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
of God v. 27. Use. 1. Hence we learne that grace is giuen not to the idle but to them that vse the good meanes ordained of God for the obtaining of grace as the holy exercises of the word in hearing reading meditation and humble and earnest praier and therefore if we would haue grace we must diligently exercise our seluos in these means for faith comes by hearing Rom. 10. 17. And Gods children in all ages haue vsed the meanes to get grace Lament 5. 21. Turne thou vs O Lord vnto thee and we shall be turned and Dauid is plentifull in the meanes whereby he abounded in grace Psal. 119. 33. Teach me O Lord the way of thy sbatutes and verse 99. I haue bâ—d more vnderstanding then all my Teachers for thy restimonies are my meditation So Christs Disciples did not onely heare him preach but desired to bee instructed in those things which they knew not Matth. 13. 36. Declare to vs the meaning of the parable also they prayed him to increase their faith Luk. 17. 5. Here then we may see the cause of that ignorance and want of grace which abounds in the world namely contempt or negligence in the meanes which God hath ordained for the obtaining of grace for the heart of the negligent is like the field of the sluggard that hath no corne in it but is ouer-growne with briers and thâ—â—nes Secondly this serues for the comfort of those that haue as yet but the beginnings of grace in small and weake measure they must not bee discouraged for God hath plentie of grace in store if they can but find and feele their want of grace and lament it vnto God vsing the meanes of the word praier to get supply here is a promise of the holy Ghost who is the storehouse and fountaine of all grace Thirdly this serues for a good ground to confute sundrie â—rrours as first the opinion of vniuersall grace wherby some hold that euery man may be saued if he will for the promise of the holy Ghost without which none can be saued is not vniuersall but here made with restrâ—int to those that aske according to Gods will which none can doe without the spirit which must teach vs to pray in faith without which wee receiue nothing from God Iam. 1. 7. Secondly this ouerthroweth the fond conceit of Anabaptists and Familists which looke for the spirit by reuelation and not in the exercise of the word and praier But we must looke to the meanes in which God giues the spirit and out of that meanes we are more subiect to the delusions of Satan then to the operation of the holy Ghost Thirdly this also confuteth the errour of the Church of Rome who teach that a man by the good vse of the gifts of nature may come to obtaine the gifts of the holy Ghost But there is no larger promise then this in all the Scripture where the gifts of the holy ghost are promised to the exercise of the gift of praier in faith which we cannot doe by nature but by grace And besides when we aske in faith by grace this is no cause of the gifts of the spirit which wee receiue but onely a discharge of our dutie in the exercise of the meanes which God hath appointed whereupon followeth the increase of grace yet no way of our merit but from Gods free mercie and his bountie Verse 12. Therefore whatsoeuer ye would that men should doe to you euen so doe ye to them for this is the Law and the Prophets This verse containes the fourth part of this Chapter concerning equitie and instice And it consists of two branches a commaundement Whatsoeuer ye would c. and a reason for this is the Law and the Prophets For the first The meaning The commandement is propounded in a forme of speech that hath reference to some thing going before Therefore whatsoeuer c. and yet it seemeth very hard that it should depend either vpon the doctrine of praier or of dispensing the word or of rash iudgement Why then is it said therefore c. Some thinke it is to be referred to the doctrine of Iustice which was deliuered in the fift Chapter but that is scarse probable because so many different points of doctrine are handled betweene Others thinke that it doth not depend of any thing that went before but that the word therfore doth abouÌ„d and this is more probable for such particles doe sometimes abound Ioh. 1. 20 he denied and said because â— I am not the Christ where the word because doth abound Now though the word therefore doe abound yet it is not without his vse for it imports that the doctrine here deliuered is a speciall doctrine and a maine conclusion inferred vpon diuers particular duties of Iustice before deliuered in the whole Sermon Whatsoeuer It may seeme that this ought not to be so for many desire and wish euil vnto themselues as children that they may haue their wils to take their pleasure and not be held in subiection vnto their parents or held to good education and so idle persons wish euill vnto themselues for they would not bee set a worke Wee are therefore to know that this must not be vnderstood of euil wishes but of a will and desire wel ordered either by grace and according to the written word or at least by the light of naturall knowledge and conscience so that Christs meaning is this as if he had said Whatsoeuer thing either by the light of nature and conscience or by direction from Gods word you would wish that men should doe to you that doe ye vnto them The commaundement thus explaned containeth two things I. The thing to be ruled and ordered namely our actions to other men II. The rule it selfe that must order all our sayings and doings towards others to wit that desire of iustice equity which euery man by nature would haue others shew to him in all things In this commaundement our Sauiour Christ would let vs see a notable propertie of our corrupt nature namely that we are forward and diligent to exact iustice and equitie at other mens hands towards vs but flacke and backeward to yeeld the same to others againe In other mens doings towards our selues wee are masters able to teach them what they ought to doe but in our owne dealings toward others wee are scarce schollers that will learne their dutie we our selues would be reuerenced and commended but we hardly doe the like to others Secondly here we are taught to auoyd all practises whereby wee might hurt our neighbour either in body goods or good name as lying slaundering vsurie oppression and such like this naturall reason might teach vs for wouldest not thou haue others to defame hurt or oppresse thee then doe not this to them for the rule is not doe as men doe to thee but doe to others as thou wouldest haue them doe to thee
thinketh on them though heauen be Gods throne and the earth his footstoole yet will hee looke to him that is poore and of a contrite spirit yea the Lord will dwell with him that is of a contrite and broken heart Christ came to preach the glad tidings of the Gospel to the poore yea the Lord filleth the hungrie that is the poore and hungrie soule with good things but the rich he sends emptie away Let these and many such fauours with God which they enioy prouoke vs to become poore in spirit Secondly are they blessed that be poore in spirit then here all poore and wretched persons in the world may learne to make good vse of their wants and distresses they must consider them as the hand of God vpon them and thereby be ledde to the viewe of their sinnes and by the consideration of their sinnes be brought to see their miserie in theÌ„selues the true ground of this spirituall pouertie Now when they are once poore in spirit they are in a blessed state in the iudgement of Christ. If a man bleed dangerously at the nose the best way to saue his life is to let him blood else-where and so turne the course of the blood another way euen so when a man is oppressed with worldly calamities hee cannot finde any comfort in them for in themselues they are Gods curses yet if thereby he can bee brought to see his spirituall pouertie then of curses they become blessings vnto him and therefore when we are in any distresse wee must not onely fixe our eies vpon the outward crosse but by meanes of that labour to see the pouertie of our soules and so will the crosse lead vs to happinesse Thirdly they that abound with worldly wealth must hereby learne to become poore if they would be saued Poore I say not in goods but in soule and spirit this indeed is hard to flesh and blood for naturally euery rich man blesseth himselfe in his outward estate and perswades himselfe that God loues him because he giues him wealth but such conceits must he striue against and learne of God to reioyce in this that he is made lowe Iam 〈…〉 Fourthly on this saying of Christ that the poore are blessed the Popish teachers obseruing the word translated poore to beâ—oken outward pouertie goe about to builde their vowe of voluntarie pouertie whereby men renouncing their wealth and possessions of this world doe be take themselues to some Monasterie there to liue a poore and solitarie life But their voluntarie pouertie will not agree with this text son Christs poorâ— here pronounced blessed are such as by reason of their pouerty are miserable and wretched wanting outward comforts as we shewed oâ—t of Luke where Christ opposeth them to the rich who abound with all worldly delights but to vndergoe the Popish vow of voluntarie pouertie is no estate of miserie or distresse for who doe liue in greater â—ase or enioy more freedome from the crosses and vexations of this life then their begging Friers Againe if their vowed pouertie had any ground in this text then Christ should pronounce such poore blessed as made themselues poore but that he doth not for then in the next verse he should pronounce such mourners blessed as voluntarily cause themselues to mourne for that verse dependeth on this as a more full explanation of this first rule But no man will say that they that mourne without a cause are there called blessed and therefore Popish vowed pouertie hath no ground on this place And thus much of the persons II. Point Wherein the blessednes of these poore consists namely in hauing a right to the kingdome of heauen For theirs is the kingdome of heauen By kingdome of heauen for the better conceiuing of this blessednes we must vnderstand a state or condition of man whereby he is in Gods fauour and hath fellowship with God The truth of this description is euident by the tenour of the new Testament Now this estate of man is called a Kingdome because herein God rules as king and man obeies as Gods subiect for no man can be in Gods fauour nor enioy his fellowship vnlesse God be his King ruling in his heart by his word and spirit and he Gods subiect resigning himselfe to be ruled by him for this happie estate consists in Gods gracious ruling of man and mans holy subiection vnto God Indeede fewe doe see any great happines in this estate but the truth is mans whole felicity stands herein Rom. 14. 17. The kingdome of God is not meate and drinke but righteousnes peace and ioy in the holy Ghost Here the Apostle teacheth vs three things namely that when Gods spirit rules in a mans heart then first he is iustified there is righteousnes secondly he hath peace with God euen that peace of conscience which passeth all vnderstanding thirdly the ioy of the holy Ghost which is all vnspeakable comfort passing all worldly ioy whatsoeuer And these three doe notably set out the state of an happie man which will yet more plainly appeare by their contraries in Iudas who beeing a wretched sinner vnrighteously betraied his master and thereupon fell into the miserie of a guiltie accusing conscience which was the cause of his desperate death and also that his bodie burst asunder and his bowells gushed out now if an euill conscience be so fearefull then â—ow blessed an estate is the peace and ioy of a good conscience which a man then hath when God by his word and spirit ruleth in his heart Againe this estate is called the kingdome of heauen because that man in whom Christ 〈…〉 by his word and spirit is alreadie himselfe in heauen though iâ— bodie he be yet on earth for heauen is like a citie with two gates thorough both of which a man must passe before he obtaine the full â—oyes thereof now so soone as God by his word and spirit rules in any mans heart he is alreadie entred the 〈…〉 te of grace which is the first gate the other remaines to be passed thorough at the time of death which is the gate of glorie and then he is in full possession Doth true happines consist in this estate where Christ ruleth and man obeies then here behold the errour of all Philosophers and wise men of this world touching happines for some haue placed it in pleasure some in wealth and others in ciuill vertue and some in all these But the truth is it stands in none of these A naturall man may haue all these and yet be condemned for the ciuill vertues of the heathen were in them but glorious sinnes Our Sauiour Christ hath here reuealed more vnto vs then all the wise men of the world did euer know and hereby we haue iust occasion to magnifie the bookes of Scripture farre aboue all humane writings because they doe fully set out vnto vs the nature and estate of true felicitie which no humane
rodde of men but not take his mercie quite from them 2. Sam. 7. 14. Secondly when God remooues the griefe with the causes thereof thus he comforted Manasses who for his abominable Idolatries and witchcrafts was carried captiue into Babylon and there laid in prison fettered in chaines of iron yet when he did mourne vnder that affliction and withall humbled himselfe vnto God for his sinnes the Lord comforted him by bringing him out of that captiuitie and prison to Ierusalem into his owne kingdome Thirdly when God giues inward comfort to the heart and conscience by his word and spirit In this case Paul said we reioyce in afflictions knowing that the loue of God is shedde abroad in our hearts by the holy Ghost which is giuen vs yea when he was exceedingly afflicted aboue his strength so as he receiued the sentence of death in himselfe hauing no hope of life yet euen then he professeth that as the sufferings of Christ abounded toward him so his consolations through Christ abounded in him Fourthly when God by death puts an ende to all their miseries and brings their soules to eternall life Thus was Lazarus comforted as Abraham saith vnto Dives Luk. 16. 25. and thus doth Christ comfort the Theefe vpon the crosse who with his bodily torment for his leud life was vndoubtedly touched in conscience for his sinnes and therefore desires Christ to remember him when he came into his kingdome by telling him that that day he should be with him in Paradise Here then we haue a notable remedie against the immoderate feare of death whether naturall or violent and of any other iudgement of God for when death it selfe or any other miserie whatsoeuer shall befall vs if we can there with bewaile our transgressions we neede not feare still holding fast this promise by faith in our hearts that we shall be comforted Secondly this promise well obserued may teach vs to auoide the perill of this false conceit That true faith doth alwaies minister present comfort Many doe herewith perplexe themselues measuring their estate towards God by that which they feele in theÌ„selues so as if in time of trouble they finde not present comfort they iudge themselues voide of faith and cast out of Gods fauour but herein they greatly wrong themselues for though the apprehension of comfort from God in distresse be a fruit and worke of faith yet a man may haue true faith that wants this sense and feeling of present comfort Doubtlesse none are blessed that want faith yet many are blessed that want feeling for here it is saide they that mourne for sinne are now blessed and yet it is not said they are now comforted but they shall be comforted meaning afterward in Gods good time Vers. 5. Blessed are the meeke for they shall inherit the earth This is the Third rule of Christ touching happinesse which as the former containeth two parts first the parties blessed secondly wherein this blessednes consists For the first The parties blessed be the meeke That we may know aright who be meeke I will somewhat lay open the vertue of meekenes and briefly handle these foure points first what meekenes is secondly what be the fruits thereof thirdly wherein it must be shewed fourtly the cause and ground thereof I. Point Meekenes is a gift of Gods spirit whereby a man doth moderate his affection of anger and bridle in himselfe impatience hatred and desire of reuenge II. Point The fruits of meekenes are principally two First it makes a man with a quiet and patient heart to beare Gods iudgemeÌ„ts which is a worthie grace of God and the greatest fruit of meekenes Levit. 10. 3. When Aarons two sonnes Nadab and Abihu were burned with fire from heauen which was a grieuous iudgement he went to Moses to know the cause thereof who told him that God would be glorified in all that came neere him which when Aaron heard he held his peace and was not mooued with grudging or impatience So Dauid beeing in great distresse through the hand of God vpon him doth notably shew forth this grace saying I was dumbe and opened not my mouth because Lord thou diddest it Secondly meekenes causeth one with a quiet minde to beare the iniuries men doe vnto him yea to forgiue and forget them and to requite good for euill referring all reuenge to God that iudgeth righteously When Dauids enemies laid snares for his life vttered sorrowes and imagined deceit against him continually yet by this vertue he suffered all patiently beeing as a deafe man that heareth not and as the dumbe which openeth not his mouth so farre was he from priuate reuenge And our Sauiour Christ sets forth himselfe a patterne of this vertue saying Learne of me that I am meeke and lowly in heart herein he left himselfe an example that we should follow his steppes who when he was reuiled he reuiled not againe when he was buffeted he threatned not but referred all to the iudgement of him that iudgeth righteously yea he praied for them that crucified him So did Stephen Act. 7. 60. Lord lay not this sinne to their charge so Zachariah the sonne of Iehoida beeing stoned saide onely this The Lord will see and require it at your hands 2. Chron. 24. 22. III. Point Wherein must this meekenesse be shewed Ans. Not in the matters of God when his glorie is impeached for therein we must haue zeale as hote as fire but in the wrongs and iniuries that concerne our selues Moses was the meekest man vpon the earth in his time Numb 12. v. 3. and yet when the Israelites had made a golden calfe in zeale to Gods glorie hee brake the two tables of stone put to the sword that same day three thousand men of them that had so dishonoured God Dauid also that held his tongue at his owne wrongs did consume away with zeale against his enemies that forgat Gods word Psal. 119. 139. And our Sauiour Christ who as a lambe before the shearer opened not his mouth for the wrongs done vnto himself did yet in rescue of his fathers glorie make a whip of cordes and driue the buyers out of the Temple who made his Fathers house a denne of theeues Math. 21. 12. IV. Point The cause and ground of this meekenesse is affliction and pouertie of spirit as the order of these rules declareth where it is placed after pouertie of spirit and mourning and therefore Psal. 37. 11. whence these words are borrowed the meeke person is called by a name that signifieth one afflicted to teach vs that hee that is meeke indeede is one who by affliction and distresse hath beene brought to mourne for his offences for hardly can he bee meeke and patient in spirit that hath not beene acquainted with the crosse Lamen 3. 27 28 29. The Church commendeth this bearing of the crâ—sse in youth because it maketh a man to sit
meaning of the words is this Whereas you thinke that I came to destroy the Law and the Prophets by making them of none effect you are deceiued nay on the other side know that the ende of my manifestation in the flesh was to fulfill the law both in my doctrine and person and also in the persons of men both good and badde In this Apologie of Christ for his behauiour towards the Law obserue what malice some of the Iewes especially the Scribes and Pharises bare vnto him for Christ was the Author of the Law and yet they maliciously suspect and charge him with the abrogation therof so as he is faine to cleare himselfe in this behalfe The like hath beene the malice of wicked men in all ages against the deerest seruants of God Act. 6. 14. Stephen is accused to speake blasphemous words against the Law Act. 21. 28. Paul is charged with the same crime And such is the malice of the Papists against all Euangelicall reformed Churches because wee denie Iustification by workes therefore they condemne vs for enemies to good workes and in many other points they fasten vpon vs notes of reproach for holding the truth Yea among our selues the like malice doth appeare in those that brand their brethren with odious names because they shew forth more care then others of their dutie to God but let all Gods children beware of this Pharisaicall practise Againe obserue the Titles vnder which he comprehendeth the whole Scriptures of the olde Testament The Law and the Prophets Luke 16. 31. they are called Moses and the Prophets Luke 24. 27. Christ beganne at Moses and at all the Prophets and interpreted vnto them in all the Scriptures there Moses and the Prophets containe all the Scriptures of the old Testament Here then we may note a propertie of the bookes of the olde Testament namely that euery one of them was written either by Moses or some other of the Prophets And by this wee may knowe the Canonicall bookes of the olde Testament and distinguish them from the bookes called Apocrypha for the Apocrypha bookes were not penned by any of the Prophets who spake and writ in the Hebrew tongue the natiue language of the Iewes but by some other in the Greeke tongue which was not the language of the olde Prophets These bookes may bee regarded in sundrie respects as containing many worthie Rules touching manners in which regard wee may preferre them before other writings of men so farre forth as they are consonant with the Scripture and so the Church of God hath of long time reuerenced them but yet they are no part of the Law nor of the Prophets And therefore the Church of Rome doth notably wrong and abuse the world in stiling these Apocryphall bookes for Canonicall Scripture Thirdly Christ in this his Apologie sheweth a sweet consent betweene the Law and the Gospel They are not contrarie one to the other for Christ who is the substance of the Gospel came to fulfill the Laweâ— and therefore Paul saith that by faith wee establish the Law and Hebrewes 9. 19 20. c. When Moses had giuen the Lawe vnto the people hee offered sacrifices and sprinkled the blood thereof vpon the booke and vpon the people which was a type of the shedding of Christs blood as it is there expounded which did notably signifie this consent betweene the Law and the Gospel in so much as without Christ the Law could not stand Now this consent betweene them standeth herein The Law requireth perfect obedience and threateneth death to the least breach thereof not propounding any way for the fulfilling thereof out of our selues but the Gospel directeth vs to Christ who as our suretie hath fulfilled the Lawe for vs for which cause Christ is called the ende of the Lawe for righteousnesse to euery one that beleeueth And through Christ it is that the righteousnesse of the Law is fulfilled in vs which walke not after the flesh but after the spirit Verse 18. For truely I say vnto you till heauen and earth perish one iot or one title of the Law shall not escape till all things bee fulfilled Here our Sauiour Christ propoundeth the second argument for the clearing of himselfe from their false imputation of destroying the Lawe and it is drawne from the nature of the Law which is immutable The Exposition For This sheweth the dependance of this verse vpon the former Truely I say vnto you This is a forme of speech which our Sauiour vsed when he would solemnely auouch any waightie truth and propounding this in his owne name herein he sheweth himselfe to bee the Doctour of his Church whome we must heare in all things for hee speaketh as one that cannot lie The thing hee saith is this Till heauen and earth perish one iotte or title of the Lawe shall not passe In which wordes he setteth downe the stabilitie and the vnchaungeablenesse of the Lawe and that hee might fully expresse his mindâ— hee borroweth a phrase from the Hebrewe Alphabet wherein Iod is the least letter One iot signifying that not so much as this little letter Iod shall passe out of the Lawe Againe by Title some thinke is meant the Hebrewe vowels but properly it signifieth a line bent crooked or the toppe of an horne so that here it properly signifieth the bending or bowing that is in the top of some Hebrew letters insinuating that not so much as the least part of a letter in the Law should passe away Now these things must not be taken properly for it hath beene and may be that in the Hebrew copies of the old Testament some letters should bee changed as may appeare by the diuers readings in sundrie copies for that may be without the losse of any sentence but Christs meaning is this That not the least parcell or sentence in the Law shall passe away making parts in the Law to be as titles in the Alphabet Till heauen and earth perish that is neuer so much this phrase insinuateth for though heauen and earth shall be changed in regard of their qualities yet the substance of them shall neuer passe to nothing and in this sense is the word Till vsed else-where 1. Sam. 15. 35. Samuell came no more to see Saul till the day of his death that is neuer Till all things be fulfilled that is till euery thing commanded in the Law bee done so as it shall no more vrge a man to any obedience which shall neuer bee for it must eternally bee fulfilled so that this phrase hath the like sense with the former importing thus much euen for euer and euer so that this is the meaning of this verse That the Law of God is vnchangeable not onely in the whole but for euery part thereof and the fulfilling thereof shall neuer haue an ende Christs reason then stands thus If the Lawe bee immutable and for obseruation eternall then I came not to destroy it but
sinnefull conception al which our Sauiour Christ was free from for at the very time when hee bare our sinnes hee was in himselfe more holy then all men and all Angels Fourthly it is said that if Christs righteousnesse bee made ours then wee are made Sauiours Answer It followeth not for Christs merits and righteousnesse are conuaied and applied vnto men not as they are in Christs person in whom they are sufficient to saue ten thousand worlds but as they serue to saue and iustifie that particular person onely to whom they are imputed so that this remaines an vndoubted truth that that righteousnesse which brings saluation is Christs righteousnesse onely Here some may say How is Christs righteousnesse made ours and wee assured of it Answ. It is made ours by sauing faith which the holy Ghost creates in the heart and soule as an hand whereby wee may laie hold on Christ and applie his righteousnesse vnto our selues as hee is offered vnto vs in the promises of the Gospel Some obiect that if Christs righteousnesse be made ours by our beleeuing it to bee ours then if a man beleeue his neighbours house to be his it is his also and so for any other thing Answer There is not the like reason in these things for it is a meere fancie and imagination for a man to beleeue his neighbours house to be his hauing no ground for it besides his owne conceit but when a man beleeueth Christs righteousnesse to be his he hath Gods commandement and promise for his warrant and assurance that it shall be imputed vnto him and withall that faith so grounded maketh Christs righteousnesse as truely his as any thing a man hath is his owne beeing giuen him of another Now this sauing faith laying hold on Christs righteousnesse for mans iustification is neuer seuered from sanctification by the spirit with the fruits thereof whereby the old man beeing mortified and the new man in Christ renued according to his image in knowledge righteousnesse and true holinesse the whole person is turned vnto God and made carefull to please him both in thought word and deede and hereby doe wee receiue assurance of our iustification for true sanctification is the earnest of the spirit of adoption in our hearts whereby we are sealed vnto the day of our redemption Doth that righteousnesse whereby we must be iustified and saued in the day of our Lord come from Christ onely and not from our selues then we see what iust cause we haue to humble our selues and to acknowledge our great vnrighteousnesse and want of all goodnesse in our selues and when wee can doe this vnfainedly wee haue gone one steppe in the way to true happinesse Secondly we also must hereby learne to esteeme all things as drosse and dongue with the Apostle in respect of Christ Iesus and his righteousnesse for he it is that brings vs to heauen and therefore wee must honour him aboue all and value his righteousnesse as that most pretious iewel which when a man hath found hee will sell all that he hath to get and keepe it Matth. 13. 46. Thirdly we must hunger and thirst after Christ and his righteousnesse for it is the fountaine of all blessednes and without it we are most miserable yea though wee had all the world beside yet without it wee loose our saluation Now what will it profit a man to winne all the world if he loose his soule Fourthly seeing Christs righteousnesse is made ours by faith we made assured of it by sanctification of heart and life wee must labour for true faith whereby our hearts may bee inwardly renued we must not content our selues with an outward holinesse for that will neuer bring a man to heauen but our endeauour must be for inward holinesse whereby we shal be preferred with God aboue all the Pharises in the world and get assurance of eternall happinesse And this faith wee must shewe forth in all holy exercises as when we heare the word wee must lend the inward eare of the heart with the bodily eare and when we fall downe to praier we must bowe the knees of our hearts and in fasting from meate wee must abstaine from sinne yea in all things wee must be carefull to serue God in spirit and truth for which cause wee must pray with Dauid Lord renue a right spirit within me that so feeling Christ to liue in vs by grace wee may bee assured that Christs righteousnesse shall bring vs vnto glorie Verse 21. Ye haue heard that it was said of olde Thou shalt not kill for whosoeuer killeth shall be culpable of iudgement Our Sauiour Christ hauing laid downe his Preface doth here begin his interpretation of the Law beeing indeed the onely true doctour of his Church and herein especially hee doth meddle with the second Table beginning first of all with the sixt Commandement touching Murther In the handling whereof hee obserueth this order First hee setteth downe the false interpretation of this law by the Scribes and Pharises in this verse Secondly hee sheweth the true meaning of it v. 22. And lastly hee propoundeth rules of concord and agreement betweene those that be at variance verses 23 24 25 26. For the first The Exposition Ye haue heard that is you Iewes which now heare mee whether Scribes Pharises or others you haue heard that it hath beene said of old that is by your auncient Teachers the old Scribes and Pharises who haue expounded this law vnto you and that this phrase must be vnderstood of the ancient Iewish Teachers may plainely appeare because in the next verse hee opposeth his owne teaching thereunto and would haue these his hearers that before had learned a false interpretation of this law from their old Teachers now to learne of him the true exposition thereof The Law is this Thou shalt not kill The exposition of the ancient Iewish Teachers was this for whosoeuer killeth shall be culpable of iudgement that is whosoeuer laieth violent handes on another to take away his life for they knew no other murther neither did they extend this commandement to forbid any sin but actual murther shall be culpable of iudgement that is shall be held guiltie of murther both in the courts of men and also before the iudgement seate of God where hee shall receiue the deserued punishment thereof This was the interpretation of the Iewes Here first obserue that Antiquitie is no infallible marke of true doctrine for this exposition of this commandement was ancient received from ancient Teachers and yet Christ the doctour of truth reiecteth it as false and corrupt and therefore the argument which the Papists vse for the stablishing of their religion drawn from Antiquitie is of no effect Secondly by these words of Christ ye haue heard it hath beene said of olde wee may easily gather after what manner the Scribes and Pharises expounded the law namely they left the Scriptures and followed
minde ruled and directed the will and affections but now these inferiour powers rule or rather ouer-rule the minde and vtterly peruert the regiment thereof they cast a mist and a vaile ouer the eie of the minde that it can see nothing in the waies of righteousnesse and therefore as wee tender the saluation of our soules wee must renounce our owne naturall wils and corrupt desires and striue to bring them into subiection vnto the word of God Many men thinke much to be crossed of their naturall desires and delights but it is happie for the soule when God in his prouidence doth breake men of their wills for the will vnsubdued carries the whole man headlong into all disorder This must be considered of them which haue knowledge and learning for vnlesse the will and affections be ruled by the word all knowledge is made fruitlesse out of the heart saith Salomon come the issues of life if it be kept with watch and ward and ordered by Gods word otherwise hence come the issues of death when the raines of the affections are let loose after the corrupt desires of nature and therefore as we respect woe or ioy so must wee haue regard to our will and desires Thirdly if the light of nature may bee turned into darkenesse then may the illumination of the Gospel be put out turned into darkenes for the knowledge of the Gospel is not naturall and therefore not so deeply imprinted in the vnderstanding vpon the bare knowledge of it Experience sheweth this to be true in all those temporizers which begin in the spirit end in the flesh the author to the Hebrews shews 5. degrees of apostacie by which the illumination of the Gospel is turned into darkenesse Heb. 3. 12. saying Take heede lest there be in any of you an euill heart of vnbeleefe c. where the first degree is consenting vnto sinne beeing deceiued with the temptation of it The second is hardnesse of heart vpon many practises of sin Thirdly the heart beeing hardened becomes vnbeleeuing and calls the truth of the Gospel into question Fourthly by vnbeleefe it becomes euill hauing a base conceit of the Gospel Fiftly this euill heart brings a man to apostacie and falling from God which is the extinguishing of the light of the Gospel We therefore to preuent this feareful estate must embrace the Gospel and practise the counsel there set down euen by looking carefully euery one to his owne heart and life and by mutuall admonition and exhortation one of another vers 13. that so the first step of this apostacie which is the deceitfulnesse of sinne take not place in vs. Fourthly seeing the light of nature may bee put out whether may not true faith and other sauing graces be quite lost Answ. There is no grace of God but considered in it selfe it may be lost for it is a creature and so is changeable for nothing is vnchangeable in it selfe but the Creatour but in regard of the promise God touching the preseruation of sauing grace vnto the ende in such as be in Christ hence it comes that faith hope and charitie cannot be lost for the gifts and calling of God are without repentance in Christ. God indeede gaue to Adam true and perfect grace whereby he might haue stoode if he would but because he decreed to permit the fall to make a way for his mercie in Christ therefore he left man in the hand of his owne counsell and so he fell from his created integritie but now in Christ God workes both the will and the deede so as he which doth truly beleeue is as mount Zion which cannot be remooued but standeth fast for euer for he is built vpon the rocke Christ Iesus and so can neuer fall the gates of hell shall not preuaile against him God giues a second grace vnto the first by vertue hereof it becomes vnchāgeable though in it selfe considered it might be lost Againe I answer thus that as the light of nature is not quite put out but onely buried in such sort as it is without vse and seemes exstinguished so the grace of faith by the practise of sinne may be hidde and couered so as it shall not appeare for a time but yet it cannot be quite put out where it is once truly wrought And thus much of the blinde eie with the fruit thereof Now to end this place wee must remember that the scope of Christ in these two verses is to shew that the euill and blind eie of man by nature whereby he is disabled to discerne rightly of things that differ is the cause why in seeking after treasure he leaueth the heauenly and seeketh earthly treasure onely And hereby we must be admonished to labour for this gift of discerning by the illumination of the spirit in the word as we shewed before that so the eie beeing single the whole body may be light that is so ordered that with peace and comfort wee may walke on in the way of life whereas otherwise we walke in darkenesse and feare no danger till we fall into it irrecouerably verse 24. No man can serue two masters for either hee shall hate the one and loue the other or else he shall leane to the one despise the other Ye cannot serue God and Mammon Here Christ meeteth with a second obiection which the carnal heart of man might frame against the former commandements verse 19 and 20. for whereas Christ had forbidden the treasuring vp of worldly riches commanded the seeking of heauenly treasure some man might flatter himselfe with this perswasion that he might well seek◠both and lay vp both treasures for himselfe in earth and in heauen also To this Christ answers No that is impossible and he prooues it thus No man can serue two masters But to seeke heauenly and earthly treasures is to serue two masters to wit God and Mammon and therefore no man can seeke them both The first part of this reason is fully set down and prooued in the text by the effect of such seruice in contrarie affections and behauiour for either he shall hate the one and loue the other c. The assumption and conclusion are necessarily implied in the last words Yee cannot serue God and Mammon wherein Christ applies the former argument The Exposition No man can serue two masters This may well bee doubted of for experience shewes that by their mutuall consent one Factor may serue diuers Marchants Hereto some answer thus that it is implied the masters must be of diuers and contrarie qualities as when one saith come and doe this the other saith doe it not and then no man can serue them both and thus the words containe an holy truth But yet because no clause is expressed implying contrarietie in the masters therfore I take it the words must be taken as a common prouerb among the Iewes which Christ Iales downe for the ground of his
miserie Sâ—gâ—e of regeneration 4 A ground of contentatioÌ„ in losses God bountie a Gen. 28. 2â— b Gen. 32. 10 1. Duties froÌ„ Gods boun tiâ— 2 3 4 5 6 A double prouidence in man 1. Godly â— Inordinate prouidence 7. Reason against distrustfull care A rule for our life The continued miserie of mans life Duties 1. 2 3 6. part of Christs sâ—rmon 4. kinds of lawfull iudgment 1 2 3 4 â—iâ—t 23 1 2 3 Math. 16. 6. Luk. 6. 37. Rash iudgement descrbed The practisâ— of rash iudgment Rash censure of mens persons Iob 1. 8 9 10 11. Rasâ— censure of mens behauiour 1. Sam. 10. 3 4 Reasonâ— against rash iudgement 1 2 3 4 5 Duties to be obserued when we speake of others 1 2 3 4 Of suspecting euill of others Hoâ— to iudge of others â—ightly 1. Rule 2. Rule 3. Rule a Mat. 23. 27 b Luk. 13. â—2 c Isa. 1. 10. 2. Reasons against rash iudgement A tast of mâ—s naturall pride How to know and iudge rightly of our owne sinnes A maine cause of personall defamation â—ecles 7. 23 â—4 How to get a good name Psal. 34. 13. Eccles. 10. 20 Gods iustice in punishing sinners iâ— their kind A terror to all oppressors Amos â— 5. Matth. 24. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our word thoughts must haue good grouÌ„d Prov. 20. 18. Luk â— 18. Eccles. 5. 1. Mans corâ—â—pt prying 〈◊〉 the fâ—â—â—ts of others 〈…〉 in degree Bellar. de amiss grat stat pâ—cc l. 1. c 9. How the father 's called some sinnes veniall Rash iudgement perâ—erts a mans good meaning 1. Sam. 10. 3. Mans carnal securitie Eph. 5. 14. 1. Thess. 5. 3. Iudges of others should be blameâ—esse Râ—â—h censurerâ— the viâ—est persons The remedy of rash iudgment How to cast out a beame out of a maÌ„s owne eye 1 Maine sinnes common to all 2 3 Idolatrie of the heart 4 Hypocrisie 5 Pride 6 How to perceiue the gricuousnes of our sinnes 1. Rule 2. Rule 3. Rule 4. Rule How to iudge our selues Reform our waies Motiues to all the duties 1 2 3 An hypocrite A rule for brotherly correction Reforming our selues brings spiritual wisdom a 2. Chr. 33. 13. How to vnderstand Gods word How to know our adoption How to know true religion Brotherly correction commanded 1. Who must correct Exceptions in the case of correction 1 2 3 4 How euery Christian is a Pastor Heb. 10. 24. Who must be corrected Outward dignity frees none from correction Exod. 2. 14. The matter of reproofe The manner how to reprooue Heb. 10. 24. 2 1. Sam. 25. 36. 37. 3 2. Sam. 21. 1 2. c. â— Tim. 5. 1. 4 5 7. part of Christs sermon Gods word is an holy thing Rom. 3. 11. Gal. 2. 20. Vse the word holily Psal. 26. 6. The pure word alone ought to be taught Exod. 30. 32 33. Exod. 30. 32 33. a Synod Laodic ca. 59 Doctrines of Gods word are pearles How to esteeme of Gods word Prou. 3. 14. How to cosuâ—â— our selâ—â—â— in 〈…〉 â— Tim. 3. 9. Ministers must preserue puritie of doctrine 1. Tim. 6. 2â— Dogs and swine are obstinate enemies Math. 15 2â— Tit. 3 10. 11. Difference betweene dogs and swine 2 Pet. 3. 3 4. Who must iudge men to be dogs swine Where dogs and swine are to bee found How the word must Be dispensed Matth. 13. 15. Excommunication is Gods ordinance e ende ofâ— excommunication Pius 5. pont in Bulla coÌ„tra Elizab. Who must execute this censure How farre excommunication reacheth 1. Reason The holy things of God must be kept from contempt a 2. Thess. 3. â— b Math. 6. 9. 2. king 1â— 36. 2. Reason Ministers may seeke to auoide persecutions Math. 10. 16. Ioh. 10 11. Of flight in persecution â— Part of Christs sermon a Iam. 4. 3. 4. Conditions in acceptable praier 2 3 4 2. Rule Gods promise to hear and respect the person in Christ. Zeale serueacie in praier 1. Cor. 4. 7. Causes why wâ— should be seruent in prayer â— Pet. 4. 18. We must be vrgeâ—t in prayer The best are not here perfect â— Cor. 12. 4. â—ev 3. 17. God withdrawes himselfe sometime froÌ„ his children Reasons of the commaÌ„dement to pray A speciall faith required in praier Rhem. on Iam. 1. sect 6. Bellarm. de iustif l. 3. c. 13 Hab. 2. 4. A motiâ—e to diligence in praier How God hearâ—th the wicked Câ—n. 18. Gods readinesse to heare Vse Our God the onely true God A moriue to loue God Comfort to the afflicted A prerogatiue of parents 1. Tim. 5. 8. Riotous patent reprooued Also such as neglect religious education Most vnnaturall parents A note of an euill man to seeke himselfe Euill men may do good things Gifts of the spirit twofold Luk. 11. 13. How the father giuâ—â— the holy Ghost 〈…〉 gian vi de August â— 4 in IulianuÌ„ cap. 8. How to get grace Pro. 24. 30 31 A comfort to the weak in grace Vniuersall grace confuted Anabaptists familistâ— Aquiâ— 1. ◠◠〈◊〉 art 3. 9. part of Christs sermon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A propertie of our corrupt nature We should doe no hurt to ourneighbour How to deale in bargaining Pretences for badde dealing cut off How to get loue How to keep a good conscience The reason How to know the Scripture of the old Testament Apocrypha bookes not Canonicall Eccl. â— 6. New Testament diuine scripture The bookes of Moses the 1. Script Certaintie of Scripture How it may be knowne â— from the causes 2. From the effects 3. From the properties of Scripture 4. From miracles 5. From contraries 6. From testimonies Of Martyrs Testimony of tâ—e spirit Obiections against scripture answered Popish twofold Scripture Andrad orthod explic l. â— Authority of Scripture The power of Scripture in giuing iudgement a 1. Cor. â— 15 b 1. Ioh. 41. What iudge we must choose The Church an incompetent iudge c Conc. Tri sess 4. d â—ckius Enchir. loc com tit 1. dâ— Eccles. eius author Scripture is authenticall 3. sorts of bookes 1. Diuine â— Ecclesiasticall 3. Humane bookes â— God 's estimony alone in preaâ—â—ing Act. 26. 〈◊〉 Vnwritten traditions not authenticall Andrad orthod explic l. 2 pag 63. Whether the authority of Christ the Prophets be equall The ignoraÌ„t abuse this â—ule 10. Part of Christs Sermon Two distinct places for mens finall aboad Mens different estat in heauen and hell No purgatorie * Bellarm. de purgat l 2. c. 6. Striue to escape hell get to heauen Two waies 1. The way of life A Christians life is twofold 1. Spirituall Fruits of spirituall life Spiritual life is seene in temptation How temporall life is lead by faith A eiuill lâ—â—nest life not sufficient to saluation We must not liue by sense Measure not graâ—â— by feeling Learne to know Gods â—â—ll How to liue in afflictions 1. The way of nature 2. The way of false faith Tur 〈…〉 e. Iudaisme Poperie a Concil Tâ—id sess 6. cap.