persecute you c. In handling the former verse we shewed the meaning of these words how they serue to expouÌ„d the former Rule The point here to be obserued is this That to reuile and slaunder yea as Luke saith to hate a man for a good cause especially for religion is persecution which shewes how fearefull the common sinne of the age is whereby men reuile their brethren with base and odious tearmes because they shewe some care to please God and to adorne their profession by a godly life But thou art a persecutor whosoeuer thou art that vsest this and therefore repent and leaue it for it is a preparation to a greater sinne in this kinde and most odious in Gods sight as the punishment hereof declares Gen. 21. 9 10. with Gal. 4. 29 30. S. Luke addes a second word And when they separate you whereby is meant excoÌ„municatioÌ„ out of the Temple and Synagogue a punishment which Christ foretold should befall his disciples This censure was put in execution in their Synagogues for besides the administration of ciuill Iustice Ecclesiasticall matters were there handled Now marke what Christ saith Though excommunication bee mine owne ordinance yet blessed are you when men excommunicate you out of the Temple and Synagogues for my names sake where hee maketh excommunication a kinde of persecution when it is denounced against men for righteousnesse sake Here then we may learne what to thinke of the Popes Bulls whereby he excommunicates Kings and Queenes and particular Churches for denying subiection to his chaire namely that they are the diuels instruments where with Gods children are persecuted and that all such as are thus excommunicated for defending the truth of the Gospel are blessed for excommunication is not the instrument of a curse to them that suffer it for good cause Secondly hence we learne that excommunication abused against Gods word is no powerfull censure though in it selfe beeing vsed according to Gods ordinance it be a most terrible thunderbolt excluding a man in part from the Church and from the kingdome of heauen and therfore all Churches must see that this censure be not abused for the abusers of it incurre the danger of the curse and not they against whom it is vniustly pronounced Vers. 12. Reioyce and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you Here Christ drawes a conclusion from the former Rule for hauing said in generall that they which suffer for righteousnesse sake are blessed v. 10. and applied it in particular to his Disciples ver 11. hereupon hee infers that they must reioyce in affliction euen then or as Luke saith in that day yea they must be glad which word signifieth exceeding ioy such as we vse to expresse by outward signes in the body as skipping and dauncing such as Dauid vsed to testifie his ioy for the returne of the Arke of God to his citie This is a most worthy conclusion often vrged and commended vnto vs in Scripture Iam. 1. 2. Brethren count it exceeding great ioy when yee fall into diuers temptations Rom. 5. 3. We reioyce in tribulation knowing that tribulation bringeth forth patience and Act. 5. 41. The Disciples reioyced that they were counted worthy to suffer rebuke for the name of Christ. Here we learne then that Gods church and people that suffer in a good cause must reioyce and be glad This must be remembred for we â—aue bene many times in great danger of our enemies for the Gospels â—ake and it may please God to leaue vs in their hands for our manifold sinnes and great abuse of his heauenly blessings which if he doe what must be our behauiour must we be swallowed vp with sorrow and griefe no but humbling our selues for our sinnes we must remember for what we doe suffer and reioyce and be glad in that behalfe for though our outward man perish yet the inner man shall bee reuiued Now because it is a hard thing to reioyce in grieuous afflictions therefore Christ doth giue two reasons to mooue them hereunto first from the Recompense of reward after this life in these words for great is your reward in heauen This point I haue handled heretofore therfore I will here onely shewe how the Papists abuse this text to prooué the merits of mans workes of grace for hence they reason thus Where there is a reward there is merit But in heauen there is a reward for mans works of grace and therefore in this life there is merit by them To this it is answered diuers waies I will touch the heads of the principall First the word reward must not bee vnderstood properly but figuratiuely for Christs speech is borrowed from labourers who after they haue done their worke doe receiue their wages which is the reward thereof euen so after Christs disciples and seruants haue suffered afflictions for the name of Christ at the end of this life they shall receiue life euerlasting Secondly when wee read of wages and reward in Scripture wee must not dreame of any thing due by right of debt and merit but conceiue thereby that which is giuen by promise and of meere mercie like as when an earthly Father promiseth to his sonne to giue him this or that thing if hee will learne now the Fathers gift is not merited by the childe but is freely giuen the more to incite the childe to learne his booke Thirdly if we vnderstand reward properly then we must referre it not to our sufferings but to the sufferings of Christ for there is no proportion betweene our sufferings and life eternall the afflictions of this present life are not worthy of the glory which shall be shewed vnto vs Rom. 8. 18. The second reason is taken from the example of the auncient Prophets for so persecuted they the Prophets which were before you In this Reason Christ intendeth two things First to teach his Disciples and vs that persecuâ—ion for good causes is no newe or strange thing Secondly to comfort his Disciples and seruants in their sufferings for that thereby they should bee made comformable to the ancient worthy Prophets who were of old renowned among men and are now glori fied of God in heauen Hereto wee must compare the words of Luke ' spoken to the same purpose for after this manner did the Fathers to the Prophets By Fathers we must needs meane the auncient people of the Iewes for here hee speaketh to his Disciples and others that were Iewes by nation Now hence obserue a strange point to wit that the auncient Prophets who were most worthy men of God were persecuted in their time not so much by forrainers and enemies to religion as by those that were outwardly members of the Church of God and professors of religion This may seeme strange that men liuing in Gods Church should growe to this height of impietie to become persecutors of Gods Saints but Saint
naturall corruption is most grieuous and fearefull it makes vs to sinne in whatsoeuer things we doe though in themselues they be things indifferent or els good works II. This ouerthrowes the conceit of popish writers which teach that God giues to all men an vniuersall common grace or helpe sufficient by which they may be saued if they will And for them which want the meanes of the word of God they say that if they vse that common grace of nature wel God will giue them further grace whereby they may come to saluation But here we see a naturall man hauing a good gift of God cannot of himselfe vse it well the best things he doth though they be good in themselues yet they be sinnes in him III. Here also we may see what a miserable case we are in while we remaine vnregenerate for we can doe nothing but sinne we be like to thornes and thistles which either bring forth no fruite or els bad fruites and therefore we must labour to become new plants in Christs orchard being ingraffed into him by faith and made new creatures by regeneration hauing beleeuing hearts and good consciences that so we may bring forth good fruites vnto the praise and glorie of God IV. We may hence learne a generall rule touching a righteous man namely that a man must first be truly iustified and sanctified before he can doe a good workeâ— first a tree must haue the sappe and nature of a good tree and then it brings forth good fruits and not before And this ouerturnes a point of naturall and popish religion that a man may be iustified and saued by his good workes but that which followes cannot be a cause of that which went before the fruit cannot make the tree to be good but onely declare and manifest that it is good from whence it comes that the fruit is good and so good works they proceede from iustification They say iustification twofold one whereby a man of an euill man is made a good man the second whereby of a good man one is made better the first they say is of works but the second iustification is of grace Ans. But this is false for the fruit makes not the tree a better tree but if the tree increase in goodnes it proceedes from some other cause not from the fruit thereof vers 19. Euery tree that bringeth not forth good fruit is hewne downe and cast into the fire 20. Therefore by their fruits shall ye know them These words containe a conclusion gathered from the former similitude which is here also continued wherein is set downe a grieuous threatning of eternall damnation the deserued punishment of all false prophets As if Christ had said looke as in an orchyard euery tree that bringeth not forth good fruit i. hewen downe and cast into the fire to be burnt so in the Church of God the false prophet shall not alwaies be reputed for a true Prophet but at the length shall be discouered cut off from the Church and condemned Answerable to this is that saying of our Sauiour Christ Euery branch which beareth not fruit in me is taken away cast forth and withereth and men gather them and cast them into the fire and they burne And S. Peter saith Their damnation sleepeth not 2. Pet. 2. 3. The vse 1. This serues to comfort Gods children in regard of false prophets for though Gods Church be troubled with them for a time yet it shall not alwaies be so the time will come wherein they must be cast out and receiue their due and deserued destruction And this especially must be remembred to stay and comfort our hearts in regard of the Popish religion which doth most of all molest and trouble vs first because it is naturall and so readily embraced secondly many among vs doe much affect it and thirdly it is maintained by mightie Monarchs But yet for all that it must downe for it is a plant which God neuer set nor planted Matth. 15. 13. And the cheife vpholders of it shall be destroied II. Vse This teacheth vs to eschew and shunne false teachers and therefore doth Christ adâ—â— this exhortation Matth. 15. 14. Lâ—t them alone they are the blind leaders of the blinde and Reuel 18. 4. Come out of her that is spirituall Babylon which is Rome my people for if you partake with her in her sinnes ye shall suffer of her punishments III. Use. The words of this threatning beeing further applied vnto all men as they are in S. Luke doe â—each vs that it is not sufficient for vs to abstaine from committing grosse sinnes and to doe no man hâ—rmâ— but beside eschewing eâ—ill we must doe good In the last iudgement the sentence of condemnation shall be pronounced against the wicked not for robbing the poore but for not releeuing of them and for not visiting and cloathing them Which doth notably confute that vaine opinion of many ignorant people who thinke that if they liue an innocent and harmelesse life God will hold them excused and saue them but the tree that brings not forth good fruit must be burnt vers 20. Therefore by their fruits ye shall know them Here Christ repeats againe the Rule he deliuered in the 16 verse which shâ—ws that it is a speciall rule to be obserued of vs all for there is no idle word in Scripture neither any thing repeated in vaine The meaning thereof we haue heard and the meanes whereby a false prophet may be discouered with the vses thereof among which we shewed that euery true beleeuer in Gods Church may be able to discouer a false prophet whereto these three caueats must be added I. The paiâ—ie that would discouer a false prophet must humble himselfe before God haue an heart in some sort emptied of all pride and selfe-loue for the Lord will teach the humble his waies Psal. 25. 9. yea he doth exalt the humble meeke Luk. 51. 3. and in all things the humbled heart is preserued with the Lord. II. The partie humbled must yeild himselfe to obey the will of God If any man doe my fathers will he shall know of my doctrine whether it be of God Ioh. 7. 17. and Dauid professeth of himselfe that he was wiser then his teachers and vnderstood more then the auncient because he kept Gods commandements Psal. 119. 99 100. III. He must pray vnto the Lord and aske wisdome in faith and in humilitie and the Lord will giue it vnto him Iam. 1. 5. If any man lacke wisdome let him aske of God who giueth liberally Yet some will say it is an hard matter to discerne a false prophet I answer we haue ordinarily this capacitie when we read or heare read the last will and testament of our Ancestors we are able to conceiue and iudge of the meaning thereof well our Lord Iesus hath left with vs his will and testament in the holy Scriptures which concerning morall duties
obedience to God now vnlesse God appoint them the doing of them cannot be any obedience to his will Thirdly will-worship whereby men thrust vpon God their owne inuentions for his seruice is euery where condemned and of like nature be all those actions wherein men of themselues doe fasten goodnesse without the will and appointment of God This point must bee remembred because the Church of Rome doth teach the contratie That a man may doe good workes not required or appointed by God but the former Reasons shew this to be false and the arguments which they bring for their opinion are nothing but abuse of Scripture as in these fewe may plamely appeare First they say the Iewes had free-will offerings which were not commanded in the word and yet were acceptable vnto God and so do many now adaies many good workes acceptable to God though not commanded Answ. Their free-wil offerings were ordained of God and therefore were acceptable they were onely free in regard in the time of offering them but for the manner how and the places where they must be offered both these were appointed of God Againe they say Phinees slewe Zimrâ— and Cosbie with Gods approbation though hee was no Magistrate and therefore workes not commanded of God may be acceptable vnto him Ans. Though Phinees had not any outward commandement yet he had that which was answerable thereto to wit an extraordinary instinct by the spirit wherby he was carried to doe that fact which was as much as if God had giuen him an expresse commandement And so we may say of the Ministerie of sundry auncient Prophets who by extraordinarie instinct were mooued thereunto and vpon this ground did Elijah slaie Baals Prophets Thirdly Maries fact say they in powring a boxe of costly ointment on the head of our Sauiour Christ was a good worke and yet there was no commandment for it in Gods word Answer Maries fact was a worke of confession whereby she testified her saith in Christ and so was generally commanded though not in particular Againe she was carried thereto by a speciall instinct of the spirit for she did it to burie him as Christ himselfe testisieth because his buriall was so speedy after his death in regard of the approaching of the sabboth that they could not embalme him as the manner of the Iewes was now euery instinct of Gods spirit in the conscience of the doer hath the force of a particular commandement Fourthly the spirit of God say they mooues euery man to any good worke that is to be done and therefore men need not a particular commandement for euery worke for those that are carried by the spirit cannot but doe well Answer True it is the spirit mooueth men to good works freely but yet this motion of the spirit is in and by the word of God and at this day those instincts which are besides the word are mens owne fancies or illusions of the diuell Many other reasons they alleadge to this purpose for the Iustifying their vowes of Chastitie of regular obedience pilgrimages trentals and such like but they are like to these and notwithstanding them all the truth is this that for substance a good worke is such a one as is ordayned appointed commanded by God And here by the way we may obserue that they are farre deceiued who so much commend the times of Poperie for good workes for the truth is that all their oblations to Images to Monasteries and to Churches for Masses Pardons and such like were no good workes but onely in their owne opinion for God commanded them not Now it is the Lords reuealed will that must giue the goodnes to mans worke Mich. 6. 8. he hath shewed thee O man what is good and what the Lord requireth of thee Next I adde Done of a regenerate person The Author of a good worke is not euery one in the world but that man or woman that is a member of Christ borne a new by the holy Ghost so Christ here saith Let your light c. restraining his speech to the persons of his disciples True it is that among Turkes and Infidels many a ciuill man will doe workes of mercie of ciuill iustice and liberalitie and will abstaine from outward sinnes and liue orderly now these and such like though in themselues they be good workes so farre forth as they are required by the law of nature or commaunded by Gods word yet in an infidel or an vnregenerate person they are sins for first they proceed from an heart which is corrupt with originall sinne and with vnbeleefe for the heart is the fountaine of all actions and also they are practised by the members of the bodie which are weapons of vnrighteousnesse and therefore must needs be like vnto water springing from a corrupt fountaine and running through a filthy channell Secondly these workes are not done for Gods glorie and the good of men Thirdly they are not done in obedience to God according to the Rule of goodnesse the will and word of God and therefore cannot be good workes And this must teach euery one that would doe good to labour for regeneration by the holy Ghost that so his person may be good then shall his workes of obedience be good in Gods sight for such as the tree is such will be the fruit An euill tree cannot bring forth good fruite nor a good tree euill fruite Matth. 7. 18. Wee must therefore labour to be engraffed into Christ for without him we can doe no good thing but beeing paâ—takers of his grace we shall abound with the fruits of rightcousnesse which are by Iesus Christ vnto the praise and glorie of God Phil. 1. 11. Thirdly I adde that good workes must be done in faith for saith is the cause of euery good worke and without faith it is impossible to do any good worke Now in the doing of a good worke there is a twofold faith required First a generall faith whereby a man is perswaded that God requires of him the doing of that worke which he takes in hand as when a man giueth almes hee must be perswaded it is Gods will he should giue almes and so for other good workes for what soeuer is not of faith is sinne that is whatsoeuer proceedeth not from this perswasion in the conscience that it is Gods will that such a thing should be done or should not be done is sinne for he that doubteth of the thing he doth sinneth therein though the thing done be good in it selfe Secondly herein is required Iustifying faith whereby a man is perswaded in his conscience of his owne reconciliation with God in Christ of this it is said Heb. 11. 6. Without faith it is impossible to please God This Iustifying faith hath a double vse in the causing of a good worke First it giues the beginning to a good worke for by iustifying faith Christ with his merits is apprehended and applied
of Gods predestination whereby we teach that God hath decreed the condemnation of some This doctrine many doe renounce as a doctrine of crueltie and thereupon frame vnto themselues priuate opinions which will not stand with the word of God The way to auoyde this occasion of offence is this First to graunt vnto God himselfe so much in this case as we will yeeld to mortal man in the like Among our selues we allow of this libertie one to another that a man may kill a flie or a worme and for his lawfull vse and pleasure kill sheepe oxen and other creatures and yet be a mercifull man shall we not then allow vnto God that he may glorifie his name in the iust and deserued condemnation and destruction of his creature This is lesse then we grant to men for a worme is something vnto man but a man is nothing in respect of God Againe among our selues in some things we giue libertie one to another to doe as we will and yet thinke the action iust and lawfull much more then ought we to giue freedom of will vnto God in all his actions without conceit of crueltie in any one of his workes for all his workes are done in equitie Secondly it must be remembred that we teach not that God doth simply ordaine some men to hell fire but touching reprobation our doctrine is this that God hath decreed and purposed to glorifie his name in the due and deserued condemnation of some for in â—anâ— reprobation God hath two actions First he decrees to passe by some men without shewing his eternall mercie vnto them and onely to declare his iustice vpon them then after hee decrees when they are by themselues fallen into sinne to inflict vpon them deserued condemnation for the same The vnlearned also from this doctrine of Predestination take occasion of most fearefull falling for thus they reason If I be predestinate to saluation I am sure to be saued let me doe what I will and if I bee predestinated to condemnation I am sure to be condemned though I liue neuer so godly for Gods decree changeth not and therefore I will liue as I list Thus doe desperate persons imbolden themselues to sinne and to cast away their soules The way to cut off this offence is this they must remember that in Gods decree the ende and the meanes that bring men to that ende goe alwaies together and therefore that such as are ordained to saluation are ordained to the means thereof namely to vocation iustification sanctification Rom. 8. 30. The end and the means in Gods decree must neuer be seuered Now righteousnes and holines in Christ is the means whereby God hath decreed to bring men to saluation and therefore they sinne grieuously that vpon the immutabilitie of Gods decree take occasion to liue profanely Hezekias is sicke vnto death yet God promiseth to adde vnto his daies fifteene yeares now if Hezekias had consulted with these men they would haue told him thus be of good cheare O King neither eate nor drinke nor vse any thing to cure thy sore or to preserue life for thou shalt certenly liue fifteene yeares God hath saide it and it must be done but Hezekias taketh no such course nay he vseth the meanes both to cure his sore and to preserue his life And so did Paul for his owne and others preseruation keepe the mariners in the shippe who were the meanes vpon the sea to bring them safe to land though God had giuen vnto him all that sailed with him The second speciall doctrine of the Church whereat some take occasion of offence is concerning the fall of Adam for we teach that God in some sort decreed his fall whereupon some obiect that we make God the author of sinne considering his decree is vnchangeable Now to preuent this offence two Rules must be remembred I. that Gods will may be distinguished It is either generall or speciall Gods generall will is that whereby he willeth that sinne shall be by his iust permission But Gods speciall will is the approouing will of God whereby he taking pleasure in any thing will haue the same done and brought to passe Now we say not that God willed Adams fall by his approouing will but onely by his permitting will because it was good in regard of God that man should fall II. We must remember that Gods decree went before Adams fall onely as an antecedent not as a cause thereof for the vnchaungeable decree and will of God takes not away the libertie of mans will or of the second causes but onely inclineth and ordereth the same as the first and highest cause of all The Third speciall doctrine of the Church whereat offence is taken is this That man of himselfe can doe no good but all goodnes and grace in man come from God Hence our common people take occasion of loosenesse of life for tell them that they must repent and beleeue if they will be saued their answer is that they doe it so well as God will giue them grace all goodnes say they must come from God yea the wiser sort amongst vs will not sticke to lay the fault of their loose life on God who giues them no more grace But for the auoyding of this occasion of offence we must know that when we are not able to doe our duties as we ought and to pray to repent and beleeue as God requireth the fault is in our selues and not in God for we were created righteous in Adam and in him had power and grace to haue done whatsoeuer God required at our hands but Adam lost this power through his owne default and we in him lost it also and therefore our inabilitie commeth from our selues Againe we must consider that God giues grace indeede yet not miraculously in Ale-houses and Tavernes but then when men vse the meanes to come by grace and doe that which by nature they are able that is come and heare the word attentiuely endeauouring to beleeue and to obey the same for though the good vsage of the gifts of nature cannot merit any grace yet ordinarily we may obserue that in the vse of meanes is grace receiued Act. 2. 41. At one sermon there were conuerted three thousand soules among the rebellious Iewes Act. 16. 14. Lidias heart was opened in hearing Paul preach and ordinarily men are conuerted in the meanes for faith commeth by hearing the Gospel preached Rom. 10. 17. The last point of doctrine from whence many take occasion of offence is the doctrine of Iustification by faith alone without workes Hence the Papists condemne our Church as an enemie to all good workes and many hereby take occasion of a leud life because good works must not iustifie them before God Now to cut off this offence we must hold and know that good works and faith are disioyned in the worke of our Iustification before God but they are
vocation adoption and iustification these and such like he can perceiue in himselfe more or lesse V. In a word hereby he can discerne the true treasure from worldly hereby he knowes the 〈◊〉 of heauenly things aboue earthly These things the naturall 〈◊〉 cannot doe but the spirituall man discerneth all things 1. Cor. 2. 15. looke whatsoeuer befalls him therein hee can see the hand of God working for his good therein he can discerne Gods wisedome power and prouidence in all which we may perceiue the most excellent vse of this heauenly wisdome The second action of this heauenly wisdome is to iudge determine and giue sentence of things what is to be done what is not to be done what is good and what is euill in practise and behauiour And here this one thing must bee remembred that the principall point of this wisdome is to determine of true happines whereto the whole life of man ought to be directed which happinesse is the loue and fauour of God in Christ. Herein Dauid shews his heauenly wisdome farre different from the wisdome of the world Psal. 4. 6. Many say who wil shew vs any good there is the worldlings happinesse But Lord lift thou vp the light of thy countenance vpon vs there is true happinesse so Paul comming among the wisest of the Gentiles professeth that he esteemed to knowe nothing but Christ and him crucified 1. Cor. 2. 2. for whose excellent knowledge sake he thought all things to be losse Phil. 3. 8. And the same should be our wisedome for though a man had all humane learning and policie yet if he faile in this rightly to determine of true happines all his wisdoÌ„ would prooue foolishnesse for the wisdome of this world is foolishnesse with God and therefore if any man seeme to be wise in this world let him be a foole that he may be wise that is a foole to the world in esteeming the knowledge of Christ crucified onely true wisdome and the fauour of God in him true happines that so he may be wise indeed in the sight of God Another chiefe part oâ— this heauenly wisdome is a spiritual and godly prouidence whereby we forecast by all meanes how to compasse and come by true happinesseâ— herein the power of heauenly wisdome is shewed And without this though otherwise a man discerne the right yet his knowledge and wisdome is imperfect and vnprofitable And thus we see the actions of this heauenly wisdome whereby we may describe it thus It is a gift of Gods spirit to them that are in Christ whereby they are enabled to discerne of things that differ and to iudge and determine what is that true happinesse whereto the life of man ought to tend and withall to forecast and prouide by what good meanes it may be compassed And he whose minde is endued herewith in some true measure hath the single eye Now the fruit of this single eye is to make the whole bodie light that is to bring the whole life into good order guiding it in the paths of righteousnes and making 〈◊〉 abound in good works Prov. 8. 19 20. My fruit saith wisdome is â—â—â—ter then fine gold I cause to walke in the way of righteousnes and in the mâ—ds of the paths of iudgement Prov. 1â— 23. The wise heart guideth the mouth wisely and addeth doctrine vnto his lips The vse 1. Considering the mind indued with this wisdome is thus commended we must hereby learne to labour for it in a speciall maner beside this commendation of it by our Sauiour Christ which should be a spurre to prouoke vs to this dutie the singular commoditie that iedounds hereby to soule and bodie must mooue vs to affect it Now that we may the better obtaine this heauenly wisdome we must be carefull of these two things especially First to get the feare of God into our hearts which is the beginning of this heauenly wisdome Psal. 111. 10. Now this feare of God is a reuerend awe of the heart towards God whereby a man is fearefull to offend and carefull to please God in all things And this we shall get if we receiue the word of God with reuerence and applie it to our owne soules when we heare it trembling thereat when it toucheth our consciences and humbly submitting our selues vnto it without raging or repining saying as Hezekiah did to the Prophets reproofe The word of the Lord is good Secondly we must wholly close vp our eyes the eyes of our minde I meane and suffer our selues in all things to be ouerruled and ordered by the written word of God This was Dauids practise he gaue himselfe to continuall meditation in the word of God he made it a lanterne to his feete and a light vnto his pathes And hereby he became wiser then his enemies and got more vnderstanding then all his teachers Wouldest thou then be truly wise become a foole to the world leane not to thine owne wisdome but make Gods word thy whole direction Secondly hereby we are taught to walke wisely in our whole conuersation that so it may appeare we haue this single eye hereto Paul oft exhorteth vs. And thus we walk when we pracâ—â—se euery action of our life in wisdome according to these foure rules which are to be obserued in euery good action I. The thing we doe must be iust II. The means of effecting it must also be iust III. We must keepe our selues therein within the compasse and limits of our calling IV. We must doe the thing with an honest vpright and single heart And that we may worke wisely according to these foure rules we must euer haue the word of God to tell vs what is iust what meanes be iust what be the precincts of our calling and when we worke with an vpright and single heart so doing our workes shall be in wisdome and we shall haue the approbation and praise of God Thirdly seeing this single eye of spirituall wisdome makes our life to shine with righteousnesse we must learne to season our naturall wit with this spirituall wisdome Naturall wisdome is a commendable gift of God but without this spirituall wisdome it is foolishnesse in the things of God yea very corrupt in naturall actions and therefore we must ioyne therewith this heauenly wisdome which may season it and make it holy and so shall the vse of it tend to Gods glorie It is the miserie of this age that men of excellent parts for naturall wisdome haue no regard to season the same with spirituall wisdome hereby come many aberrations in matters of great importance for it is iustice with God to curse their proceedings that despising the heauenly leane altogâ—ther to their owne wisdome Fourthly seeing spirituall prouidence in forecasting how to compasse true happinesse is a speciall part of true heauenly wisdome we must become carefull practitioners hereof in our liues that so we may attaine to true happinesse
how to correct and reforme our foolish conceite we haue of men in the world We thinke of those that haue worldly wisdome to be able to goe beyond others in the greater affaires of this life that they are the onely men deseruing best place of gouernment both in Church and common wealth But we must know that these men though they haue neuer so good heads for the things of this life yet if they faile in the knowledge of this dutie to God or in the practise thereof are here by our Sauiour Christ noted with the brand of follie The rich man in the Gospel had notable forecast for the augmenting of his wealth when his substance increased he could pull downe his barnes and make them greater but yet because he failed in the maine point of his saluation he is noted for a rich foole Luk. 12. 20. And therefore in all sorts and estates of men he is the wisest who hath grace to know and answerably to obey the will of God II. This must excite vs to a carefull endeauour after true obedience to God in all his commandements We all desire to be freed from the reproach of folly among men and we take it for a great disgrace to be counted fooles well if we would auoid this ignominie indeede let vs be willing to heare and carefull to obey the word of Christ both in thought word and deede otherwise let men iudge as they list God will account vs fooles III. Point The practise of this follie which consists in this that he builds his house vpon the sands whereby is signified another thing concerning the soule namely to build our saluation vpon insufficient foundation and that doth euery hearer of Gods word that makes not conscience of obedience for profession is as it were the erecting or rearing of an house and the not performing obedience withall is the setting of this house vpon the sands There be three sorts of men that thus build vpon the sands I. The Papist that will be iustified and saued by Christ but yet withall he must haue works of grace to concurre for the increase of his iustification and for the accomplishment of his saluation Now this is to build vpon the sands when we ioyne workes with Christ in the matter of saluation for though Christ be a sure rocke in himselfe yet if we will fortifie him by our works we fall from this rocke into perdition and our foundation is no better then sand Gal. 5. 2. Behold I Paul say vnto you that if you be circumcised Christ shall profit you nothing and v. 4 Ye are fallen from Christ whosoeuer will be iustified by the law in which â—laces the Apostle labours to ouerthrow the opinion of the Galatians learned of the false Apostles which was to ioyne works with Christ in the matter of iustification Rom. 9. 32. Christ became vnto the Iewes a rocke of offence when as they would be saued by the works of the law A second sort that build vpon the sands are the common Protestants by whome I meane such as beare the name of Christians and yet rest themselues contented and satisfied with their ciuill liues thinking that because they abstaine from outward euill and grosse sinnes and doe no man wrong therefore God will hold them excused whereupon they professe religion more for obedience to the lawes of men then for conscience to God But this will not serue the turne these men though they professe Christ outwardly yet in deede they denie him for by their course though it may be they thinke not so they will needes become Sauiours and so Christs vnto themselues which thing they doe when as they stay themselues on their owne ciuill life The Scribes and Pharisies for outward actions were very godly and many of them liued vnblameably but yet Christ saith to his Disciples Math. 5. 20. Except your righteousnes exceede the righteousnes of the Scribes and Pharisies ye cannot enter into the kingdome of heauen 1. Cor. 4. 4. I know nothing by my selfe saith Paul and yet I am not thereby iustified this was a notable thing for a man to walke so vprightly in his calling that his conscience could not accuse him of any offence against God or man and yet this is nothing in the matter of Iustification because euery man therein must answer to God The third sort of those that build vpon the sand is the Protestant that is more forward in religion then the former I meane such as doe heare the word and receiue it with ioy bringing forth some good fruit thereof It had beene hard I must confesse to haue called such men foolish builders vnles Iesus Christ had reuealed them to be such and yet that these doe build on the sand it is plaine in the parable of the seede that fell on stonie ground Luke 8. 13. whereby are resembled such men as heare Gods word and receiue it with ioy and bring forth some fruit but yet in the time of temptation doe fal away for though they professed Christ yet they were not founded on him they wanted sound humilitie and true faith which want in the time of peace they could not espie Uses I. Seeing that men which heare and receiue the word of God with ioy may build on a fandie foundation we must pray to God for this one blessing that he would write his word in our hearts by the finger of his spirit as he writ the law on the tables of stone in Mount Sina for our hearts are deceitfull and will counterfeit grace till the time of triall come now God hath promised this blessing to his Church in the new Testament and therefore we must pray for it that hauing his law written in our hearts we may be the doers of it II. This must mooue vs to looke vnto the deceitfulnes of our hearts for faire shewes will not serue the turne in time of triall and our hearts be deceitfull aboue all things for when a man shall receiue the word with ioy and bring forth some fruit thereof how should he not thinke himselfe to be in a good case and yet in time of triall this will disappoint him and deceiue him Wherefore we must looke that in our profession we carie a true heart vnto God and to our selues and for this cause must see that we be throughly humbled in our selues for our sinnes that we may make God and his feare to be our chiefe treasure for which cause we must remember that we are not our owne but Gods and so must not haue the disposing of our selues but subiect our selues wholly to his will in all things and if thus we make him our treasure we shall be sure to make him our rocke also III. We must not content our selues only to know Christ to be our Sauiour and to imbrace religion in profession but we must labour further to feele in our selues the power of Christs death to mortifie sinn in vs and
workes could euer doe we must therefore account of them not as the word of man but of the euerliuing God yea this must perswade vs to maintaine the bookes of Scripture against all diuellish Atheists that denie the same to be the word of God Secondly hereby we are taught from the bottome of our hearts to make that petition for our selues which Christ teacheth in his holy prayer namely that he would let his kingdome come that is not suffer sinne Sathan or the world to raigne in vs but by his word and spirit to rule in our hearts giuing vs grace to be guided thereby in all our waies We affect nothing more then happines and therefore we must oftentimes most seriously make this request to God preferring this estate with God before all pleasures and happines in this world and vse all good meanes to feele in our hearts the power of Christs kingdome Thirdly this should mooue vs to heare Gods word with all feare and reuerence for by this meanes the kingdome of Christ is erected in vs when the word of Christ takes place in our hearts by faith and brings forth in our liues the fruits of righteousnesse and true repentance then may we truely say the kingdome of heauen is in vs. Lastly Christ ascribing this happie title of his heauenly kingdom to them that be poore and of a contrite heart doth herein minister a soueraigne remedie against all temptations from outward pouertie and distresse Doubtlesse pouerty is a grieuous crosse not onely in regard of the want of bodily comforts but especially because of that contempt and reproach which in this world doth hang vpon it wherevpon many doe esteeme their pouertie as a signe of Gods wrath against them and thereby take occasion to despaire thinking the kingdome of darkenes belongeth vnto them But here consider you poore this sentence of Christ where he plainely teacheth that if a man in outward distresse can be brought to feele his spirituall pouertie and the wretchednesse of his soule by reason of his sinnes then he is so farre from hauing iust cause to despaire of Gods fauour by reason of his pouertie that on the contrary he may gather to his soule a most comfortable assurance from the mouth of him that cannot lie that the kingdome of heauen belongs vnto him Vers. 4. Blessed are they that mourne for they shall bee comforted Here is Christs second rule touching blessednesse wherein consider two points first the parties who are blessed they that mourne secondly wherein their blessednesse consists namely in receiuing comfort For the first by mourners we must not vnderstand euery one that is any way grieued but such as haue iust and waightie causes of griefe and doe therfore mourne for the words import an exceeding measure of griefe such as is expressed by crying and weeping as is plaine by Saint Luke who thus relateth Christs saying blessed are ye that now weepe And yet euery one is not blessed that mourneth vnder grieuous distresse for Caine Saul Achitophel and Iudas were all deepely affected in soule with their most woefull estates though farre from this blessednes This rule then must thus be vnderstood that they are blessed who with their mourning for waightie causes of griefe doe withall mourne for their sins for so was the former Rule to bee vnderstood of those that with the sense of their outward distresse had adioined an inward feeling of their spirituall wants and this verse is but a more full explication thereof as if he should haue said they are blessed that are poore in spirit Yea put case a man bee distressed for most waightie causes of griefe so as hee howle and crie vnder the burthen of them yet if withall hee can vnfainedly mourne and waile in heart for his sinnes notwithstanding all his pouertie and distresse he is truely blessed This blessed sentence vpon them that mourne serues sundry waies for a soueraigne salue to the conscience of a Christian. As first put the case a man were distressed with grieuous calamities and withall were ouertaken with some hainous sinne whereupon not onely his body is afflicted but his conscience also wounded and so hee is cast into the gulfe of desperation yea say further that by reason of the terror of his conscience his flesh were withered and his marrowe consumed in his bones were not this a cause of exceeding mourning yet loe our most blessed Physition Christ Iesus hath made a plaister for his sore for if this man of distresses can withall truely mourne for offending God through his transgressions he is vndoubtedly blessed for Christ hath said it whose word shall neuer faile though heauen and earth come to nothing A blessed text which beeing well applied will not onely support the heart in great distresse but recouer the conscience from vnder deepe despaire Secondly put case a man were grieuously sicke and that he felt the very pangs of death without all ease to seaze vpon him so as both speech and sight with all outward comforts began to faile him this state were lamentable yet if in his soule he can truly mourne for his offences euen in this extremitie he is blessed Thirdly put case a man were taken of his enemies and his wife and children slaine before his face hauing their braines dashed out vpon the stones afterward himselfe put to a most wofull racke and torture this were an estate more wofull then death yet herein a man must not iudge himselfe a cast-away but with mourning for this miserie he must labour to be sorrowfull for his sinnes and then he neede not feare what flesh can doe vnto him for he is blessed Christs word must stand let thy distresse be what it will if vnder it thou mourne for thy sinnes blessed art thou We cannot conceiue while we enioy peace of the worth of this rule in the euill day neither doe we know how neere the time is wherein we shall haue neede thereof and therefore we must now learne this neuer to be forgotten to season all other mourning with godly sorrow for our sinnes II. Point Wherein this blessednes consists namely in that their mourning shall haue an ende and be turned into true comfort That this is true happines will appeare by the contrarie for the woe and sorrow that is here begun and continued in the world to come is the punishment of the damned spirits the portion of the Reprobate which is endles miserie therfore vnto thē that mourne it is true happines that they shall receiue comfort This promise of Comfort is accomplished foure waies First when God tempers and delaies the sorrowes and afflictions of them that mourne according to the measure of their strength 1. Cor. 10. 13. God is faithfull and will not suffer you to be tempted aboue that you are able to beare This was promised to Dauid and his seede that if they did sinne he would correct them with the
and rebellion into our Land if this were not our peace would continue for euer for the worke of iustice shall be peace quietnesse and assurance for euer And againe in righteousnesse shalt thou be established and be farre from oppression This therefore should mooue all vngodly persons to repent and to breake off the course of their sinnes vnlesse they will continue professed enemies to the peace of the state vnder which they liue The second Point wherein this blessednesse of Peace-makers consists namely in that they shall be called the children of God that is they shall be esteemed and reputed for Gods children in this world of God himselfe and all good men and in the world to come fully manifested so to be That this is true happinesse will soone appeare by the view of the state of euery childe of God for they are vnited vnto Christ by the spirit of grace by which they are regenerate and in Christ they are adopted for sonnes and daughters and so enioy Gods speciall grace and fauour Now hereupon they are Kings children hauing God for their Father who loues them more tenderly then any earthly Parents can loue their owne children secondly they haue Christ for their brother and so are heires annexed with him hauing heauen and earth for their possession In him they are made Kings and Priests vnto God and shall be iudges of the world at the last day yea they haue the holy Angels for ministring spirits to attend vpon their persons for their defence from the power of the enemie which farre surpasseth the dignity of any guard of men on earth whatsoeuer all things worke together for the best vnto them their crosses and afflictions are no curses but fatherly trialls and chastisements yea their sinnes are turned to their good to them death is no death but a sweet sleepe vnto their bodies and a straite passage for their soules into eternall glorie yea in the acte of death they haue the comfort of life in the ioy of the spirit and the Angels readie when breath departeth to carrie their soules to heauen If this be true happinesse to be called Gods children then they that liue after their owne wicked lusts voyd of all care to keepe a good cōscience are miserable and accursed for they are the children of the diuell seruing him in the workes of sinne and expressing his image in vngodlinesse and worldly lustes It stands them therefore in hand if they haue any care of true happinesse to labour after regeneration whereby forsaking the lusts and courses of their former ignorance and embracing and obeying sincerely the word of life they may become Gods children and so happie Secondly hast thou receiued this grace of Gods spirit whereby thou art inclined to haue peace with all men and to seeke for peace between God and thine owne conscience yea betweene the Lord and others then comfort thy selfe thou art the childe of God these motions come from grace flesh and blood brings forth no such fruits labour therefore to maintaine these good motions with all other pledges of thine adoption and so shalt thou growe fully assured of thine own happines In this age men make much adoe to get good assurance of earthly purchases but what madnesse is this so greatly to regard momentanie things and to haue no care in comparison of our eternall inheritance which we shall haue assured vnto vs when wee become the children of God Verse 10. Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdome of heauen 11. Blessed are ye when men reuile you and persecute you and say all manner of euill against you for my sake falsly 12. Reioyce and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you Here Christ propounds his eight Rule touching happinesse which he handles more largely then the former for hauing laid downe the Rule vers 10. he expounds the same in a speciall application of it to his Disciples in the 11. and 12. verses In the Rule it selfe note two points first the parties blessed secondly wherein their blessednesse consists The parties blessed are they which suffer persecution for righteousnesse sake Persecution properly signifieth pursuite such as one enemie maketh after another but here the word must be taken generally for all kind of persecution whatsoeuer Now because it is a paradoxe and absurd in humane reason to thinke him blessed that for any cause is persecuted therefore Christ to verefie the truth hereof repeats the same Rule in the nextwerse where also he expounds euery parcell thereof wherewith I will content my selfe because Christ is the best interpreter of his owne words In the 11. verse therefore Christ sets downe three things all pertaining to the true exposition of this Rule First he explaines more particularly the parties that be blessed saying to his Disciples Blessed are yee In the beginning of the Chapter wee heard that hee cast his eies vpon them and spake vnto them and now here he doth the like again therefore this Rule must not be vnderstood of all men in the world that suffer but of all Christs true Disciples and generally it is not true for the heathen and infidels doe often suffer for good causes and yet remaine infidels without the true God and so are not blessed Againe a Chrstian professor may giue vp his life in a good cause yet not of loue to God or his truth but vpon ambition and so not be blessed for though I giue my bodie to be burned yet wanting loue it profiteth mee nothing Secondly Christ expoundeth particularly what hee meaneth by persecution naming three parts thereof first slaundering and reuiling which is the persecution of the tongue Thus the Iewes persecuted the Apostles saying they were drunke or full of sweete wine Thus Festus persecuted Paul making him madde or beside himselfe Secondly persecution meaning hereby as the word doth properly signifie first pursuite such as one enemie maketh after another when he seekes to spoile him of his goods or of his life secondly the bringing a man vnto the Barre and there of malice to accuse and arraigne him thirdly euill speaking with lying when as men of purpose be without cause malitiously carried thereunto as when the Iewes called Christ a Samaritan that had a diuell and said that he cast out diuels by Belzebub the prince of diuels and thus were the Christians in the Primitiue Church persecuted beeing malitiously accused for killing their owne children for worshipping the head of an asse for incest and such like To these three kindes of persecutions S. Luke Chap. 6. 22. addes a fourth namely hatred and a fift called separation wherby men were excommunicated and cast out of the Temple Synagogues for Christs sake and his Gospels These are the seuerall kinds of that persecution for the enduring whereof Christ pronounceth men blessed vers 10.
their strong faith that no euill companie can hurt them and hereupon they take occasion to liue as they list But that this is a vaine presumption may hereby appeare because true faith purifieth the heart and strengtheneth a man in life to auoid sinne yea it ministreth sweete comfort towards the time of death But vsually these men that bragge and boast so much of their faith are corrupt in heart sinnefull in life and fearefull in their death many times despairing of Gods mercie as lamentable experience oft times teacheth The way to cut off this occasion of offence is this to make triall in our selues whether our faith be true and sound or not This will appeare two waies First by the beginnings and degrees of the workes of the spirit which goe before a true and liuely faith which be three first a true sight of our sinnes with an apprehension of the wrath of God due for the same secondly a true sorrow and griefe of heart for offending God by these our sinnes and lastly an hungering and thirsting after the mercie and grace of God in Christ aboue all worldly things where these things are there is grace but where these are wanting there is no true faith but a vaine presumption Secondly faith will appeare by the worke of loue for in loue will faith bring forth all the duties of the morall law both to God and man for faith worketh by loue and loue is the fulfilling of the law Rom. 13. 10. Now all such persons as stand so much vpon the strength of their faith shall soone find if they examine themselues by these two Rules that they haue nothing in them but a vaine presumption which will turne to their deeper condemnation vnlesse they repent and get true faith The third Imagination causing a man to sinne is a thought of securitie whereby he puts farre away the euill day perswading himselfe that though God will come in iudgement against sinne yet it is farre off This was the wicked thought of the Iewes who said the visions shewed to the Prophets were of times a farre off and for many daies to come This conceit is naturally bred in euery man and is the occasion of many foule sinnes Math. 24. 48. The euill seruant said in his heart my master doth deferre his comming and thereupon he takes occasion to smiâ—e his fellowes and to liue lewdly Isa. 28. 15. The wicked say they haue made a couenant with hell and death and though a scourge runne ouer and passe through yet it shall not come at them And the vngodly that walke after their owne lusts say Where is the promise of his comming And is not this wicked thought rife among vs for God hath now a long time called vs to repentance by the preaching of the Gospel and because it takes no place in our hearts he sends vpon vs his heauie iudgements as plague famine rumours of warres but yet all this haue not caused vs to meete the Lord generally that complaint of the Prophet may be applied vnto vs No man saith what haue I done now the cause hereof is this wicked conceit whereby we thinke the euill shall not come not hasten for vs. In this regard we are like the men of the old world who would not beleeue Noah though he preached vnto them both by word and deede and so they knew nothing till the flood came and tooke them all away so fearefull is it to put away from vs the threatnings of Gods iudgements And yet this sinne takes place not onely in the ignorant but many times in the hearts of Gods children The way to remooue this wicked conceit is to esteeme of euery present day as the day of our death or of the last iudgement and so accordingly to prepare our selues to die and to meete God in iudgement euery day This thing Moses aimed at when he praied God to teach him and his people s◠〈◊〉 number their daies that they might applie their hearts vnto wisdome for this perswasion of long life mooues many to giue themselues to the sinnes and vanities of this world excessiuely we must therefore shake off this vaine perswasion and euery day prepare our selues for death and for the day of iudgement so shall we number our daies aright and applie our hearts vnto wisdome for this is true wisdome in man rightly to consider his latter ende And the more neerer doth this dutie concerne vs because of the continued intercourse of Gods iudgements vpon vs in famine plague and pestilence c. which plainly argues that more heauie iudgements are to ensue vnles we preuent the same by speedie and true repentance Hauing thus shewed what be the occasions giuen whereby men are drawne to sinne I come to occasions taken An occasion of sinne or an offence taken is when a man of a good thing frames that vnto himselfe which causeth him to sinne against God and so as much as in him lieth to cast away his owne soule These occasions taken arise especially from foure heads First from the Scripture secondly from the doctrine of the Church drawne out of Scripture thirdly from the state of the Church and fourthly from the state of the wicked For the first though the word of God be most perfect euery way both for matter and style yet hence doe many take offence and that two waies principally partly from the plainnesse and simplicitie of the Scripture and partly from the contents thereof For the first it is most true that the Scripture style and phrase in many things is plaine and familiar euen to the capacitie of the simple yet this is no disgrace to Scripture but rather an honour which more setteth out the Maiestie of Gods word And yet hereby many take occasion to contemne it esteeming the studie of Scripture too base and shallow and the knowledge thereof too plaine and familiar for their fine wits whereupon some giue themselues to other studies and courses which might glorifie God in this calling Others also though they addict themselues vnto Diuinitie yet they more imploy themselues in the writings of men for their priuate studies then in the word of God and in their publique Ministerie they more affect the ostentation of humane wit eloquence and learning in multiplicitie of reading and set words and phrases in diuers languages then that plaine euidence of the spirit which the Apostle Paul so much commends This also is a great fault in many hearers that they are more delighted with the vaine conceits of men in preaching then with the pure and plaine word of God counting basely of that Sermon wherein the Prophets and the Apostles are onely quoted but highly aduancing that Sermon for deepe learning which is stuffed out with Fathers Schoolemen Poets and such like To cut off this offence First the will of God must be considered for the penning and preaching of his word in plaine and
man by oath and not otherwise may either free himselfe from temporall losses or procure to himselfe temporall benefits which be of great weight and moment for an oath for confirmation is among men the ende of all strife now we know that much strife and controuersie doth arise about worldly affaires And in this regard a man by oath may lawfully purge himselfe of infamie and slander In these foure cases a man may lawfully sweare not onely publikely before the Magistrate but also priuately so it be with due reuerence and good conscience But in common talke or on light occasion a man cannot lawfully sweare either by small or great oath for that is to take the name of God in vaine II. Quest. How must a man take an oath when by iust occasion he is called to sweare Ans. To this question the Prophet Ieremie answereth chap. 4. 2. Thou shalt sweare the Lord liueth in truth in iudgement and in righteousnes where three vertues are required in an holy manner of swearing First truth and that respecteth two things as well the matter whereto we sweare for God may not be brought for a witnesse to a lie as also the minde of him that sweareth for his oath must be according to his minde without fraud or deceit and with intent to performe that truly which he promises thereupon Secondly Iustice or righteousnes which also respecteth two things first the thing sworne to that must be iust and lawfull and according to Gods word secondly the conscience of the swearer for a man must not sweare for a trifle though the thing be true but either by the authoritie of the Magistrate or vpon some necessarie cause of his lawfull calling and against this vertue doe those sinne that sweare vsually in their common talke though the thing be true for trifles and light matters are not a iust cause of an oath Thirdly iudgement as well of the oath as of his owne person for the oath he that sweareth rightly ought to know the nature of an oath and be able to iudge of the matter whereabout he sweareth and also discerne rightly of the persons before whome of time place and other circumstances And for his owne person a man that sweareth ought to see in his conscience that he is fit to take an oath and thereby to worship and glorifie God for he that sweareth ought to haue his heart smitten with feare and awe towards God as in all other parts of his worship Deut. 10. 20. the feare of God and swearing by his name are ioyned together and a prophane man that hath no feare of God in his heart ought not to sweare And thus much of Christs general Answer to their false interpretation Neither by heauen for it is the throne of God v. 35. Nor yet by the earth for it his footestoole neither by Ierusalem for it is the citie of the great King c. Here our Sauiour Christ commeth particularly to forbid swearing in foure seuerall kinds of oaths vsed among the Iewes vnder which he includeth all indirect oathes by the creatures and withall obserue that he addeth seuerall reasons in prohibiting these seuerall kinds of indirect oathes as that a man must not sweare by heauen because it is the throne of God c. Now as I take it Christ doth not directly forbid swearing by the creatures in this place for his intent is to forbid ordinarie swearing in common speach whether it be by God or by the creatures which here he nameth because the Iewes counted them but light oathes Yet here this point must needes be skanned Whether it be lawfull at any time to sweare by the creatures Sundrie Papists and those of the best account both for learning and deuotion make two kinde of oathes in swearing by the creatures First when a man sweares by the creature and puts it in the place of God making it a Iudge and witnesse to his conscience of the truth of the thing whereof he sweareth and this doe all condemne as wicked and vnlawfull both Protestants and Papists Secondly when the creature is named but yet the oath is directed to God in the minde of the swearer vnder the name of the creature as the creature is in relation to God a signe of his presence and this kind of swearing is taken for lawfull not onely of all Papists but of many Protestant Diuines which be of good account in our age Yet with reuerence to them all I see no reason in the word of God to warrant this kind of swearing by the creature with direction to God in the minde of him that sweareth Indeede a man may name the creature in his oath as Paul did I call God to record to my conscience and yet sweare by God for it is one thing to name the creature in swearing and an other thing to sweare by the creature Reasons against this forme of swearing by the creatures are these First an oath is part of Gods worship as hath before beene shewed now euery part of Gods worship must be referred to God directly so we pray and giue thankes vnto God directly and not in the creature and so we ought to sweare but in indirect swearing by the creatures the oath is directly referred to the creature and indirectly vnto God namely in the creature which is not lawfull Secondly a man must sweare by him that is greater then himselfe and therefore God sware by himselfe because there was no greater to sweare by where it seemeth the holy Ghost takes it for graunted that there is no lawfull swearing by the creatures because they are not greater then man and so there must be but one onely direct kind of swearing by God himselfe Thirdly Deut. 6. 13. Thou shalt sweare by my name there it seemeth he prescribeth such a forme of swearing wherein the name of God in some plaine manner is expressed but in indirect oathes an other besides him that sweareth cannot tell whether he sweare by God or not because the oath is by the creature and directed to God onely in the minde of him that sweareth Fourthly Math. 13. 16. He that sweareth by the Temple sweareth by God whence I gather that an indirect oath is superfluous because it is sufficient that a man sweare by God onely and not by the creature also By these reasons I haue beene mooued to dislike of indirect oathes now let vs see what is said in the behalfe of them First it is saide that Ioseph a man commended for his faith sware by the life of Pharaoh therefore men may sweare by the creatures Ans. It may be well expounded not to be an oath but an asseueration to this effect as surely as Pharaoh liueth but say it is an oath yet this fact prooueth not the lawfulnes of this kind of swearing for no man is so good but he may be tainted with the impieties of the place wherein he liueth especially beeing so wicked a
drought and yet the Prophet crouched vnto the earth and put his face betweene his knees no doubt humbling himselfe in praier to God for it as S. Iames saith Where we may see that praier is not contrarie to Gods decree but a subordinate meanes to bring the same to passe and therefore we must rather reason thus that because God hath decreed the euent of all things and hath appointed praier as a meanes to effect sundrie of his decrees therefore we must vse it Considering then that praier is necessarie notwithstanding all that can be saide against it we must learne with speciall â—euerence to giue our selues vnto this dutie both publikely in the assemblies of the Saints and priuately in our families beeing masters and gouernours for no family ought to want this morning and euening sacrifice of praier and thankesgiuing yea we must pray by our selues particularly in regard of our particular wants Indeede the most doe thus plead for themselues that they vse to pray often but the truth is that the coÌ„mon practise of our people in prayer is nothing els but lippe-labour and a mocking of God for what be their praiers but the saying ouer the ten Commandements and the Creede which are no praiers yea their repetition of the Lords praier without vnderstaÌ„ding or deuotion is no praier with God when they doe it onely of custome and rest in the worke done But here is required an other manner of praier then this And to incite vs vnto it let vs consider the worthie examples of Gods seruants herein Moses praied for the sauing of the Israelites fourtie daies and fourtie nights without meat or drinke Dauid praied seauen times a day and our Sauiour Christ spent whole nights in prayer Now these examples were written for our learning to teach vs to addict our selues to this holy dutie wherein our hearts speake vnto God The want hereof is the cause of the common Atheisme that is in the world of iniustice and crueltie in mens callings of swearing pride backbiting in mens liues for if men would often set themselues in the presence of God by vnfained inuocation the remembrance thereof would still be before their eyes and cause them to abstaine from all these iniquities for who beeing stained with such transgressions durst present himselfe before the maiestie of God who is a consuming fire against all sinne and wickednes hauing fierie eyes to see their sinnes and feete of brasse to bruise them in pieces that will not repent Secondly in this prohibition against hypocrisie in praier we may see that to conceiue a praier and to make profession of religion may for the outward worke as well be performed from pride of heart as from the grace of God carnall men may doe it in pride which Gods children doe by grace as we shewed in the former point of Almes giuing that therfore which Christ said of hearing the word take heed how you heare must be conceiued to be spoken to vs of praier and the profession of religion take heed how you praie and how you professe religion And indeed before we pray we ought to enter into our hearts and there to search out our corruptions diligently that we may be able to discerne in our selues between pride and Gods grace and so perceiue vpon what ground we pray that it be not from a damnable pride but from the sauing grace of Gods holy spirit Thirdly in this prohibition Christ condemnes this false ende of praier when men doe it to haue praise of men whereby we may see that it is a thing incident to the professors of the Gospel to doe the duties of religion for the approbation of men which notably bewraies the hypocrisie of our hearts which naturally haue more respect to men then to the Lord euen then when we haue to deale with God himselfe Thus did the Scribes and Pharisies and it is to be feared the same fault is common among vs for men are farre more forward and carefull to performe the publike duties of religion in the assemblies of the Church then priuate duties either in their families or by themselues Many will praie in the Church that neuer regard priuate praier at home Againe in performing publike duties men haue more care of the outward action then of truth and sinceritie in the heart and many studie more for fit words to delight mens eares then for good affections which God approoueth for what is the cause that many ancient professors when they come to die know not how to commend their soules to God Surely this especially that in the whole course of their profession they more respected men then God and therefore in the time of death when they must needs deale with God indeed they know not what to doe nor how to behaue themselues Lastly Christ here reprooues their behauiour in praier which was standing without all humbling of themselues either in soule or bodie This is a thing incident to many in our congregations who vse to shew no manner of reuerence or humilitie in the time of praier but either stand or fit as though they had no need to humble themselues or else intended onely that men should see them But we must know that howsoeuer the word of God prescribes no peculiar gesture in this action yet it is not a thing indifferent either to vse or not to vse some seemely gesture of humiliation in this worship of God but some must needes be vsed to expresse and further the humilitie of the heart which is chiefly required Isay 6. 2. the Sâ—raphims standing before God couer their feete and faces with their wings in regard of Gods presence and the poore Publicane that praied with the Pharisie howsoeuer he praied standing yet he cast downe his countenance and smote himselfe on the breast to testifie his humiliation Yea Christ Iesus our Lord when hee bare the punishment of our sinnes in the garden fell downe vpon his face and praied thus also did Moses and Aaron Elijah Ezra Daniel humble themselues And it hath alwaies beene the practise of Gods seruants in praier by some conuenient gesture of the bodie to expresse the humilitie of their hearts which checketh the custome of our common people in praier who are so farre from bringing a broken heart to God which is the thing he chiefly requires that they know not what to aske and many there be that will not submit themselues to such outward gesture as might expresse their inward humiliation These things are farre vnseemely for Gods people and therefore let vs learne to humble our selues at Gods footestoole first in our very hearts and withall we must be carefull to testifie the same by some conuenient outward humiliation Verse 6. But when thou praiest enter into thy chamber and when thou hast shut thy doore pray to thy father which is in secret and thy father which seeth in secret shall reward thee openly Christ hauing
great good as 1. Thereby to kindle their faith and to stirre vp their zeale in praier that they may more earnestly begge the things they want for this ende our Sauiour Christ reasoned with the woman of Canaan before he would cure her daughter 2. To keepe them in humilitie and to preuent spirituall pride thus hee denied to remooue from the Apostle Paul the buffeting of Satan though hee praied for it least hee should bee puffed vp through multitude of reuelations 2. Corinth 12. 7 8 9. 3. To make them esteeme more highly of the blessings of God and to stirre them vp to more thankefulnesse for the same for it is commonly true that things lightly gotten are lightly set by 3. Question How falleth it out that God doth neuer graunt some men their requests Answer 1. Because they make their praiers but not according to Gods will either failing in the time as did the foolish virgins who cried Lord Lord open to vs when the doores were shut Matth. 25. 11 12. or in the things they aske and so the sonnes of Zebedie had not their request because they asked they knewe not what 2. Because they doubt and wauer in praier for such shall not receiue any thing of the Lord Iam. 1. 6 7. 3. Because they pray for wrong ends Ye aske and receiue not because ye aske amisse that you might consume it on your lusts Iam. 4. 5. The Use. 1. This prouident eie of God ouer all our wants teacheth vs what to doe when we are assaulted by any enemie either of bodie or soule we must first of all make God our refuge and tower of defence by getting assurance of our adoption for if we be Gods children he is our father knowing and weighing our wants and hee is most carefull to make supply thereto before we pray Gen. 25. 22. When the two twinnes stroue together in Rebekâ—aes wombe shee sent to aske the Lord thereof no doubt by Isaac her husband who before had praied for her verse 21. So when Iehosaphat was beset with many enemies he cried vnto the Lord for helpe and was deliuered 2. Chron. 18. 31. and Chap. 20. 12. And it was the Prophet Dauids practise to haue recourse to God in all his troubles for which cause he calles the Lord his rocks his resting and hiding place Secondly hereby wee are taught to haue a moderate care for the things of this life for wee haue a father in heauen who careth for vs knowing all our wants and readie to make supply thereof before wee pray In these daies most men set their hearts vpon the world and trust to outward meanes more then to God himselfe which comes from this because they want a true perswasion of their adoption in Christ for if they knew that God were their father then surely this perswasion would take place in their hearts God knowes my wants and is carefull for the supply thereof and therefore I will trust in him and obey him Thirdly this teacheth vs in any necessitie or affliction to subiect our selues to the will of God labouring to be thankfull for that estate as well as for prosperitie and studying to please and honour God therein for he is a father who seeth all our wants before we complaine and is carefull for our good knowing that affliction is better for vs then prosperitie or else hee would send vs deliuerance for it is all one with him and he delights not in the affliction of his people Fourthly this serues to arme vs against all carnall and slauish feare whereby mens hearts are oppressed either in regard of death or of the day of iudgement for though the deuill rage against vs yet when death commeth God is our father who knoweth our wants and the way to comfort vs and is both willing and able so to doe In a word this meditation serueth to stirre vs vp to all dutifull obedience in the whole course of our liues for who can but bee thankfull vnto such a father as knowes all his wants and as he is able so also he is willing and readie to make supply thereto this therefore should enlarge our hearts to blesse God that is such a father vnto vs in Christ. Verse 9. After this maner therefore pray ye Our Father which art in heauen halowed be thy name Our Sauiour Christ hauing forbidden his Disciples all carnall and superstitious kind of praying doth here prescribe vnto them a most holy forme of true praier but before he come vnto it he giues them this commandement After this manner therefore pray yee Saint Luke hath it thus When you pray say Our father c. In which words Christ inioynes his Disciples to vse a right and holy forme of praier the patterne whereof is after set downe Now because this point is controuersall I will briefly set downe how farre forth this praier of Christ is prescribed vnto vs to wit for matter and forme we must imitate and follow it in all our praiers but wee are not tied to the very words of this praier but may freely vse them or other words at our pleasure for our Sauiour Christ oft-times praied in other words and so did the Apostles as we may see by Pauls praters in his Epistles wherein hee obserueth the matter and manner of this praier but yet vseth other words yea S. Luke setting down this very forme of praier doth somewhat alter from the words of S. Matthew Vpon this commandement it may well be demanded whether it be profitable and necessarie to vse a set forme of praier either priuately or publikely in the seruice of God Ans. I take a set forme of praier either publikely or priuately to be both profitable and necessarie set I say both fer the matter and manner and if need require for the very words also my reasons are these I. That which God hath ordained is both profitable and necessarie but God hath ordained that men should vse set formes of praier for the Priests were inioyned a set forme of praier in blessing the people Num. 6. â—3 24. and the 92. Psal. is a set praier for the Sabbath day yea all the Psalmes of Dauid some few Psalmes of doctrine only excepted are set forms of praiers to be vsed of the church of God for euer in this place Christ prescribes a set forme of praier not onely for the matter and manner but also for the words and the like did Iohn Baptist when he taught his disciples to pray II. Reason In man there be sundrie wants in prayer as ignorance in the vnderstanding distractions in the minde obliuion in the memorie both of Gods commandement and promises in the heart is much deadnes dulnes and distrust in the tongue many times is want of such conuenient vtterance as should be in him that would speake vnto God and in most men there is that bashfulnes that they cannot vtter and dispose the desires of
stay his hand nor say vnto him what doest thou Gods speciall kingdome is that whereby hee ruleth his elect and chosen people working his will not onely by them as he doth in his generall kingdome by the deuils themselues but in them also by his holy spirit and it is called speciall because it is not exercised ouer all the world but onely ouer the elect whom hee hath ordained to eternall life This speciall kingdome of God is two-folde either of Grace or of Glorie The kingdome of grace is a spiritual estate wherein God makes men willingly subiect to his written word by his spirit I call the kingdome of grace a spirituall estate both because it is principally exercised in the conscience and also because this regiment in the conscience is by the spirit of God Secondly I shew wherein it consists namely in a voluntarie subiection of the whole man in soule and bodie and spirit to the will of God reuealed in the word Psalm 110. 3. Thy people shall come willingly in the day of assembling thine armie in holy beautie And this subiection stands in three things in Righteousnesse Peace and Ioy in the holy Ghost Rom. 14. 17 18. In Righteousnes that is First in Christs righteousnesse imputed and secondly in the righteousnesse of a good conscience the ground whereof is sanctification by the spirit which Christ giues to them whom he doth iustifie In Peace that is peace of conscience towards God and peace with Gods Church yea with all creatures so farre forth as is needfull for them Now vnder peace we must comprehend loue and all duties of loue for as righteousnesse concernes the person in soule and bodie so peace respects all duties and actions of the life Righteousnesse is the root from whence springeth this peace with euery action thereof for when the heart is sanctified the life is reformed Lastly in ioy in the holy Ghost this is a fruite of both the former respecting especially the state of affliction for when a man is iustified and sanctified and hath peace towards God then ariseth in his heart a spirituall delight in God in all estates yea though great afflictions light vpon him for Gods cause yet he beareth them with inward ioy and delight knowing that the spirit of glorie of God resteth vpon him and that he shall be glorified with Christ if he suffer with Christ which things while he compareth together hee little esteemeth the afflictions of this life in respect of the glorie that shall be reuealed for the light affliction that is but for a moment causeth vnto vs a farre more excellent and eternall waight of glorie These are the branches of this spirituall subiection which whosoeuer hath is a good subiect in the kingdome of grace as the Apostle saith in the next verse he that in these things serueth Christ is acceptable vnto God and approoued of men The kingdome of glorie is the blessed estate of Gods elect in heauen whereby God in Christ becomes all things vnto them immediately 1. Cor. 15. 28. This estate of glorie is a subiection also but yet such a subiectiō as is indeed a glorious regimēt for there we raigne with Christ in whom and through whom God himselfe becomes honour peace health foode raiment and all things needfull to the perfection of felicitie Now these two beeing Gods kingdome differ thus The state of grace is the beginning and entrance to the state of glorie and the state of glorie is the perfection of the state of grace This state of glorie is the citie and the state of grace as it were the suburbs of it In this life wee liue in the kingdome of grace but the kingdome of glorie is reserued for the life to come and this speciall kingdome of God in both these estates doe we here pray for Thy kingdome This imports that there is another kingdome euen the kingdome of Satan which is a kingdome of darkenes full of all disorder and confusion through sinne which greatly hindereth annoyeth Gods kingdome of grace especially Come That is to vs men in the world and then it commeth when God doth erect establish the same in their hearts now vnto perfection it comes by 5. degrees 1. When God giues vnto men the outward meanes of saluation wherein he doth reueale his grace fauour in Christ as the Gospel preached which is therefore called the word of the kingdome Matth. 13. 19. And so Christ hauing relation to his preaching which he confirmed by miracles among the Iewes saith The kingdome of God is come vnto you Luk. 11. 20. and beeing demaunded by the Pharisies when the kingdome of God should come he tels them it was among them Luk. 17. 21. meaning that it was brought vnto them by the ministerie of Iohn Baptist of himselfe and of his Disciples although indeed it were without profit to many of them 2. When the word preached inlightens the minde so as a man knowes and vnderstands the mysterie of the Gospel which is the law of this kingdome 3. When a man is thereby regenerate and so brought into this kingdome for by regeneration we haue effectuall entrance into the state of grace wherein Christ rules in vs by his word and spirit and wee yeeld subiection vnto him 4. At the ende of this life when the bodie goeth to the earth but the soule to God that gaue it beeing translated to the ioyes of heauen in the glorie of this kingdome 5. At the last iudgement when body and soule beeing vnited againe are both made partakers of the glorie of this kingdome and this is the full and perfect cōming of it So then our request to God in this petition is to this effect O Father let thy kingdome come to vs that be pilgrimes and strangers here on earth prepare vs for it and enter vs into it that be yet without renue vs by thy spirit that we may be subiect to thy will confirme vs also in this estate that our soules after this life and both soule and bodie at the day of iudgement may be fully glorified yea Lord hasten this glorie to vs and to all thine elect The Uses 1. Wants to be bewailed The wants we are taught to bewaile in this petition either concerne our selues or others First we must lament and mourne for our owne miserable estate by nature whereby we are the seruants of sinne and so in thraldome and bondage vnder Satan sinne leads vs into bondage for he that committeth sinne is the seruant of sinne and where sinne raigneth there the deuill hath dominion And hence it comes that wee rebell so much against the kingdome of God and refuse to stoop to the scepter of his word Indeede this bondage is weakened in Gods children but none is wholly freed from it in this life as Pauls complaint declares Rom. 7. 14. The law is spirituall but I am carnall sold vnder sin The naturall man is dead
and ioy in the holy Ghost Rom. 14. 17. whereof we haue spoken before all which we must labour to finde in our hearts and to expresse in our liues else this kingdome shall be taken from vs we shall neuer see the glorie of it Thirdly hence we must learne to bee contented in all estates of this life whatsoeuer the hope of the glory of this kingdome which we pray for must swallow vp all the sorrowes that earthly calamities can bring vpon vs This it was that made the Patriarks to walke contented in the state of Pilgrimes and Strangers here on earth Hebr. 11. 13 14. Yea this renues the inner man it cheeres the heart and keepes it from fainting though the outward man perish to looke after the ioyes of this kingdome which are the things not seene and therefore Christ herewith comforts his Disciples against the sorrow of afflictiō saying Feare not little flocke it is your Fathers good pleasure to giue you the kingdome Luk. 12. 32. Fourthly wee must all labour in our places and callings to bring one another into this kingdome one neighbour another one friend another Ezek. 18. 30. Returne saith the Lord to the house of Israel and cause one another to returne This the Prophet Isay noteth as a practise of the subiects of this kingdome that they shall say one to another come let vs goe vp to the mountaine of the Lord Isay 2. 3. But masters of families especially must looke to the practise of this dutie and labour to bring Gods kingdome into their families for this ende they must see to these things First that there bee no manifest or open sinne permitted in their families ridde thy house of such a person if thou canst not reforme him Psalm 101. 7. Secondly instruct thy familie in the way of the Lord that they may know to liue righteously and vprightly both before God and man Thirdly set vp and maintaine the priuate worship of God in thy familie ioyne thou with them in holy duties especially in daily calling vpon the name of God In regard of these and such like duties it is that the Scripture ascribes saluation to a familie where the master or the gouernour of the house is conuerted to the faith And for the practise hereof the holy Patriarkes are commended to all posteritie God saith of Abraham I know him that hee will command his sonnes and his houshold after him that they keepe the way of the Lord and Iacob commands his family to put away their strange gods and to clense themselues and Ioshuah prosessed publikely that he and his familie would serue the Lord. Fiftly hence wee must learne euery day to prepare our selues to die for by death our soules enter into the glorie of this kingdome which we pray may come vnto vs and therefore we must be ready to receiue it euery day that whensoeuer our King commeth vnto vs either by death or in the last iudgement wee may passe from grace to glorie And indeede wee cannot with comfort make this petition vnlesse wee bee in some measure prepared for death and that euery day Now beeing prepared wee must waite as Iob did euery day till our changing come Looke how the godly in the olde Testament looked for our Sauiour Christs first comming in the flesh so must we waite for his comming to vs either by death or iudgement neither must any thing dismay vs in this waiting no not death it selfe for the sooner we die the sooner wee may enter into glorie And here wee may take a viewe of the monstrous hypocrisie of the world for who will not say these words Thy kingdome come but yet the most men neglect to prepare themselues for entrance into this kingdome nay many contemne the word and praier which are the meanes whereby we haue admittance into the state of grace and are prepared for the kingdome of glorie Sixtly wee may here learne of our Sauiour Christ the practise of humilitie and in all things to giue all glorie to God for though this kingdome pertaine equally to him as hee is God with the father yet because he hath it from the father as he is the son therfore he will haue it wholly attributed vnto him for he teacheth vs to say Our father thy kingdome come Lastly here obserue the necessitie of this petition in respect of our outward estate for the comming of this kingdome to any estate is a speciall cause of prosperitie and happinesse vnto it for where this kingdome is Gods hand of blessing and protection is in a speciall manner here the Lord raigneth and his glorious and blessed Angels which are mightie in strength and power keepe watch and guard in that kingdome and about that people who haue the Lord for their King and God Hence it is that this our Kingdome hath so long enioyed peace and protection from many dangerous assaults because we embrace and professe the Gospel which is the scepter of Gods kingdome and if wee could doe it in sinceritie and walke worthie of the Lord our King our prosperitie should bee as the stoods and our peace as the Sunne and Moone in heauen And therefore they that loue the peace of this kingdome must embrace and obey the Gospel and pray for the happie and flourishing estate thereof for therein standes our peace Thy will be done in earth as it is in heauen The Coherence This petition dependeth on both the former thus as a meanes whereby wee doe that which wee desire in the first petition for Gods name is glorified when his will is done and as a manifestation of that which wee desire in the second petition for there wee pray that Gods kingdome may come vnto vs and hee rule in our hearts by his word and spirit now here we craue that we may doe his will and so testisie our selues to be his loyall subiects The meaning This petition is propounded in a comparison which naturally standeth thus As thy will is done in heauen so let thy will bee done in earth And it hath two parts The first respects the grace of obedience which wee pray for Thy will be done in earth The second shewes the right manner of performing it as it is in heauen For the first Thy will c. Gods will is onely one considered in it selfe as God is one yet for our vnderstanding it may be thus distinguished It is either absolute or reuealed Gods absolute will is the will of his good pleasure whereby according to his eternall counsell hee determines of all things what shall be done or what shall not be done and in what manner This absolute will extendeth ouer all creatures and ouer all their actions Ephes. 1. 11. Wee are predestinate according to the purpose of him that worketh all things after the counsell of his owne will Roman 9. 19. Who hath resisted his will Matth. 10. 26. Without this will
fasting then much more wil he blame them that fast not at all though neuer so iust occasion be giuen vnto them for in this case it is not a thing indifferent but necessarie for the want whereof God doth many times renue and increase his iudgements as wee may see I say 22. 12 13 14. Wherefore to mooue our hearts hereunto let vs consider these reasons First wee haue here in the worthy president of most holy men in time past who carefully performed this dutie when occasion was offered as Dauid Daniel Ezra Nehemiah our Sauiour Christ and his Apostles especially Paul who fasted often now their examples must bee a cloud of witnesses vnto vs for we come farre short of them in many graces of God and in obedience and therefore had more neede to humble our selues Secondly wee haue among vs continuall occasions of fasting both in publike and priuate as I. Gods iudgements present for when haue we beene free from some one of these either famine or pestilence or vnseasonable weather II. Gods iudgements imminent and hanging ouer our heads for our professed enemies watch for our subuersion and we are in danger to haue the kingdome of heauen taken from vs in the power of the Gospel the comfort of praier and of the Sacraments because wee doe not bring forth the fruites thereof III. We haue our owne corrupt natures to subdue and many sinnes to breake off with particular iudgements vpon our selues to remooue for any one whereof we haue great neede to fast often IV. Though wee had no such cause in regard of our selues yet the horrible sinnes that abound in our land are cause sufficient to bring vs on our knees Paul feared hee should be humbled at Corinth in bewailing many that had sinned and shall not the common Atheisme the contempt of Gods word and iudgements the blasphemies oppression and fearefull securitie of this age cause vs to waile and mourne V. We should oft humble our selues for the Church of God and for the continuance of the Gospell in sinceritie among vs and to our posteritie hereby wee shall best expresse zeale for Gods house which should â—â—te vs vp as it is said of Christ and of Dauid Gods Ierusalem should be our chiefe ioy and we must testifie it by praying for the peace thereof Christ praied and fasted when he chose his Apostles for the planting of his Church much more therefore must we doe it for the continuance of it Fourthly Christ here disallowes not onely the affectation of prayse in these Pharisies but the disfiguring of their faces by a kind of pyning of themselues whereby he would teach vs that a true fast stands not in the afflicting and weakening of the bodie Now albeit few offend this way at this day for most are giuen too much to pamper the flesh yet here may fitly be shewed what care men ought to haue of their bodies And first of all a two-fold care must be auoyded as well an immoderaâ— care to pamper the bodie with meate and drinke for that makes the heart heauie and the head drousie and hereby lust is kindled and sinne cherished which the Apostle forbids Rom. 13. 14. as also too little care whereby the bodie is pined and pulled downe to ouermuch weaknes which is one thing here reprooued The care required is that moderate regard vnto the bodie whereby it is so sustained by meate and drinke that it may alwaies become the temple of the holy Ghost and a sit instrument for the soule vnto workes of righteousnesse and the worship of God Now he that would thus order his bodie must doe two things First he must obserue perpetuall temperance in foode and rayment taking that which may well suffice nature but not fulfill the lusts thereof Secondly if this will not serue to subdue the flesh but that it will still rebell against the law of the spirit of life as in some it will not then fasting must be vsed in which the body is to be afflicted and the soule humbled for the subduing of the rebellious flesh but yet herin we must beware that we destroy not our health our strength or our constltution for thus we neglect our life which is a sin of murther wherein though few yet some doe offend who in the meane time liue in the practise of soule and grosse sinnes otherwaies Fiftly here note how farre the Pharisies goe in outward humiliation they are content to afflict their bodies euen to the disfiguring of their complexion but yet they will not repent and leaue their sins no though Ioh. Baptist Christ preach repentance vnto them wherein behold the propertie of our corrupt nature in Gods seruice if outward actions and bodily exercises wil serue the turne we can be content to bestow much cost to take great paines and to endure some affliction but yet still wee desire to liue in our sins This is euident in Popery for who are more auâ—tere to their own bodies in watchings wandring in whipping themselues fasting c. and yet where is more abhominable filthines then among them this makes that religion so embraced because in dispensing with sin for the performaÌ„ce of these bodily actions it fits so well to our corrupt nature Wherfore let vs take notice of this our corruptioÌ„ though we must not neglect the humbling of the body vpon iust occasion yet let vs principally looke to the mortifying of sinne and the obedience of the heart vers 17. But when thou fastest annoint thine head and wash thy face 18. That thou seeme not vnto men to fast but vnto thy father which is in secret thy father which seeth in secret wil reward thee opeÌ„ly Christ the true doctor of his Church hauing in the former v. sought to reforme the exercise of fasting from Pharisaicall abuses doth in these two verses seeke to restore the same to his right vse not so much intending to command vs to fast as to bring vs to the right maner of fasting The exposition When thou fastest c. It seemeth that Christ here speaketh especially of a priuate fast for besides that he vseth words of the singular number Thou Thine c. he inioyneth the concealing of it froÌ„ others which cannot be done in a publike fast and yet the maine thing here inioyned is the approbatioÌ„ of the heart vnto God which must be obserued in all religious fasts as well publike as priuate Annoynt thine head wash thy face Here Christ alludeth to the custom of the Iewes who to shew their cheerefulnes vsed to annoynt their heads with sweet oyntments and to wash their faces as we may see by Naomies coÌ„mand to Ruth by Dauids practise when he perceiued his child was dead would testifie that he had ceased from mourning for it as also by the speech of Christ iustifying the woman that annointed his feet with oyntmeÌ„t mine head
one for killing himselfe which is the most cruell and dangerous murther that can be and the author also excuseth his insufficiencie in penning of it which beseemeth not him that is guided by Gods spirit In the song of the 3. children it is said the flame ascended 49. cubits aboue the furnace which seemes incredible especially that still they should then cast in fuell or approach so neere as to put any man into it Likewise in the storie of Susanna it is said vers 45. that Daniel was a young childe when he executed iudgement vpon the two false witnesses which was in the ende of Astiages raigne immediately before the raigne of Cyrus and verse 64. Daniel by this meanes is said to growe famous which cannot possibly accord with the true storie of Daniel neither for his age nor for his fame and reputation And the like may be said of the rest whereby it is plaine these bookes cannot be canonicall Scripture And yet they are not to be reiected but reuerently esteemed of as the books of worthy men Here some may say If Moses and the Prophets comprehend all Scripture that hath diuine testimonie then the bookes of the new Testament shall not be Scripture because they were not written by the Prophets Answ. They were either penned by the Apostles or by other Apostolike men and allowed by the Apostles as Saint Lukes Gospel and the Acts were written by Luke a Physition and Saint Marke that writ that Gospel was not an Apostle yet those bookes were approoued by Apostolike authoritie which is all one as if they had beene written by the Apostles and the Apostles in speaking and writing were of equall authoritie with the Prophets hauing the infallible assistance of the holy Ghost as well as the Prophets for Acts 15. 28. they say It seemeth good to the holy Ghost and to vs and Ephes. 2. 20. the Church is said to be built on the foundation of the Prophets and Apostles where the Apostles are made equall with the Prophets II. Point This reason also doth giue vs to vnderstand what was the first Scripture that euer was penned namely the bookes of Moses before which there was no word of God written which was for the space of 2400. yeares It may be asked what was then the booke of the warres of the Lord mentioned Numb 21. and the booke of the Righteous spoken of by Ioshuah Chapt. 10. 13. Answer These were the writings of men humane stories like to our bookes of Chronicles Yet it is said Iude 14. Enoch the seauenth from Adam prophesied Answ. That prophecie was not penned but went from hand to hand â—y word of mouth and if it were penned yet it was not done by Enoch himselfe but by some Iew in his name long after Moses for it cannot bee prooued that Enoch euer penned any part of Scripture Some will aske mee how the people of God did for that space of two thousand and foure hundred yeares before the Law was written what guide had they for to knowe the will of God Answer They had the word of God immediately taught them by word of mouth from God himselfe as we may see in the Patriarkes Abraham Isaac and Iacob and they to whom it was deliuered did also conuaie the same from man to man by tradition And because it may seeme strange how religion could for so long time bee preserued pure without writing wee are to knowe that before the lawe was written the Church of God from the beginning was the most part in one familie onely as in Adams Enochs Noes Abrahams c. whereby it was a more easie thing to preserue Gods word among them Againe those men that first receiued the word of God without writing were of long continuance liuing neere to a thousand yeares space whereby they might better see the word preserued and continued without writing by tradition Besides when religion was corrupted God himselfe restored the puritie thereof reuealing his will againe and renewing his couenant vnto his seruants as hee did to Abraham and the rest of the Patriarkes Here then behold how the heads of families preserued Gods word and true religion in the beginning of the world namely by teaching it to their posteritie and from them we may learne what is the dutie and ought to bee the practise of euery gouernour of a family at this day they must not thinke themselues discharged for that the word is written in the Church and euery man may read and heare the same but they must see the same bee taught vnto their children and to the rest of their familie that so it may bee preserued among them So God commandeth his people to teach their children the seruice of the Passeouer Exod. 12. 26. 27. and to whet the words of the Law vpon their children Deut. 6. 7. III. Point In this reason our Sauiour Christ takes for granted that the writings of Moses and of the Prophets are of infallible certaintie for it is all one as if he had said this must needes be euery mans dutie to doe as he would be done to for this is the Law and the Prophets and so answerable to them all other bookes of Scripture containe doctrine of infallible truth and certaintie Here some may aske how we should be perswaded hereof in our consciences Answ. By these Arguments which are all drawne from Scripture it selfe for as euery Science and Arte hath his grounds and principles so hath the holy Scripture which is not the Church but Scripture it selfe 1. from the causes 2. from the effects 3. from the properties 4. from signes 5. from the contraries 6. from the testimonie that is giuen hereof The 1. Argument Among the causes the first and principall is the Author thereof which is God himselfe to him doe Scriptures referre themselues also shew how God is their Author In Scripture we read that God spake to Adam to Enoch Noe Abraham and the rest and of Christ the new Testament giues most liuely testimony making him the Author subiect thereof Now nothing is falsly ascribed to God but God in time will bring the same to nought and therefore if Scripture had not beene Gods word it would long agone haue vanished Again the cause conuersant must bee considered the deuill by wicked men and heretickes hath laboured to take away Gods word from mens hearts and hands but yet it is still preserued in the Church which argues that it is kept by a greater power then is in all men and all angels that is by the power of God Thirdly the pen-men the instrumentall causes they were holy men of God Prophets and Apostles who for vertue and pietie farre exceeded other writers and if they had beene meere polititians their writings would haue shewed it for the pen-men of holy Scripture haue there in faithfully registred their own faults which no politike person would haue done Againe consider the matter of holy Scripture which stands in
the God of Israel should die And it stands with equitie for hee that reuiles his lawfull Prince must die and that iustly how much more then ought hee to die that blasphemes the liuing God who is king of kings Now euery false Prophet is a blasphemer for his opinions are blasphemies against the truth of God therefore he ought to die The expresse wil of God herein is manifest Dout. 15. begin A Prophet comes and workes miracles and shewes signes that come to passe yet if he thereupon entice the people to idolatrie he must be slame and this is one way whereby the ciuill Magistrate must helpe the people to auoyde a false Prophet II. Quest. Why doth God then suffer such to liue in his Church as doe seduce men Answ. For two causes First that such as hold the truth in sinceritie may be knowne 1. Cor. 11. 18. Secondly for the punishment of the wicked and vngodly who receiue not the loue of the truth to seduce them by strong illusions and to cause them to beleeue lies The second point The danger of false Prophets They come in sheeps cloathing but inwardly they are rauening wolues In these words Christ alludeth to the practise of false Prophets in former times who counterfeited the true Prophets in their attire for the auncient Prophets were vsually cloathed in rough and course attire Elias in regard of his garments is called an hairie man 2. Kin. 1. 8. and Iohn Baptist had his garment of Camels haire Math. 3. 4. And the false Prophets did counterfeit the true Prophets in their attire for this ende that they might the more easily deceiue the people as is most plaine Zak. 13. 4. where the Lord saith of false Prophets that they shall not weare a rough garment to deceiue for when they wore such course attire made either of sheep skins or sheeps wooll wherewith the true Prophets were vsually cloathed they sought hereby to perswade the people that they had the hearts of the true Prophets when as indeede they were ful fraught with daÌ„nable errors Now Christs meaning in this allusion is to shew that false Prophets haue plausible pretences for their daÌ„nable doctrine and therfore are the more daÌ„gerous Yet that we may the better perceiue the danger of false Prophets I will a little stand to describe their cloathing that is their pretences of deceit They may be reduced to 7. heads the first is allegation of Scripture which they will as often vse as the true Prophet hereby they blind the eies of many But the truth is that in alleaging Scripture they depraue change the sense either adde to or detract from the words following rightly their master Satan Mat. 4. 6. who alleaged Scripture to Christ but left out the principal point whereto the promise was made namely walking in thy waies And thus deale the Papists as this day sometimes they mangle the text alter the sense sometime they leaue the Scripture and go to traditions to Councels Fathers This also is the practise of the family of loue of the Anabaptists who turne the naturall sense of scripture into mysticall allegories The second cloake or pretence is the depth of their learning Reuelat 2. 24. The heresie of the Nicolaitans was by themselues called profound learning but by the holy Ghost the deepenesse of Satan So plaie the Papists at this day for sundry points of their religion for they hold that because the church in the Apostles time was weake in knowledge and feeble in faith therefore the Apostles omitted sundry deepe points especially concerning the masse which yet the Church receiuing by tradition doth now teach plainly and fully But though they match these doctrines of the Church with the holy Scripture yet we need not to trouble our selues therewith for in the writings of the Prophets and Apostles all things necessary to saluation are made known and we must not receiue any doctrine that cannot be confirmed thence and therefore in the parable Luk. 16. 3. Abraham prefers Moses and the Prophets before visions and reuelations from the dead The 3. cloake and pretence To assume to themselues the persons and titles of most worthy men 2. Cor. 11. 13. Paul speakes of such deceiuers that tooke to them the name of the Apostles of Christ therein following their master Satan who can transform himselfâ— into an angel of light See this in the Papists especially in the Pope ho will be Christs vâ—car Peters successour and the seruant of seruants The doctors call themselues Ceraphicall and Angelicall doctors and the Church of Rome must be the true Church but all this is but counterfeit deceipt for succession in place onely from Peter and from Christ himselfe is no certaine note of truth The Scribes and Pharisies had their succession from Aaron appointed by God and yet Christ bids his Disciples take heed of the leauen of their doctrine Matth. 16. 12. and calâ— them the blind leaders of the blind Succession then in true doctrine is the onely and sure note of true religion The 4. cloake or pretence is forged and counterfeit humilitie this Paul notes in false Apostles among the Colossians First they would not worship God directly but in and by the Angels Secondly they vsed much bodily exercise afflicting their owne bodies thirdly their worship was â—il-worship deuised by themselues If we would haue a liuely example hereof behold the Romish Priests they come to God in the mediation of Saints their whole religion stands in bodily exercises so as many of their orders are famous for their whippings and such like trumperie and their worship of God is wil-worship deuised by men The 5. pretence is working miracles hereby they labour to confirme their doctrine 2. Thess. 2. 9. The comming of Antichrist that â—an of sinne is with signes and lying wonders through Satans working and of such God forewarnes his people Deut. 13. that they should not bee dâ—aâ—ne to Idolatrie for a miracle for either they be false miracles and lying â—onders or if they be true miracles as God may suffer such to be wrought by false Prophets for the plague and punishment of the vnthankefull world yet their ende is to deceiue and to drawe men into errour from the truth We haue ordinarie experience of this pretence among the Romish Priests who by â—orcerie cast out deuils and cure strange diseases and so delude the simple but this must not drawe vs from the truth A miraculous worke truely done is not a sufficient warrant of a doctrine in religion for true and sound doctrine may want this confirmation Ioh. 10. 41. and false doctrine may haue it as Deut. 13. 1 2. c. The 6. pretence is faire speeches and blessings pretending the good and saluation of those to whom they come see this Rom. 16. 18. With faire speech and flattering â—aith Paul of false Apostles they deceiue the hearts of the simple so
casts downe his beames vpon vs by meanes whereof we againe see the body of the sunne euen so the knowledge of God whereby he knoweth vs for his worketh in our hearts a knowledge of God in vs whereby we know him for our God So Gal. 4. 9. Seeing ye know God or rather are known of God so that the knowledge of God whereby he knoweth vs to be his is the grounde of our knowledge of him to be our God Againe in this knowledge of God whereby he knoweth his elect is contained his loue towards them for he knoweth and accepteth of man and therefore loueth him this brings forth in man loue to God againe We loue God because hee hath loued vs first 1. Ioh. 4. 19. So likewise God by his knowledge chooseth vs to be his peculiar people and hence comes our choosing of God to be our God for looke as the seale sets a print in the waxe like vnto it selfe so the knowledge of God bringeth forth such fruits in vs to God-ward as therewith God beareth and manifesteth towards vs. On the other side there he some whom God neuer knewe and the fruits hereof in them bee the fruits of iustice God not knowing them they knowe not God and the fruits of this knowledge as loue and giuing their hearts vnto God they haue not Indeed the sinnes which men commit come not from this that God knoweth them not but froÌ„ the corrupt will of man and yet these wants of knowledge of loue faith to God as they are punishments come from this that God doth not know nor acknowledge men for his Now whereas this knowledge of God is powerfull in his elect to produce from theÌ„ true knowledge affiance loue of God againe we are to bee admonished to labour to feele in our hearts these graces which are the impressions and fruits of Gods knowledge of vs that by them wee may be able to say I knowe God to be my God and Christ my redeemer Let vs therefore labour to knowe God aright and to loue God in Christ in his meÌ„bers by true loue to choose the true God to be our God bestowing our hearts affections on him for by these graces wee shall know certainly that God knoweth vs loueth and chooseth vs for his sonnes and daughters in Christ because these graces in vs are the proper fruits of the knowledge loue of God towards vs euen as wee may knowe the Princes broade seale by the forme of it in waxe though wee neuer see the seale it selfe And on the contrarie wee must take heed of that heauie iudgement of God whereby men goe on without knowledge loue and affiance in God for these are fearefull tokens of his wrath befalling those whom he neuer knew The vse 1. Whereas God knoweth some men for his owne and will not acknowledge the same of others and that onely vpon his will pleasure we may see here a woÌ„derful vnsearchable mystery which first of all ought to stirre vs vp not to plead with God but in an holy reuereÌ„ce to woÌ„der at to admire his vnspeakable power soueraignty ouer his creature Rom. 11. 32. God hath shut vp all vnder vnbeleefe that he might haue mercie on all saith the Apostle Now he doth not reason the case further but there staies himselfe with an admiration of Gods wonderfull power and wisdome crying out O the deepnes of the riches both of the wisedom and knowledge of God how vnsearchable are his iudgements his waies past finding out v. 33. 2. This must strike our hearts with feare trembling towards God in regard of his iudgements the Apostle Paul speaking to the Gentiles of Gods auncient people saith the Iewes are cut off through vnbeleefe and thou standest by fâ—â—th thereupon makes this vse vnto the Gentiles Be not high minded but feâ—re Ro. 11. 20. 3. Hence we are taught not to sooth vp our selues as vsually we doe on hope of mercie in the death of Christ without some ground hereof through true grace but rather with feare trembling so long as we haue time to labour in the means of saluatioÌ„ which is Gods word prayer Sacraments to become true members of Christ because we may deceiue our selues with a vaine profession for though Gods mercie be endlesse in it selfe yet it admits restraint to vs-ward indeed it shall neuer be extended to all nay not to many that in their life time made full account thereof in their vaine perswasions A third point here to be obserued is this that such as professed Christs name here on earth yet after shall be condeÌ„ned neuer had true faith nor true repentance sound loue nor hope they might haue some kinde of faith I confesse many other excelleÌ„t gifts but if they had had true faith therby they should haue pleased God bin approoued of Christ so at sometime also haue bin accepted acknowledged of him for his owne For this wee must learne and hold as the truth of God that where true faith loue and hope are truely wrought there they remaine for euer at least in the roote they may seeme for a time to bee lost but yet neuer can be quite extinct for the gifts and calling of God are without repentance Rom. 11. 29. Fourthly here it is plaine that those whom Christ will not saue hee neuer knewe hence it followes that whom he knowes to bee his them he wil know to be his for euer This point must be remembred because it is the true foundation and ground of the saluation of mens soules we are said to bee saued by faith and by the word of God yet onely as by meanes not as causes but the onely cause of our saluation and of the meanes that brings vs thereto is this knowledge of God whereby he accepteth and approoueth vs to be his owne Hence we may gather that those who are elect vnto saluation shall neuer perish for whom God once knowes to be his them he knowes to be his for euer therfore Mat. 24. 24. it is made a thing impossible that the elect should perish and the Apostle takes it for granted that the election of God is vnchangeable Rom. 9. 11. remaining euer according to his purpose This knowledge of God is that foundatioÌ„ which remaineth sure 2. Tim. 2. 19. The first grace of all is Gods fauour choosing some men to be his of his meere good will and this first grace to whomsoeuer it is vouchsafed remaineth for euer admitting no change nor alteration nor interruption This doctrine must be remembred as the staie of our faith and a sure foundation of sound comfort in any distresse for true beleeuers in time of affliction finde in themselues much vnbeleefe and great pronenesse to fall away from God Yet here they haue a sure stay whereon to rest they must goe out of themselues and fasten their faith on Gods election knowing hence that though they
obeyeth is the only wise man I will liken him saith Christ vnto a wise man This point is likewise with care to bee remembred that the hearing doing of the word of God is a speciall part of true wisdome this is notably verefied in the 32. Psalme which is intituled Dauids learning and indeed it is a notable psalme of learning coÌ„taining the summe of all religion which Dauid bringeth to these two heads his repentance new obedience So Deut. 4. 6. the peoples obedience to Gods commandements is counted by Moses their wisdome for this cause he there saith they shal be counted the wisest people vnder heauen because they serued obeyed the true God to which purpose it is said The feare of God is the beginning of wisdome a good vnderstanding haue all they that doe thereafter Psal. 111. 10. Hence we learne these instructions 1. all superiours magiâ—â—rates masters parents are bound to goe before their inferiours in wisdome as they are aboue them in authoritie therfore considering obedience is true wisdome euery superiour ought to goe before his inferiours in obedience to Gods commaundements for this onely is true wisedome without which all other wisdome is but folly and madnesse 2. Hence all students that professe themselues to seeke for wisdome and learning are taught especially to giue themselues to learne obey the will and commandements of God for this is true wisdom both before God and man And it is a great blemish and disgrace for any man of knowledge to lead a loose and dissolute life this argues their want of Gods feare which is the very ground of true wisedome 3. This giues a good caueat to ignorant persons who perswade themselues they may continue in their ignorance because they are not book-learned but they deceiue themselues for obedience is true wisdome and therefore they must labour for so much knowledge as will bring them to this wisdome here commended Now to come more specially to this true wisdom we must search out wherein it lieth This is expressed in these words which hath builded his house on a rocke which S. Luke setteth down more largely ch 6. 48. saying he digged deep Laid his foundation on a rocke In which words 3. partâ— of this wisdome are propounded 1. to dig deep 2. to make choice of a rocke for a foundation 3. to build thereon The builder is the professor of the name of Christ and this digging deepe to finde out a fit foundation signifieth thus much that he that would make sure his owne saluation must come to a deepe search examination of his own corrupt heart that he may know the iniquitie therof also he must renouÌ„ce himselfe his pleasures whatsoeuer may hinder him in this building he must cast out for without this deepe search ransacking of the heart there can be no sure foundation laid nor certainty of saluatioÌ„ attained The second point of this wisdom is to choose a foundatioÌ„ to lay our saluation vpon that is the rocke Christ Iesus himselfe alone God and man he is the chiefe corner stone on which the whole building is coupled Eph. 2. 20 21. neither is their saluatioÌ„ in any other for among men there is giuen no other name vnder heauen by which wee must bee saued then Christ Iesus onely Act. 4. 12. and no other foundation can any man laâ—e then that which is alreadie laid which is Iesus Christ 1. Cor. 3. 11. Christ is the rocke and corner stone true Christians are liuing stâ—nes built vpâ— him 1. Pet. 2. 5. As for our works they are fruits but no part of this fouÌ„dation vnlesse to them that build on the sand like foolisâ— builders Thirdly hauing found a good foundation we must build thereon Our soules and our saluation must be builded on Christ. This is done by our faith in Christ for as mutuall loue ioynes one man vnto an other so true faith makes vs one with Christ Eph. 3. 17. the holy Ghost saith that Christ doth dwell in our hearts by faith and Psal. 125. 1. He that trusts in the Lord is as mount Sion that cannot be remooued Yet here two caâ—â—ats must be remembred I. That Christ is a rocke yet not euery way that man frames in his owne heart but onely so as he hath offered himselfe in the promise of the Gospel which is the word of the couenant of grace And for this cause we must labour that this word of Gods grace may be rooted and grounded in our hearts by faith for it is all one to beleeue in Christ and to beleeue the word that reueales Christ vnto vs so saith our Sauiour He that refuseth me and receiueth not my word hath one that iudgeth him Ioh. 12. 48. And If ye abide in me and my words abide in you Ioh. 15. 7. We therefore must be like the good ground for as it receiues and keepes the good seede so doth the good heart receiue and keepe the word of grace which beeing rooted in our hearts keepes vs vnited vnto Christ and therefore it is called the engraffed word Iam. 1. 21. which beeing mingled with faith in our hearts is profitable for it knits vs fast to Christ and makes vs growe vp in him vnto perfection II. Caueat We must set all the maine affections of our heart on Christ for hereby must we shew forth our faith We must so esteeme and loue Christ as that in regard of him we count all things losse and dung with the Apostle yea we must so delight in Christ that we desire him wholly and receiue nothing into our hearts but Christ alone Thomas desired but to put his finger into his side but we must goe further and desire to haue our soules washed in the blood that issued thence and to haue our hearts possessed by his spirit whome he giueth to his Church Use. Seeing Christ Iesus is the rocke of our saluation our dutie is to haue our hearts rooted and founded on Christ. They which be as the stonie ground heare and receiue the word and it takes some rooting in them and brings forth some fruit but as the rooting is not deepe so the fruit is neuer ripe and therefore when heat commeth it withereth so it is with professors a man may be one in name and bring forth some fruit of the word which he heares and yet be deceiued in the matter of his saluation because he is not rooted and founded in Christ. This is the point which Paul stands much vpon in sundrie of his Epistles for shew of grace will not serue the turne Indeede in these happie daies of peace any grace makes a man seeme to be a Christian but when the parching heat of persecution comes vnlesse we be throughly rooted in Christ we shall neuer continue to the ende nor bring forth fruit with patience III. Point The fruite of this true obedience in which men by faith build themselues on
of the word so did Paul 2. Cor. 4. 2. 3. in such plainenesse deliuer the word of God that if it were hid he saith it was hid to them which perish The third circumstance is the obiect of their astonishment that is his doctrine They were astonied at his Doctrine This teacheth vs that the word of God must be so deliuered that the Doctrine it selfe may affect the hearers It is a carnall thing for a man so to preach as the consideration of his wit of his memorie of his eloquence of his great reading may affect the hearers many worthy parts no doubt were in our Sauiour Christ for which he might well be admired and yet in the dispensation of his word he labours by his doctrine onely to affect his hearers and so must all they doe that will be followers of Christ. II. Point Thus much for the fruite of Christs sermon Now follows the cause thereof which is Christs authoritie in teaching v. 29. for hee taught aâ— onâ— hauing authoritie not as the Scribes This authoritie in Christâ— ministerie was caused from three things I. From the matter of his sermon II. From the manner of his deliuerie III. From the things that accompanied his teaching I. The matter of his sermon was the incomparable excellencie of heauenly doctrine thus much his enemies the Scribes that came to tempt him did confesse Mar. 12. 14. Master thou art true and teachest the way of God truly And this was long before confirmed by Moses who deliuered the promise of Christ vnto the people into whose mouth God would put his word Deut. 18. 18. and Ioh. 7. 16. Christ confesseth that his doctrine was not his owne but his fathers that sent him II. The manner of his teaching was heauenly and this shewed it selfe in sundrie things for I. Christ taught in his owne name as a Lord of his doctrine and not as a messenger or interpreter thereof as the Prophets were II. His speach and deliuerie was with speciall grace Luk. 4. v. 22. The people wondred at the gratious words that proceeded out of his mouth wherein he expressed his humilitie his meekenes loue mercie and compassion plainly shewing by his speech that he was indued with all gifts of the spiâ—â—â— aboue measure in this regard it is said Isa. 50. 4. God gaue him that is Christ the tongue of the learned to be able to speake a word in due season for the comfort and appeaâ—ing of a distressed conscience which no man but Christ is able to doe III. As he deliuered the word vocally vnto the outward â—are so hee was able by the power of his Godhead to make his hearers giue attendance and to receiue and beleeue that which he taught And lastly his zeale for his fathers glorie and his earnest desire to bring the soules of men vnto saluation which were principall ends of his ministery did also adde grace and authoritie thereto III. The things that went with his doctrine did also cause authoritie in his ministerie and these were two I. Miracles as curing the sicke and casting out deuils which did greatly confirme his doctrine vnto his hearers Mark 7. 37. when hee had cured one that was both deafe and dumbe the people were beyond measure astonished II. An vnblameable life for hee was Iesus Christ the righeous who performed all things that the law required fulfilling the will of God in suffering and suffering in his obedience Further note the phrase in the originall it is said here Hee was teaching that is it was his vsuall manner and custome thus to preach with authoritie Herin Christ is a notable presideÌ„t vnto vs for sundrie duties First hereby euerie minister of Gods word is taught to maintaine the credit of his ministrie and to preserue the same from contempt especially in his owne place and in his owne person though Christ were here in a meane and base estate yet he would not suffer his calling to be contemned but gets grace therevnto And Paul chargeth Timothie to see that no man deâ—pise his youth 1. Tim 4. 12. and to Titus he giues the like commandement Tit. 2. 15. These things speake and exhort and rebuke with all authoritie See that no mâ—â— dispiâ—e thee Now in the example of Christ we shall see how this is done not by outward pompe and estate or by earthly meanes but by truth and soundnesse of doctrine by zeale for Gods glorie and for the good of mens soules and by an vnblameable life Secondly hence also Gods ministers if they wil be followers of Christ must learne not onely to â—each sound and heauenly doctrine but to obserue therein a diuine and spirituall manner of teaching 1. Cor. 2. vers 4. and 13. Paul saith his preaching was not in humane wisdome but in the plaine euidence of the spirit comparing spirituall things with spirituall things which is then done whâ— the people may acknowledge the grace of God in the teacher As it is said of the ignorant man who is rebuked of the Prophets 1. Cor. 14. 25. Hee falls downe on his face and saith plainely God is in you indeedr There is great difference to be made betweene discoursing in Philosophie which may be done by humane wit and preaching in diuinitie Hee that can discourse well in Philosophie cannot therupon presently preach dispense the word of God aright for preaching is a spirituall dutie which cannot be performed by naturall gifts only The Prophet Isay must haue his tongue touched with a cole from Gods altar before hee could speake and vtter Gods word vnto the people and Paul the most famous of the Apostles desireth in all his Epistles to be praied for that his mouth might bee opened whereby he doth signifie that to deliuer wholesome doctrine in spirituall manner for the glorie of God the good of his people is a great matter and cannot by naturall gifts be attained vnto And indeed this is that teaching which saues the soule affects the heart of him that belongs to God which is the thing that euery minister of Gods word ought to labour for Thirdly seeing Christ in his preaching doth maintaine the authoritie of his ministerie euery man in his place is taught to maintaine and preserue the dignitie of his profession We are all of vs by our profession Christians and by baptisme the sonnes and daughters of God now our dutie is to walke worthie this our calling to take heed wee bring it not into contempt It is a most hainous wickednes for any man to bring a slaunder vpon the name and religion of God and yet nothing is more frequent in this our age for men will needs â—e christians in profession and therefore will receiue the sacraments which be the highest top sailes of all profession and yet in their liues they are profane and liue as they list yea and if others will not ioyne with them in their wickednes they will not spâ—râ— to scorne
fasting to the doctrine of praier which is a speciall part of Gods holy worship Now touching a religious fast I will here handle sixe points First what kinde of worke a fast is The Scripture speakes of two kinde of workes some commanded of God others left indifferent Workes commanded be good works and parts of Gods seruice because he commandeth them as praier thanksgiuing Almes-deedes c. Workes indifferent be in themselues neither good nor euill because they be neither commanded of God nor forbidden as to eate drinke buie sell c. And to this kind of works must we referte fasting for it is not simply commanded of God and so no part of his worship in it selfe more then eating is And yet consider fasting in it circumstances to wit as a meanes to further and to testifie our humiliation in repentance and our zeale in praier and so it is a good worke for in that vse and to that ende God commandeth it and it is a part of his worship If it be saide there is no commandement for it in the new Testament I answer if we consider it in the forenamed vse and ende there is for the same commandement that inioyneth praier and humiliation inioyneth fasting because it is a meanes to further them both for euery commandement includeth all necessarie furtherances to the maine dutie Againe we haue in the new Testament examples of ordinarie fasting which are without all exception in our Sauiour Christ and his Apostles with the occasions thereof set downe whereupon they fasted Now this is a rule in Diuinitie that the ordinarie examples of the godly approoued in Scripture beeing against no generall precept haue the force of a general rule and are to be followed II. Point How a religious fast is to be performed In a religious fast three things are required First Abstinence from meate and drinke for one day at least til the euening for abstinence from morning till noone is no fast When Hester required the Iewes to fast for her shee forbids them to eate or drinke during the fast And when Dauid fasted and praied for his child begotten in adulterie he would eate nothing till he had ended his humiliation perceiuing that the child was dead This is a thing graunted by all Protestants And the very names of fasting vsed in the old and new Testament import a totall abstinence for that time which must be obserued to discouer the absurditie of Popish fasts wherein they allow men to drinke oft if they will and eate also so it be not flesh but in fasting abstinence must be vsed from all meat and drinke so farre as health and strength will suffer Secondly Abstinence from all delights of nature whereby the outward man may be cheered and refreshed as musicke sweete smells soft apparell recreations and such like This Daniel obserued for three weekes of daies I ate saith he no pleasant bread neither came flesh or wine in my mouth neither did I anoint my selfe at all and the like may we see in many examples of the old Testament They cast dust and ashes vpon their heads in stead of anointing themselues with oyle and for soft apparell they put on sackcloath next their skin they waked when they should haue slept and lay vpon the ground in stead of beds the bridegroome went out of his chamber and the bride out of her bride-chamber for mirth there was mourning and howling in stead of singing Thirdly a man must humble and afflict his bodie in fasting and therefore must be sparing in his diet and delights before the day of fasting for a man may so pamper and full himselfe that he shal not neede to eate or drinke for one whole day but such persons fast not the time of our fast must be a time of humiliation men must afflict themselues therein as Ezra saith they must beate downe the bodie and bring it into subiection as Paul did for though Ahabs fasting was but outward yet thus he humbled himselfe before the Lord 1. king 21. 27. 29. Gods children therefore must see in their religious fasts that their bodies be humbled with their soules Here indeede care must be had that in humbling our bodies we destroy not nature or so weaken our strength that we difable our selues to serue God in our callings afterward such afflicting of the bodie the Apostle disaloweth Coloss. 2. 23. III. Point Touching the right ends of a religious fast which be foure especially I. To be a spurre and prouocation to true humiliation and repentance for this cause the Ninevites did not onely fast thēselues but caused their beasts to be without food water that by hearing their lowing and bleating for meat they might more deeply be humbled by the consideration of the desert of their owne sinnes and so more vnfainedly repent This stands with good reason for a mans abasing and pinching of his bodie shewes him his vnworthinesse of the comforts of Gods creatures by reason of his sinnes it leades him to see his desert of Gods wrath by reason of his transgressions and so his heart is more deepely stricken with conscience of his owne sinnes whereupon he doth more freely confesse them vnto God and more carefully turne from them afterward II. A religious fast serues for an outward testimonie and profession of our humiliation and repentance for by our abstinence from the delights of nature and the comforts of the creatures we solemnly professe our vnworthines thereof and of all Gods blessings for this the Lord bids proclaime a fast when he would haue his people to testifie their humiliation III. It serues to subdue the flesh and the corruption of nature this end is necessarie for the soule worketh by the bodie the inclination of the affections is greatly swaied by the bodily constitution and the soule is stained with many sinnes by reason of the distemper of the bodie But yet this ende is not so generall as the two former for there bee two sorts of men in Gods Church some of so weake a constitution of body that their ordinarie sobrietie and temperance in diet doth sufficiently subdue the rebellion of their flesh now these neede not to fast for this end others there be whom ordinarie temperance and sobrietie will not serue to tame the rebellion of their flesh and these are they that must vse religious fasting for the subduing of the flesh to the spirit besides their ordinarie moderation in diet IV. Fasting serues to prepare vs vnto praier and to further vs therein for first it causeth watchfulnesse cuts off drowsinesse and so makes a man the more liuely and fresh in prayer wherevpon our Sauiour often ioynes these together Watch and pray Secondly it makes vs feele our wants and miseries and so brings vs to some conscience of our sinnes whereupon the heart is more deepely humbled and so stirred vp more
feruently to call for mercie and for this cause the Scripture many times ioynes prayer and fasting together IV. Point The causes or occasions of a religious fast which may iustly mooue vs thereunto and they be seauen First when we our selues haue fallen into any grieuous sinne or sinnes whereof our conscience accuseth vs and whereby we procure the wrath of God against vs then to resonne our selues and to escape the wrath of God we had neede to giue our selues to prayer and fasting 1. Sam. 7. 6. The Israelites hauing fallen to Idolairie put away their strange gods and turne vnto the Lord with weeping and fasting and when they kept the feast of Expiation which was a type of their forgiuenes by the Messias then they humbled themselues in fasting before the Lord Leuit. 16. 29. Secondly when some among vs fall into any grieuous sinne though wee our selues bee cleare from it yet then wee must fast because for the sinnes of others Gods iudgements may iustly fall vpon vs. Hence it was that Paul blames the Corinthians because they sorrowed not for the sinne of incest committed among them And in this regard euery godly person ought to humble himselfe because of the grieuous sinnes of Atheisme blasphemie oppression c. which abound among vs. Thirdly when the hand of God in any iudgement lies vpon vs so did the Israelites when they fell in battell before the Beniamites and so ought we to doe for many iudgements of God that haue laien long vpon vs. Fourthly when the hand of God in any fearefull iudgement lies heauie on others among whom we liue though we our selues be freo in this case Dauid oft times humbled himselfe not onely when his child gotten in adulterie was sicke 2. Sam. 12. 16. but euen when his enemies were sicke he fasted Psal. 35. 13. Fiftly when Gods iudgements are imminent as it were hang ouer our heads so did Iâ—hosaphat when his enemies came against his countrie and in this regard we ought to humble our selues for the professed enemies of Gods grace are daiely plotting our subuersion Sixtly when we stand in need of some needfull blessing of God especially such as concerne saluation thus Cornesius besought the Lord in prayer and fasting when he desired true resolution concerning the Messias and so ought we to doe to get assurance of our recoÌ„ciliation with God in the pardon of our sinnes Seauenthly for Gods blessing and good successe vpon the ministerie of the Gospel so did the Church for Paul and Barnabas when they sent them to preach Act. 13. 3. and so ought we to doe at this day These be the iust occasions of fasting mentioned in the word whereto wee may referre the rest and when any of these befall particular persons families congregations cities countries or kingdomes then they ought to humble themselues in fasting before the Lord U. Point The time of a religious fast this now is free in regard of conscience Indeede in the old testament they had a set time of fasting to wit the tenth day of the seanenth moneth but in the newe testament there is no set time which bindes the conscience onely men must fast as iust occasion is offered If it be said that diuers reformed Churches haue set times of fasting I answer those fasts are set for orders sake and not to binde conscience and they are ciuill fasts and not religious for the Church may alâ—er them at her pleasure The time of a religious fast is the time of mourning which is vncertaine vnto any Church and therefore the time thereof cannot be set which must bee marked because the church of Rome doth herein erre in that they bind mens consciences to their set times of religious fasts Tollet instr Sacerd l. 6. c. â— UI. Point The kinds of a religious fast and they are two priuate and publike A priuate fast is that which is performed priuately either by one man alone for some of the forenamed occasions peculiar to to himselfe as Cornelius did Act. 10. 33. when he desired to know the true Messiss or by a priuate familie vpon peculiar causes mouing them thereto and so did Hester fast with her maides Hester 4. 16. This fast was foretold by Zacharie The land shall bewaile euery familie apart the familie of the house of Dauid apart and their wines apart c. A publike fass is that which is performed publikely by diuers families assembling in one or in many congregations and this publike fast is appointed partly by the Church partly by the Magistrate the Church must iudge of the time and occasion thereof and the Magistrate must authorize and proclaime it Againe a religious fast may be distinguished otherwaies in respect of the time of continuance and manner of abstinence therin for sometime a religious fast is onely from one meale for one day as Iudg. 20. 26. sometime it is from one meale for many daies together as 1. Sam. 31. 13. they fasted seauen daies together for Saul and Ionathan abstaining from their dinners and taking some refreshing in the euening and so Daniel fasted for three weekes of daies that is each day from morning till night Dan. 10. 3. And sometime it is from all kinde of sustenance for many daies together so Hester and her maides fasted three daies Hest. 4. 16. Now the two former may be vsed of vs as occasion serueth but this last is very dangerous for it is not with vs in this regard as it was with the Iewes they liued in hot countries and so had colde stomacks by reason whereof they might fast three daies without any great inconuenience but wee that liue in colder clymates haue hotter stomacks and so haue neede of more and oftener refreshing then they had neither can we fast so long without endangering life or health now fasting must bee to humble and afflict the body but not to destroy it Thus much of fasting in generall now I come to Christs doctrine of fasting here propounded And first of his reformation of the abuses thereof then vsed among the Iewes When ye fast looke not as the hypocrites c. Quest. How doth this agree with the commandement of God Ioel. 1. 13 14. where hee bids them howle and crie in their fast which cannot be without a mournfull countenance and indeede in a true fast rightly celebrated the sorrow of the heart must needes be testified by some conuenient signes and gesture in the bodie Ans. Christ doth not here simply condemne a sorrowfull countenance in fasting when as iust occasion of sorrow therein is offered for Nehemiah looked sad but onely the hypocrisie of the Pharisies who when they fasted had a sad countenance without a sorrowfull heart for all their heauie lookes they had no broken spirits this therefore Christ saith carrie not a sad and heauie looke when thou hast no sorrowfull mourning heart mind not thy outward