ambulate ineam, Isaiah 30.21.
The Apostles of our Saviour Christ having received the Sacrament, which as Christ told them, was a seale of the remission of sinnes, purchased by the shedding of his bloud, fell into a sleepinesse,
The Apostles of our Saviour christ having received the Sacrament, which as christ told them, was a seal of the remission of Sins, purchased by the shedding of his blood, fell into a sleepiness,
Pray, that yee enter not into tentation, Matth. 26. the reason is, because the Devill is most malicious against them that are recovered out of his thraldome:
Pray, that ye enter not into tentation, Matthew 26. the reason is, Because the devil is most malicious against them that Are recovered out of his thraldom:
For when the unclean spirit is gone out of a man, he is never quiet, till he returne againe, and that he may, he will use all the meanes he can, Mat. 12. So that they (of all others) are in most danger,
For when the unclean Spirit is gone out of a man, he is never quiet, till he return again, and that he may, he will use all the means he can, Mathew 12. So that they (of all Others) Are in most danger,
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The Petition hath two things to be considered, the Temptation, and the Leading. Temptation (that we may know what we aske, Matth. 20.) is a Triall or Proofe, and is of two sorts:
The Petition hath two things to be considered, the Temptation, and the Leading. Temptation (that we may know what we ask, Matthew 20.) is a Trial or Proof, and is of two sorts:
as in Abraham, or when hee trieth our patience, Iames 1. as in Iob: for while wee live in this world we are spectaculum Angelis, & hominibus, 1 Cor. 4.
as in Abraham, or when he trieth our patience, James 1. as in Job: for while we live in this world we Are spectaculum Angels, & hominibus, 1 Cor. 4.
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this is that Fan which Christ is said to have in his hand, whereby he purgeth his floure, and separateth the good Corne from the Chaffe, Matth. 3. The other proofe or tryall is, that which Satan makes:
this is that Fan which christ is said to have in his hand, whereby he Purgeth his flower, and separateth the good Corn from the Chaff, Matthew 3. The other proof or trial is, that which Satan makes:
The Apostle doth more plainely expresse it, when he cals it the infirmity of the flesh, Rom. 6. and the sinne that dwels in us, Rom. 7. which causeth this necessity, that while we remaine in the body, the flesh will ever lust against the spirit, Gal. 5. But there is another kinde of temptation, which is Devillish; when we doe not sinne of infirmity,
The Apostle does more plainly express it, when he calls it the infirmity of the Flesh, Rom. 6. and the sin that dwells in us, Rom. 7. which Causes this necessity, that while we remain in the body, the Flesh will ever lust against the Spirit, Gal. 5. But there is Another kind of temptation, which is Devilish; when we do not sin of infirmity,
but of malitious purpose, that whereof the Prophet speaketh, Be not mercifull to them that trespasse of malitious wickednesse, Psal. 59. and, Keepe thy servant from presumptuous sinnes, Psal. 19. These sinnes proceed not from that necessity of sinning, which doth accompany our nature:
but of malicious purpose, that whereof the Prophet speaks, Be not merciful to them that trespass of malicious wickedness, Psalm 59. and, Keep thy servant from presumptuous Sins, Psalm 19. These Sins proceed not from that necessity of sinning, which does accompany our nature:
but from that corruption of nature, which the Apostle doth call the superfluity of wickednesse, Iames 1.2. These proceed not from sinne that dwels in us, but from that sin, which reigneth in us, Rom. 6. And as we desire, that God will pardon our necessary tentations: so especially we are to pray, that we may not fall into these superfluous sinnes, as the Prophet doth pray, Psal. 19. Keepe thy servant from presumptuous sinnes, that they get not the Dominion over me.
but from that corruption of nature, which the Apostle does call the superfluity of wickedness, James 1.2. These proceed not from sin that dwells in us, but from that since, which Reigneth in us, Rom. 6. And as we desire, that God will pardon our necessary tentations: so especially we Are to pray, that we may not fallen into these superfluous Sins, as the Prophet does pray, Psalm 19. Keep thy servant from presumptuous Sins, that they get not the Dominion over me.
Without, first the Devill, that is, the Tempter, 1 Thes. 3. Secondly, the corruption that is in the world through lust, 2 Pet. 1. The Tempter within us is, our owne concupiscence, Iames 1.14. without which the outward Tempters should not onely not hurt us, but also greatly profit us:
Without, First the devil, that is, the Tempter, 1 Thebes 3. Secondly, the corruption that is in the world through lust, 2 Pet. 1. The Tempter within us is, our own concupiscence, James 1.14. without which the outward Tempters should not only not hurt us, but also greatly profit us:
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and that he may have his will of us, by one of these meanes, hee bewitcheth our understanding, Gal. 3. so that we either make great account of those things, which indeed are of least value,
and that he may have his will of us, by one of these means, he bewitches our understanding, Gal. 3. so that we either make great account of those things, which indeed Are of least valve,
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From this Petition, we are to acknowledge, that where we pray, that God will deliver us from tentation: first, in regard of our selves, we are unable to encounter with these temptations, and to withstand the least temptation, and yet the grace of God is sufficient for us:
From this Petition, we Are to acknowledge, that where we pray, that God will deliver us from tentation: First, in regard of our selves, we Are unable to encounter with these temptations, and to withstand the least temptation, and yet the grace of God is sufficient for us:
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Secondly, in regard of our tempters, we are to acknowledge, that the Devill, much lesse any thing else, cannot be able to tempt us, without Gods permission:
Secondly, in regard of our tempters, we Are to acknowledge, that the devil, much less any thing Else, cannot be able to tempt us, without God's permission:
Temptation is necessary, and therefore we pray not, ne tentet nos Satanas, but ne Deus nos inducat: For it is Gods will to use Satans service in this worke,
Temptation is necessary, and Therefore we pray not, ne tentet nos Satanas, but ne Deus nos inducat: For it is God's will to use Satan service in this work,
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and that if we feele that our corruption doth yeeld to sinne, we are to say with the Prophet, Let God arise, Psal. 68. and, Save me O God, Psal. 69. Also with Ezechiah, Domine vim patior, responde pro me, Isa. 36. O Lord I suffer oppression, comfort thou me.
and that if we feel that our corruption does yield to sin, we Are to say with the Prophet, Let God arise, Psalm 68. and, Save me Oh God, Psalm 69. Also with Hezekiah, Domine vim patior, respond Pro me, Isaiah 36. Oh Lord I suffer oppression, Comfort thou me.
first, in respect of God, that albeit the Devils desire be to sift us, Luke 22. yet, ne inducas tu, though the lying spirit be ready to intice us, that we might fall,
First, in respect of God, that albeit the Devils desire be to sift us, Lycia 22. yet, ne Inducas tu, though the lying Spirit be ready to entice us, that we might fallen,
Secondly, in regard of us, that we commit not sinne that leads thereunto, for qui ducitur volens ducitur: but that if we needs must yeeld to temptations, it may rather lay hold on us by violence against our wils, then leade us:
Secondly, in regard of us, that we commit not sin that leads thereunto, for qui ducitur volens ducitur: but that if we needs must yield to temptations, it may rather lay hold on us by violence against our wills, then lead us:
So we doe not devoure the temptations that are incident to our nature, and that as the Syriake word, used by our Saviour, is, we take not paine to satisfie the tentations of Satan,
So we do not devour the temptations that Are incident to our nature, and that as the Syriac word, used by our Saviour, is, we take not pain to satisfy the tentations of Satan,
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but that in the tentation he would so hold us by the hand that we may get out of it, that albeit we be led into it, that we may be brought backe againe.
but that in the tentation he would so hold us by the hand that we may get out of it, that albeit we be led into it, that we may be brought back again.
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So when Ahab had first sold himselfe to worke wickednesse, 1 King. 19.20. then it pleased God to deliver him to the lying spirit, to deceive him, that he might fall, 1 King. 22. Because Ephraim would have many Altars to serve, God gave them many Altars, Hos. 8.11.
So when Ahab had First sold himself to work wickedness, 1 King. 19.20. then it pleased God to deliver him to the lying Spirit, to deceive him, that he might fallen, 1 King. 22. Because Ephraim would have many Altars to serve, God gave them many Altars, Hos. 8.11.
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That we be not led into tentation, the meanes that we are to use is, that we put from before our face the stumbling blocks of iniquity, Ezek. 14. that we restraine our eyes and mouthes from beholding,
That we be not led into tentation, the means that we Are to use is, that we put from before our face the stumbling blocks of iniquity, Ezekiel 14. that we restrain our eyes and mouths from beholding,
Therefore if we will not be led into tentation, we must not lead our selves, nor tempt our selves, nor grope for sinne, for the Devils tentation cannot hurt us:
Therefore if we will not be led into tentation, we must not led our selves, nor tempt our selves, nor grope for sin, for the Devils tentation cannot hurt us:
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so we are to pray, not generally to be delivered from the temptations of sinne; but particularly, from the temptation of any severall sin, whereunto we are inclined:
so we Are to pray, not generally to be Delivered from the temptations of sin; but particularly, from the temptation of any several since, whereunto we Are inclined:
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under which we comprehend all miseries and calamities of this life, for that is it which our Saviour understandeth by the evill of the day, in the last verse of this Chapter.
under which we comprehend all misery's and calamities of this life, for that is it which our Saviour understands by the evil of the day, in the last verse of this Chapter.
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So there is a plaine opposition betwixt this Petition and the fourth. As there by daily bread, wee understood all things necessary for this present life:
So there is a plain opposition betwixt this Petition and the fourth. As there by daily bred, we understood all things necessary for this present life:
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The ancient Church hath alwaies divided it into seven, and this division they grounded upon the motive, which caused our Saviour Christ to pen this prayer, which was the avoyding of that NONLATINALPHABET, used by the Heathen, Matth. 6. v. 7. into which they cannot chuse but fall, which affirme, that these two last Petitions containe but one thing, wherein they are deceived;
The ancient Church hath always divided it into seven, and this division they grounded upon the motive, which caused our Saviour christ to pen this prayer, which was the avoiding of that, used by the Heathen, Matthew 6. v. 7. into which they cannot choose but fallen, which affirm, that these two last Petitions contain but one thing, wherein they Are deceived;
other things are not onely evill in themselves, but bring forth evill effects, for our sinnes are not onely evill, but the calamities and miseries which our sinnes bring upon us, are also evill:
other things Are not only evil in themselves, but bring forth evil effects, for our Sins Are not only evil, but the calamities and misery's which our Sins bring upon us, Are also evil:
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and therefore we are to pray no lesse against the one, then against the other. Touching the misery of this life, we are to pray as the Prophet wils us,
and Therefore we Are to pray no less against the one, then against the other. Touching the misery of this life, we Are to pray as the Prophet wills us,
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As before sinne committed, wee desired non induci: so here, when we have committed sinne, our desire is, that God would not deliver us to our Ghostly enemy, that he may afflict us in this life with temporall plagues,
As before sin committed, we desired non Induce: so Here, when we have committed sin, our desire is, that God would not deliver us to our Ghostly enemy, that he may afflict us in this life with temporal plagues,
for they had Joves white gods, from whom they received good things, and blacke gods, whom they called depulsores malorum: but Christians have but one God to flie to, whom they acknowledge to be both NONLATINALPHABET,
for they had Joves white God's, from whom they received good things, and black God's, whom they called depulsores malorum: but Christians have but one God to fly to, whom they acknowledge to be both,
first, that precaution which our Saviour tells us of in the former Petition, that before we commit sin, we pray, non induci; that neither temptation come at us, nor we at it.
First, that precaution which our Saviour tells us of in the former Petition, that before we commit since, we pray, non Induce; that neither temptation come At us, nor we At it.
Secondly, that albeit wee by sin are fallen into evill, yet there is a NONLATINALPHABET, or salving to be looked for of God, who will deliver us after that we are delivered into the hands of our adversarie,
Secondly, that albeit we by since Are fallen into evil, yet there is a, or salving to be looked for of God, who will deliver us After that we Are Delivered into the hands of our adversary,
nor the deepe swallow mee up, and let not the pit shut her mouth upon mee, Ps. 69.16. Touching the evill from which we desire to be delivered, Chrysostome, and the rest of the Greek Church, expound it of the devill, who is Lerna malorum, or the greatest evill that can befall us, which exposition is grounded upon the Article, NONLATINALPHABET but this exposition is too narrow:
nor the deep swallow me up, and let not the pit shut her Mouth upon me, Ps. 69.16. Touching the evil from which we desire to be Delivered, Chrysostom, and the rest of the Greek Church, expound it of the Devil, who is Lerna malorum, or the greatest evil that can befall us, which exposition is grounded upon the Article, but this exposition is too narrow:
that is, all manner of trouble, and calamity, and whatsoever turnes away good from us, especially that evill which keeps us from God, which is the chiefest good thing:
that is, all manner of trouble, and calamity, and whatsoever turns away good from us, especially that evil which keeps us from God, which is the chiefest good thing:
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and changeth himselfe into an Angell of light, 2 Cor. 11. but when hee playeth the Lyon, 1 Pet. 5. First, to be delivered from his jawes, that he swallow us not downe:
and changes himself into an Angel of Light, 2 Cor. 11. but when he plays the lion, 1 Pet. 5. First, to be Delivered from his Jaws, that he swallow us not down:
Thirdly, the losse of goods, concerning which, when the Lord had formed Grasse-hoppers to destroy their fruit, the Prophet prayed, O Lord God, spare I beseech thee, Amos 7.2.
Thirdly, the loss of goods, Concerning which, when the Lord had formed Grasshoppers to destroy their fruit, the Prophet prayed, Oh Lord God, spare I beseech thee, Amos 7.2.
How long Lord dost thou deferre to avenge our bloods? The reason why we pray to be delivered from these miseries, is, that we may the better intend Gods service;
How long Lord dost thou defer to avenge our bloods? The reason why we pray to be Delivered from these misery's, is, that we may the better intend God's service;
Christ doth not expressely name tribulation, affliction and calamity, though they be comprehended under the word Evill. wherein we are to observe, that in this Petition,
christ does not expressly name tribulation, affliction and calamity, though they be comprehended under the word Evil. wherein we Are to observe, that in this Petition,
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lest through want I be driven to steale, and take the name of my God in vaine, Prov. 30. There is both evill and good in both, and therefore we pray to be delivered from the evill:
lest through want I be driven to steal, and take the name of my God in vain, Curae 30. There is both evil and good in both, and Therefore we pray to be Delivered from the evil:
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Secondly, herein wee acknowledge our desire, which is to be delivered: the word is NONLATINALPHABET, which implyeth such a deliverance which doth rid us from bondage, or captivity:
Secondly, herein we acknowledge our desire, which is to be Delivered: the word is, which Implies such a deliverance which does rid us from bondage, or captivity:
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But if we will be delivered from the devill indeed, we must have this freedome of Christ the Son of God, of whom it is said, Si filius vos liberaverit, verè liberi eritis, Joh. 8. for he onely is able perfectly to save us out of the thraldome of Satan.
But if we will be Delivered from the Devil indeed, we must have this freedom of christ the Son of God, of whom it is said, Si filius vos liberaverit, verè Liberi You will be, John 8. for he only is able perfectly to save us out of the thraldom of Satan.
The Devill is cruell, and roareth like a Lyon, but Christ, who is the power of God, is able to free us from evils, to save us from him, 1 Cor. 1.29. 2 Pet. 2.9.
The devil is cruel, and roareth like a lion, but christ, who is the power of God, is able to free us from evils, to save us from him, 1 Cor. 1.29. 2 Pet. 2.9.
The meanes and wayes whereby the Sonne of God, who is his wisedome and power, doth free us from evill, is first, non inducendo, that is, not to suffer us to be tempted at all,
The means and ways whereby the Son of God, who is his Wisdom and power, does free us from evil, is First, non inducendo, that is, not to suffer us to be tempted At all,
even the corruption of his flesh, which did still tempt him to sinne, 2 Cor. 12. And for outward affliction, it is the case of all Christians generally, All that will live godly in Christ Jesus, shall suffer persecution, 2 Tim. 3.
even the corruption of his Flesh, which did still tempt him to sin, 2 Cor. 12. And for outward affliction, it is the case of all Christians generally, All that will live godly in christ jesus, shall suffer persecution, 2 Tim. 3.
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So that the godly may not looke for their paradise on earth, Christ hath fore-told, In the world you shall have trouble, Joh. 16. as for their joyes and comfort, it is elsewhere to be had:
So that the godly may not look for their paradise on earth, christ hath foretold, In the world you shall have trouble, John 16. as for their Joys and Comfort, it is elsewhere to be had:
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when, though he send heavinesse over night, yet he causeth joy to come in the morning, Psal. 30. It was a great cause of griefe to the Apostles, that Christ speaking of his departure from them, said, A little while, and yee shall not see mee;
when, though he send heaviness over night, yet he Causes joy to come in the morning, Psalm 30. It was a great cause of grief to the Apostles, that christ speaking of his departure from them, said, A little while, and ye shall not see me;
This is a great means to deliver us out of our afflictions when we know, that it is but NONLATINALPHABET, a tribulation, that as it is but light in it selfe,
This is a great means to deliver us out of our afflictions when we know, that it is but, a tribulation, that as it is but Light in it self,
and we follow the example of Christ, who suffered for us, though he had done no sinne, 1 Pet. 2.20. and as it is a thing thank-worthy with God, so the Prophet saith, Blessed is the man whom thou chastisest, O Lord, that thou mayest give him patience in the time of adversitie, Psal 94.13.
and we follow the Exampl of christ, who suffered for us, though he had done no sin, 1 Pet. 2.20. and as it is a thing thankworthy with God, so the Prophet Says, Blessed is the man whom thou chastisest, Oh Lord, that thou Mayest give him patience in the time of adversity, Psalm 94.13.
Wherefore the Apostle exhorteth, Let patience have its perfect worke, that we may be perfect and intire, lacking nothing, Jam. 1.4. Christ was for a time forsaken of his Father, that he might comfort himselfe with patience;
Wherefore the Apostle exhorteth, Let patience have its perfect work, that we may be perfect and entire, lacking nothing, Jam. 1.4. christ was for a time forsaken of his Father, that he might Comfort himself with patience;
and therefore Christ saith not, deliver us from calamity, or tribulation, but from evill: for God in his wisdome doth so dispose of the afflictions of the godly, that they shall have cause to rejoyce, and glory in tribulations, Rom. 5.3. 2 Cor. 11.
and Therefore christ Says not, deliver us from calamity, or tribulation, but from evil: for God in his Wisdom does so dispose of the afflictions of the godly, that they shall have cause to rejoice, and glory in tribulations, Rom. 5.3. 2 Cor. 11.
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Now they have cause to rejoyce in their tribulations in two respects. First, quando crux liberat à cruciatu, when the crosse delivereth from anguish, or vexation: for so the Apostle saith;
Now they have cause to rejoice in their tribulations in two respects. First, quando crux liberat à cruciatu, when the cross Delivereth from anguish, or vexation: for so the Apostle Says;
Lastly, seeing it is Gods will that we shall undergoe the crosse in this life, our prayer to God must be, that of the crosses that were on mount Calvary, Luk. 23.33. ours may be like to Christs crosse, that we may suffer innocently for the name of Christ:
Lastly, seeing it is God's will that we shall undergo the cross in this life, our prayer to God must be, that of the Crosses that were on mount Calvary, Luk. 23.33. ours may be like to Christ cross, that we may suffer innocently for the name of christ:
we are they upon whom thy name is called, therefore deliver us, else wee shall be a reproach to them that are about us, Dan. 9.18. Seventhly, we are the members of thy Church, which is the body of Christ Jesus our Saviour, our head, Rom. 12.5. Eph. 1.22.
we Are they upon whom thy name is called, Therefore deliver us, Else we shall be a reproach to them that Are about us, Dan. 9.18. Seventhly, we Are the members of thy Church, which is the body of christ jesus our Saviour, our head, Rom. 12.5. Ephesians 1.22.
when we pray in the behalfe of our brethren that are under the crosse. Untill the last enemy, death, be destroyed, 1 Cor. 15.26. we shall never be fully freed, but have one evill or other:
when we pray in the behalf of our brothers that Are under the cross. Until the last enemy, death, be destroyed, 1 Cor. 15.26. we shall never be Fully freed, but have one evil or other:
when God shall wipe all teares from our eyes, Rev. 7.16. at the least, if he take us not presently out of the world, yet to keepe us from the evill of the world, Joh. 17.15. till that day, when there shall be no more death, nor sorrow, nor crying, nor paine, Rev. 21.4. but God shall be in all to us for ever.
when God shall wipe all tears from our eyes, Rev. 7.16. At the least, if he take us not presently out of the world, yet to keep us from the evil of the world, John 17.15. till that day, when there shall be no more death, nor sorrow, nor crying, nor pain, Rev. 21.4. but God shall be in all to us for ever.
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SAint Paul willeth that all things in the Church be done orderly, 1 Cor. 14. which no doubt he tooke from Christ, whose answer to John Baptist, Matth. 3.14. was;
SAint Paul wills that all things in the Church be done orderly, 1 Cor. 14. which no doubt he took from christ, whose answer to John Baptist, Matthew 3.14. was;
and glory, and victory, and thine is the Kingdome, 1 Chron. 29.11. In the beginning we heard, that all Prayer and Invocation is nothing else but a testimony, and confession. The Petitions that are severally made in this Prayer, are;
and glory, and victory, and thine is the Kingdom, 1 Chronicles 29.11. In the beginning we herd, that all Prayer and Invocation is nothing Else but a testimony, and Confessi. The Petitions that Are severally made in this Prayer, Are;
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so that whatsoever prayer we make, whether Tekinnah or Tehillah; whether we pray that we may receive some good thing of God, or praise him for good received, is a confession and both these confessions make for Gods glory;
so that whatsoever prayer we make, whither Tekinnah or Tehillah; whither we pray that we may receive Some good thing of God, or praise him for good received, is a Confessi and both these confessions make for God's glory;
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not only to him that was to make confession of his sin, it was said, Da gloriam Deo, Josh. 7.19. but the blind man that had received a benefit by the recovery of his sight, was said, to give glory to God, Joh. 19.24.
not only to him that was to make Confessi of his since, it was said, Dam gloriam God, Josh. 7.19. but the blind man that had received a benefit by the recovery of his sighed, was said, to give glory to God, John 19.24.
The beginning of this prayer was a confession of Gods goodnesse, the end of his power, for unto doing of good is required not onely willingnesse, but power and ability.
The beginning of this prayer was a Confessi of God's Goodness, the end of his power, for unto doing of good is required not only willingness, but power and ability.
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for any father is willing to do his child good, but with this willingnesse, there must concurre an ability to do good, which howsoever it be wanting in earthly Fathers,
for any father is willing to do his child good, but with this willingness, there must concur an ability to do good, which howsoever it be wanting in earthly Father's,
for whereas nothing doth more expresse power, then the name of a King, Christ acknowledgeth God to be such a Father as hath Kingdome, power, and glory, and therefore is able to do us whatsoever good he will.
for whereas nothing does more express power, then the name of a King, christ acknowledgeth God to be such a Father as hath Kingdom, power, and glory, and Therefore is able to do us whatsoever good he will.
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he is called King of Kings, and Lord of Lords, so that if wee will pray to God the Father, wee have cause to conceive hope that hee will heare our Petitions,
he is called King of Kings, and Lord of lords, so that if we will pray to God the Father, we have cause to conceive hope that he will hear our Petitions,
for he is the essentiall love of God, which is shed in our hearts, Rom. 5. Besides he is the spirit operative, by whom God worketh all good things in the hearts of his people,
for he is the essential love of God, which is shed in our hearts, Rom. 5. Beside he is the Spirit operative, by whom God works all good things in the hearts of his people,
and those two, to wit, the assurance of Gods goodnesse, and power, are the two parts of the anchor of our hope, Heb. 6.18, 19. and he gives us not onely audaciam petendi, but also fiduciam impetrandi, not only boldnesse to aske, but also assurance to obtaine.
and those two, to wit, the assurance of God's Goodness, and power, Are the two parts of the anchor of our hope, Hebrew 6.18, 19. and he gives us not only audaciam petendi, but also fiduciam impetrandi, not only boldness to ask, but also assurance to obtain.
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for to make request to God for good things that we want, concernes men, but to confesse Gods power and goodnesse, is that wherein the heavenly Angels are occupied in, they feele no want of any good thing,
for to make request to God for good things that we want, concerns men, but to confess God's power and Goodness, is that wherein the heavenly Angels Are occupied in, they feel no want of any good thing,
and therefore all the confession that they make, is of Gods goodnesse and power, whereof they cry continually, Holy, Holy, Holy, Lord God of Hosts, the earth is full of his glory, Esay, 6.3. The same is done by the Saints in heaven:
and Therefore all the Confessi that they make, is of God's Goodness and power, whereof they cry continually, Holy, Holy, Holy, Lord God of Hosts, the earth is full of his glory, Isaiah, 6.3. The same is done by the Saints in heaven:
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Whereby we learne, that wee concerning whom Christ saith, That wee shall bee NONLATINALPHABET equall, or like to the Angels, Luk. 20. ought while we live on earth, not speake only with the tongue of men,
Whereby we Learn, that we Concerning whom christ Says, That we shall be equal, or like to the Angels, Luk. 20. ought while we live on earth, not speak only with the tongue of men,
Againe, the Petitions that wee make for our selves, is a taking; and sanctification of his name, by ascribing Kingdome, power, and glory, unto God, is a giving, and therefore as the Apostle saith, It is a more blessed thing to give, then to receive, Act. 29.35.
Again, the Petitions that we make for our selves, is a taking; and sanctification of his name, by ascribing Kingdom, power, and glory, unto God, is a giving, and Therefore as the Apostle Says, It is a more blessed thing to give, then to receive, Act. 29.35.
So the confession of Gods goodnesse and power, is a better confession, then that which we make of our owne weaknesse, and poverty; and this is the onely thing which God receives from us,
So the Confessi of God's Goodness and power, is a better Confessi, then that which we make of our own weakness, and poverty; and this is the only thing which God receives from us,
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but we must account of it as of a necessary duty, which may in no wise be omitted, seeing God enters into covenant, that he will heare us and deliver us out of trouble, when we call upon him, Psal. 50. therefore God challengeth this a duty to himselfe by his servants, Ascribe unto the Lord worship and strength, give unto the Lord the glory due unto his Name, Psal. 29. All Nations whom thou hast made shall come and worship thee,
but we must account of it as of a necessary duty, which may in no wise be omitted, seeing God enters into Covenant, that he will hear us and deliver us out of trouble, when we call upon him, Psalm 50. Therefore God Challengeth this a duty to himself by his Servants, Ascribe unto the Lord worship and strength, give unto the Lord the glory due unto his Name, Psalm 29. All nations whom thou hast made shall come and worship thee,
but NONLATINALPHABET, not onely an astipulation, but an allegation, wherein as we acknowledge Gods goodnesse and power, that hath heard and granted our requests,
but, not only an astipulation, but an allegation, wherein as we acknowledge God's Goodness and power, that hath herd and granted our requests,
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first, that we may by this humble confession make our selves capable of the graces of God, which do not descend to any but those that are of an humble spirit, For he giveth grace to the humble, 1 Pet. 5.
First, that we may by this humble Confessi make our selves capable of the graces of God, which do not descend to any but those that Are of an humble Spirit, For he gives grace to the humble, 1 Pet. 5.
to be of power, to do what hee will for the good of his people, we must desire him to be gracious, propter semetipsum, Esay 43.25. Our motive unto God must be, For thy loving mercy, and thy truths sake, Psalm. 115.1.
to be of power, to do what he will for the good of his people, we must desire him to be gracious, propter semetipsum, Isaiah 43.25. Our motive unto God must be, For thy loving mercy, and thy truths sake, Psalm. 115.1.
Helpe us for the glory of thy Name, deliver us, be mercifull unto our sinnes, for thy Names sake, Psal. 79.9. By these motives we must provoke, and stirre vp God to heare us.
Help us for the glory of thy Name, deliver us, be merciful unto our Sins, for thy Names sake, Psalm 79.9. By these motives we must provoke, and stir up God to hear us.
This is the difference that is betwixt the prayers of profane men, and those that are sanctified, Heathen and profane men referre all to their owne glory,
This is the difference that is betwixt the Prayers of profane men, and those that Are sanctified, Heathen and profane men refer all to their own glory,
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and for the honour of my Majesty? Dan. 4.30. Such a man thinkes himselfe to be absolute Lord, and will say, Who is the Lord over us? Psal. 12. Therefore are they called the sonnes of Beliall: But the Patriarches that were sanctified, frame their prayers otherwise:
and for the honour of my Majesty? Dan. 4.30. Such a man thinks himself to be absolute Lord, and will say, Who is the Lord over us? Psalm 12. Therefore Are they called the Sons of Belial: But the Patriarchs that were sanctified, frame their Prayers otherwise:
So Christ himselfe in this place doth teach his Disciples to pray, that God will give them the things they desire, not for any thing in themselves, but for his names sake:
So christ himself in this place does teach his Disciples to pray, that God will give them the things they desire, not for any thing in themselves, but for his names sake:
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therefore despise not the workes of thy owne hands, Psal. 138. Besides, wee are the likenesse of Gods Image, Gen. 1. therefore suffer not thine owne Image to be defaced in us, but repaire it.
Therefore despise not the works of thy own hands, Psalm 138. Beside, we Are the likeness of God's Image, Gen. 1. Therefore suffer not thine own Image to be defaced in us, but repair it.
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Thirdly, in respect of the Holy Spirit, the breath of his Spirit is in our nostrills, which is the breath of life which God breathed in us at our creation, Gen. 2.7. Againe, the same Spirit is to us an Holy Spirit, and sanctifieth us, wee are not onely Vaginae Spiritus viventis, the sheaths of the living Spirit;
Thirdly, in respect of the Holy Spirit, the breath of his Spirit is in our nostrils, which is the breath of life which God breathed in us At our creation, Gen. 2.7. Again, the same Spirit is to us an Holy Spirit, and Sanctifieth us, we Are not only Vaginae Spiritus viventis, the sheaths of the living Spirit;
but we that are his Church, are his Kingdome by right of purchase: wee are NONLATINALPHABET, 1 Pet. 2.9. a people peculiar, or gotten by purchase, hee hath redeemed us to be NONLATINALPHABET, Tit. 2.14.
but we that Are his Church, Are his Kingdom by right of purchase: we Are, 1 Pet. 2.9. a people peculiar, or got by purchase, he hath redeemed us to be, Tit. 2.14.
Carest thou not for us that pertaine to thee, but sufferest us to perish? These words, Kingdome, Power, and Glory, being joyntly considered, are a representation of the Trinity.
Carest thou not for us that pertain to thee, but sufferest us to perish? These words, Kingdom, Power, and Glory, being jointly considered, Are a representation of the Trinity.
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As Moses, speaking of the Author of our creation, reckons up the name of God three times, Gen. 1.27. as in the blessings of the Law, the name of God is there repeated, Numb. 6.6. and as the Angels cry there, Holy, Holy, Holy, Esay 6. to teach that there are three Persons in the God-head, which the Heathen themselves have compassed;
As Moses, speaking of the Author of our creation, reckons up the name of God three times, Gen. 1.27. as in the blessings of the Law, the name of God is there repeated, Numb. 6.6. and as the Angels cry there, Holy, Holy, Holy, Isaiah 6. to teach that there Are three Persons in the Godhead, which the Heathen themselves have compassed;
So Christ in the New Testament doth by these words, Kingdome, Power, and Glory signifie those three Persons, which afterward he expresseth by the name of Father, Sonne, and Holy Ghost, Matth. 28.
So christ in the New Testament does by these words, Kingdom, Power, and Glory signify those three Persons, which afterwards he Expresses by the name of Father, Son, and Holy Ghost, Matthew 28.
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yet the Kingdome is to be ascribed unto Christ, 1 Cor. 15.35. Power, to the Holy Ghost, Rom. 15.13.19. and Glory, to the Father, Rom. 6.4. that wee setting our selves in Christs Kingdome, that is, his Church, by the power of the Holy Ghost, may be partakers of that glory which God the Father hath prepared for us.
yet the Kingdom is to be ascribed unto christ, 1 Cor. 15.35. Power, to the Holy Ghost, Rom. 15.13.19. and Glory, to the Father, Rom. 6.4. that we setting our selves in Christ Kingdom, that is, his Church, by the power of the Holy Ghost, may be partakers of that glory which God the Father hath prepared for us.
Secondly, there are Kingdomes of Might, but not of Glory: such was the Kingdome of David, hee had a Kingdome of Might, but not of Glory: for hee spent all his time in troubles;
Secondly, there Are Kingdoms of Might, but not of Glory: such was the Kingdom of David, he had a Kingdom of Might, but not of Glory: for he spent all his time in Troubles;
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Moses desired of God, that hee would shew him his glory, Exod. 33. But hee that is of Christs Kingdome, shall see the glory which Christ had from the beginning with the Father, Joh. 17.21. To consider these words severally:
Moses desired of God, that he would show him his glory, Exod 33. But he that is of Christ Kingdom, shall see the glory which christ had from the beginning with the Father, John 17.21. To Consider these words severally:
no more are we, when no more can be gotten at our hands, but by the precepts of men, Esay, 29. when the statutes of Omri are kept for feare of temporall punishment, Mich. 6. and the lawes of God are had in no price,
no more Are we, when no more can be got At our hands, but by the Precepts of men, Isaiah, 29. when the statutes of Omri Are kept for Fear of temporal punishment, Mich. 6. and the laws of God Are had in no price,
and therefore the wrath of the Lord arose against that people, 2 Chron. 36.16. Contrariwise, if wee have an honourable conceit of them, and receive them as the Angels of God, Gal. 4. then we shew our selves to be dutifull vassalls to our heavenly Lord and King.
and Therefore the wrath of the Lord arose against that people, 2 Chronicles 36.16. Contrariwise, if we have an honourable conceit of them, and receive them as the Angels of God, Gal. 4. then we show our selves to be dutiful vassals to our heavenly Lord and King.
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Thirdly, Christ teacheth us to ascribe all glory to God, that whatsoever praise or commendation doth come unto us by any thing we do, wee should make a surrender of it to God, to whom all glory is due,
Thirdly, christ Teaches us to ascribe all glory to God, that whatsoever praise or commendation does come unto us by any thing we do, we should make a surrender of it to God, to whom all glory is due,
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because he promiseth, them that honour mee, I will honour, 1 Sam. 2. that we glorifying him here with a verball glory, we may be glorified of him with a reall glory, when he commeth to judge the world, 2 Thess. 1.12.
Because he promises, them that honour me, I will honour, 1 Sam. 2. that we glorifying him Here with a verbal glory, we may be glorified of him with a real glory, when he comes to judge the world, 2 Thess 1.12.
This prepositive Article imports two things, a Generality and a Superiority: for the first point, he that hath but a peece of the earth to beare rule in, is not an universall King;
This prepositive Article imports two things, a Generality and a Superiority: for the First point, he that hath but a piece of the earth to bear Rule in, is not an universal King;
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but God is King over all the earth, Psal. 47. Therefore if wee be so carefull to behave our selves aright in the presence of an earthly King, whose Kingdome is limited within certaine bounds, which if hee exceed, he is no more King;
but God is King over all the earth, Psalm 47. Therefore if we be so careful to behave our selves aright in the presence of an earthly King, whose Kingdom is limited within certain bounds, which if he exceed, he is no more King;
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Jezabel had a glorious Kingdome, but within a few yeares it was said of her, Ubi est illa Jezabel? 2 Reg. 10. when it was fulfilled which the Prophet Jeremiah foretold, 13.28. Tell the King and Queene:
Jezebel had a glorious Kingdom, but within a few Years it was said of her, Ubi est illa Jezebel? 2 Reg. 10. when it was fulfilled which the Prophet Jeremiah foretold, 13.28. Tell the King and Queen:
This is our hope and the perfection of our desires, and therefore as the Creed hath his period in Life everlasting, so last of all we are taught to pray for Glory everlasting.
This is our hope and the perfection of our Desires, and Therefore as the Creed hath his Period in Life everlasting, so last of all we Are taught to pray for Glory everlasting.
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for there is in it every way, matter worthy of our consideration; and wee cannot perfectly accomplish our duty in prayer, except we understand this word aright:
for there is in it every Way, matter worthy of our consideration; and we cannot perfectly accomplish our duty in prayer, except we understand this word aright:
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concerning which word, to be added in the end of our supplications, there is an absolute commandement, not only in the old Testament, Let al the people say Amen, 1 Chron. 16.33. Ps. 106. but in the New, as appeareth by S. Pauls question, 1 Cor. 14.16.
Concerning which word, to be added in the end of our supplications, there is an absolute Commandment, not only in the old Testament, Let all the people say Amen, 1 Chronicles 16.33. Ps. 106. but in the New, as appears by S. Paul's question, 1 Cor. 14.16.
as he will answer the transgression of dicet omnis populus, all the people shall say, which is a flat commandement, not to be omitted, to adde this word to their prayer.
as he will answer the Transgression of dicet omnis populus, all the people shall say, which is a flat Commandment, not to be omitted, to add this word to their prayer.
as NONLATINALPHABET, but the one in Hebrew, the other in Greeke, Jesus Christ, to shew that he is our peace, who of two hath made one, that hath reconciled us both in one body,
as, but the one in Hebrew, the other in Greek, jesus christ, to show that he is our peace, who of two hath made one, that hath reconciled us both in one body,
and that he is the corner stone, whereby the Church consisting both of Jewes and Gentiles, is coupled together, and groweth to be one holy Temple to the Lord, Eph. 2.14.
and that he is the corner stone, whereby the Church consisting both of Jews and Gentiles, is coupled together, and grows to be one holy Temple to the Lord, Ephesians 2.14.
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Wee have no other faith, but as the Apostle saith, eundem spiritum fidei habentes; 2 Cor. 4. The same grace is offered to us, that was offered to the Fathers, for we beleeve to be saved by the faith of Jesus Christ,
we have no other faith, but as the Apostle Says, eundem spiritum fidei Habentes; 2 Cor. 4. The same grace is offered to us, that was offered to the Father's, for we believe to be saved by the faith of jesus christ,
Secondly, Remember mee O God, that I may see the felicity of thy chosen, Psal. 106. It is nothing else but an exposition of the second Petition, where we pray, Thy Kingdome come.
Secondly, remember me Oh God, that I may see the felicity of thy chosen, Psalm 106. It is nothing Else but an exposition of the second Petition, where we pray, Thy Kingdom come.
Thirdly, these words of the Prophet, Psal. 143. Teach mee to do the thing that pleaseth thee, is a full comprehension of the third Petition, where we desire that his will be done.
Thirdly, these words of the Prophet, Psalm 143. Teach me to do the thing that Pleases thee, is a full comprehension of the third Petition, where we desire that his will be done.
Fourthly, the eyes of all things do looke upon thee, and thou givest them meat in due season, Psal. 145. and the prayer of Solomon, Prov. 30. Give mee not poverty, nor riches,
Fourthly, the eyes of all things do look upon thee, and thou givest them meat in due season, Psalm 145. and the prayer of Solomon, Curae 30. Give me not poverty, nor riches,
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If I have rewarded evill to him that dealt friendly with mee (yea I have delivered him that without a cause was my enemy) then let my enemy persecute my soule;
If I have rewarded evil to him that dealt friendly with me (yea I have Delivered him that without a cause was my enemy) then let my enemy persecute my soul;
Touching the use of this word, it is found in Scriptures to have two seats or places, and accordingly two severall expositions, to wit in the beginning, and in the end, before, and behind. In the beginning, as in the doctrine of the Sacrament of Baptisme, concerning which our Saviour saith, Amen, Amen, except a man be borne of the water,
Touching the use of this word, it is found in Scriptures to have two seats or places, and accordingly two several expositions, to wit in the beginning, and in the end, before, and behind. In the beginning, as in the Doctrine of the Sacrament of Baptism, Concerning which our Saviour Says, Amen, Amen, except a man be born of the water,
and of the Spirit, hee cannot enter into the Kingdome of God, Joh. 3. And touching the Sacrament of the holy Eucharist, Verily, verily, except yee eate the flesh of the Sonne of man,
and of the Spirit, he cannot enter into the Kingdom of God, John 3. And touching the Sacrament of the holy Eucharist, Verily, verily, except ye eat the Flesh of the Son of man,
And touching the effect of prayer, Christ saith also, Verily, verily I say unto you, whatsoever yee shall aske the Father in my name, hee will give it you, Joh. 16. In those places, the word (Amen) is used, and thereby our Saviour laboureth to expresse the truth of that which he doth teach.
And touching the Effect of prayer, christ Says also, Verily, verily I say unto you, whatsoever ye shall ask the Father in my name, he will give it you, John 16. In those places, the word (Amen) is used, and thereby our Saviour Laboureth to express the truth of that which he does teach.
And in the New Testament, when the Apostle sheweth, That of the Jewes according to the flesh came Christ, who is over all, God blessed for ever, Amen, Rom. 9.5. Here the word is used, and set behind, to signifie that wee desire that that may be performed, which God before by his Amen hath affirmed to be true.
And in the New Testament, when the Apostle shows, That of the Jews according to the Flesh Come christ, who is over all, God blessed for ever, Amen, Rom. 9.5. Here the word is used, and Set behind, to signify that we desire that that may be performed, which God before by his Amen hath affirmed to be true.
As in the beginning it ratifieth the truth of Gods promise, so being set in the end, it signifieth the desire of our hearts for the accomplishment of the same,
As in the beginning it ratifieth the truth of God's promise, so being Set in the end, it signifies the desire of our hearts for the accomplishment of the same,
In which regard the Prophet saith, Remember me O Lord concerning thy word, wherein thou causest me to put my trust, Psal. 119. and therefore, to Christs A non, in the beginning, where he promiseth, Verily, verily, whatsoever ye aske in my name, Iohn 16. we may boldly adde our Amen in the end, that his Amen may be performed;
In which regard the Prophet Says, remember me Oh Lord Concerning thy word, wherein thou causest me to put my trust, Psalm 119. and Therefore, to Christ A non, in the beginning, where he promises, Verily, verily, whatsoever you ask in my name, John 16. we may boldly add our Amen in the end, that his Amen may be performed;
yea, in the beginning, and Amen, to us in regard of the certaine accomplishment, 2 Cor. 1. The reason of our Amen is, because not onely faith, but trust and confidence doth proceed from the truth of God:
yea, in the beginning, and Amen, to us in regard of the certain accomplishment, 2 Cor. 1. The reason of our Amen is, Because not only faith, but trust and confidence does proceed from the truth of God:
Moses saith of God that he is, verus and fidelis, Deut. 32. and Esay, The Lord is faithfull, Esa. 49.7, 8. Paul in the new Testament, Hee is faithfull that promised, Heb. 10. He deemed him faithfull that promised, Heb. 11. For there are two things required in faithfulnesse, without the which a man cannot be said to be faithfull:
Moses Says of God that he is, verus and Fidelis, Deuteronomy 32. and Isaiah, The Lord is faithful, Isaiah 49.7, 8. Paul in the new Testament, He is faithful that promised, Hebrew 10. He deemed him faithful that promised, Hebrew 11. For there Are two things required in faithfulness, without the which a man cannot be said to be faithful:
the one is ability, of which Abraham doubted not of Gods faithfulnesse, being fully perswaded, That what he promised, he was able to performe, Rom. 4.21.
the one is ability, of which Abraham doubted not of God's faithfulness, being Fully persuaded, That what he promised, he was able to perform, Rom. 4.21.
For the other part of his faithfulnesse, which is his will and readinesse, he is said to be a faithfull Creator, that will have care of the soules committed to him, 1 Pet. 5. and to this purpose serveth that which S. Iohn affirmeth;
For the other part of his faithfulness, which is his will and readiness, he is said to be a faithful Creator, that will have care of the Souls committed to him, 1 Pet. 5. and to this purpose serves that which S. John Affirmeth;
upon both these we doe ground our Amen, and doe learne, not onely, Credere vero, beleeve God which is true, but fidere fideli, trust him which is faithfull, upon this faithfulnesse we may ground all our Petitions,
upon both these we do ground our Amen, and do Learn, not only, Believe vero, believe God which is true, but fidere Fideli, trust him which is faithful, upon this faithfulness we may ground all our Petitions,
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if we seeke forgivenesse of our trespasses, as Christ teacheth us to pray, then God is faithfull to forgive us our sinnes, 1 Iohn 1. If we will pray against tentation, the Apostle saith, God is faithfull, and will not suffer us to be tempted above that we are able to beare, 1 Cor. 10. If to be delivered from evill, which is the last Petition, the Apostle tels us, The Lord is faithfull, and will stablish us,
if we seek forgiveness of our Trespasses, as christ Teaches us to pray, then God is faithful to forgive us our Sins, 1 John 1. If we will pray against tentation, the Apostle Says, God is faithful, and will not suffer us to be tempted above that we Are able to bear, 1 Cor. 10. If to be Delivered from evil, which is the last Petition, the Apostle tells us, The Lord is faithful, and will establish us,
for the Apostle as though he tooke care for the right saying of it, saith, How shall the unlearned say Amen? 1 Cor. 14.16. Teaching us, that it is not enough to say Amen, unlesse it be said in right forme and manner.
for the Apostle as though he took care for the right saying of it, Says, How shall the unlearned say Amen? 1 Cor. 14.16. Teaching us, that it is not enough to say Amen, unless it be said in right Form and manner.
As the Hart brayeth for the rivers of waters, so thirsteth my soule after thee O God, Psal. 42.1. My soule thirsteth for thee, and my flesh longeth for thee in a barren and dry land where no water is, Psal. 63. without this Amen, our Amen is evanime, a dead Amen.
As the Heart Brayeth for the Rivers of waters, so Thirsteth my soul After thee Oh God, Psalm 42.1. My soul Thirsteth for thee, and my Flesh Longeth for thee in a barren and dry land where no water is, Psalm 63. without this Amen, our Amen is evanime, a dead Amen.
Secondly, a man may desire a false thing, so did the Prophet give his Amen to the false prophecie of Hananiah, Ier. 28. but wee must bee carefull that it be true that we pray for,
Secondly, a man may desire a false thing, so did the Prophet give his Amen to the false prophecy of Hananiah, Jeremiah 28. but we must be careful that it be true that we pray for,
That is, we must have understanding that our Petitions be true and agreeable to Gods will, Ioh. 4. for as in thanksgiving it is requisite, that we sing praise with understanding, Psal. 47. So the like must be done in prayer; they are both good;
That is, we must have understanding that our Petitions be true and agreeable to God's will, John 4. for as in thanksgiving it is requisite, that we sing praise with understanding, Psalm 47. So the like must be done in prayer; they Are both good;
seeing the Apostle saith, He will pray both with the Spirit and with the understanding, 1 Cor. 14.15. and this understanding is not of the words onely, but of the matter that we pray for.
seeing the Apostle Says, He will pray both with the Spirit and with the understanding, 1 Cor. 14.15. and this understanding is not of the words only, but of the matter that we pray for.
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Therefore we must pray, not onely Intelligenter, but Scienter: we must know what we aske, wee must be carefull, that whatsoever we aske, be according to his will:
Therefore we must pray, not only Intelligenter, but Scienter: we must know what we ask, we must be careful, that whatsoever we ask, be according to his will:
for then may we be assured that he will heare us, 1 Iohn 5. we must aske in Christs name, Iohn 16. Lastly, to a good end: for otherwayes our prayers shall not be heard:
for then may we be assured that he will hear us, 1 John 5. we must ask in Christ name, John 16. Lastly, to a good end: for otherways our Prayers shall not be herd:
Yee aske and receive not, because yee aske amisse, Iames 4. But this is not all that is required, that we may pray with the Minde and Vnderstanding: for we must intend the thing that wee pray for with out heart, that the Lord may not have cause to complaine of us,
Ye ask and receive not, Because ye ask amiss, James 4. But this is not all that is required, that we may pray with the Mind and Understanding: for we must intend the thing that we pray for with out heart, that the Lord may not have cause to complain of us,
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or distract our minds, and to enter into our chamber, there to pray to our •ather, which is in Heaven, Matth. 6.6. This did not Saint Peter observe, when he prayed:
or distract our minds, and to enter into our chamber, there to pray to our •ather, which is in Heaven, Matthew 6.6. This did not Saint Peter observe, when he prayed:
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for unto this confidence there is a promise made on Gods part, of whom the Prophet saith, That the Lord is nigh to all that call upon him in truth, Psal. 145. that is, in faith and confidence, that they shall obtaine the thing that they pray for:
for unto this confidence there is a promise made on God's part, of whom the Prophet Says, That the Lord is High to all that call upon him in truth, Psalm 145. that is, in faith and confidence, that they shall obtain the thing that they pray for:
therefore our Saviour saith, whatsoever yee pray for bel•eve, and it shall be done, Marke 11.24. and the Apostle saith, If we will obtaine our requests, we must aske in faith, without wavering:
Therefore our Saviour Says, whatsoever ye pray for bel•eve, and it shall be done, Mark 11.24. and the Apostle Says, If we will obtain our requests, we must ask in faith, without wavering:
My grace is sufficient for thee, that was better, then if God had said, Apage Satanas, 2 Cor. 12. For if we pray to God in such manner and sort as he requireth, we may assure our selves, our prayers shall not returne into our own bosomes, Psal. 35.3.
My grace is sufficient for thee, that was better, then if God had said, Apage Satanas, 2 Cor. 12. For if we pray to God in such manner and sort as he requires, we may assure our selves, our Prayers shall not return into our own bosoms, Psalm 35.3.
We can be content to pray, that he will forgive us our trespasses, but as for the condition, which is, the forgiving of those that trespasse against us, we give no Amen to that,
We can be content to pray, that he will forgive us our Trespasses, but as for the condition, which is, the forgiving of those that trespass against us, we give no Amen to that,
except ye forgive one another, your heavenly Father will not forgive you, Matth. 6.15. Therefore we must have a care as well to hallow Gods none in this life,
except you forgive one Another, your heavenly Father will not forgive you, Matthew 6.15. Therefore we must have a care as well to hallow God's none in this life,
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If we will be freed from evill, which is the effect of sinne, we must take heed that we doe not tempt our selves; and as we would be forgiven of God, so we must forgive our brethren.
If we will be freed from evil, which is the Effect of sin, we must take heed that we do not tempt our selves; and as we would be forgiven of God, so we must forgive our brothers.
Thine is Kingdome, Power and Glory, Luk. 17. We must not onely pray to him when wee lie sicke upon our beds, that it would please him to comfort us, and to make our bed in our sicknesse, Psal. 41.3. but to sing praises to him when he saveth us from adversity, and delivers us out of our enemies hands, Psal. 106.129.
Thine is Kingdom, Power and Glory, Luk. 17. We must not only pray to him when we lie sick upon our Beds, that it would please him to Comfort us, and to make our Bed in our sickness, Psalm 41.3. but to sing praises to him when he Saveth us from adversity, and delivers us out of our enemies hands, Psalm 106.129.
In the bringing of which to passe, it was decreed by God in the beginning (as a thing necessary) that the head of the Serpent (by whose meanes it was violated and defaced) should be bruised.
In the bringing of which to pass, it was decreed by God in the beginning (as a thing necessary) that the head of the Serpent (by whose means it was violated and defaced) should be Bruised.
for so hee is called, Heb. 12.2. to see our King of old, Psalm. 74.12. the pawne of our inheritance, and our Prince of new, or Prince by usurpation, the Prince of this world, John 4.30. enter the lists together;
for so he is called, Hebrew 12.2. to see our King of old, Psalm. 74.12. the pawn of our inheritance, and our Prince of new, or Prince by usurpation, the Prince of this world, John 4.30. enter the lists together;
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to see the wisedome of the new Serpent, match the craftinesse and subtilty of the old serpent, Rev. 12.9. to see the Lyon of the Tribe of Judah, combating with the roaring Lyon, 1 Pet. 5.8.
to see the Wisdom of the new Serpent, match the craftiness and subtlety of the old serpent, Rev. 12.9. to see the lion of the Tribe of Judah, combating with the roaring lion, 1 Pet. 5.8.
Though there should come no profit to us by the victory, yet were it worth the sight, in this respect, onely to behold how these Champions behave themselves;
Though there should come no profit to us by the victory, yet were it worth the sighed, in this respect, only to behold how these Champions behave themselves;
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If hee have sought our overthrow in Christ, how much more will he doe it in our selves? If our dayes here be but as the dayes of an hireling, Job 7.1. and our whole life be but as a continuall warfare, 2 Tim. 2.4. then is it behoovefull for us, to have some intelligence of our enemies forces and drifts.
If he have sought our overthrow in christ, how much more will he do it in our selves? If our days Here be but as the days of an hireling, Job 7.1. and our Whole life be but as a continual warfare, 2 Tim. 2.4. then is it behooveful for us, to have Some intelligence of our enemies forces and drifts.
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It is said, his darts are fiery, Eph. 6.16. Here we may see the manner of his casting them, that so Sathan should not circumvent us, 2 Cor. 2.11. Let us marke how our Saviour wardeth and defendeth himselfe, that so we may be armed with the same minde, 1 Pet. 4.1. Let us therefore goe out into the Wildernesse to see it.
It is said, his darts Are fiery, Ephesians 6.16. Here we may see the manner of his casting them, that so Sathan should not circumvent us, 2 Cor. 2.11. Let us mark how our Saviour wardeth and defendeth himself, that so we may be armed with the same mind, 1 Pet. 4.1. Let us Therefore go out into the Wilderness to see it.
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[ Then Jesus. ] This is the description of the entry into the temptation, and it containeth (as a weighty History) many circumstances, importing great matters, which may be reduced to seven branches or heads.
[ Then jesus. ] This is the description of the entry into the temptation, and it Containeth (as a weighty History) many Circumstances, importing great matters, which may be reduced to seven branches or Heads.
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Fifthly, the day of the battell, expressed under the word Then: Sixthly, the lists themselves, that is, the Wildernesse: Seventhly, Christ his preparation to it, that is, his fasting.
Fifthly, the day of the battle, expressed under the word Then: Sixthly, the lists themselves, that is, the Wilderness: Seventhly, christ his preparation to it, that is, his fasting.
I. First, for the party defendant, Christ; who (as God) giveth food to every living creature, Psal. 136.25. and (as God and man) with five loaves and two fishes fed 5000. men, besides women and children, Matth. 14.21. He that is said to be the very meat it selfe, whereby we live eternally, John 6. is here said to be hungry.
I. First, for the party defendant, christ; who (as God) gives food to every living creature, Psalm 136.25. and (as God and man) with five loaves and two Fish fed 5000. men, beside women and children, Matthew 14.21. He that is said to be the very meat it self, whereby we live eternally, John 6. is Here said to be hungry.
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He, before whom thousand thousands are said to minister, and ten thousand thousands are said to stand before him, Dan. 7.10. hath here for his companions the wilde beasts:
He, before whom thousand thousands Are said to minister, and ten thousand thousands Are said to stand before him, Dan. 7.10. hath Here for his Sodales the wild beasts:
what is it else, but a proclaiming of his great love towards us? As if he should (exulting) say, What is it that shall separate me from the love of men? Shall temptation? shall solitarinesse? shall hunger? shall wearisome labour and travell? shall watching? shall anguish of minde,
what is it Else, but a proclaiming of his great love towards us? As if he should (exulting) say, What is it that shall separate me from the love of men? Shall temptation? shall solitariness? shall hunger? shall wearisome labour and travel? shall watching? shall anguish of mind,
and bloody sweat? shall mockes? shall whippes? shall nayles? shall speares? shall principalities? That wee also might use the same challenge which Paul doth in the 8. Chapter of his Epistle to the Romans the 35. verse, What shall separate us from the love of Christ? shall tribulation? shall anguish or persecution? These two profitable points grow out of the consideration of the person of the defendant.
and bloody sweat? shall mocks? shall whips? shall nails? shall spears? shall principalities? That we also might use the same challenge which Paul does in the 8. Chapter of his Epistle to the Romans the 35. verse, What shall separate us from the love of christ? shall tribulation? shall anguish or persecution? These two profitable points grow out of the consideration of the person of the defendant.
and it sheweth what name they deserve, and how to be esteemed of, in whom that quality is found. Saint Paul, 2 Tim. 3.3. foretold, that in the latter dayes there should be men devills, foule-mouthed men, evill speakers: and 1 Tim. 3.11. he speaketh of women devils, because of their calumnious speeches.
and it shows what name they deserve, and how to be esteemed of, in whom that quality is found. Saint Paul, 2 Tim. 3.3. foretold, that in the latter days there should be men Devils, Foulmouthed men, evil Speakers: and 1 Tim. 3.11. he speaks of women Devils, Because of their calumnious Speeches.
In the tongue wherein Christ spake these words, namely, the Syriacke, the fittest word that he could finde to signifie the devils name, is a word that signifies Divulgator: so that a publisher of infamous reports, is good Syriacke for the devill;
In the tongue wherein christ spoke these words, namely, the Syriacke, the Fittest word that he could find to signify the Devils name, is a word that signifies divulgator: so that a publisher of infamous reports, is good Syriacke for the Devil;
and then is not sorry for his brothers ill, Mat. 5.22. but rather insulteth; not considering, that he himselfe may fall into the like temptations, Gal. 6.1. and so becomes puffed up, 1 Cor. 5.2. and at last, fals a blazing his brothers imperfections, 3 Joh. 10. These come right to the devils quality, they take upon them the abetting of the devils quarrell.
and then is not sorry for his Brother's ill, Mathew 5.22. but rather insulteth; not considering, that he himself may fallen into the like temptations, Gal. 6.1. and so becomes puffed up, 1 Cor. 5.2. and At last, falls a blazing his Brother's imperfections, 3 John 10. These come right to the Devils quality, they take upon them the abetting of the Devils quarrel.
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and had served God onely for gaine, Job 1.9. and so stands he continually accusing us, Apoc. 12.10. and he also defameth God with us, as if he were a God that did envy our good, Gen. 3.1. and so he here defameth God to Christ, as if he were carelesse in providing for him, in suffering him to be hungry.
and had served God only for gain, Job 1.9. and so Stands he continually accusing us, Apocalypse 12.10. and he also defameth God with us, as if he were a God that did envy our good, Gen. 3.1. and so he Here defameth God to christ, as if he were careless in providing for him, in suffering him to be hungry.
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And from these two defamations proceeds all evill whatsoever, aswell that which the Divines call Malum poenae, as Job. 1.12. accusing Job, that he would curse God if he handled him roughly, and so got power over his goods:
And from these two defamations proceeds all evil whatsoever, aswell that which the Divines call Malum Poenae, as Job. 1.12. accusing Job, that he would curse God if he handled him roughly, and so god power over his goods:
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as verse 6. Cast thy selfe downe, &c. by bringing us to have a base conceit of God, defaming him as if he were a God of cloutes, not to be reckoned of,
as verse 6. Cast thy self down, etc. by bringing us to have a base conceit of God, defaming him as if he were a God of clouts, not to be reckoned of,
we must not lye still like lumpes of flesh, laying all upon Christs shoulders, Phil. 3.16. We must walke forwards, for the Kingdome of God consists not in words, but in power, 1 Cor. 4.19.
we must not lie still like lumps of Flesh, laying all upon Christ shoulders, Philip 3.16. We must walk forward, for the Kingdom of God consists not in words, but in power, 1 Cor. 4.19.
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whereas before our calling, we were Gentiles, and were carryed into errors, 1 Cor. 12.2. we wandred up and downe as masterlesse or carelesse, or else gave heed to the doctrine of devils, 1 Tim. 1.4. or else led with divers lusts, 2 Tim. 3.6.
whereas before our calling, we were Gentiles, and were carried into errors, 1 Cor. 12.2. we wandered up and down as masterless or careless, or Else gave heed to the Doctrine of Devils, 1 Tim. 1.4. or Else led with diverse Lustiest, 2 Tim. 3.6.
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For so many as be the Sons of God, are led thereby, Rom. 8.14. We must not be l•d by the Spirit whence the Revelation came, Matth. 16.22. from whence revelations of flesh and blood doe arise:
For so many as be the Sons of God, Are led thereby, Rom. 8.14. We must not be l•d by the Spirit whence the Revelation Come, Matthew 16.22. from whence revelations of Flesh and blood do arise:
Thirdly, the manner of leading, is described to be such a kinde of leading, as when a Ship is loosed from the shore, as Luke 8.22. it is called launching forth:
Thirdly, the manner of leading, is described to be such a kind of leading, as when a Ship is loosed from the shore, as Lycia 8.22. it is called launching forth:
The Holy Ghost driving us, is compared to a gale of winde, Joh. 3.8. which teacheth us, that as when the winde bloweth, we must be ready to hoyst up saile:
The Holy Ghost driving us, is compared to a gale of wind, John 3.8. which Teaches us, that as when the wind blows, we must be ready to hoist up sail:
We must also looke to the closenesse of the vessell, which is our Conscience: for, if we have not a good conscience, we may make shipwracke of Faith, Religion, and all, 1 Tim. 1.19.
We must also look to the closeness of the vessel, which is our Conscience: for, if we have not a good conscience, we may make shipwreck of Faith, Religion, and all, 1 Tim. 1.19.
And thus are we to proceed in our journey towards our Country (the spirituall Jerusalem ) as it were sea-fating men. Act. 20.22. Now behold, I goe bound in spirit to Jerusalem;
And thus Are we to proceed in our journey towards our Country (the spiritual Jerusalem) as it were sea-fating men. Act. 20.22. Now behold, I go bound in Spirit to Jerusalem;
but not so much as over his goods, Job 1.12.14. He had no power of himselfe, no not so much as over the Hogges of the Gorgashites, who were prophane men, Mat. 8.31.
but not so much as over his goods, Job 1.12.14. He had no power of himself, no not so much as over the Hogs of the Gorgashites, who were profane men, Mathew 8.31.
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Hence gather wee this comfort, that the Holy Ghost is not a stander by (as a stranger) when we are tempted, Tanquam otiosus spectator; but he leads us by the hand,
Hence gather we this Comfort, that the Holy Ghost is not a stander by (as a stranger) when we Are tempted, Tanquam Idle spectator; but he leads us by the hand,
and stands by as a faithfull assistant, Esay 4.13. He makes an issue out of all our temptations, and will not suffer us to be tempted beyond our strength, 2 Cor. 10.13.
and Stands by as a faithful assistant, Isaiah 4.13. He makes an issue out of all our temptations, and will not suffer us to be tempted beyond our strength, 2 Cor. 10.13.
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Or whether they be as matters serving for our experience, not onely for our selves, that we may know our owne strength, Rom. 5.3. and to worke patience in us:
Or whither they be as matters serving for our experience, not only for our selves, that we may know our own strength, Rom. 5.3. and to work patience in us:
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Hast thou marked my servant Job, how upright he is, and that in all the world there is not such an one? Howsoever they bee, the devill hath not the rod or chaine in his hands,
Hast thou marked my servant Job, how upright he is, and that in all the world there is not such an one? Howsoever they be, the Devil hath not the rod or chain in his hands,
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In which temptation, Augustine saith, Habemus & quod credenies veneremur, & quod videntes imitemur: There be two things for faith to adore, and two things for imitation to practise.
In which temptation, Augustine Says, Habemus & quod credenies veneremur, & quod Videntes imitemur: There be two things for faith to adore, and two things for imitation to practise.
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First, for faith, that the temptations of Christ have sanctified temptations unto us: that whereas before they were curses, like unto hanging on a tree;
First, for faith, that the temptations of christ have sanctified temptations unto us: that whereas before they were curses, like unto hanging on a tree;
Death, where is thy sting? Hell, where is thy victory? For as his death and resurrection had a mortifying force against the old man, and a quickning force toward the new man: ▪ so hath his temptation a dulling force to the devill,
Death, where is thy sting? Hell, where is thy victory? For as his death and resurrection had a mortifying force against the old man, and a quickening force towards the new man: ▪ so hath his temptation a dulling force to the Devil,
First, Compassion: for Christ knowing in what sort we were tempted, as having felt by experience, both how strong the assaylant was, Psal. 118.13. who thrust sore at him that he might fall;
First, Compassion: for christ knowing in what sort we were tempted, as having felt by experience, both how strong the assailant was, Psalm 118.13. who thrust soar At him that he might fallen;
and how feeble our nature is to make resistance, being nothing but dust, Psal. 103.14. He is moved thereby to lay away severity, and to put on the bowels of compassion.
and how feeble our nature is to make resistance, being nothing but dust, Psalm 103.14. He is moved thereby to lay away severity, and to put on the bowels of compassion.
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So we, (which were before stony Judges, and too rough for Physitians) ought in like sort, (having beene tempted our selves) to looke upon others defects with a more passionate regard.
So we, (which were before stony Judges, and too rough for Physicians) ought in like sort, (having been tempted our selves) to look upon Others defects with a more passionate regard.
This is no small comfort to us, when we consider that he is with us, and will be, till the end of the world, Matth. 28.20. who hath overcome the world, Joh. 16.33. and the devill: if any temptation happen, that he will beare us out, we may be of good cheere.
This is no small Comfort to us, when we Consider that he is with us, and will be, till the end of the world, Matthew 28.20. who hath overcome the world, John 16.33. and the Devil: if any temptation happen, that he will bear us out, we may be of good cheer.
Or though they have wounded us, let us say with David, Bring out thy speare, and stop the way against them that persecute me, Psal. 35.3. Say yet to my Soule, I am thy Salvation.
Or though they have wounded us, let us say with David, Bring out thy spear, and stop the Way against them that persecute me, Psalm 35.3. Say yet to my Soul, I am thy Salvation.
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Many lets came before the Temple was re-edifyed, as is to be seene in Esdras and Nehemiah. Yea, (saith the devill) Hath God annoynted him with the oyle of gladnesse above his fellowes? I will see if I can annoynt him with the oyle of sadnesse above his fellowes.
Many lets Come before the Temple was reedified, as is to be seen in Ezra and Nehemiah. Yea, (Says the Devil) Hath God anointed him with the oil of gladness above his Fellows? I will see if I can anoint him with the oil of sadness above his Fellows.
Hath a voyce come downe from Heaven, saying, This is my beloved Sonne? I will provide a voyce for him, that shall ascend from the foote, that shall say, If thou be the Son of God, come downe from the Crosse. VI. The sixt•s the place, the Lysts;
Hath a voice come down from Heaven, saying, This is my Beloved Son? I will provide a voice for him, that shall ascend from the foot, that shall say, If thou be the Son of God, come down from the Cross. VI. The sixt•s the place, the Lists;
to wit, the Wildernesse, that so hee might be alone, and that there might be no fellow-worker with him in the matter of our salvation, that he alone might have the treading of the Wine-presse, Esay 63.3.
to wit, the Wilderness, that so he might be alone, and that there might be no Fellow-worker with him in the matter of our salvation, that he alone might have the treading of the Winepress, Isaiah 63.3.
As there be some that thinke there be certaine places to be exempt from Gods presence, (as was noted in the dreame of Jacob: ) so the Monkes and Hermites thought, that by avoyding company, they should be free from temptations; which is not so.
As there be Some that think there be certain places to be exempt from God's presence, (as was noted in the dream of Jacob:) so the Monks and Hermits Thought, that by avoiding company, they should be free from temptations; which is not so.
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he went out of the doores and wept bitterly, Matth. 26.75. his solitarinesse was a cause to make his repentance the more earnest, and helped to increase his teares:
he went out of the doors and wept bitterly, Matthew 26.75. his solitariness was a cause to make his Repentance the more earnest, and helped to increase his tears:
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for thither doth the devill come and accuse us before God: we are therefore alwayes to stand upon our guard. For in Luk. 11.24. he is said, to walke through dry places, lest happily some might be escaped from him thither:
for thither does the Devil come and accuse us before God: we Are Therefore always to stand upon our guard. For in Luk. 11.24. he is said, to walk through dry places, lest happily Some might be escaped from him thither:
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It may seeme strange, that being about to present himselfe to the world, as Prince, Priest, and Prophet, that hee would make his progresse into the Wildernesse, and begin with a Fast:
It may seem strange, that being about to present himself to the world, as Prince, Priest, and Prophet, that he would make his progress into the Wilderness, and begin with a Fast:
But Christ from his Baptisme began his calling, and fasted forty dayes and forty nights. This his Fast (by late Writers) is called the entrance into his calling:
But christ from his Baptism began his calling, and fasted forty days and forty nights. This his Fast (by late Writers) is called the Entrance into his calling:
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The manner of the Church hath alwayes beene, that at the first institution, or undertaking of any great and weighty matter, there hath beene extraordinary Fasting. So Moses, Deut. 9.9. when he entred into his calling at the receiving of the Law, fasted forty dayes. So Elias, 1 King. 19.18. at the restoring of the same Law, did the like.
The manner of the Church hath always been, that At the First Institution, or undertaking of any great and weighty matter, there hath been extraordinary Fasting. So Moses, Deuteronomy 9.9. when he entered into his calling At the receiving of the Law, fasted forty days. So Elias, 1 King. 19.18. At the restoring of the same Law, did the like.
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And so when they went about the re-edifying of the Temple, as appeareth Esdras 8.49. So in the New Testament, at the separation of Paul and Barnabas, Act. 13.3.
And so when they went about the re-edifying of the Temple, as appears Ezra 8.49. So in the New Testament, At the separation of Paul and Barnabas, Act. 13.3.
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So did Hester when she went about the deliverance of the Jewes, as in Ester 4. ver. 16. And Eusebius reporteth, that when Peter was to enter disputation with Simon Magus, there was Fasting throughout the whole Church generally.
So did Esther when she went about the deliverance of the Jews, as in Ester 4. ver. 16. And Eusebius Reporteth, that when Peter was to enter disputation with Simon Magus, there was Fasting throughout the Whole Church generally.
Whether at the entrance into a Calling, or to resist the devill, Saint Peters rule, mentioned in his first chapter and fifth verse, ought to take place, we must use Prayer and Fasting. And as at all times wee are to use watchfullnesse and carefulnesse:
Whither At the Entrance into a Calling, or to resist the Devil, Saint Peter's Rule, mentioned in his First chapter and fifth verse, ought to take place, we must use Prayer and Fasting. And as At all times we Are to use watchfullnesse and carefulness:
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This Fast here, was not the fast of a day, as that of Peter and of Cornelius, Acts 10.9.30. but such as Luke 4.2. describeth, Hee did eate nothing all that time.
This Fast Here, was not the fast of a day, as that of Peter and of Cornelius, Acts 10.9.30. but such as Lycia 4.2. Describeth, He did eat nothing all that time.
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Saint John the Baptist, though his life were very strict, did eate Locusts and wilde Honey, Matth. 3.4. Ours is not properly a Fast, but a provocation of meates;
Saint John the Baptist, though his life were very strict, did eat Locusts and wild Honey, Matthew 3.4. Ours is not properly a Fast, but a provocation of Meats;
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But as it is, what is to be thought of it? Socrates and Irenaeus record, that at the first, the Church did use to celebrate but one day in remembrance of Christs Fast, till after, the Montanists (a certaine sect of heretiques, who thereupon are called Eucratitae ) raised it to foureteene dayes;
But as it is, what is to be Thought of it? Socrates and Irnaeus record, that At the First, the Church did use to celebrate but one day in remembrance of Christ Fast, till After, the Montanists (a certain sect of Heretics, who thereupon Are called Eucratitae) raised it to foureteene days;
When the Primitive Church saw the Heretiques (by this outward shew) goe about to disgrace the Christians, by this counterfeit shew of holinesse; they used it also:
When the Primitive Church saw the Heretics (by this outward show) go about to disgrace the Christians, by this counterfeit show of holiness; they used it also:
for that they saw an inclination in their people to superstition, who would thinke themselves holyer for such fasting; like the Pharisees, Luke 18.12. The Church wherein we live, useth her liberty in retayning it, and that upon good reasons:
for that they saw an inclination in their people to Superstition, who would think themselves Holier for such fasting; like the Pharisees, Lycia 18.12. The Church wherein we live, uses her liberty in retaining it, and that upon good Reasons:
as for the land, Psal. 104.25. If we looke into the civill reason, we shall see great cause to observe it. See Numb. 15.22. the abundance of flesh that was consumed in one moneth.
as for the land, Psalm 104.25. If we look into the civil reason, we shall see great cause to observe it. See Numb. 15.22. the abundance of Flesh that was consumed in one Monn.
Jerusalem had fish dayes, that Tyrus, and such like, living upon Navigation, might have utterance for their commodities, Nehem. 13.16. (for Tyrus was the maritine City, till after Alexander annexed to it another City, and made it dry.)
Jerusalem had Fish days, that Tyre, and such like, living upon Navigation, might have utterance for their commodities, Nehemiah 13.16. (for Tyre was the Maritime city, till After Alexander annexed to it Another city, and made it dry.)
The Tribe of Zabulon lived by Navigation, Gen. 49.13. which is a thing necessary both for wealth, 2 Chron. 9.20. and made Solomon richer than any other King, and also for munition, as Esay 23.4. that Tribe therefore had need of maintenance.
The Tribe of Zebulon lived by Navigation, Gen. 49.13. which is a thing necessary both for wealth, 2 Chronicles 9.20. and made Solomon Richer than any other King, and also for munition, as Isaiah 23.4. that Tribe Therefore had need of maintenance.
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and the rather, for that our times require it: (for the times that forbad marriage and the abstinence of meates, 1 Tim. 4.3.) There is more feare of a pottingerfull of gluttony, than a spoonefull of superstition.
and the rather, for that our times require it: (for the times that forbade marriage and the abstinence of Meats, 1 Tim. 4.3.) There is more Fear of a pottingerfull of gluttony, than a spoonful of Superstition.
First, the changing of the devils name, from devill to Tempter: Secondly, that it is said, Hee came unto him: Thirdly, that he came when he was fasting:
First, the changing of the Devils name, from Devil to Tempter: Secondly, that it is said, He Come unto him: Thirdly, that he Come when he was fasting:
as we see in Job. So the Lord proved the Israelites, to see if they loved him or no, Deut. 13.3. The devils temptation is to know our corruption:
as we see in Job. So the Lord proved the Israelites, to see if they loved him or no, Deuteronomy 13.3. The Devils temptation is to know our corruption:
the devils, like that of Manna, which stinketh and corrupteth by tryall. Gods is like the tryall of the fanne, Matth. 3.12. the devils like that of the scive, Luke 22.31. which lets goe the flower, and keepes the branne.
the Devils, like that of Manna, which stinketh and corrupteth by trial. God's is like the trial of the fan, Matthew 3.12. the Devils like that of the scive, Lycia 22.31. which lets go the flower, and keeps the bran.
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in the one, he tempteth and allureth, (and in that he came now to our Saviour:) in the other, he assayleth us, that is, by assault and violence, Ephes. 6.11. The first is the temptation of hypocrites, Matth. 22.18. Shall we pay tribute to Caesar? The second, of Judas, who in the garden assaulted our Saviour, John 6.70.
in the one, he tempts and Allureth, (and in that he Come now to our Saviour:) in the other, he assaileth us, that is, by assault and violence, Ephesians 6.11. The First is the temptation of Hypocrites, Matthew 22.18. Shall we pay tribute to Caesar? The second, of Judas, who in the garden assaulted our Saviour, John 6.70.
or give a stay to the boldnesse of his attempts: as we see, Marke 4.14. The word is no sooner sowne, but Satan comes immediately, and takes it out of their hearts:
or give a stay to the boldness of his attempts: as we see, Mark 4.14. The word is no sooner sown, but Satan comes immediately, and Takes it out of their hearts:
yet thereby he tempted them that loved to pray in the Synagogues, and make much babling, and repetition, Matth. 6.5.7. In like sort doth he abuse the name of good counsell, as in Peter to Christ, Matth. 16.22. who (as a friend) wished him to spare himselfe, and live out his time.
yet thereby he tempted them that loved to pray in the Synagogues, and make much babbling, and repetition, Matthew 6.5.7. In like sort does he abuse the name of good counsel, as in Peter to christ, Matthew 16.22. who (as a friend) wished him to spare himself, and live out his time.
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His whole life was full of temptations, as may appeare by Luke 22.28. It is said, Luke 4.2. that he was tempted forty dayes of the devill, whereas these three temptations here set downe, were not till after the end of forty dayes.
His Whole life was full of temptations, as may appear by Lycia 22.28. It is said, Lycia 4.2. that he was tempted forty days of the Devil, whereas these three temptations Here Set down, were not till After the end of forty days.
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These onely are mentioned, but there were other not written, as divers of his miracles are unwritten, John 20.25. Onely, so much was written as was expedient.
These only Are mentioned, but there were other not written, as diverse of his Miracles Are unwritten, John 20.25. Only, so much was written as was expedient.
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For they both were tempted with concupiscence of the flesh, concupiscence of the eye, and pride of life, 1 John 2.16. In Adam the devill first brought him into a conceite, that God envyed his good.
For they both were tempted with concupiscence of the Flesh, concupiscence of the eye, and pride of life, 1 John 2.16. In Adam the Devil First brought him into a conceit, that God envied his good.
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Secondly, he lulles him on to a proud conceit of himselfe, by perswading him that by eating he should be like God. Thirdly, he sheweth the fruit, which was pleasant. So in Christs temptation:
Secondly, he lulles him on to a proud conceit of himself, by persuading him that by eating he should be like God. Thirdly, he shows the fruit, which was pleasant. So in Christ temptation:
all which are set downe in the 1 Cor. 10.5, 6, 7. verses. And under these three heads come all temptations, Num. 14. & 21. & Exodus 32. To some of these extreames will the devill seeke to drive one.
all which Are Set down in the 1 Cor. 10.5, 6, 7. Verses. And under these three Heads come all temptations, Num. 14. & 21. & Exodus 32. To Some of these extremes will the Devil seek to drive one.
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but Bucer thinkes, that this temptation is rather to be referred to distrust and despaire. There is small likelihood, that one should sinne in gluttony by eating bread onely.
but Bucer thinks, that this temptation is rather to be referred to distrust and despair. There is small likelihood, that one should sin in gluttony by eating bred only.
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and then, if the temptation had beene to Gluttony, Christs answer had been nothing to the purpose, the Devill might well have replyed against the insufficiency of it.
and then, if the temptation had been to Gluttony, Christ answer had been nothing to the purpose, the devil might well have replied against the insufficiency of it.
For gluttony is to be answered by a Text willing sobriety: whereas this Text which Christ answereth by, containeth rather an assertion of Gods providence:
For gluttony is to be answered by a Text willing sobriety: whereas this Text which christ Answers by, Containeth rather an assertion of God's providence:
as a man would say, Iugulum petit, even at that which overcommeth the world, 1 John 5.5. He tempted him to such a distrust, as was in the Israelites, Exod. 17.7. when they asked if God were with them, or no? So he made Adam thinke, God cared not for him:
as a man would say, Iugulum petit, even At that which Overcometh the world, 1 John 5.5. He tempted him to such a distrust, as was in the Israelites, Exod 17.7. when they asked if God were with them, or no? So he made Adam think, God cared not for him:
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Indeed you heard a voyce say, you were the beloved Sonne of God, but are you so indeed? or was it not rather a delusion? You see yon are almost starved for want of bread:
Indeed you herd a voice say, you were the Beloved Son of God, but Are you so indeed? or was it not rather a delusion? You see yond Are almost starved for want of bred:
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well, would God have suffered you so to be, if you had been his Filius dilectus? No, you are some hunger-starved child, So Luke 22.31. Christ prayed, that Peters faith might not faile.
well, would God have suffered you so to be, if you had been his Filius Beloved? No, you Are Some Hunger-starved child, So Lycia 22.31. christ prayed, that Peter's faith might not fail.
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For having overthrowne that, disobedience soone will follow. Having abolished the stablisher of the Law, Rom. 3.31. the breach of the Law must needs follow.
For having overthrown that, disobedience soon will follow. Having abolished the stablisher of the Law, Rom. 3.31. the breach of the Law must needs follow.
For whether we respect the naturall tokens of Gods favour, we see they happen not to the wisest and men of best and greatest knowledge, as appeareth in Eccles. 9.11. or the supernaturall favour of God.
For whither we respect the natural tokens of God's favour, we see they happen not to the Wisest and men of best and greatest knowledge, as appears in Eccles. 9.11. or the supernatural favour of God.
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So here the devill (not being to learne any point of subtilty) comes to our Saviour, saying, If thou be the Sonne of God, (as it may be doubted, you being in this case) then, make these stones bread. No, no, it followes not:
So Here the Devil (not being to Learn any point of subtlety) comes to our Saviour, saying, If thou be the Son of God, (as it may be doubted, you being in this case) then, make these stones bred. No, no, it follows not:
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a man may be the Sonne of God, and not shew it by any such Art. So when Pilate asked, who accused Christ? they answered, If he had not beene a malefactor, we would not have brought him before thee, John 18.30. They were jolly grave men, it was a flat flattery: and in John 21.23. there is the like.
a man may be the Son of God, and not show it by any such Art. So when Pilate asked, who accused christ? they answered, If he had not been a Malefactor, we would not have brought him before thee, John 18.30. They were jolly grave men, it was a flat flattery: and in John 21.23. there is the like.
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Then comes the conclusion, Therefore shift for your selfe as well as you can. First, he soliciteth us to a mutinous repining within our selves, as Heb. 3.8.
Then comes the conclusion, Therefore shift for your self as well as you can. First, he soliciteth us to a mutinous repining within our selves, as Hebrew 3.8.
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Harden not your hearts, as in the day of temptation, &c. whereby he forceth us to breake out into such like conceites, as Psal. 116.11. I said in my distresse that all men be lyars: and Psal. 31.22. I said in my haste, I am cast off.
Harden not your hearts, as in the day of temptation, etc. whereby he forceth us to break out into such like conceits, as Psalm 116.11. I said in my distress that all men be liars: and Psalm 31.22. I said in my haste, I am cast off.
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Or else, what and if we can over-reach our brother in subtilty, and goe beyond him with a tricke of wit or cunning? Let no man defraud or oppresse his brother in any matter:
Or Else, what and if we can overreach our brother in subtlety, and go beyond him with a trick of wit or cunning? Let no man defraud or oppress his brother in any matter:
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This is the effect of the devils argument. The Fathers upon the words, Ephes. 6.16. (Take the shield of faith, to quench all the fiery darts of the devill) doe note, that about every one of the darts or temptations of the devill, there are (as it were) bals of wilde fire.
This is the Effect of the Devils argument. The Father's upon the words, Ephesians 6.16. (Take the shield of faith, to quench all the fiery darts of the Devil) do note, that about every one of the darts or temptations of the Devil, there Are (as it were) Balls of wild fire.
but why would he not then follow the devils advice? The devill by saying, Say unto these stones, seemeth to acknowledge, that he had the force to have done it, even by his bare word:
but why would he not then follow the Devils Advice? The Devil by saying, Say unto these stones, seems to acknowledge, that he had the force to have done it, even by his bore word:
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for even stones are said to heare the voyce of God, and obey his commandement, and not onely Gods, but even Gods servants, as 1 Reg. 13.5. when the man of God had pronounced, that the Altar should rent in sunder, it did so. And Matth. 27.5.
for even stones Are said to hear the voice of God, and obey his Commandment, and not only God's, but even God's Servants, as 1 Reg. 13.5. when the man of God had pronounced, that the Altar should rend in sunder, it did so. And Matthew 27.5.
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and follow the devils advice? In setting downe the History of turning water into Wine, it is thus further said, that he did it, That his Disciples might beleeve in him, John 2.11. That was the reason that moved him to the working of that miracle:
and follow the Devils Advice? In setting down the History of turning water into Wine, it is thus further said, that he did it, That his Disciples might believe in him, John 2.11. That was the reason that moved him to the working of that miracle:
whereas he might have commanded him to silence, and tormented him before his time, and have punished him for his sawcinesse? When Peter tempted him, he cut him up very sharpely, saying, Come behinde me Satan, Marke 8.33.
whereas he might have commanded him to silence, and tormented him before his time, and have punished him for his sauciness? When Peter tempted him, he Cut him up very sharply, saying, Come behind me Satan, Mark 8.33.
Why did he not answer the devill so? He might have enjoyned him, and throwne him into the bottomlesse pit, Luke 8.31. or at the least bidden him, Avoyd Satan, verse 10. Augustine answereth this doubt, that Christ answered in the like time, to teach us to answer:
Why did he not answer the Devil so? He might have enjoined him, and thrown him into the bottomless pit, Lycia 8.31. or At the least bidden him, Avoid Satan, verse 10. Augustine Answers this doubt, that christ answered in the like time, to teach us to answer:
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Our Saviours shield, whereby (we see) he beareth off all the devils darts, is covered all over with Scriptum est. We have here a briefe view of the Churches Armory, Cant. 4.4. of the Tower of David, built for defence.
Our Saviors shield, whereby (we see) he bears off all the Devils darts, is covered all over with Scriptum est. We have Here a brief view of the Churches Armoury, Cant 4.4. of the Tower of David, built for defence.
Here be the shields wherewith Solomons Temple was hanged, and which Paul calleth, The weapons of our warfare, 2 Cor. 10.4. not carnall, but mighty (through God) to cast downe holds. They are in number five:
Here be the shields wherewith Solomons Temple was hanged, and which Paul calls, The weapons of our warfare, 2 Cor. 10.4. not carnal, but mighty (through God) to cast down holds. They Are in number five:
Secondly, a withdrawing our selves into the desert, or some other solitary place, there (by Meditation) to kindle good thoughts, Psal. 39.3. Thirdly, fasting. Fourthly, watchfull prayer, Matth. 26.41.
Secondly, a withdrawing our selves into the desert, or Some other solitary place, there (by Meditation) to kindle good thoughts, Psalm 39.3. Thirdly, fasting. Fourthly, watchful prayer, Matthew 26.41.
Now as for the Scripture, we are to note, that where God speaketh of any good that we are to receive out of it, it is commended to us as a storehouse, whither we are to make our resort for the bread of life,
Now as for the Scripture, we Are to note, that where God speaks of any good that we Are to receive out of it, it is commended to us as a storehouse, whither we Are to make our resort for the bred of life,
When there is any ill spoken of, which we are to resist, then it is commended to us as an Armory, whence we may fetch any kinde of weapon which we shall need, either offensive, as a sword, Heb. 4.12. or defensive, as a shield, Prov. 30.5. The Scripture is the broad plate that is to beare off the darts:
When there is any ill spoken of, which we Are to resist, then it is commended to us as an Armoury, whence we may fetch any kind of weapon which we shall need, either offensive, as a sword, Hebrew 4.12. or defensive, as a shield, Curae 30.5. The Scripture is the broad plate that is to bear off the darts:
who when God called him thought it the voyce of Eli: ) but as the voyce of God, that we which were dead in our sins, he hath quickned and forgiven us all our trespasses, 1 Thes. 2.13. This is the perfection of our faith.
who when God called him Thought it the voice of Eli:) but as the voice of God, that we which were dead in our Sins, he hath quickened and forgiven us all our Trespasses, 1 Thebes 2.13. This is the perfection of our faith.
before it was Scripture, when it was but onely Dictum. For so soone as God had said, Let us make man in our likenesse, that word was straight a whetstone to the devils envy.
before it was Scripture, when it was but only Dictum. For so soon as God had said, Let us make man in our likeness, that word was straight a whetstone to the Devils envy.
But when the word was to be written, and to become Scripture, then his malice began to grow very hot, insomuch that he caused it for anger to be broken, Exod. 32.19.
But when the word was to be written, and to become Scripture, then his malice began to grow very hight, insomuch that he caused it for anger to be broken, Exod 32.19.
For the Fathers are of opinion, that all the devils busie endevour, in making the Israelites to commit idolatry with the golden Calfe, was to the end, that he might so heate Moses in his zeale,
For the Father's Are of opinion, that all the Devils busy endeavour, in making the Israelites to commit idolatry with the golden Calf, was to the end, that he might so heat Moses in his zeal,
It is written of Augustine, that lying sicke on his bed, he caused the seven penitentiall Psalmes to be painted on the wall over against him, in great Letters;
It is written of Augustine, that lying sick on his Bed, he caused the seven penitential Psalms to be painted on the wall over against him, in great Letters;
Blessed is he that hath the skill to choose out fit arrowes for the purpose, as the Fathers speake out of Esay 49.2. Christ saith affirmatively of the Scriptures, that in them is eternall life, John 5.39. Negatively, that the cause of error is the not knowing of them, Marke 12.24.
Blessed is he that hath the skill to choose out fit arrows for the purpose, as the Father's speak out of Isaiah 49.2. christ Says affirmatively of the Scriptures, that in them is Eternal life, John 5.39. Negatively, that the cause of error is the not knowing of them, Mark 12.24.
& 110. Knowledge of the truth, is the way to amendment after a fall, 2 Tim. 2.26. There is much calling now adayes for the Word, and others finde fault as fast, that it is no better harkned unto.
& 110. Knowledge of the truth, is the Way to amendment After a fallen, 2 Tim. 2.26. There is much calling now adays for the Word, and Others find fault as fast, that it is no better hearkened unto.
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and takes away his armour from him: then he needs not feare him. The like policy we read of, 1 Sam. 13.19. when the Philistims had taken away all Smiths and Armour, then they thought they were safe.
and Takes away his armour from him: then he needs not Fear him. The like policy we read of, 1 Sam. 13.19. when the philistines had taken away all Smiths and Armour, then they Thought they were safe.
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as appeareth by Christs words, John 10.34. he answered them, that is, the common people, Is it not written in your Law? As though hee should say, the Scripture is yours.
as appears by Christ words, John 10.34. he answered them, that is, the Common people, Is it not written in your Law? As though he should say, the Scripture is yours.
and admit the stones were made bread, and that bread were of absolute necessity, and that it were so to be come by (which is untrue) were we then in good case?
and admit the stones were made bred, and that bred were of absolute necessity, and that it were so to be come by (which is untrue) were we then in good case?
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This indeed is the devils position, wherewith he would perswade all those that have animam triticeam, (as the Fathers call it) that those externall things are necessary to be had:
This indeed is the Devils position, wherewith he would persuade all those that have animam triticeam, (as the Father's call it) that those external things Are necessary to be had:
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as they did, which sacrificed to their net, and burnt incense to their yerne, Habak. 1.16. because by them their portion was fat, and their meates plenteous. For what saith Job 31.27. If I had rejoyced because my substance was great, this had beene an iniquity.
as they did, which sacrificed to their net, and burned incense to their yearn, Habak. 1.16. Because by them their portion was fat, and their Meats plenteous. For what Says Job 31.27. If I had rejoiced Because my substance was great, this had been an iniquity.
The nature of bread and stones are not much unlike, they come both out of one belly, that is to say, the earth, Job 28.5, 6. and of themselves, the one of them hath no more power than the other unto life:
The nature of bred and stones Are not much unlike, they come both out of one belly, that is to say, the earth, Job 28.5, 6. and of themselves, the one of them hath no more power than the other unto life:
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for we know that the Israelites dyed, even while the flesh of Quailes was in their mouthes, Numb. 11.33. and Manna (heavenly fare) being farre better than our bread.
for we know that the Israelites died, even while the Flesh of Quails was in their mouths, Numb. 11.33. and Manna (heavenly fare) being Far better than our bred.
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With what? with bread? No, but with thy blessing and goodnesse. Our hearts must be stablished with grace, not with meats, Heb. 13.9. It is Gods prerogative, that as all things had their beginning from him, Colos. 1.17. so he supporteth and sustaineth them, Heb. 1.3. This is a further point than all Philosophy teacheth us.
With what? with bred? No, but with thy blessing and Goodness. Our hearts must be established with grace, not with Meats, Hebrew 13.9. It is God's prerogative, that as all things had their beginning from him, Colos 1.17. so he supporteth and sustaineth them, Hebrew 1.3. This is a further point than all Philosophy Teaches us.
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For they having laid downe the foure elements, bare and simple essences, tanquam materiam, by compounding and tempering of them, they bring forth a certaine quintessence or balme full of vertue.
For they having laid down the foure elements, bore and simple essences, tanquam Materiam, by compounding and tempering of them, they bring forth a certain quintessence or balm full of virtue.
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Mans health is not recovered by balme or physicke onely, but by every word that proceedeth out of the mouth of God, if we weigh Christs argument aright.
men health is not recovered by balm or physic only, but by every word that Proceedeth out of the Mouth of God, if we weigh Christ argument aright.
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or such a dropsie, that no drinke shall availe them. The power and vertue of this word is called, The staffe of bread, Levit. 26.26. and it is meant of a chiefe staffe, such a one as is set in the middest, to beare up all the Tent. The plainest similitude I can use, to make you understand the force thereof is this:
or such a dropsy, that no drink shall avail them. The power and virtue of this word is called, The staff of bred, Levit. 26.26. and it is meant of a chief staff, such a one as is Set in the midst, to bear up all the Tent. The Plainest similitude I can use, to make you understand the force thereof is this:
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but the vertue and grace of the word infused into it. We are not therefore to sticke to the meanes, like the Glutton, Luk. 12.19. but to pray for this blessing.
but the virtue and grace of the word infused into it. We Are not Therefore to stick to the means, like the Glutton, Luk. 12.19. but to pray for this blessing.
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As first, with a very little of the meanes to goe farre in operation, 1 Reg. 17.14. with a little oyle and a little wheate, he fed Elias, the poore widdow, and her sonne a great while. And Matth. 17.14. Christ made five loaves and two fishes serve five thousand persons.
As First, with a very little of the means to go Far in operation, 1 Reg. 17.14. with a little oil and a little wheat, he fed Elias, the poor widow, and her son a great while. And Matthew 17.14. christ made five loaves and two Fish serve five thousand Persons.
this is set downe, where there is mention made of a certaine hidden treasure, wherewith mens bellies be filled, and Hagg. 1.6. saith, Men eate much, yet have not enough;
this is Set down, where there is mention made of a certain hidden treasure, wherewith men's bellies be filled, and Haggai 1.6. Says, Men eat much, yet have not enough;
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If he had said, God helpeth by many or few (if he had not put in too) and sometimes by none. For there was light before any Sunne or Moone, Gen. 1.3. though after ( verse 14.) it pleased God to ordaine them as instruments. And so Gen. 2.5. the earth was fertile, when as then no raine had falne on the earth, not any such ordinary meanes.
If he had said, God Helpeth by many or few (if he had not put in too) and sometime by none. For there was Light before any Sun or Moon, Gen. 1.3. though After (verse 14.) it pleased God to ordain them as Instruments. And so Gen. 2.5. the earth was fertile, when as then no rain had fallen on the earth, not any such ordinary means.
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Thus we see the devill answered. Now let us apply these things to our selves. Christs answer doth import two words, and so two mouthes, and two breaths, or spirits:
Thus we see the Devil answered. Now let us apply these things to our selves. Christ answer does import two words, and so two mouths, and two breathes, or spirits:
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The first word is the same decree, whereby the course of nature is established, according to Psal. 147.15. He sendeth forth his commandement upon the earth, and his word runneth very swiftly:
The First word is the same Decree, whereby the course of nature is established, according to Psalm 147.15. He sends forth his Commandment upon the earth, and his word Runneth very swiftly:
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The other proceedeth out of the mouth of Gods Prophets, who are (as it were) his mouth, Jer. 15.19. Thou standest before me, as if thou wert my mouth.
The other Proceedeth out of the Mouth of God's prophets, who Are (as it were) his Mouth, Jer. 15.19. Thou Standest before me, as if thou Wertenberg my Mouth.
as when he sent forth his spirit or breath, they were created and had their beginning: So Psal. 104.29. He teacheth us, that so soone as God hides his face, they are troubled.
as when he sent forth his Spirit or breath, they were created and had their beginning: So Psalm 104.29. He Teaches us, that so soon as God hides his face, they Are troubled.
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And if he takes away their breath, they dye, and returne to dust. The other spirit, that is, the sanctifying Spirit, ministreth unto us supernaturall life, Esay 56.21.
And if he Takes away their breath, they die, and return to dust. The other Spirit, that is, the sanctifying Spirit, Ministereth unto us supernatural life, Isaiah 56.21.
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Now therefore to set them together, every man is thus to thinke with himselfe. If I get my living contrary to Gods word, that is, by any unlawfull meanes;
Now Therefore to Set them together, every man is thus to think with himself. If I get my living contrary to God's word, that is, by any unlawful means;
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whereupon it came to be a proverbe, that even In monte, Jehova providebit. The Israelites went out of Egypt, by the warrant and appointment of Gods Word.
whereupon it Come to be a proverb, that even In monte, Jehovah providebit. The Israelites went out of Egypt, by the warrant and appointment of God's Word.
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How then? First, they had a way made them (where never was any before) through the Redsea, Exod. 14.21. they had bread downeward out of the clouds, whereas it useth to rise upwards out of the earth:
How then? First, they had a Way made them (where never was any before) through the Red sea, Exod 14.21. they had bred downward out of the Clouds, whereas it uses to rise upward out of the earth:
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Though (peradventure) he will not use the same meanes he did for the Israelites; yet the Children of God (walking after his will) shall have some way of reliefe alwayes.
Though (Peradventure) he will not use the same means he did for the Israelites; yet the Children of God (walking After his will) shall have Some Way of relief always.
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And in all like temptations, we may learne a good answer out of Dan. 3.17. That God that we serve is able to relieve and deliver us, even from the burning fire:
And in all like temptations, we may Learn a good answer out of Dan. 3.17. That God that we serve is able to relieve and deliver us, even from the burning fire:
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but if God give them not, we were as good be without them, whether they be gotten by oppression or violence, Prov. 4.17. or by fraud and deceit, Prov. 20.17.
but if God give them not, we were as good be without them, whither they be got by oppression or violence, Curae 4.17. or by fraud and deceit, Curae 20.17.
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God will adde sorrow to them, for though they be pleasant at the first, Prov. 20.17. and money gotten by stinking meanes, smels like other money (as an Emperour said:) and bread so gotten, tastes like other bread:
God will add sorrow to them, for though they be pleasant At the First, Curae 20.17. and money got by stinking means, smells like other money (as an Emperor said:) and bred so got, tastes like other bred:
or else shall the executioner catch all that hee hath, and the stranger spoyle him, Psalm. 109.11. or spend them upon Physitians, Marke 5.26. or on Lawyers:
or Else shall the executioner catch all that he hath, and the stranger spoil him, Psalm. 109.11. or spend them upon Physicians, Mark 5.26. or on Lawyers:
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And even so he played with Job: for when he could doe no good upon his first Patent, by taking away all he had, he comes and sues for a new Commission, that he might touch his flesh and bones, Job 2.5. and thereby he giveth us to learne, That it is not one foyle that can make him give over.
And even so he played with Job: for when he could do no good upon his First Patent, by taking away all he had, he comes and sues for a new Commission, that he might touch his Flesh and bones, Job 2.5. and thereby he gives us to Learn, That it is not one foil that can make him give over.
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He is one of those, whom a Father saith, to have courage above their strength; and of that nature be many in our dayes, whose daring is above their skill;
He is one of those, whom a Father Says, to have courage above their strength; and of that nature be many in our days, whose daring is above their skill;
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Not like David, who did as much as he undertooke in killing Goliah: nor like him of whom Esay speaketh in the seventh verse of his third Chapter, that when they would have made him Prince, he had no bread nor cloathing, and therefore refused:
Not like David, who did as much as he undertook in killing Goliath: nor like him of whom Isaiah speaks in the seventh verse of his third Chapter, that when they would have made him Prince, he had no bred nor clothing, and Therefore refused:
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but they will take it upon them, though they have not wherewithall, and thereby become Authors of trouble, wanting ability to goe through withall. But as Augustine saith;
but they will take it upon them, though they have not wherewithal, and thereby become Authors of trouble, wanting ability to go through withal. But as Augustine Says;
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Secondly, he is not onely content to take a foyle, but even out of the same thing wherewith he was foyled, maketh he matter of a new Temptation, a new ball of fire:
Secondly, he is not only content to take a foil, but even out of the same thing wherewith he was foiled, makes he matter of a new Temptation, a new ball of fire:
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As the first might be called the hungry Temptation, so this may be called, The wanton Temptation. That which was in the old Testament the Temptation of Meribah, is here in the new Testament the Temptation of the Wildernesse;
As the First might be called the hungry Temptation, so this may be called, The wanton Temptation. That which was in the old Testament the Temptation of Meribah, is Here in the new Testament the Temptation of the Wilderness;
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wherein we are to consider three things. First, the ground the devill chose for the working of this temptation. Secondly, the temptation it selfe; to wit, the devils speech. Thirdly, Christs answer to it.
wherein we Are to Consider three things. First, the ground the Devil chosen for the working of this temptation. Secondly, the temptation it self; to wit, the Devils speech. Thirdly, Christ answer to it.
Indeed for a temptation to presumption, the Wildernesse was not a fit place: First, it was not high enough, and then it was not populous enough. It was a melancholy place:
Indeed for a temptation to presumption, the Wilderness was not a fit place: First, it was not high enough, and then it was not populous enough. It was a melancholy place:
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or otherwise, and generally for all solitary men, the hungry Temptation is fitter than this of Presumption. As long as Noah was in the Arke in the midst of the waters, he had in him no presumptuous thought:
or otherwise, and generally for all solitary men, the hungry Temptation is fitter than this of Presumption. As long as Noah was in the Ark in the midst of the waters, he had in him no presumptuous Thought:
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and take upon him, being in such a place? where if a man will be carryed away with example, he may see Ananias the High-Priest, renting his cloathes, at the hearing of things that sounded like blasphemy, Mark. 14.63. and yet buying his Bishoprick for money;
and take upon him, being in such a place? where if a man will be carried away with Exampl, he may see Ananias the High-Priest, renting his clothes, At the hearing of things that sounded like blasphemy, Mark. 14.63. and yet buying his Bishopric for money;
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who would feare to doe the like? There he may see the Pharisee, under shew of great holinesse, tything Mint and Cummin, and under colour of long prayers, devoure Widowes houses, bringing in by extortion,
who would Fear to do the like? There he may see the Pharisee, under show of great holiness, tithing Mint and Cummin, and under colour of long Prayers, devour Widows houses, bringing in by extortion,
and sending out by excesse, Matth. 23.14.21. And so in this City, one may see some men, both great frequenters of Sermons, and yet great Usurers; Gentlewomen, mis-shapen in their attire.
and sending out by excess, Matthew 23.14.21. And so in this city, one may see Some men, both great frequenters of Sermons, and yet great Usurers; Gentlewomen, misshapen in their attire.
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Can that be an holy City, where there be dumbe dogges? There were so in Jerusalem, Esay 56.10. Where the leaders be blinde; Matth. 15.14. They were so where Judas ministred the Sacrament;
Can that be an holy city, where there be dumb Dogs? There were so in Jerusalem, Isaiah 56.10. Where the leaders be blind; Matthew 15.14. They were so where Judas ministered the Sacrament;
where there is div•sion and debate amongst themselves, Phil. 4.2. Can this, (say they) be the holy City? And thereupon upon they forsake the fellowship, Heb. 10.25.
where there is div•sion and debate among themselves, Philip 4.2. Can this, (say they) be the holy city? And thereupon upon they forsake the fellowship, Hebrew 10.25.
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but even there may sit the abomination of desolation. Both are proved out of Matth. 24.15. The second thing that we observed in the circumstance of place, is; that the Devill assumpted Christ:
but even there may fit the abomination of desolation. Both Are proved out of Matthew 24.15. The second thing that we observed in the circumstance of place, is; that the devil assumpted christ:
But when they shall consider, that even the limbes of the devill haled and harrowed him to and fro, from Annas to Caiphas, from Caiphas to Pilat, from Pilat to Herod, and from him backe againe to Pilat: and how spitefully and contemptuously he was used in all these places,
But when they shall Consider, that even the limbs of the Devil haled and harrowed him to and from, from Annas to Caiaphas, from Caiaphas to Pilat, from Pilat to Herod, and from him back again to Pilat: and how spitefully and contemptuously he was used in all these places,
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what marvell will it be to see him (as Augustine speaketh) In monte duci à capite, qui àmembris traditur, &c. These things doe indeed (as all other his sufferings) set forth the greatnesse of the love of God toward us.
what marvel will it be to see him (as Augustine speaks) In monte Duci à capite, qui àmembris traditur, etc. These things do indeed (as all other his sufferings) Set forth the greatness of the love of God towards us.
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yea, appoint him this worke of our salvation, and give the devill such a power over him, Luk. 22.53. Of God the Sonne, that he would be content to suffer such indignity, Phil. 2.7. as to be obedient to the death of the Crosse.
yea, appoint him this work of our salvation, and give the Devil such a power over him, Luk. 22.53. Of God the Son, that he would be content to suffer such indignity, Philip 2.7. as to be obedient to the death of the Cross.
was (as himselfe declareth it) to fulfill all righteousnesse, Matth. 3.15. So here he was to suffer it, else Gods righteousnesse would not have beene fulfilled,
was (as himself Declareth it) to fulfil all righteousness, Matthew 3.15. So Here he was to suffer it, Else God's righteousness would not have been fulfilled,
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nor the worke of our salvation. And as he suffered this Assumption, so afterwards, Luke. 9.51. his second Assumption was, to goe to Jerusalem to suffer:
nor the work of our salvation. And as he suffered this Assump, so afterwards, Lycia. 9.51. his second Assump was, to go to Jerusalem to suffer:
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and that he was not onely the God of the vallies, but a God of the mountaines also, contrary to their surmise, 1 King. 20.23. That (I say) is not so much to be marked, as that our Saviour would at all stand upon a Pinacle.
and that he was not only the God of the valleys, but a God of the Mountains also, contrary to their surmise, 1 King. 20.23. That (I say) is not so much to be marked, as that our Saviour would At all stand upon a Pinnacle.
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For to this end is all his compassing of Sea and Land, to make one Proselyte like himselfe, according to the endeavour of the Pharisees, Matth. 23.15. who did in like sort;
For to this end is all his compassing of Sea and Land, to make one Proselyte like himself, according to the endeavour of the Pharisees, Matthew 23.15. who did in like sort;
As on the other side, Christ would have us the Sonnes of God like him. But see what a dexterity the devill hath, in making things serve for his purpose:
As on the other side, christ would have us the Sons of God like him. But see what a dexterity the Devil hath, in making things serve for his purpose:
But indeed there be two manner of Si es, or Ifs: the one is a questioning or doubting [ Si; ] as, If thou be the Sonne of God, shew us a signe, Marke 8.12. Lord, if thou wilt, thou canst make me whole, Mat. 8.2. The other is a plaine affirmation, as, Phil. 3.11. If by any meanes I might attaine to the resurrection of the dead, where we are sure he made no doubt thereof.
But indeed there be two manner of Si es, or Ifs: the one is a questioning or doubting [ Si; ] as, If thou be the Son of God, show us a Signen, Mark 8.12. Lord, if thou wilt, thou Canst make me Whole, Mathew 8.2. The other is a plain affirmation, as, Philip 3.11. If by any means I might attain to the resurrection of the dead, where we Are sure he made no doubt thereof.
he endeavoureth now by Scriptures (that magnifie the providence of God, and the confidence we are to put in him) to set him as farre gone in the other extreame, by presuming or trusting too much, that so the fire, which before he would have quenched, may now so flame out,
he endeavoureth now by Scriptures (that magnify the providence of God, and the confidence we Are to put in him) to Set him as Far gone in the other extreme, by presuming or trusting too much, that so the fire, which before he would have quenched, may now so flame out,
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but that he may doe as the devill himselfe did, (who being on high did cast himselfe downe) and so be like him, John 8.23. that is, from beneath, not from above:
but that he may do as the Devil himself did, (who being on high did cast himself down) and so be like him, John 8.23. that is, from beneath, not from above:
Gods manner is, when he meaneth to exalt a man, he will first humble him, and make him low, Matth. 23.12. The devils manner is (we see) cleane contrary, Esay 14.14.
God's manner is, when he means to exalt a man, he will First humble him, and make him low, Matthew 23.12. The Devils manner is (we see) clean contrary, Isaiah 14.14.
He lifteth up Adam with a conceit, to be like God, to the very top of perfection, to the intent he might be like the beast that perisheth, Psal. 49.20. The second hath some matter of comfort:
He lifts up Adam with a conceit, to be like God, to the very top of perfection, to the intent he might be like the beast that Perishes, Psalm 49.20. The second hath Some matter of Comfort:
For as Chrysostome saith, Nemo laeditur nisi à seipso: so, Nullum praecipitium nisi voluntarium. The devill did not cram Eve with the forbidden fruite:
For as Chrysostom Says, Nemo laeditur nisi à Seipso: so, Nullum praecipitium nisi Voluntary. The Devil did not cram Eve with the forbidden fruit:
and so a casting downe of thy selfe, or else, though the devill thrust sore at thee that thou maist fall, the Lord will helpe thee, Psal. 118.13. In Deut. 22.8. God hath caused battlements to be made on every house top, by which we may stay our selves.
and so a casting down of thy self, or Else, though the Devil thrust soar At thee that thou Mayest fallen, the Lord will help thee, Psalm 118.13. In Deuteronomy 22.8. God hath caused battlements to be made on every house top, by which we may stay our selves.
The devill tels God, that he had made a hedge about Job, Chap. 1.10. so that unlesse Job step over it, or breake it downe, he is safe. III. The devils dart is, Cast thy selfe downe: but he bestoweth some great cost on this.
The Devil tells God, that he had made a hedge about Job, Chap. 1.10. so that unless Job step over it, or break it down, he is safe. III. The Devils dart is, Cast thy self down: but he bestoweth Some great cost on this.
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and so did it David likewise, and therefore of all other, he prayeth God to keepe him from presumptuous sinnes, Psal. 19.13. He knew also what it was to abuse the goodnesse, patience, and long suffering of God, Rom. 2.4.
and so did it David likewise, and Therefore of all other, he Prayeth God to keep him from presumptuous Sins, Psalm 19.13. He knew also what it was to abuse the Goodness, patience, and long suffering of God, Rom. 2.4.
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What, is the devill among the Prophets? But here he hath used himselfe so cunningly, that if ever he was transformed into an Angell, here it is verifyed, 1 Cor. 11.14.
What, is the Devil among the prophets? But Here he hath used himself so cunningly, that if ever he was transformed into an Angel, Here it is verified, 1 Cor. 11.14.
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And 1 Sam. 28. he counterfeited Samuel so right, and used the very words that he had used, that they could not know him from Samuel: so here he counterfeited the voyce of David, Act. 19.15.
And 1 Sam. 28. he counterfeited Samuel so right, and used the very words that he had used, that they could not know him from Samuel: so Here he counterfeited the voice of David, Act. 19.15.
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This will make us shake off security, considering that God doth (for our triall) sometime deliver the adversary the key of our Armory, whereby he is able to hold argument with an Arch-angell, Jude 9. yea, with Christ himselfe, as we see here.
This will make us shake off security, considering that God does (for our trial) sometime deliver the adversary the key of our Armoury, whereby he is able to hold argument with an Archangel, U^de 9. yea, with christ himself, as we see Here.
But with others, that have the Scriptures in more high reverence, he goeth another way to worke, making it to them the favour of death, Rom. 7.10. The words which he useth in the name of Samuel, hee useth to make Saul despaire:
But with Others, that have the Scriptures in more high Reverence, he Goes Another Way to work, making it to them the favour of death, Rom. 7.10. The words which he uses in the name of Samuel, he uses to make Saul despair:
as first, in that it is said, that the Angels have charge over us in all our wayes, Exod. 23.20. Behold, I send my Angel before thee, to guide thee in the way;
as First, in that it is said, that the Angels have charge over us in all our ways, Exod 23.20. Behold, I send my Angel before thee, to guide thee in the Way;
This Psalme, and these verses containing such comfort, hath the devill culled to perswade men, that being such sweete children of God, they may venture whether, and upon what they will;
This Psalm, and these Verses containing such Comfort, hath the Devil culled to persuade men, that being such sweet children of God, they may venture whither, and upon what they will;
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he carryeth them up with a song, that Gods mercy is above al his workes, Psal. 145.9. And with Psal. 103.8. How gracious and long-suffering God is, who rewardeth us not according to our deserts, And Psal. 136. That his mercy endureth for ever:
he Carrieth them up with a song, that God's mercy is above all his works, Psalm 145.9. And with Psalm 103.8. How gracious and long-suffering God is, who Rewardeth us not according to our deserts, And Psalm 136. That his mercy Endureth for ever:
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For the mercy David speaketh of, is coupled with judgement, Psal. 101.1. I will sing mercy and judgement to thee, O Lord. and Psal. 85.10. Mercy and Truth are met together, Justice and Peace have kissed each other.
For the mercy David speaks of, is coupled with judgement, Psalm 101.1. I will sing mercy and judgement to thee, Oh Lord. and Psalm 85.10. Mercy and Truth Are met together, justice and Peace have kissed each other.
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Considering that Saint James saith, Chap. 4.5. The Scripture speaketh nothing in vaine: and that as our Saviour Christ saith, John 10.35. No Scripture can be disappointed;
Considering that Saint James Says, Chap. 4.5. The Scripture speaks nothing in vain: and that as our Saviour christ Says, John 10.35. No Scripture can be disappointed;
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it may seeme strange that the devill comming armed with The Sword of the Spirit, (for so is the Word of God termed, Ephes. 6.17.) Christ gives not place, but opposeth himselfe to answer.
it may seem strange that the Devil coming armed with The Sword of the Spirit, (for so is the Word of God termed, Ephesians 6.17.) christ gives not place, but Opposeth himself to answer.
We see that a message comming in the name of the Lord, this very name abashed Nehemias, ( Neh. 6.10.) at the first hearing, till he perceived it was contrary to the Law of God,
We see that a message coming in the name of the Lord, this very name abashed Nehemiah, (Neh 6.10.) At the First hearing, till he perceived it was contrary to the Law of God,
as in like sort they make a division of Christ, when one holds with Paul, another with Apollos, 1 Cor. 1.13. No, it is not so, Christ alledgeth not this Scripture in that sort, as one nayle to drive out another:
as in like sort they make a division of christ, when one holds with Paul, Another with Apollos, 1 Cor. 1.13. No, it is not so, christ allegeth not this Scripture in that sort, as one nail to drive out Another:
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or if that will not serve, he hath a racke to stretch them out, as some did Saint Pauls Epistles, 2 Pet. 3.16. He can set them on the tenters, to prove, that downe the staires, or over the battlements, all is one, the Angels shall safe-guard him.
or if that will not serve, he hath a rack to stretch them out, as Some did Saint Paul's Epistles, 2 Pet. 3.16. He can Set them on the tenters, to prove, that down the stairs, or over the battlements, all is one, the Angels shall safeguard him.
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For the Jewes valuing of the meaning, had to consider, that God fed them with Manna, which they knew not, to teach them that Man liveth not by bread onely, Deut. 8.3. contemning the same: and in Deut. 6.16. bade them, They should not tempt their Lord their God, as in Massah, when they cryed for bread.
For the Jews valuing of the meaning, had to Consider, that God fed them with Manna, which they knew not, to teach them that Man lives not by bred only, Deuteronomy 8.3. contemning the same: and in Deuteronomy 6.16. bade them, They should not tempt their Lord their God, as in Massah, when they cried for bred.
The Lord curseth him, that maketh flesh his arme, and with-draweth his heart from God, Jer. 17.5. They sacrificed unto their yarne, because their portion was plentifull, Habak. 1.16. Job condemneth the making gold our hope, or the wedge of gold our confidence, Chap. 31.24.
The Lord Curseth him, that makes Flesh his arm, and withdraweth his heart from God, Jer. 17.5. They sacrificed unto their yarn, Because their portion was plentiful, Habak. 1.16. Job Condemneth the making gold our hope, or the wedge of gold our confidence, Chap. 31.24.
Secondly, we heard, that the devils allegation was taken out of the Psalme, and one of the most comfortable places of the Psalme. Christ, by not standing in Disputation about the words and meaning of the Text, commendeth to us the safest and wisest way to make answer in such like cases.
Secondly, we herd, that the Devils allegation was taken out of the Psalm, and one of the most comfortable places of the Psalm. christ, by not standing in Disputation about the words and meaning of the Text, commends to us the Safest and Wisest Way to make answer in such like cases.
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Faith, is the fire which Christ came to put on the earth, and it is seated betweene two extreames, Distrust, and Presumption. Distrust is as water to it, which,
Faith, is the fire which christ Come to put on the earth, and it is seated between two extremes, Distrust, and Presumption. Distrust is as water to it, which,
If he use extraordinary, (as here the devill would have Christ doe) when no body went about to thrust him downe, wilfully to have cast himselfe downe, were great madnesse:
If he use extraordinary, (as Here the Devil would have christ do) when no body went about to thrust him down, wilfully to have cast himself down, were great madness:
they had fresh every day: and yet forsooth, they would needs keepe it, if it were but for an experiment sake, to try whether it would stinke or no, Exod. 10.20.
they had fresh every day: and yet forsooth, they would needs keep it, if it were but for an experiment sake, to try whither it would stink or no, Exod 10.20.
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II. For the second, we are to know, that where neede is (as the Heathen speaketh) there a man may commit himselfe to the providence of God, and rely upon him.
II For the second, we Are to know, that where need is (as the Heathen speaks) there a man may commit himself to the providence of God, and rely upon him.
and it is the practise and property of Faith, to say boldly with Abraham, when he saw nothing present, that even on the hill God will provide, Gen. 22.14.
and it is the practice and property of Faith, to say boldly with Abraham, when he saw nothing present, that even on the hill God will provide, Gen. 22.14.
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When Hagar and Ismael were in the Wildernesse, and the water in the bottle spent, and she in great heavinesse, then God comforted her from heaven, Gen. 22.17.
When Hagar and Ishmael were in the Wilderness, and the water in the Bottle spent, and she in great heaviness, then God comforted her from heaven, Gen. 22.17.
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for he hath said, He will not faile us, nor forsake us, Heb. 13.5. This is out of the compasse of tempting God, and this is as much as the Psalme could warrant him to looke for.
for he hath said, He will not fail us, nor forsake us, Hebrew 13.5. This is out of the compass of tempting God, and this is as much as the Psalm could warrant him to look for.
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As, from the snare of the hunter, ver. 3. who useth to lay it so as we cannot see it to avoyd it, Vers. 5. Thou shalt not feare the arrow that flyeth by day.
As, from the snare of the hunter, ver. 3. who uses to lay it so as we cannot see it to avoid it, Vers. 5. Thou shalt not Fear the arrow that flies by day.
Moses asked a signe and had it, and God was well pleased with it. And so did Gedeon also, to assure himselfe of delivering Israel by him, Judg. 6.36. In great, weighty, and extraordinary callings, it was allowable to request a signe:
Moses asked a Signen and had it, and God was well pleased with it. And so did Gideon also, to assure himself of delivering Israel by him, Judges 6.36. In great, weighty, and extraordinary callings, it was allowable to request a Signen:
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but, when there is no need, or when there be otherwise sufficient, as Matth. 16.1. where many miracles were daily done before their eyes, and where (though they had never so many more) yet they would not have beleeved on him.
but, when there is no need, or when there be otherwise sufficient, as Matthew 16.1. where many Miracles were daily done before their eyes, and where (though they had never so many more) yet they would not have believed on him.
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In warfare there is no victory to be hoped for, without fight, building of rampiers, and making of darts and shields, 2 Chron. 23.5. onely in spirituall matters we thinke to doe well enough, though we never p•••oo our endeavour;
In warfare there is no victory to be hoped for, without fight, building of rampiers, and making of darts and shields, 2 Chronicles 23.5. only in spiritual matters we think to do well enough, though we never p•••oo our endeavour;
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insomuch, as he puts a [ How shall ] to every steppe, Rom. 10.14. How shall they call on God, on whom they have not beleeved? &c. There must be calling on God, beleeving on him, hearing his word. There must be ordinary meanes;
insomuch, as he puts a [ How shall ] to every step, Rom. 10.14. How shall they call on God, on whom they have not believed? etc. There must be calling on God, believing on him, hearing his word. There must be ordinary means;
but would have gone upon it, if his Asse had beene so foolish. A great many thinke, that presumption in being secure of their salvation, is good Divinity.
but would have gone upon it, if his Ass had been so foolish. A great many think, that presumption in being secure of their salvation, is good Divinity.
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Those whom it pleaseth God to have partakers of his Kingdome, he puts them in minde To remember their Creator in the dayes of their youth, before the evill dayes come:
Those whom it Pleases God to have partakers of his Kingdom, he puts them in mind To Remember their Creator in the days of their youth, before the evil days come:
but in no case give them warrant of security. So, in Ephes. 5.6. This wee know, that no whoremonger, nor uncleane person, hath any inheritance in the Kingdome of Heaven.
but in no case give them warrant of security. So, in Ephesians 5.6. This we know, that no whoremonger, nor unclean person, hath any inheritance in the Kingdom of Heaven.
Now therefore, to neglect the hearing of the Word, or when he commeth to heare it, to clap downe in his place, without desire or minde to beare it away, thereby to be bettered in his life;
Now Therefore, to neglect the hearing of the Word, or when he comes to hear it, to clap down in his place, without desire or mind to bear it away, thereby to be bettered in his life;
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So also, to beare a greater countenance, and make more shew of holinesse, than indeed is in one, is to lay a greater yoke on himselfe than he need; as Act. 15.10. is a tempting of God.
So also, to bear a greater countenance, and make more show of holiness, than indeed is in one, is to lay a greater yoke on himself than he need; as Act. 15.10. is a tempting of God.
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And those which set up their Idols in their heart, and put the stumbling blocke of iniquity before their face, EZech. 14.3. and thinke not they sinne, such tempt God.
And those which Set up their Idols in their heart, and put the stumbling block of iniquity before their face, Ezekiel. 14.3. and think not they sin, such tempt God.
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When Elisha was in a little village, not able to defend him from the Assyrians, he had chariots and horses of fire to defend him, 2 King. 6.17. but when he was in Samaria, (a strong walled City) then when the King of Israel sent to fetch his head, he said to those which were with him, Shut the doore, ver. 32. Christ in the Wildernesse miraculously fed many:
When Elisha was in a little village, not able to defend him from the Assyrians, he had chariots and Horses of fire to defend him, 2 King. 6.17. but when he was in Samaria, (a strong walled city) then when the King of Israel sent to fetch his head, he said to those which were with him, Shut the door, ver. 32. christ in the Wilderness miraculously fed many:
in the City he sent his Disciples to buy meate, as John 4.8. In the beginning, when the Gospell was published, there wanted sufficient men for the purpose:
in the city he sent his Disciples to buy meat, as John 4.8. In the beginning, when the Gospel was published, there wanted sufficient men for the purpose:
the Apostles had the power, as appeareth Acts 8.29. that on whomsoever they laid hands, he received the holy Ghost, and was straight able and meete to Preach the Gospell:
the Apostles had the power, as appears Acts 8.29. that on whomsoever they laid hands, he received the holy Ghost, and was straight able and meet to Preach the Gospel:
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as if he could not helpe or discerne our wants as well as before, because he brings us not water out of the Rocke, Numb. 20.10. but such miracles now are not agreeing with his will, which content us.
as if he could not help or discern our Wants as well as before, Because he brings us not water out of the Rock, Numb. 20.10. but such Miracles now Are not agreeing with his will, which content us.
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And we must not despise the riches of his bounteousnesse, and patience, and long-suffering, which leadeth to Repentance, Rom. 2.4. The Lords hand is not shortned, that he cannot save;
And we must not despise the riches of his bounteousness, and patience, and long-suffering, which leads to Repentance, Rom. 2.4. The lords hand is not shortened, that he cannot save;
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But I will not alwayes hold my peace, saith God, Mal. ult. But how shall I know this, say men now adayes? as Zacharias knew his wife was with childe, Luk. 1.18. who (when he would not beleeve the Angell that told him so, but would needes have a signe,) was stricken dumbe.
But I will not always hold my peace, Says God, Malachi ult. But how shall I know this, say men now adays? as Zacharias knew his wife was with child, Luk. 1.18. who (when he would not believe the Angel that told him so, but would needs have a Signen,) was stricken dumb.
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and that he will take it in good part, and therefore we will put him to it, (as we say:) we will try both him and his Angels, what mettle is in them and what they can doe.
and that he will take it in good part, and Therefore we will put him to it, (as we say:) we will try both him and his Angels, what mettle is in them and what they can do.
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So Herod desired to see Christ, that he might see some miracle of him, as in Luk. 13.8. It is a heavy case when men stand thus affected toward God: when afterwards, in Luk. 22.64. they blind-folded him, and bade him read who strucke him.
So Herod desired to see christ, that he might see Some miracle of him, as in Luk. 13.8. It is a heavy case when men stand thus affected towards God: when afterwards, in Luk. 22.64. they blindfolded him, and bade him read who struck him.
or property of God, which of all others, he would have to be most magnifyed, that is, his mercy? He must needs take it very hainously to see that abused,
or property of God, which of all Others, he would have to be most magnified, that is, his mercy? He must needs take it very heinously to see that abused,
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Let us not make a dung-cart of Gods mercy, let us forbeare him that service of all other. VI. The sixt is, that none of these Dominum Deum tuum, neither Lord, nor God, nor that he is thine, are fit arguments to prove, that we may presume upon him.
Let us not make a dung-cart of God's mercy, let us forbear him that service of all other. VI. The sixt is, that none of these Dominum God tuum, neither Lord, nor God, nor that he is thine, Are fit Arguments to prove, that we may presume upon him.
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There is no dealing with fire, for it will burne all that toucheth it, Heb. 1.7. his Angels and Ministers are a flame of fire: but Heb. 12.29. it is said, Our God is even a consuming fire.
There is no dealing with fire, for it will burn all that touches it, Hebrew 1.7. his Angels and Ministers Are a flame of fire: but Hebrew 12.29. it is said, Our God is even a consuming fire.
Is God mercifull? yea truly, Mercy is with thee, but that thou mayest be feared, Psal. 130.4. We may not abuse his mercy, as to sinne that grace may abound, Rom. 6.1. Is he bountifull and long suffering? We must therefore the more feare to displease him.
Is God merciful? yea truly, Mercy is with thee, but that thou Mayest be feared, Psalm 130.4. We may not abuse his mercy, as to sin that grace may abound, Rom. 6.1. Is he bountiful and long suffering? We must Therefore the more Fear to displease him.
Christ sighed: and why did he sigh? Because God sware in his wrath, that they should never enter into his rest, whose Fathers tempted him in the Wildernesse, Psal. 95. What rest? He doth not meane the rest in the Land of Canaan onely,
christ sighed: and why did he sighs? Because God sware in his wrath, that they should never enter into his rest, whose Father's tempted him in the Wilderness, Psalm 95. What rest? He does not mean the rest in the Land of Canaan only,
but that which shall be in the Kingdome of God, Heb. 3.10. These two temptations of the devil, may fitly be compared to those two rockes, betweene which Jonathan was to passe, which are said, 1 Sam. 14.4. to be sharpe.
but that which shall be in the Kingdom of God, Hebrew 3.10. These two temptations of the Devil, may fitly be compared to those two Rocks, between which Johnathan was to pass, which Are said, 1 Sam. 14.4. to be sharp.
betweene which, he and his Armor-bearer were faine to clamber up, ver. 13. Betweene two such Rockes lyeth our way, that is, Presumption, and Desperation: therefore blessed is he that so loveth God, that he can be content to creepe on hands and feete to him.
between which, he and his Armor-bearer were feign to clamber up, ver. 13. Between two such Rocks lies our Way, that is, Presumption, and Desperation: Therefore blessed is he that so loves God, that he can be content to creep on hands and feet to him.
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Againe, the devill taketh him up into an exceeding high Mountaine, and sheweth him all the Kingdomes of the world, and the glory of them. And saith unto him:
Again, the Devil Takes him up into an exceeding high Mountain, and shows him all the Kingdoms of the world, and the glory of them. And Says unto him:
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yet would not the devill leave then neither, but he commeth with his second Againe: he comes Againe, and Againe. The first Againe, was an argument of his courage and stomacke:
yet would not the Devil leave then neither, but he comes with his second Again: he comes Again, and Again. The First Again, was an argument of his courage and stomach:
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and to be prickes to their sides, it went well enough with them, Judg. 3.1. but when they began to live in some security (having for the most part subdued them) then grew they to mutuall dissention.
and to be pricks to their sides, it went well enough with them, Judges 3.1. but when they began to live in Some security (having for the most part subdued them) then grew they to mutual dissension.
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It is the greatest temptation to be without temptation. Therefore Paul had the messenger of Satan to buffet him, 2 Cor. 12.7. for then followes the pressing of God by prayers.
It is the greatest temptation to be without temptation. Therefore Paul had the Messenger of Satan to buffet him, 2 Cor. 12.7. for then follows the pressing of God by Prayers.
or if we say nay, yet in the end he will weary us, as Dalila did Sampson, Judg. 16.16. who because she was importunate, his soule was pained to the death, and then he told her:
or if we say nay, yet in the end he will weary us, as Delilah did Sampson, Judges 16.16. who Because she was importunate, his soul was pained to the death, and then he told her:
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We see an example of his encroaching even in David, 2 Sam. 11.4. after he had once made him commit adultery by some meane degrees with Bathsheba, see how he drawes him on from one wickednesse to another.
We see an Exampl of his encroaching even in David, 2 Sam. 11.4. After he had once made him commit adultery by Some mean Degrees with Bathsheba, see how he draws him on from one wickedness to Another.
Now he comes in all his Royalty, like the Prince of this world, as he is so called, John 4.30. He doth not stand pedling with Christ, but goes roundly and frankely to worke:
Now he comes in all his Royalty, like the Prince of this world, as he is so called, John 4.30. He does not stand peddling with christ, but Goes roundly and frankly to work:
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First, the preparation that the devill makes, by taking him up to an high hill, to make the offer, ver. 8. Secondly, the temptation it selfe, ver. 9. Thirdly, our Saviours answer,
First, the preparation that the Devil makes, by taking him up to an high hill, to make the offer, ver. 8. Secondly, the temptation it self, ver. 9. Thirdly, our Saviors answer,
the victory, ver. 11. First, the preparation that the devill makes, by taking him up to an high hill, to make the offer, ver. 8. Secondly, the temptation it selfe, ver. 9. Thirdly, our Saviours answer,
the victory, ver. 11. First, the preparation that the Devil makes, by taking him up to an high hill, to make the offer, ver. 8. Secondly, the temptation it self, ver. 9. Thirdly, our Saviors answer,
and the shield he opposeth to it, ver. 10. Fourthly, the issue of the conflict. the victory, ver. 11. In the first, we are to consider: first, the devils method; secondly, the place and ground:
and the shield he Opposeth to it, ver. 10. Fourthly, the issue of the conflict. the victory, ver. 11. In the First, we Are to Consider: First, the Devils method; secondly, the place and ground:
the kingdome of the earth, and the glory thereof. I. First, of his method, Ephes. 4.14. we are warned not to be wavering, and carryed about with every winde of doctrine, by the deceit and craftinesse of men, whereby they lye in waite to deceive.
the Kingdom of the earth, and the glory thereof. I. First, of his method, Ephesians 4.14. we Are warned not to be wavering, and carried about with every wind of Doctrine, by the deceit and craftiness of men, whereby they lie in wait to deceive.
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but after helpe, we breake it. II. Secondly, the lists where this temptation was used, was the Mountaine. The reason why he chose this place rather than any other, is the fitnesse of it, in regard of the prospect.
but After help, we break it. II Secondly, the lists where this temptation was used, was the Mountain. The reason why he chosen this place rather than any other, is the fitness of it, in regard of the prospect.
And though Sion were a Mountaine, yet in respect of Mount Hermon, and Libanus, it is said to be a little one, Psal. 42.6. And Psal. 68.16. Basan is said to be the great Hill. Therefore as God chose a convenient Hill, both for heighth and neemesse, where Moses might behold the whole Land of Canaan, Deut. 32.49.
And though Sion were a Mountain, yet in respect of Mount Hermon, and Lebanon, it is said to be a little one, Psalm 42.6. And Psalm 68.16. Basan is said to be the great Hill. Therefore as God chosen a convenient Hill, both for height and neemesse, where Moses might behold the Whole Land of Canaan, Deuteronomy 32.49.
as the buyer sheweth his money, and the seller his wares in the best manner that he can, each to entice the other (by the eye) to the desire of the heart.
as the buyer shows his money, and the seller his wares in the best manner that he can, each to entice the other (by the eye) to the desire of the heart.
for then he thinketh, that Admirabiles amores excitarent suo. So if we could as well see that which God hath for us as that the devill here offereth us:
for then he Thinketh, that Admirabiles Love excitarent Sue. So if we could as well see that which God hath for us as that the Devil Here Offereth us:
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Therefore Lot and his wife were forbidden to looke backe at the destruction of Sodome, Gen. 19.17. To Abraham it was left at large, without any restraint;
Therefore Lot and his wife were forbidden to look back At the destruction of Sodom, Gen. 19.17. To Abraham it was left At large, without any restraint;
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and then thou mayest the better looke with that which is without. But ever be wary, for the tinder of thy nature will soone take fire. Job said, Chap. 31.1. He made a covenant with his eyes:
and then thou Mayest the better look with that which is without. But ever be wary, for the tinder of thy nature will soon take fire. Job said, Chap. 31.1. He made a Covenant with his eyes:
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why then should he thinke on a maid? and that he had not beene deceyved by a woman, vers. 9. and that his heart had not walked after his eyes, vers. 7. Paul knew how to use want,
why then should he think on a maid? and that he had not been deceived by a woman, vers. 9. and that his heart had not walked After his eyes, vers. 7. Paul knew how to use want,
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he had stayed affections, Phil. 4.12. IV. Omnia Regna. This was no small offer, but even all the wealth and honour that may be: two such things as are most vehemently desired of all men.
he had stayed affections, Philip 4.12. IV. Omnia Regna. This was no small offer, but even all the wealth and honour that may be: two such things as Are most vehemently desired of all men.
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nay, I would I were King, I would they might come to me for Justice, 1 Sam. 10.27. 2 Sam. 15.4. Every one hath this conceit of himselfe, that he is worthier to beare rule, than they which are in authority:
nay, I would I were King, I would they might come to me for justice, 1 Sam. 10.27. 2 Sam. 15.4. Every one hath this conceit of himself, that he is Worthier to bear Rule, than they which Are in Authority:
not so much as the silly Fur-bush, but it thought it selfe a fit person to make a King, Judg. 9.15. and the Thistle would have the Cedars daughter marryed to his sonne, 1 King. 14.9. The Spider, a silly poysonfull thing, will yet be in the top of the Kings Palaces, Prov. 30.28. The Gourd starts up in one night, and was gone in the next, Jon. 4.6.
not so much as the silly Furbush, but it Thought it self a fit person to make a King, Judges 9.15. and the Thistle would have the Cedars daughter married to his son, 1 King. 14.9. The Spider, a silly poisonful thing, will yet be in the top of the Kings Palaces, Curae 30.28. The Gourd starts up in one night, and was gone in the next, Jon. 4.6.
but that the one might sit at Christs right hand, and the other at the left in his Kingdome, Matth. 20.20. Balaam could never thinke his Asse went halfe fast enough, when he rode towards preferment, Num. 22.17. The Disciples also longed for the Kingdome of Israel to be restored.
but that the one might fit At Christ right hand, and the other At the left in his Kingdom, Matthew 20.20. balaam could never think his Ass went half fast enough, when he road towards preferment, Num. 22.17. The Disciples also longed for the Kingdom of Israel to be restored.
nor after Saul was chosen King, 1 Sam. 11.5. and he followed his cattell: neither did he shew them to the King, bidden to Absalons sheep-shearing, 2 Sam. 13.24. nor at such time as Princes withdraw themselves to be private, Dan. 6.18.
nor After Saul was chosen King, 1 Sam. 11.5. and he followed his cattle: neither did he show them to the King, bidden to Absalons sheepshearing, 2 Sam. 13.24. nor At such time as Princes withdraw themselves to be private, Dan. 6.18.
and chooseth such a time, as when they were in most triumph and pompe, as they were wont to be at the day of the Kings birth, or inauguration, Hosea 7.5. Cant. 3.11. or at a Coronation, or at the receiving of Ambassadors;
and chooses such a time, as when they were in most triumph and pomp, as they were wont to be At the day of the Kings birth, or inauguration, Hosea 7.5. Cant 3.11. or At a Coronation, or At the receiving of ambassadors;
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or at the entertaining of forraigne States, as when the Queene of Saba was in Solomons Court, 1 King. 10. To conclude, he shewed them not when they are in a base estate,
or At the entertaining of foreign States, as when the Queen of Saba was in Solomons Court, 1 King. 10. To conclude, he showed them not when they Are in a base estate,
without thee shall no man lift up his hand or his foote in all Egipt, as Pharaoh said to Joseph, Gen. 41.44. so as he might make all Captaines, and give to every one fields and vineyards, 1 Sam. 22.7. that he might say to every one what he list;
without thee shall no man lift up his hand or his foot in all Egypt, as Pharaoh said to Joseph, Gen. 41.44. so as he might make all Captains, and give to every one fields and vineyards, 1 Sam. 22.7. that he might say to every one what he list;
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Speakest thou to me? Seest thou not that I have power to crucifie thee, or to let thee goe? John 19.10. that his favour might raise a man so high, as Haman was exalted above all the Princes, Hest. 3.1. and his disfavour, or the least word of his mouth quite overthrow him, as Haman was, verse 7.8. by picking some small quarrell against him.
Speakest thou to me? See thou not that I have power to crucify thee, or to let thee go? John 19.10. that his favour might raise a man so high, as Haman was exalted above all the Princes, Hest. 3.1. and his disfavour, or the least word of his Mouth quite overthrow him, as Haman was, verse 7.8. by picking Some small quarrel against him.
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if he can see any that delight him better than other: it is no more than with David, 2 Sam. 11.4. to send for her and have her, she was straight at his command.
if he can see any that delight him better than other: it is no more than with David, 2 Sam. 11.4. to send for her and have her, she was straight At his command.
if any gainesay it, he may dispatch him out of the way: for he may kill and wound whom he list, Dan. 5.19. He may command all mens tongues, 2 Samuel 14.10. that they dare not once open their mouth to speake against him.
if any gainsay it, he may dispatch him out of the Way: for he may kill and wound whom he list, Dan. 5.19. He may command all men's tongues, 2 Samuel 14.10. that they Dare not once open their Mouth to speak against him.
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and whether there be any such or no, many doubt. He shewes him a mount that may be touched, Heb. 12.18. he comes with haec, that is, with ready money in his hand:
and whither there be any such or no, many doubt. He shows him a mount that may be touched, Hebrew 12.18. he comes with haec, that is, with ready money in his hand:
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And therefore the Angell would not have a burnt offering offered to him, but to God, Judg. 13.16. The Angell would not let John fall downe and worship him, but bad him worship God, Rev. 19.10.
And Therefore the Angel would not have a burned offering offered to him, but to God, Judges 13.16. The Angel would not let John fallen down and worship him, but bade him worship God, Rev. 19.10.
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For if we marke how Christ rateth one onely soule, we may see, how he, that to gaine all the kingdomes of the world, shall lose his owne soule, Matth. 16.26. makes but a foolish bargaine;
For if we mark how christ rateth one only soul, we may see, how he, that to gain all the kingdoms of the world, shall loose his own soul, Matthew 16.26. makes but a foolish bargain;
When Balak sent to Balaam, to come and curse the Israelites, and promised him great rewards, Numb. 22.17. it was not Balaks messengers that spake, but the devill used them as instruments to speake.
When Balak sent to balaam, to come and curse the Israelites, and promised him great rewards, Numb. 22.17. it was not Balaks messengers that spoke, but the Devil used them as Instruments to speak.
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the devill therein tempted the Apostles with Simonie, Simon was but the trunke, through which the devill spake, Act. 8. Againe, there be some that will say;
the Devil therein tempted the Apostles with Simony, Simon was but the trunk, through which the Devil spoke, Act. 8. Again, there be Some that will say;
But with us it is nothing so; we esteeme farre more basely of our selves: wee set our wares at a very easie price, he may buy us even dagger-cheape, as we say:
But with us it is nothing so; we esteem Far more basely of our selves: we Set our wares At a very easy price, he may buy us even dagger-cheape, as we say:
He shall not need to come to us with Kingdomes, one Kingdome is too much, what say ye to halfe a one? Mark. 6.23. No, will the devill say, I will give ye halfe a one? If he would come to us but with thirty pence, Matth. 26.15.
He shall not need to come to us with Kingdoms, one Kingdom is too much, what say you to half a one? Mark. 6.23. No, will the Devil say, I will give you half a one? If he would come to us but with thirty pence, Matthew 26.15.
he requireth nothing but a little falling downe, and then if Simon shall come, and require any unlawfull thing at our hands, we are ready (with Judas ) to meete with him, and say;
he requires nothing but a little falling down, and then if Simon shall come, and require any unlawful thing At our hands, we Are ready (with Judas) to meet with him, and say;
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If he render here service backe, he may well thinke I have sold my soule for Hoc aliquid, Matth. 16.76. He may thinke, as Esau sold his birth-right for a messe of pottage, Heb. 12.16. so hath he sold his soule, his birth-right, and freedome:
If he render Here service back, he may well think I have sold my soul for Hoc Aliquid, Matthew 16.76. He may think, as Esau sold his birthright for a mess of pottage, Hebrew 12.16. so hath he sold his soul, his birthright, and freedom:
as he were to have without any such gift: such things as are due of meere right, without any stipulation or hire, Jam. 1.5. The devils Dabo, is, as Offices and Parsonages are given amongst us;
as he were to have without any such gift: such things as Are due of mere right, without any stipulation or hire, Jam. 1.5. The Devils Dabo, is, as Offices and Parsonages Are given among us;
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that is, as usually sold as horses in Smithfield. But if we could be content to give indeed, let that heroicall minde that was in Abraham be in us, Gen. 14.23. that as he would not take any thing of Melchisedech, so we will not be a shoo-lachet the richer by the devill.
that is, as usually sold as Horses in Smithfield. But if we could be content to give indeed, let that heroical mind that was in Abraham be in us, Gen. 14.23. that as he would not take any thing of Melchizedek, so we will not be a shoo-lachet the Richer by the Devil.
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If Balaak should say unto one of them, I will promote thee to great honor, Numb. 22.17. an Angel standing in the way, should not hinder him from going.
If Balaak should say unto one of them, I will promote thee to great honour, Numb. 22.17. an Angel standing in the Way, should not hinder him from going.
When Joseph had had a dreame of his brethren, and told it them, all brotherly affection was laid aside, Gen. 37.5. The sonne and subject Absolon, forgetteth his duty as to his father, and allegeance as to his Prince, seeking his life, 2 Sam. 16.11.
When Joseph had had a dream of his brothers, and told it them, all brotherly affection was laid aside, Gen. 37.5. The son and Subject Absalom, forgetteth his duty as to his father, and allegiance as to his Prince, seeking his life, 2 Sam. 16.11.
but addes more murthers to them, 2 Kin. 10.8. What's a basketfull of heads to a Kingdome? And Herod stacke not to kill all the male-borne children in Bethlem, Matth. 2.16.
but adds more murders to them, 2 Kin. 10.8. What's a basketfull of Heads to a Kingdom? And Herod stacke not to kill all the male-borne children in Bethlehem, Matthew 2.16.
For he doth not onely confute him here, by saying, Scriptum est: but he addes words of bitter reprehension, saying, Avoid Satan. He might have given faire words, as he did before:
For he does not only confute him Here, by saying, Scriptum est: but he adds words of bitter reprehension, saying, Avoid Satan. He might have given fair words, as he did before:
but made a whip to scourge them out. And so in the Old Testament, it is said of Moses, Numb. 12.3. That he was a meeke man, above all the men of the earth;
but made a whip to scourge them out. And so in the Old Testament, it is said of Moses, Numb. 12.3. That he was a meek man, above all the men of the earth;
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and not once to looke at his temptation. In affliction, patience is to be tryed; there resist the devill, stand to him and he will flye from ye, Jam. 4.7. Here we are to set the devill before us.
and not once to look At his temptation. In affliction, patience is to be tried; there resist the Devil, stand to him and he will fly from you, Jam. 4.7. Here we Are to Set the Devil before us.
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But in a case of lust, or filthy desire, then doe ye flye from him, 1 Cor. 6.18. So in 2 Tim. 2.22. we are exhorted to flye from the lusts of youth, and to follow justice:
But in a case of lust, or filthy desire, then do you fly from him, 1 Cor. 6.18. So in 2 Tim. 2.22. we Are exhorted to fly from the Lustiest of youth, and to follow Justice:
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The Kingdomes are none of his, but they are committed to him in some sort to dispose, as himselfe saith, Luk. 4.6. He hath (as it were) an Advowson of them, to present unto them:
The Kingdoms Are none of his, but they Are committed to him in Some sort to dispose, as himself Says, Luk. 4.6. He hath (as it were) an Advowson of them, to present unto them:
yet all the interest that the devill hath, is but to present Pro hac vita tantum. As therefore it may be true, that in some sort they may be given him:
yet all the Interest that the Devil hath, is but to present Pro hac vita Tantum. As Therefore it may be true, that in Some sort they may be given him:
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The earth is the Lords, and all the fulnesse thereof, the round world and all that dwell therein, Psal. 24.1. It is he (the most high God) that divided to the Nations their inheritance, Deut. 32.8. By him Kings raigne, and Princes have dominion, Prov. 8.15. He brought Nebuchadnezzar to know, That the most high God bare rule over the Kingdomes of men, Dan. 5.21. He indeed may well say, Cui voluero, do ea:
The earth is the lords, and all the fullness thereof, the round world and all that dwell therein, Psalm 24.1. It is he (the most high God) that divided to the nations their inheritance, Deuteronomy 32.8. By him Kings Reign, and Princes have dominion, Curae 8.15. He brought Nebuchadnezzar to know, That the most high God bore Rule over the Kingdoms of men, Dan. 5.21. He indeed may well say, Cui voluero, doe ea:
and to whomsoever God giveth, he giveth liberally, and reproacheth no man, Jam. 1.5. The devill (we see) exacteth more than the thing is worth, and straineth the benefit of his grant with unjust convenants.
and to whomsoever God gives, he gives liberally, and Reproacheth no man, Jam. 1.5. The Devil (we see) exacteth more than the thing is worth, and straineth the benefit of his grant with unjust Covenants.
Heaven and earth shall passe, but no one jot of this, Let therefore Haec omnia give place to Scriptum est: marry Omnia illa, which both we now enjoy, and which are laid up for us hereafter, are come to by Scriptum est. So that Omnia haec is not all we must care for;
Heaven and earth shall pass, but no one jot of this, Let Therefore Haec omnia give place to Scriptum est: marry Omnia illa, which both we now enjoy, and which Are laid up for us hereafter, Are come to by Scriptum est. So that Omnia haec is not all we must care for;
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All the power of all the Princes on the earth, have not power over one silly soule to destroy it, Matth. 10.28. All the glory of them, is called but a great big fanne, or pompe, Act. 25.23. Solomon was the most glorious Prince that ever was, yet he was not cloathed like a Lilly, Matth. 6.29.
All the power of all the Princes on the earth, have not power over one silly soul to destroy it, Matthew 10.28. All the glory of them, is called but a great big fan, or pomp, Act. 25.23. Solomon was the most glorious Prince that ever was, yet he was not clothed like a Lily, Matthew 6.29.
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So that, will ye know if a man doe beleeve? He beleeveth unto righteousnesse with the heart, that with the mouth confesseth to salvation, Rom. 10.10. Such as glorifie God as well in their members, as in their spirit, 1 Cor. 6.20.
So that, will you know if a man do believe? He Believeth unto righteousness with the heart, that with the Mouth Confesses to salvation, Rom. 10.10. Such as Glorify God as well in their members, as in their Spirit, 1 Cor. 6.20.
You say you have feare, can you shew me your feare? If it be not a dead feare, it is to be seene: as Dan. 3.5. it must be shewed by falling downe, and worshipping.
You say you have Fear, can you show me your Fear? If it be not a dead Fear, it is to be seen: as Dan. 3.5. it must be showed by falling down, and worshipping.
The servant that feared, fell downe and besought his master, Matth. 18.26. Doe you feare? then where is the outward reverence? The inward affection must appeare by the outward action:
The servant that feared, fell down and besought his master, Matthew 18.26. Do you Fear? then where is the outward Reverence? The inward affection must appear by the outward actium:
Religion is outward, as well as inward, 1 King. 19.18. There be two wayes whereby we may have traffique with the devill, either of both will serve his turne: first, homage: secondly, service of the body;
Religion is outward, as well as inward, 1 King. 19.18. There be two ways whereby we may have traffic with the Devil, either of both will serve his turn: First, homage: secondly, service of the body;
and both these doth God require, even when we are in the darke, or in our chamber, Ezech. 8.12. Indeed might the devill say, this Mountaine is very open;
and both these does God require, even when we Are in the dark, or in our chamber, Ezekiel 8.12. Indeed might the Devil say, this Mountain is very open;
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Now let us see first what it is to Worship. It is that which Cornelius did to Peter, he met him, fell downe at his feet, and worshipped him, Act. 10.25.
Now let us see First what it is to Worship. It is that which Cornelius did to Peter, he met him, fell down At his feet, and worshipped him, Act. 10.25.
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And that which John did to the Angell; that is, he fell downe before his feet to worship him, Apoc. 19.10. It is, when one on the knees doth a bodily worship.
And that which John did to the Angel; that is, he fell down before his feet to worship him, Apocalypse 19.10. It is, when one on the knees does a bodily worship.
and cast their crownes before his Throne. The wandring eye must learne to be fastened on him, Luke. 4.20. and the worke of Justice and Peace, Esa. 32.17. The worship of the knees to bow, Ephes. 3.14. and kneele before the Lord their Maker, Psal. 95.6. Our feet are to come before his face:
and cast their crowns before his Throne. The wandering eye must Learn to be fastened on him, Lycia. 4.20. and the work of justice and Peace, Isaiah 32.17. The worship of the knees to bow, Ephesians 3.14. and kneel before the Lord their Maker, Psalm 95.6. Our feet Are to come before his face:
yet (because he would use some corporall service) leaned upon his staffe, and worshipped God, as appeareth, Gen. 49.33. and Heb. 11.21. This must be done as duty due unto God, and in regard of those that be strangers.
yet (Because he would use Some corporal service) leaned upon his staff, and worshipped God, as appears, Gen. 49.33. and Hebrew 11.21. This must be done as duty due unto God, and in regard of those that be Strangers.
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For the King to serve and speake kindly to the people, that they may serve him for ever after, 1 King. 12.7. is not the service he meaneth, nor to do all that the King commands, 2 Sam. 15.15.
For the King to serve and speak kindly to the people, that they may serve him for ever After, 1 King. 12.7. is not the service he means, nor to do all that the King commands, 2 Sam. 15.15.
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and of whomsoever a man is overcome, to him he is in bondage, 2 Pet. 2.19. We must serve God with our sacrifices, but not with our sinnes, nor weary him with our iniquities, Esay 43.23. We may not make a dung cart of him, to load him with our sinne and filth, Amos 2.13. and when he comes againe to have as much more for him.
and of whomsoever a man is overcome, to him he is in bondage, 2 Pet. 2.19. We must serve God with our Sacrifices, but not with our Sins, nor weary him with our iniquities, Isaiah 43.23. We may not make a dung cart of him, to load him with our sin and filth, Amos 2.13. and when he comes again to have as much more for him.
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But Jacob sware by the feare of his Father Isaac: and it is said, They feared the Lord, & served their Idols also, Gen. 32.53. 2 Kin. 17.41. It is the property of Aarons rod, that being turned into a Serpent, if the Magicians turne theirs also into Serpents, Aarons will devoure the rest, Exo. 7.15.
But Jacob sware by the Fear of his Father Isaac: and it is said, They feared the Lord, & served their Idols also, Gen. 32.53. 2 Kin. 17.41. It is the property of Aaron's rod, that being turned into a Serpent, if the Magicians turn theirs also into Serpents, Aaron's will devour the rest, Exo. 7.15.
and though it were lifted up againe, yet it fell down againe, 1 Sam. 5.3. The stories beare witnesse, that the gods of the Hebrews would not come into Pantho. Samuel bade the people, If they were come againe to the Lord with all their hearts, to put away their strange gods from amongst them, 1 Sam. 7.4.
and though it were lifted up again, yet it fell down again, 1 Sam. 5.3. The stories bear witness, that the God's of the Hebrews would not come into Pantho. Samuel bade the people, If they were come again to the Lord with all their hearts, to put away their strange God's from among them, 1 Sam. 7.4.
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Jacob would not let the Angell depart (with whom he strove,) before he had blessed him, Gen. 32.26. Job (after his afflictions) received his twofold blessing, Job 42. the woman of Canaan first heareth her selfe accounted a dogge:
Jacob would not let the Angel depart (with whom he strove,) before he had blessed him, Gen. 32.26. Job (After his afflictions) received his twofold blessing, Job 42. the woman of Canaan First hears her self accounted a dog:
but yet he went not away willingly of himselfe, but was sent away with an Avant. Which is a comfort to us to think we stand not at the devils courtesie,
but yet he went not away willingly of himself, but was sent away with an Avant. Which is a Comfort to us to think we stand not At the Devils courtesy,
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and that he shall not attempt us so long as the list, for God hath the devill in a chaine, Apoc. 20.2. and will not suffer him to tempt us above our strength, 1 Cor. 10.13.
and that he shall not attempt us so long as the list, for God hath the Devil in a chain, Apocalypse 20.2. and will not suffer him to tempt us above our strength, 1 Cor. 10.13.
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And behold, the Angels came, and ministred unto him. And as Luke saith, Chap. 15.10. There is joy with the Angels in heaven, upon the conversion of every sinner.
And behold, the Angels Come, and ministered unto him. And as Lycia Says, Chap. 15.10. There is joy with the Angels in heaven, upon the conversion of every sinner.
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For we are made a spectacle unto men and Angels, 1 Cor. 4.9. Before God, are said to stand, ten thousand Angels, Dan. 7.10. and to minister before him.
For we Are made a spectacle unto men and Angels, 1 Cor. 4.9. Before God, Are said to stand, ten thousand Angels, Dan. 7.10. and to minister before him.
He hath a greater preheminence, but we are also herein partakers of the divine nature, 2 Pet. 1.4. either because we are fed by Angels, as Elias was, 1 King. 19.5. or defended by them, or watched of them. But saith Esay Chap. 18.18. He that beleeveth makes not haste.
He hath a greater pre-eminence, but we Are also herein partakers of the divine nature, 2 Pet. 1.4. either Because we Are fed by Angels, as Elias was, 1 King. 19.5. or defended by them, or watched of them. But Says Isaiah Chap. 18.18. He that Believeth makes not haste.
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he would not make his owne bread, but stayed till the Angels ministred unto him. Then there appeared an Angell to comfort him, Luk. 22.43. This wisdome must we learne by holding our tongue; Job 33.33. otherwise one of these two extremes shall we come to:
he would not make his own bred, but stayed till the Angels ministered unto him. Then there appeared an Angel to Comfort him, Luk. 22.43. This Wisdom must we Learn by holding our tongue; Job 33.33. otherwise one of these two extremes shall we come to:
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either Extremum luctus gaudium occupat: or Extrema gaudii luctus occupat, saith Bernard, Luk. 16.25. The world is like Jael, who meetes Sisera, Judg. 4.19.
either Extremum Luctus gaudium occupat: or Extrema Gaudii Luctus occupat, Says Bernard, Luk. 16.25. The world is like Jael, who meets Sisera, Judges 4.19.
