Three treatises of the vanity of the creature. The sinfulness of sin. The life…Three treatises of the vanity of the creature. The sinfulnesse of sinne. The life…
Three treatises of the vanity of the creature. The sinfulness of sin. The life of Christ. Being the substance of several sermons preached at Lincolns Inn: by Edward Reynolds, preacher to that honourable society, and late fellow of Merton College in Oxford.Three treatises of the vanity of the creature. The sinfulnesse of sinne. The life of Christ. Being the substance of severall sermons preached at Lincolns Inne: by Edward Reynoldes, preacher to that honourable society, and late fellow of Merton Colledge in Oxford.
Edward Reynolds 1599–1676London: printed by Felix Kyngston for Robert Bostocke, 1631
[20], 100, 99-535, [1] p. · 188k words · STC 20934 · ESTC S115807
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Now worldly men put their trust in their riches, set their heart upon them, make them their strong city, and1 therefore no marvel if they be their Idol too. What is the reason why oftentimes we may observe rich and ⟨p. 21⟩mighty men in the world to be more impatient of the2 Word of God, more bitter scorners of the power of religion, more fearfully given over to the pursuit of fleshly lusts and secular purposes, to vanity, vain-glory, ambition, revenge, fierce, implacable, bloody passions, brazen and boasting abominations, then other men, but because they have some secret opinion that there is not so great a distance between God and them, as between God and other men; but because the abundance of3 worldly things hath brawned their heart, and fatted their conscience, and thickened their eyes against any fear, or faith, or notice at all of that supreme dominion and impartial revenge which the most powerful and just God doth bear over all sinners, and against all sin? What is the reason why many ordinary men drudge and moil all the year long, think every hour in the Church so much time lost from their life, are not able to forbear their covetous practises on Gods own Day, count any time of their life, any work of their hand, any sheaf of their corn, any penny of their purse thrown quite away, even as so much blood poured out of their veins, which is bestowed on the worship of God, and on the service of the Altar; but because men think that there is indeed more life in their money, and the fruits of their ground, then in their God or the promises of his Gospel? Else how could it possibly be, if men did not in their hearts make God a liar, as the Apostle speaks,
you have put your selves to any charges for my worship, I will surely bless you, and again, Bring all my tithes into my house, and prove me if I will not open the windows of heaven, and pour a blessing upon you that there shall
then all these blessings shall come on thee and over-take thee, blessings in the city and in the field, &c.
Now worldly men put their trust in their riches, set their heart upon them, make them their strong citty, and1 therefore no marvell if they be their Idoll too. What is the reason why oftentimes wee may obserue rich and ⟨p. 21⟩mighty men in the world to bee more impatient of the2 Word of God, more bitter scorners of the power of religion, more fearefully given over to the pursuite of fleshly lusts and secular purposes, to vanity, vaine-glory, ambition, revenge, fierce, implacable, bloudy passions, brasen and boasting abominations, then other men, but because they have some secret opinion that there is not so great a distance betweene God and them, as betweene God and other men; but because the abundance of3 worldly things hath brawned their heart, and fatted their conscience, and thickned their eyes against any feare, or faith, or notice at all of that supreme dominion and impartiall revenge which the most powerfull and just God doth beare over all sinners, and against all sinne? What is the reason why many ordinary men drudge and moile all the yeere long, thinke every houre in the Church so much time lost from their life, are not able to forbeare their covetous practises on Gods owne Day, count any time of their life, any worke of their hand, any sheaffe of their corne, any penny of their purse throwne quite away, even as so much bloud powr'd out of their veines, which is bestow'd on the worship of God, and on the service of the Altar; but because men thinke that there is indeed more life in their monie, and the fruits of their ground, then in their God or the promises of his Gospell? Else how could it possibly be, if men did not in their hearts make God a lier, as the Apostle speakes,4 That the Lord should professe so plainely, from this day upward, since a stone hath beene layed of my house, since5 you have put your selves to any charges for my worship, I will surely blesse you, and againe, Bring all my tithes into my house, and prove me if I will not open the windowes of heaven, and powre a blessing upon you that there shall 6not be roome enough to hold it: and againe, He that hath pitty on the poore lendeth unto the Lord, and that which he 7hath given, will he pay him againe: and againe, If thou ⟨p. 22⟩wilt hearken unto me, and obserue to doe all these things, 8then all these blessings shall come on thee and over-take thee, blessings in the city and in the field, &c.
If men did in good earnest personally, and hypothetically, believe and embrace these divine truths, How could it be, that men should grudge Almighty God and his worship every farthing which he requires from them of his own gifts, that they should date let the service and house of God lie dumb and naked, that they should shut up their bowels of compassion against their poor brethren,1 and in them venture to deny Christ himself a morsel of bread or a mite of money, that they should neglect the obedience, profane the name, word, and worship of God, use all base and unwarrantable arts of getting, and all this out of love of that life, and greediness of that gain, which yet themselves, in their general subscription to Gods truth, have confessed, will either never be gotten, or at least never blessed, by such cursed courses? so prodigious a property is there in worldly things to obliterate all notions of God out of the heart of a man, and to harden him to any impudent abominations. I 2spake unto thee in thy prosperity, saith the Lord, but thou saidst, I will not hear. According to their pasture, so 3were they filled, they were filled and their heart was exalted, therefore have they forgotten me. Take heed, lest 4when thou hast eaten and art full, thine heart be lifted up, and thou forget the Lord thy God. Therefore it is that we read of the Poor rich in faith, and of the Gospel preached to the Poor, and revealed unto babes; because greatness and abundance stops the ear, and hardens the heart, and makes men stand at defiance with the simplicity of the Gospel.
If men did in good earnest personally, and hypothetically, beleeve and embrace these divine truths, How could it be, that men should grudge Almighty God and his worship every farthing which he requires from them of his owne gifts, that they should date let the service and house of God lie dumbe and naked, that they should shut up their bowels of compassion against their poore brethren,1 and in them venture to denie Christ himselfe a morsell of bread or a mite of monie, that they should neglect the obedience, prophane the name, word, and worship of God, use all base and unwarrantable arts of getting, and all this out of love of that life, and greedinesse of that gaine, which yet themselves, in their generall subscription to Gods truth, have confessed, will either never be gotten, or at least never blessed, by such cursed courses? so prodigious a property is there in worldly things to obliterate all notions of God out of the heart of a man, and to harden him to any impudent abominations. I 2spake unto thee in thy prosperity, saith the Lord, but thou saidst, I will not heare. According to their pasture, so 3were they filled, they were filled and their heart was exalted, therefore have they forgotten me. Take heede, lest 4when thou hast eaten and art full, thine heart be lifted up, and thou forget the Lord thy God. Therefore it is that we reade of the Poorerich in faith, and of the Gospell preached to the Poore, and revealed unto babes; because greatnesse and abundance stops the eare, and hardens the heart, and makes men stand at defiance with the simplicitie of the Gospell.
Now then that we may be instructed how to use the Creature, as becometh a dead and impotent thing, we may make use of these few directions. First, have thine Eye ever upon the Power of God, which alone animateth ⟨p. 23⟩and raiseth the Creature to that pitch of livelihood which is in it, and who alone hath infinite ways to weaken the strongest, or to arm the weakest Creature against the stoutest sinner. Peradventure thou hast as much lands and possessions, as many sheep and oxen as Job or Nabal; yet thou hast not the lordship of the1 clouds, God can harden the heavens over thee, he can send the mildew and canker into thy corn, the rot and murrain into thy cattle; though thy barns be full of corn, and thy fats overflow with new wine, yet he can break the staff of thy bread, that the flour and the2 winepress shall not feed thee; though thou have a house full of silver and gold, he can put holes into every bag, and chinks into every Cistern, that it shall all sink away like a winter torrent. God can either deny thee a3 power and will to enjoy it, and this is as sore a disease as poverty it self: or else he can take away thy strength4 that thou shalt not relish any of thy choicest delicates; he can send a stone or a gout that shall make thee willing to buy with all thy riches a poor and a dishonourable health; and, which is yet worst of all, he can open thy conscience, and let in upon thy Soul that lion which lies at the door, amaze thee with the sight of thine own sins, the history of thine evil life, the experience of his terrors, the glimpses and preoccupations of hell, the evident presumptions of irreconciliation with him; the frenzy of Cain, the despair of Judas, the madness of Ahithophel, the trembling of Felix, which will damp all thy delights, and make all thy sweetest morsels as the white of an Egg;
Now then that we may be instructed how to use the Creature, as becommeth a dead and impotent thing, wee may make use of these few directions. First, have thine Eye ever upon the Power of God, which alone animateth ⟨p. 23⟩and raiseth the Creature to that pitch of livelihood which is in it, and who alone hath infinite wayes to weaken the strongest, or to arme the weakest Creature against the stoutest sinner. Peradventure thou hast as much lands and possessions, as many sheepe and oxen as Iob or Nabal; yet thou hast not the lordship of the1 clouds, God can harden the heavens over thee, hee can send the mildew and canker into thy corne, the rot and murren into thy cattell; though thy barnes bee full of corne, and thy fats overflow with new wine, yet he can breake the staffe of thy bread, that the flowre and the2 winepresse shall not feed thee; though thou have a house full of silver and gold, he can put holes into every bagge, and chinkes into every Cisterne, that it shall all sinke away like a winter torrent. God can either denie thee a3 power and will to enjoy it, and this is as sore a disease as poverty it selfe: or else hee can take away thy strength4 that thou shalt not relish any of thy choisest delicates; he can send a stone or a gowte that shall make thee willing to buy with all thy riches a poore and a dishonorable health; and, which is yet worst of all, he can open thy conscience, and let in upon thy Soule that lyon which lies at the dore, amaze thee with the sight of thine owne sinnes, the historie of thine evill life, the experience of his terrours, the glimpses and preoccupations of hell, the evident presumptions of irreconciliation with him; the frenzie of Cain, the despaire of Iudas, the madnesse of Achitophel, the trembling of Felix, which will damp all thy delights, and make all thy sweetest morsels as the white of an Egge;
1[Greek or Hebrew]. Chrysost. Hom. 2. ad pop. Antioch.〈non-Latin alphabet〉. Chrysost. Hom. 2. ad pop. Antioch.
4Quantumlibet delectent jactantia divitiarum, & tumour honorum, & vorago popinarum, & bella theatricorum, &c. Aufert omnia ista una febricula, & adhuc viventibus totam falsam beatitudinē subtrahit; remanet inanis & saucia consciencia. Aug. de Catechiz. Rud. ca. 16. Gen. 4. 7.Quantumlibet delectent jactantia divitiarum, & tumor honorum, & vorago popinarum, & bella theatricorum, &c. Aufert omnia ista una febricula, & adhuc viventibus totam falsam beatitudinē subtrahit; remanet inanis & saucia consciencia. Aug. de Catechiz. Rud. ca. 16. Gen. 4. 7.
at which pinch, however now thou admire and adore thy thick clay, thou wouldest count it the wisest bargain thou didst ever make, to give all thy goods to the poor, to go bare-foot the whole day with the Prophet Isaiah, to dress thy meat with the dung of a man, as the Lord commanded the Prophet Ezekiel, to feed with Micajah in a dungeon on bread ⟨p. 24⟩of affliction and water of affliction for many years together, that by these or any other means thou mightest purchase that inestimable peace, which the whole earth, though changed into a Globe of Gold, or Centre of Diamond cannot procure. So utterly unable are all the Creatures in the world to give life, as that they cannot preserve it entire from foreign or domestic assaults, nor remove those dumps and pressures which do any way disquiet it.
at which pinch, however now thou admire and adore thy thicke clay, thou wouldest count it the wisest bargaine thou did'st ever make, to give all thy goods to the poore, to goe bare-foote the whole day with the Prophet Esay, to dresse thy meate with the dung of a man, as the Lord commanded the Prophet Ezekiel, to feede with Micajah in a dungeon on bread ⟨p. 24⟩of affliction and water of affliction for many yeeres together, that by these or any other meanes thou mightest purchase that inestimable peace, which the whole earth, though changed into a Globe of Gold, or Center of Diamond cannot procure. So uttterly unable are all the Creatures in the world to give life, as that they cannot preserue it intire from forraine or domestique assaults, nor remove those dumps and pressures which doe any way disquiet it.
Secondly, to remove this natural deadness of the Creature, or rather to recompense it by the accession of a Blessing from God, use means to reduce it unto its primitive Goodness. The Apostle shows us the way. Every Creature of God is good, being sanctified by the 1Word of God and by Prayer. In which place, because it is a text then which there are few places of Scripture that come more into daily and general use with all sorts of men, it will be needful to unfold; 1. What it meant by the sanctification of the Creature. 2. How it is sanctified by the Word. 3. How we are to sanctify it to our selves by Prayer.
Secondly, to remove this naturall deadnesse of the Creature, or rather to recompence it by the accession of a Blessing from God, use meanes to reduce it unto its primitive Goodnesse. The Apostle shewes us the way. Every Creature of God is good, being sanctified by the 1Word of God and by Prayer. In which place, because it is a text then which there are few places of Scripture that come more into dayly and generall use with all sorts of men, it will be needfull to unfold; 1. What it meant by the sanctification of the Creature. 2. How it is sanctified by the Word. 3. How wee are to sanctifie it to our selves by Prayer.
For the first, The Creature is then sanctified, when the curse and poison which sin brought upon it is removed, when we can use the Creature with a clean conscience, and with assurance of a renewed and comfortable estate in them. It is an Allusion to legal purifications and differences of meats, Levit. 11. No Creature is impure of it self, saith the Apostle, in its own simple created nature:1 But in as much as the sin of man forfeited all his interest in the Creature, because eo ipso a man is legally dead; and a condemned man is utterly deprived the right of any worldly goods (nothing is his ex jure, but onely ex largitate) and in as much as the sin of man hath made him▪ though not a sacrilegious intruder, yet a profane abuser of the good things which remain, partly by indirect procuring them, partly by despising the author ⟨p. 25⟩of them, by mustering up Gods own gifts against him in riot, luxury, pride, uncleanness, earthly mindedness, hereby it comes to pass that to the unclean all things are unclean, because their minds and consciences 2are defiled. Now the whole Creation being thus by the sin of man unclean, and by consequence unfitted for humane use, as Saint Peter intimates, I never eat any 3thing common or unclean, it was therefore requisite that the Creature should have some Purification, before it was unto men allowed: Which was indeed legally done in the Ceremony, but really in the substance and body of the Ceremony by Christ, who hath now unto us in their use, and will at last for themselves in their own being, deliver the Creatures from that vanity and malediction, unto which by reason of the sin of man they were subjected, and fashion them unto the glorious 4liberty of the Children of God, make them fit palaces for the saints to inhabit, or confer upon them a glory which shall be in the proportion of their natures a suitable advancement unto them, as the glory of the Children of God shall be unto them. The blood of Christ doth not only renew and purify the soul and body of man, but washeth away the curse and dirt which adhereth to5 every Creature that man useth; doth not only cleanse and sanctify his church, but reneweth all the Creatures, Behold,6 saith he, I make All things New; and if any man be in Christ, not only He is a New Creature, but saith7 the Apostle, All things are become New.
For the first, The Creature is then sanctified, when the curse and poison which sin brought upon it is remooved, when we can use the Creature with a cleane conscience, and with assurance of a renewed and comfortable estate in them. It is an Allusion to legall purifications and differences of meates, Levit. 11. No Creature is impure of it selfe, saith the Apostle, in its owne simple created nature:1 But in as much as the sinne of man forfeited all his interest in the Creature, because eo ipso a man is legally dead; and a condemn'd man is utterly depriu'd the right of any worldly goods (nothing is his ex jure, but onely ex largitate) and in as much as the sinne of man hath made him▪ though not a sacrilegious intruder, yet a prophane abuser of the good things which remaine, partly by inditect procuring them, partly by despising the author ⟨p. 25⟩of them, by mustering up Gods owne gifts against him in riot, luxurie, pride, uncleanenesse, earthly mindednesse, hereby it comes to passe that to the uncleane all things are uncleane, because their mindes and consciences 2are defiled. Now the whole Creation being thus by the sinne of man uncleane, and by consequence unfitted for humane use, as Saint Peter intimates, I never eate any 3thing common or uncleane, it was therefore requisite that the Creature should have some Purification, before it was unto men allowed: Which was indeede legally done in the Ceremonie, but really in the substance and body of the Ceremonie by Christ, who hath now unto us in their use, and will at last for themselves in their owne being, deliver the Creatures from that vanity and malediction, unto which by reason of the sinne of man they were subjected, and fashion them unto the glorious 4liberty of the Children of God, make them fit palaces for the saints to inhabit, or conferre upon them a glory which shall bee in the proportion of their natures a suteable advancement unto them, as the glory of the Children of God shall be unto them. The bloud of Christ doth not onely renew and purifie the soule and body of man, but washeth away the curse and dirt which adhereth to5 every Creature that man useth; doth not only clense and sanctifie his church, but reneweth all the Creatures, Behold,
Those men then who keep themselves out of Christ, and are by consequence under the Curse, as their persons, so their possessions are still under the curse, as their consciences, so their estates are still unclean; they eat their meat like Swine rolled up in dirt, the dirt of their own sin, and of Gods malediction. So then the Creature is then sanctified, when the curse thereof is washed away by Christ.
Those men then who keepe themselves out of Christ, and are by consequence under the Curse, as their persons, so their possessions are still under the curse, as their consciences, so their estates are still uncleane; they eate their meate like Swine rol'd up in dirt, the dirt of their owne sinne, and of Gods malediction. So then the Creature is then sanctified, when the curse thereof is washed away by Christ.
By Word we are not to understand the Word of Creation, wherein God spake and all things were made Good and serviceable to the use of man. For sin came after that Word, and defaced as well the goodness which God put into the Creature, as his Image which he put into man. But by Word I understand first in general Gods Command and Blessing which strengtheneth the Creature unto those operations for which they serve: in which sense our Saviour useth it, Matth. 4. 4. and elsewhere, If ye call those Gods unto whom the Word of God 1came, that is, who by Gods Authority and Commission are fitted for subordinate services of Government under him, say ye of him whom the Father hath 2sanctified, that is, to whom the Word of the Father and his Commission or Command came, to whom the Father hath given Authority by his zPower, and fitness by his 4Spirit to Judge, and save the world, Thou blasphemest, because I said, I am the Son of God? Secondly, by that Word I understand more particularly the Fountain of that Blessing, which the Apostle calls in general the Word of Truth, and more particularly, The Gospel of Salvation, 5and this word is a sanctifying Word; Sanctify them by 6thy truth, thy Word is Truth: and as it sanctifies us, so it sanctifies the Creatures too, it is the Fountain not only of Eternal, but of Temporal Blessings. And therefore we find Christ did not only say unto the sick of the Palsy, Thy sins are forgiven thee, but also Arise and 7walk, intimating, that Temporal Blessings come along with the Gospel, it hath the Promises as well of this life 8as that to come. I never saw the righteous forsaken, saith the Prophet David (suitable to that of the Apostle, He hath said, I will never leave thee nor forsake thee) nor their seed begging their bread; That is, never so wholly by God forsaken, if they were the seed of the Righteous, ⟨p. 27⟩inheritors of their fathers hope and profession, as to make a constant trade of begging their bread, and so to expose the promises of Christ, that they which seek the kingdom9 of heaven shall have all other things added to them, unto reproach and imputation from wicked men.
By Word wee are not to understand the Word of Creation, wherein God spake and all things were made Good and serviceable to the use of man. For sinne came after that Word, and defaced as well the goodnesse which God put into the Creature, as his Image which he put into man. But by Word I understand first in generall Gods Command and Blessing which strengtheneth the Creature unto those operations for which they serue: in which sense our Saviour useth it, Matth. 4. 4. and elsewhere, If ye call those Gods unto whom the Word of God 1came, that is, who by Gods Authority and Commission are fitted for subordinate services of Gouernement under him, say ye of him whom the Father hath 2sanctified, that is, to whom the Word of the Father and his Commission or Command came, to whom the Father hath given Authoritie by his zPower, and fitnesse by his 4Spirit to Iudge, and save the world, Thou blasphemest, because I said, I am the Sonne of God? Secondly, by that Word I understand more particularly the Fountaine of that Blessing, which the Apostle cals in generall the Word of Truth, and more particularly, The Gospell of Salvation, 5and this word is a sanctifying Word; Sanctifie them by 6thy truth, thy Word is Truth: and as it sanctifies us, so it sanctifies the Creatures too, it is the Fountaine not onely of Eternall, but of Temporall Blessings. And therefore we finde Christ did not onely say unto the sicke of the Palsie, Thy sinnes are forgiven thee, but also Arise and 7walke, intimating, that Temporall Blessings come along with the Gospell, it hath the Promises as well of this life 8as that to come. I never saw the righteous forsaken, saith the Prophet David (suteable to that of the Apostle, He hath said, I will never leave thee nor forsake thee) nor their seed begging their bread; That is, never so wholly by God forsaken, if they were the seed of the Righteous, ⟨p. 27⟩
Or thus, I never saw the righteous forsaken, or their seed forsaken by God, though they begged their bread, but even in that extremity God was present with them, to sanctify to their use, and to give them a comfortable enjoyment of that very bread which the exigency of their present condition had constrained them to beg. Thus we see in general, That the Blessing or Command of God, and the fountain of that blessing, the Gospel of Salvation, do sanctify the Creature.
Or thus, I never saw the righteous forsaken, or their seede forsaken by God, though they beg'd their bread, but even in that extremitie God was present with them, to sanctifie to their use, and to give them a comfortable enjoyment of that very bread which the exigencie of their present condition had constrained them to begge. Thus we see in generall, That the Blessing or Command of God, and the fountaine of that blessing, the Gospell of Salvation, doe sanctifie the Creature.
But yet neither by the Blessing nor the Gospel is the Creature effectually sanctified unto us, till it be by us apprehended with the Word and Promise, and this is done1 by Faith; for the Word, saith the Apostle, profited not those that heard it, because it was not mingled or tempered 2with faith. For Faith hath this singular operation, to particularize and single out God and his Promises unto a man's self; So then the Creature is sanctified by the Word and Blessing believed and embraced, whereby we come to have a nearer right and peculiarity in the Creatures which we enjoy: for being by Faith united unto Christ3 and made one with him (which is that noble effect of faith to incorporate Christ and a Christian together) we thereby share with him in the inheritance, not only of4 Eternal life, but even of the common Creatures. Fellow Heirs we are and Copartners with him; therefore in as much as God hath appointed him to be Heir of All 5things, as the Apostle speaks, we likewise, in the virtue of our fellowship with him, must in a subordinate sense6 be Heirs of all things too. All is yours, saith the Apostle,7 and you are Christs, and Christ is Gods. Fidelibus totus mundus divitiarum est, The Saints, saith Saint ⟨p. 28⟩Austin, have All the world for their possession. And if it be here demanded how this can be true, since we find the Saints of God often in great want, and it would doubtless be sin in them to usurp another mans goods upon presumption of that promise that Christ is theirs, and with him all things: To this I answer, first in general, As Christ though he were the Heir of All8 things, yet for our sakes became poor, that we by his poverty might be made rich: so God oftentimes pleaseth to make the faithful partake not only in the privileges, but in the poverty of Christ, that even by that means they may be rich in faith and dependence upon God, as Saint James spake, Having nothing, and yet possessing 9All things. Secondly, All is ours in regard of10 Christian liberty, though our hands are bound from the possession, yet our Consciences are not bound from the use of any. Thirdly, Though the faithful have not in the right of their inheritance any monopoly or engrossment of the Creatures to themselves, yet still they have and shall have the service of them All. That is thus;
But yet neither by the Blessing nor the Gospell is the Creature effectually sanctified unto us, till it be by us apprehended with the Word and Promise, and this is done1 by Faith; for the Word, saith the Apostle, profited not those that heard it, because it was not mingled or temper'd 2with faith. For Faith hath this singular operation, to particularize and single out God and his Promises unto a mansselfe; So then the Creature is sanctified by the Word and Blessing beleeved and embraced, whereby we come to have a neerer right and peculiarity in the Creatures which we enjoy: for being by Faith united unto Christ3 and made one with him (which is that noble effect of faith to incorporate Christ and a Christian together) we thereby share with him in the inheritance, not onely of4 Eternall life, but even of the common Creatures. Fellow Heires we are and Copartners with him; therefore in as much as God hath appointed him to be Heire of All 5things, as the Apostle speakes, we likewise, in the vertue of our fellowship with him, must in a subordinate sense6 be Heires of all things too. All is yours, saith the Apostle,7 and you are Christs, and Christ is Gods. Fidelibus totus mundus divitiarum est, The Saints, saith Saint ⟨p. 28⟩Austin, have All the world for their possession. And if it be here demanded how this can be true, since wee finde the Saints of God often in great want, and it would doubtlesse bee sinne in them to usurpe another mans goods upon presumption of that promise that Christ is theirs, and with him all things: To this I answere, first in generall, As Christ though he were the Heire of All8 things, yet for our sakes became poore, that we by his poverty might be made rich: so God oftentimes pleaseth to make the faithfull partake not onely in the priviledges, but in the poverty of Christ, that even by that meanes they may be rich in faith and dependance upon God, as Saint Iames spake, Having nothing, and yet possessing
If it were possible for any member of Christ to stand absolutely in need of the use and service of the whole Creation, All the Creatures in the world should undoubtedly wait upon him, and be appropriated unto him. The Moon should stand still, the Sun go back, the Lions should stop their mouths, the Fire should give over burning, the Ravens should bring him meat, the Heavens should rain down bread, the Rocks should gush out with water, all the Creatures should muster up themselves to defend the Body of Christ. But though no such absolute necessity shall ever be, yet ordinarily we must learn to believe, That those things which God allows us are best suitable to our particular estate, God knowing us better then we do our selves: that as less would haply make us repine, so more would make us full, and lift up our hearts against God, and set them on the world; ⟨p. 29⟩so that All is ours, not absolutely, but subordinately, serviceably according to the exigence of our condition, to the proportion of our faith and furtherance of our Salvation.
If it were possible for any member of Christ to stand absolutely in neede of the use and service of the whole Creation, All the Creatures in the world should undoubtedly waite upon him, and bee appropriated unto him. The Moone should stand still, the Sunne goe backe, the Lions should stop their mouths, the Fire should give over burning, the Ravens should bring him meate, the Heavens should raine downe bread, the Rockes should gush out with water, all the Creatures should muster up themselves to defend the Body of Christ. But though no such absolute necessity shall ever be, yet ordinarily we must learne to beleeve, That those things which God allowes us are best suteable to our particular estate, God knowing us better then we doe our selves: that as lesse would haply make us repine, so more would make us full, and lift up our hearts against God, and set them on the world; ⟨p. 29⟩so that All is ours, not absolutely, but subordinately, serviceably according to the exigence of our condition, to the proportion of our faith and furtherance of our Saluation.
The third particular inquire into was, How we do by Prayer sanctify the Creature to our selves? This is done in these three courses. 1. In procuring them. We ought not to set about any of our lawful and just callings without a particular addressing our selves unto God in Prayer. This was the practise of good Eleazer Abraham's servant, when he was employed in finding out a wife for his masters son, *O Lord God of my master Abraham I pray thee send me good speed this day: and this also was the practise of good Nehemiah in the distresses of his people, *I prayed unto the God of heaven, and then I spake unto the king. And surely the very Heathen themselves shall in this point rise up in judgement against many profane Christians, who look oftener upon their gold then upon their God, as Salvian speaks. We read often in their writings that in any general aCalamity they did jointly implore the peace and favour of their idolatrous gods; that in any bmatter of consequence they made their entry upon it by Prayer, commending the success thereof to the power and providence of those deities which they believed. In so much that we read of cPub. Scipio a great Roman, that he ever went to the Capitol before to the Senate, and began all the businesses of the Common-wealth with Prayer. How much more the• ought we to do it, who have not only the Law and Dictate of nature to guide us, who have not deaf and impotent idols to direct our Prayers to, as their gods were; but have first The Law of Christ requiring it; dPray Always. Pray without ceasing. In every thing by Prayer and Supplication with Thanksgiving, let your requests be made known to God. Who have secondly the Example of Christ to enforce it, for not only ⟨p. 30⟩aMorning and bEvening was it his cCustom to Pray; but upon every other solemn occasion. Before his dPreaching, before his eEating, before the fElection of his Disciples, before his gTransfiguration in the mount, hbefore and iin his Passion; Who have thirdly from Christ That Legitimate, Ordinary, Fundamental Prayer, as kTertullian calls it, The Lords Prayer, as a Rule and Directory by him framed to instruct us how to Pray, and to bound and confine our extravagant and vast desires;
The third particular inquire into was, How we doe by Prayer sanctifie the Creature to our selves? This is done in these three courses. 1. In procuring them. We ought not to set about any of our lawfull and just callings without a particular addressing our selves unto God in Prayer. This was the practise of good Eleazer Abrahams servant, when he was emploi'd in finding out a wife for his masters sonne, *O Lord God of my master Abraham I pray thee send me good speed this day: and this also was the practise of good Nehemiah in the distresses of his people, *I prayed unto the God of heaven, and then I spake unto the king. And surely the very Heathen themselves shall in this point rise up in judgement against many prophane Christians, who looke oftner upon their gold then upon their God, as Salvian speakes. We reade often in their writings that in any generall aCalamitie they did joyntly implore the peace and favour of their idolatrous gods; that in any bmatter of consequence they made their entrie upon it by Prayer, commending the successe thereof to the power and providence of those deities which they beleeved. In so much that we read of cPub. Scipio a great Romane, that he ever went to the Capitole before to the Senate, and began all the businesses of the Common-wealth with Prayer. How much more the• ought we to doe it, who have not onely the Law and Dictate of nature to guide us, who have not deafe and impotent idols to direct our Prayers to, as their gods were; but have first The Law of Christ requiring it; dPray Alwayes. Pray without ceasing. In every thing by Prayer and Supplication with Thankesgiving, let your requests be made knowne to God. Who have secondly the Example of Christ to enforce it, for not onely ⟨p. 30⟩aMorning and bEvening was it his cCustome to Pray; but upon every other solemne occasion. Before his
aMorbis grassantibus vel prodigijs nunciatis Pacem Deûm exposci moris erat, vide Brisson. de Formul. lib. 1. pa. 81. edit. 1592
bPlin. Panegyr. Been ac sapienter majores instituerunt ut rerum agendarum, ita dicendi ini•ium à Precationibus caper, &c. Sueton. in Aug. cap. 35. vid. Brisson. de Form. lib. 1. pag. 42. Et Coqu[…] •ommentaria in Aug. de Civit. Dei. lib. 2. cap. 8. num. 2.Plin. Panegyr. Bene ac sapienter majores instituerunt ut rerum agendarum, ita dicendi ini•ium à Precationibus capere, &c. Sueton. in Aug. cap. 35. vid. Brisson. de Form. lib. 1. pag. 42. Et Coqu〈…〉•ommentaria in Aug. de Civit. Dei. lib. 2. cap. 8. num. 2.
Who lastly have also the Altar of Christ to receive, the Incense of Christ to perfume, the Name and Intercession of Christ to present our Prayers unto God by, who have Christ sanctifying, and, as I may so speak, praying our prayers unto hi• Father for us; as we read of the Angel of the Covenant, who had a golden Censer 1and much incense, to offer up the Prayers of the Saints, which was nothing else but the mediation of Christ bearing the iniquity of our holy things, as Aaron was appointed2 to do; nothing but his intercession for us at the right3 hand of his Father. I say, how much more reason •ave we, then any Gentile could have, to consecrate all our enterprises with Prayer unto God? Humbly to acknowledge how justly he might blast all o•r businesses, and make us labour in the fire; that unless he keep the City the watchman watcheth but in vain; that unless he build the house their labour is in vain that build it; that unless he give the increase, the planting of Paul, and the watering of Apollo are but empty breath; that it is only his blessing on the diligent hand which maketh rich without any sorrow; that unless he be pleased to favour our attempts, neither the plotting of our heads, nor the solicitousness of our hearts, •or the drudgery of our hands, nor the whole concurrence of our created strength, nor any accessory assistances which we can procure will be able to bring to pass the otherwise most obvious and feasible Events: and therefore to implore his Direction ⟨p. 31⟩in all our counsels, his concurrence with all our Actions, his blessing on all our undertakings, and his glory as the sole end of all that either we are or do. For by this means we do First acknowledge our dependency on God as the first cause, and give him the glory of his sovereign Power and Dominion over all second agents, in acknowledging4 that without him we can do nothing, and the power of God is the Ground of Prayer. Secondly, by this means we put God in mind of his Promises, and5 so acknowledge not our dependence on his power only, but on his Truth and Goodness too: And the Promises and Truth of God are the foundation of all our Prayers.
Who lastly have also the Altar of Christ to receive, the Incense of Christ to perfume, the Name and Intercession of Christ to present our Prayers unto God by, who have Christ sanctifying, and, as I may so speake, praying our prayers unto hi• Father for us; as we read of the Angell of the Covenant, who had a golden Censer 1and much incense, to offer up the Prayers of the Saints, which was nothing else but the mediation of Christ bearing the iniquitie of our holy things, as Aaron was appointed2 to doe; nothing but his intercession for us at the right3 hand of his Father. I say, how much more reason •ave we, then any Gentile could have, to consecrate all our enterprises with Prayer unto God? Humbly to acknowledge how justly he might blast all o•r businesses, and make us labour in the fire; that unlesse he keepe the City the watchman watcheth but in vaine; that unlesse hee build the house their labour is in vaine that build it; that unlesse he give the increase, the planting of Paul, and the watering of Apollo are but emptie breath; that it is onely his blessing on the diligent hand which maketh rich without any sorrow; that unlesse he be pleased to favour our attempts, neither the plotting of our heads, nor the solicitous•esse of our hearts, •or the drudgerie of our hands, nor the whole cōcurrence of our created strength, nor any accessorie assistances which we can procure will be able to bring to passe the otherwise most obvious and feasible Events: and therefore to implore his Direction ⟨p. 31⟩in all our counsels, his concurrence with all our Actions, his blessing on all our undertakings, and his glory as the sole end of all that either we are or doe. For by this meanes we doe First acknowledge our dependencie on God as the first cause, and give him the glory of his soveraigne Power and Dominion over all second agents, in acknowledging4 that without him we can doe nothing, and the power of God is the Ground of Prayer. Secondly, by this meanes we put God in minde of his Promises, and5 so acknowledge not our dependence on his power only, but on his Truth and Goodnesse too: And the Promises and Truth of God are the foundation of all our Prayers.
That which encouraged Daniel to set his face1 to seek unto God in Prayer for the restitution of liberty out of Babylon was Gods Promise and Truth revealed by Jeremiah the Prophet, that he would accomplish but seventy years in the desolation of Jerusalem. That which encouraged Jehoshaphat to seek unto God against2 the multitude of Moabites which came up against him, was his Promise that he would hear and help those that did pray towards his house in their affliction. That which encouraged David to pray unto God for the stability of his house, was the Covenant and Truth of God,3 Thou hast revealed to thy Servant, saying, I will build thee an house, therefore hath thy servant found in his heart to pray this Prayer unto thee. And now, O Lord, thou art That God, that is, the same God in thy fidelity and mercy, as then thou wert, and thy words be true, and thou hast promised this goodness to thy servant; therefore let it please thee to bless the house of thy Servant, &c. Excellent to this purpose is that which S. Austin observes of his mother, who very often and earnestly prayed unto4 God for h•r son when he was an Heretic, Chirographa tua ingerebat tibi, Lord, saith he, she urged thee with thine own hand-writing, she challenged in an humble and fearful confidence the performance of thine own ⟨p. 32⟩obligations. Thirdly and lastly, by this means we hasten the performance of Gods decreed mercies; we retardate, yea quite hinder his almost purposed and decreed Judgements. The Lord had resolved to restore Israel to their wonted peace and honour, yet for all these things 5will I be enquired unto by the House of Israel to do it for them, saith He in the Prophet. The Lord had threatened destruction against Israel for their Idolatry, had not Moses 6stood before him in the breach to turn away his wrath, as the Psalmist speaks. And we read of the Primitive7 Christians, that their prayers procured rain from heaven, when the Armies of the Emperors were even8 famished for want of water, and that their very persecutors have begged their prayers.
That which encouraged Daniel to set his face1 to seeke unto God in Prayer for the restitution of libertie out of Babylon was Gods Promise and Truth revealed by Ieremie the Prophet, that hee would accomplish but s•ventie yeeres in the desolation of Ierusalem. That which encouraged Iehosaphat to seeke unto God against2 the multitude of Moabites which came up against him, was his Promise that he would heare and helpe those that did pray towards his house in their affliction. That which encouraged David to pray unto God for the stability of his house, was the Covenant and Truth of God,3 Thou hast revealed to thy Servant, saying, I will build thee an house, therefore hath thy servant found in his heart to pray this Prayer unto thee. And now, O Lord, thou art That God, that is, the same God in thy fidelity and mercy, as then thou wert, and thy words be true, and thou hast promised this goodnesse to thy servant; therefore let it please thee to blesse the house of thy Servant, &c. Excellent to this purpose is that which S. Austin obserues of his mother, who very often and earnestly prayed unto4 God for h•r sonne when he was an Hereticke, Chirographa tua ingerebat tibi, Lord, saith he, she urged thee with thine owne hand-writing, she challenged in an humble and fearefull confidence the performance of thine owne ⟨p. 32⟩obligations. Thirdly and lastly, by this meanes wee hasten the performance of Gods decreed mercies; we retardate, yea quite hinder his almost purposed and decreed Iudgements. The Lord had resolved to restore Israel to their wonted peace and honour, yet for all these things 5will I be enquired vnto by the House of Israel to doe it for them, saith He in the Prophet. The Lord had threatned destruction against Israel for their Idolatry, had not Moses 6stood before him in the breach to turne away his wrath, as the Psalmist speakes. And we reade of the Primitive7 Christians, that their prayers procured raine from heaven, when the Armies of the Emperours were even
inheritors of their fathers hope and profession, as to make a constant trade of begging their bread, and so to expose the promises of Christ, that they which seeke the kingdome
Christian liberty, though our hands are bound from the possession, yet our Consciences are not bound from the use of any. Thirdly, Though the faithfull have not in the right of their inheritance any monopolie or ingrossement of the Creatures to themselves, yet still they have and shall have the service of them All. That is thus;
Tertullian cals it, The Lords Prayer, as a Rule and Directorie by him framed to instruct us how to Pray, and to bound and confine our extravagant and vast desires;
