by Christs comming and therfore repent and amend and Math. 11. 12. from the time of Iohn hitherto the kingdome of heauen suffereth violence So then the meaning of this first conclusion is this Whosoeuer breaketh one of these least commandements of the Moral law which afterward I shall expound and teacheth men so to doe he shall be contemned and not counted worthie to bee a member of the Church of God in the new Testament In this conclusion in the practise of the Iewes Christ setteth forth two notable corruptions of an hollow heart towards God The first to set little by the commandements of God esteeming no more of them nay lesse then of mens lawes and traditions but Saint Iames saith he that breaketh one commandement bee it neuer so little is guiltie of all though hee make shewe of keeping all so likewise hee that maketh light and base account of one commandement contemneth all though he seeme to honour the rest neuer so much Though Herod heard Iohn gladly and obeied his doctrine in many things and so seemed to make some account of some commandements yet because he would needs liue in incest against the seauēth commandement he did in effect contemne and breake them all so at this day there are many who professe religion and giue testimonie thereof by hearing the word and receiuing the sacraments and herevpon they would be counted louers of Gods lawe yet in the course of their liues and in their particular callings they will not sticke to oppresse the poore and to deale vniustly for their aduantage to prophane the Sabbath for a little profit or pleasure and to sweare and curse when they are a little prouoked Now howsoeuer such persons may make a glorious shew of profession outwardly yet by these and such like particular actions they shew plainly that they haue but Pharisaicall hearts which indeed make little or no account of Gods commandements Let vs therfore euery one looke into our waies and search in our owne hearts whether this corruption be in vs or no and if it be let vs repent and forsake it and labour to become like Dauid who had respect vnto all Gods commandements and so shall we not be despised in the Church of God The second corruption of an hollow heart noted likewise of Christ in these Iewes is to place the ceremonies rites and traditions of men aboue the commandements of the Morall law Herewith he doth expresly charge the Iewish teachers Matth. 15. 3. Why doe ye transgresse the commandements of God by your traditions And this is also the practise of the Church of Rome at this day they account eating flesh in Lent and on their fasting daies a deadly sinne yet they will dispense with threasons murthers of Christian Princes they allow of Stues they permit and pardon Sodomie and yet vtterly forbid mariage in some estate which the holy Ghost calleth honourable among all men In these and many moe they preferre their owne traditions before the most holy commandements of God yea many ignorant persons among vs are tainted with this corruption for be not some feast daies appointed by the Church as Christs natiuitie all Saints and such like obserued by them with greater conscience and reuerence then the Lords owne Sabbath Though the memorie of Christs natiuitie may be celebrated yet the Lords day should haue the speciall honour Now for the reforming of this corruption we must labour to haue the same minde that was in Dauid who grew into admiration with Gods commandements and thereupon invred himselfe to the obseruation of them We must therefore labour to haue an high estimation of the lawes of God and this will be a notable meanes to drawe vs to a reuerend feare and obedience towards to the same one cause why men do not so highly aduance the law of God as they ought is because they doe not sufficiently waigh the dignitie thereof In euery commandement therefore we must first deepely consider the waight thereof then labour to vnderstand it aright thirdly learne to admire the wisdome and iustice of God therein and lastly endeauour to yeeld loyaltie and obedience thereunto Secondly in this Rule our Sauiour Christ puts a difference between a false Prophet and a true The false Prophet breakes the commandements of God in his owne person and also by his doctrine teacheth others to doe the like But the true Prophet and seruant of God in the Ministerie endeauoureth the aduancement of Gods glorie as well by integritie of life as by soundnesse of doctrine Thirdly in the punishment of a false Prophet here set downe wee haue good direction for our iudgement touching the present Church of Rome namely that shee is not worthie to be esteemed a part of Christs Church on earth by the sentence of our Sauiour Christ because shee breakes Gods commaundements and teacheth men so for whereas the second commandement forbiddeth the worshipping of Images yea and the making of Images to resemble God the Church of Rome doth not onely allow the contrarie against this commandement but teacheth others so to doe saying that it is lawful to resemble the Father the Sonne and the holy Ghost in Images either painted or carued and to worshippe them therein yea and to worshippe the very Images of Christ and of Saints as also the Saints themselues with religious worship Againe they plainely breake the tenth commandement which forbiddeth the first motions vnto sinne with delight though without cōsent of wil by teaching that concupiscence after baptisme is no sinne And as they deale with the commandements so deale they with the Prophets who giue testimonie vnto Christ for first they destroy his manhood by their forged transubstantiation secondly they ouerturne his kingly office by making the Pope the head of the Church and giuing him power to make lawes to binde the conscience Thirdly they ouerturne the Priesthood by their massing Priesthood wherein they daily offer vp an vnbloodie sacrifice for the sinnes of the quicke and the dead Fourthly they rob him of his propheticall office in giuing liberty to the Pope to make new Laws to expound the Scriptures as supreame iudge these things they teach therefore that Church is not worthy to be counted a member of Christs Church But seeing God in great mercie hath vouchsafed vs this fauour in this land that we should receiue and embrace his holy word to publish and teach the same and so esteemeth vs worthie to be accounted a member of his Church wee are therefore to reioyce in this mercie and to praise God vnfainedly for this vnspeakable blessing and to shewe forth our thankefulnesse not onely by teaching and receiuing the truth of his word but also by yeelding obedience in all things thereunto yea our earnest and daily prayer must be because it is so great a blessing to be counted worthie of his kingdome that
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 strict exposition of the Law according to the traditions of the Fathers and they were most holy outwardly and of chiefe account among the Iewes and therefore the Apostle Paul saith that after the most strict sect of their religion he liued a Pharisâ—â— that he was a Pharise the sonne of a Pharise Yet besides these there were another sect called HerodiaÌ„s who as some think were courtiers which held taught that Herod was the Messias And thus we see what the Scribes and Pharises were whome Christ here ioyneth together for amplification sake vnderstanding thereby such teachers among the Iewes Priests and Levites as liued after the most strait custome of the Pharisies for the Pharisies were by office Scribes as we may plainely see by comparing together Ioh. 1. 19. with v. 24. where the Priests and Leuites who were Scribes as we haue shewed are called Pharisies II. Point What was that righteousnes of the Scribes and Pharisies which is here so debased as beeing vnable to bring a man to heauen By the tenour of Scripture it will appeare that it was an externall righteousnes onely standing in the outward obseruation of the law for they were carefull to abstaine from actuall grosse sinnes as whoredome theft murther idolatrie and such like and they were very forward in fasting praying and giuing of almes openly and in keeping the traditions and ceremonies of the Elders and in all things to carrie themselues in shew conformable to the law but the inward righteousnes of the heart they nothing regarded thinking that perfect righteousnes consisted in outward obedience by that they looked to be saued as it is said Rom. 10. 2. neglecting vtterly the righteousnes of God In these Scribes and Pharisies we may obserue what is the naturall perswasion of man touching righteousnes to wit that an outward righteousnes will serue the turne and therefore euery man naturally contents himselfe therewith and hence it is that men will bring their bodies vsually to the place of Gods worship to pray to heare the word and receiue the Sacraments but few haue care to bring their hearts with them that they may inwardly worship God in spirit and truth so likewise many are content to rest from their ordinarie labours on the Sabbath day but few are carefull to consecrate their rest vnto God men be carefull to abstaine from actuall murther but few make conscience of malice hatred reuiling and quarelling many hate theft that yet will not sticke to robbe their neighbours of their good name by vile reports many are ashamed to robbe openly that make no bones to deceiue by false weights and measures by glosses and such like and yet all these will blesse themselues with their outward righteousnes and think all is well not doubting but they shall be saued by it though they haue no more but this is Pharisaicall pride and folly for all such outward righteousnes is here condemned as vnable to saue the soule Againe here wee may see the palpable and grosse opinion of all worldly men euen of those who coÌ„monly are called honest men if they be told of their sinnes of the danger of daÌ„nation except they repent their answer is they are no theeues no murtherers no grosse sinners and therefore they hope God will saue them for they liue orderly and doe no man wrong but let all such take heede lest they deceiue their owne soules for this ciuill honestis was the righteousnesse of the Scribes and Pharises which could neither bring them nor any other into the kingdome of heauen as Christ the God of truth saith expresly in this place To giue almes to fast to praie and to deale vprightly with men be very good things but yet wee must labour for more then these if euer wee meane to come to heauen wee must get another righteousnesse of the heart renouncing vtterly our owne righteousnesse in the matter of Iustification and condemne our selues for our best actions that so we may be fit to receiue that true righteousnesse which will commend vs vnto God III. Point What is that true righteousnesse which will bring a man to heauen Answ. It is the righteousnesse of Christ 1. Cor. 1. 30. for Christ is made vnto vs of God wisedome righteousnesse yea hee was made sinne for vs that wee might be made the righteousnesse of God in him This is that righteousnesse which exceedes the righteousnesse of the Scribes and Pharises and whereby a sinner doth stand iust before God for when as by Adams fall wee all became guiltie of sinne and thereby subiect to the curse of God and to eternall condemnation from which we could neuer haue deliuered our selues then it pleased Christ to come from the bosome of his father and to become our suretie and Sauiour who in his life became obedient to the law for vs and in and by death vpon the crosse suffered whatsoeuer was due vnto our sinnes which obedience and satisfaction beeing made by him that was both God and man was alone all-sufficient both to free vs from the curse of the law and also to iustifie vs before God and this righteousnesse of Christ is that which exceeds the righteousnesse of the Scribes and Pharises and is able to bring a man to heauen Yet further for our Iustification Christs righteousnesse hath three parts the puritie of his humane nature the integritie and obedience of his life and the merit of his sufferings vpon the crosse and all this must be ours to answer for our corrupt nature and sinnefull life deseruing a cursed death Here some make question how Christs righteousnesse can be ours and how one mans righteousnes can saue so many thousands Answ. Christs righteousnes is not the righteousnes of a meere man for then it could saue but one at the most but it is the righteousnesse of that person who is both God and man and therfore is an infinit righteousnes of merit sufficient to saue a thousand worlds But some here say If Christs righteousnesse bee ours then we are as righteouse as Christ Answ. The same righteousnesse that is in Christ is ours but not in the same manner or measure for Christ hath it by merit and action of himselfe we haue it onely by mercie and imputation it is in Christ as a roote and fountaine in vs by reception and application like the light in the Moone and in the Starres which is not in them originally but receiued from the Sunne the fountaine thereof Thirdly it is said If we by Christs righteousnesse be iustified and made the sonnes of God then is Christ by our sinnes made vniust and so the childe of the diuell Answer We may safely say that Christ was made a sinner by our sinnes not actually but by imputation now hence it will not follow that hee should bee the childe of the diuell for that commeth by the acte and habite of sinning after
possession of those things whereto we haue right in Christ. The vse I. Here we learne to receiue our bread from God or any other temporall blessing we enioy as a fruit of Christs passion and indeede Christ crucified is the foundation of euery good gift and blessing of God As for infidells and wicked men who possesse and vse many temporall blessings it must be graunted that they haue right thereto before men but yet hauing no part in Christ crucified they want the true foundation and so are no better then vsurpers before God for which one day they must be called to reckoning If this point were learned men would shew more conscience in getting and more reuerence and thankfulnesse in vsing Gods temporall blessings then vsually they doe there would be lesse riot and excesse in diet attire and lesse abuse of all Gods creatures for the meditation of this price of our restitution would restraine vs from dishonouring God in any of his blessings II. This petition for our owne bread teacheth vs that euery one should haue a lawfull calling and therein so imploy himselfe that he may eate his owne bread 2. Thess. 3. 12. No man ought to liue out of a lawfull calling nor yet idlely therein the master must banish idlenesse out of his family and the magistrate out of the commonwealth vagrant persons ought not to be tolerated for such eate not their owne bread III. Here is condemned all fraud iniustice and crueltie in the getting of temporall blessings for we pray for our owne bread but that which is so gotten is not our owne but others neither will the gamesters gaine nor that which is got by lotterie stand with this petition for this is not to labour the thing that good is as the Apostle requireth Eph. 4. 28. neither are they sanctified meanes of getting Quest. If this bread be our owne what neede we to aske it Ans. We aske it for good causes though it be our owne for in bread there be two things the substance of bread and the blessing of God therein which in Scripture is called the staffe of bread which is that vertue and power therein whereby it nourisheth for herein it fareth with bread as it doth with an old man take away his staffe and he cannot stand but falleth so take away Gods blessing from bread and it becomes vnprofitable and nourisheth not Now because we may haue the substance of bread and yet want the blessing vpon it we may haue our garners full and yet be poore we may eate and not be satisfied fill our bellies and yet be hungrie therefore we pray to God for bread that so we may haue not onely the substance but the blessing of God therewithall for which cause Princes must as well make this petition as the poorest beggers IV. Point For what time doe we aske bread not for a moneth or a yeare but for this day or as Luke hath it according to the day Luk. 11. 3. that is meete and conuenient for this present day The vse In this circumstance of time we are taught first to bewaile our distrustfulnes in Gods prouidence for temporall blessings as foode raiment c. Secondly to acknowledge Gods particular prouidence vpon vs from day to day whereon we must depend and cast our selues continually for all things needefull though wee see no reason thereof Thus did Abraham when he was about to sacrifice his sonne for when Isaac asked where is the sacrifice Abraham answered my sonne God will prouide Gen. 22. 8. and so hee did vers 13. whereupon Abraham in memorie of this singular worke of Gods prouidence called the name of the place Iehovah ijreh God will prouide v. 14. A most worthie president for euery man in the way of obedience to depend vpon Gods prouidence for all things needefull endeauouring to see his disposing hand in all things that fall out good or bad Thirdly to moderate our care in seeking for the blessings of this life we must haue care to prouide things honest and necessarie and for this ende must exercise our selues in the vse of lawfull meanes otherwise we shall tempt God but yet our care must be so moderate that we still depend vpon our heauenly fathers care and prouidence for vs who biddes vs aske him bread for euery day and thus we shall haue enough when as distrustfull and immoderate care shall helpe vs nothing When the Israelites liued by Manna which God gaue them from heauen they were commaunded to gather but for one day and to reserue none of it till the morrowe whereby God would teach them to depende vpon his daily prouidence which while they did they had sufficient and that which was good but when through couetousnesse they would needes gather more then for the day and so reserued of it till the morning Gods curse light vpon it for it was full of wormes and stanke and afterwarde when they beganne to dislike Manna and were not content with his prouidence but lusted after flesh he gaue them their desire but withall his wrath fell vpon them while the flesh was betweene their teeth before it was chewed v. 33. and so it will be with vs if we distrust in God but if we learne and practise this dependance on Gods particular prouidence we shall haue experience of his goodnesse though ordinarie meanes faile either by supplie as 1. king 17. 6. or by patience to beare the want Fourthly here we haue a good ground of that holy practise of Gods children in sanctifying their meate and drinke by praier and thankesgiuing for here we are taught to pray for temporall blessings and therfore when we haue them and vse them we should glorifie God by praier and thanksgiuing for his blessing vpon them the reason hereof is great for first hereby we are distinguished from bruit beasts who liue vpon Gods blessings but yet cannot praise him as man may doe secondly hereby we testifie our right and interest into Gods creatures by Iesus Christ which we lost in Adam for true praier is a fruit of faith and by faith we are made partakers of Christ Iesus thirdly such is our corruption by nature that we are prone to abuse all Gods blessings and therefore we must pray for grace to vse them moderately and thankefully Fiftly here we may learne how to frame our daily praiers to God for this circumstance of time must be referred to euery petition and therefore this must be our practise euery day to pray for grace to glorifie Gods name to yeelde obedience to his will to haue our sinnes forgiuen and so for the rest V. Point For whome doe we aske bread not for our selues alone but for our brethren Giue vs which serues to teach vs brotherly loue which seeketh not her owne things onely but is bountifull towards others seeking their good also And indeede here we are but stewards of Gods temporall blessings and therefore may not
truely repented at their conuersion to bee reconciled vnto God 2. Corinth 5. 20. meaning by renuing their repentance And Dauid was the true childe of God yet beeing left vnto himselfe hee fell into two grieuous sinnes wherein he lay almost a whole yeare without repentance during all which time he had not pardon of them actually for Nathan rebuked him to bring him to repentance and vpon his confession pronounced them pardoned yea and Dauid himselfe afterward for the fuller assurance of mercie to his soule most earnestly intreated pardon hereof at the hands of Gods Psal. 51. So that this petition is most necessarie as well for actuall pardon of sinnes present as for the more ful assurance of sinnes past The meaning This petition is propounded in the forme of a comparison which naturally standeth thus As wee forgiue our debters so forgiue thou to vs our debts and it hath two parts a request for pardon and a reason thereof Our request for pardon is this Forgiue vs our debts In the word debt is a figuratiue kinde of speech taken from bargaining wherein God is resembled to the Creditour Man is the debter the Law is the bond or obligation and sinne is that debt of ours for which we stand bound to God by the law this appeares by this that in the Euangelists the word sinne and debt are vsed promiscuously as Luk. 11. 4. compared with this of Matthew and Luke 13. 4. Now sin makes vs debters vnto God not for that we owe it vnto him for we are bound by the law to yeeld the contrarie obedience but because vpon default of obedience vnto God whereto wee are bound by the law we are bound for our sins vnto punishment which is as it were a second debt Euen as a man that is bound in an obligation to another through default of performing the condition thereof is bound to paie both the principall and the forfeiture the punishment of sinne which is eternall death being that forfeiture whereto we stand bound before God for want of obedience which is as it were the principall The consideration of this resemblance for which sinne is called a debt serues to direct vs in some points of religion as first it confutes their opinion who hold that our whole iustification consists in the remission of sinnes and that the same is wrought by the shedding of Christs blood alone for we owe to God a double debt first obedience and for default thereof we stand bound to punishment these two debts are different and distinct one from an other and they must both be paid and Gods iustice satisfied either by our selues or by a furetie before we can be accepted as righteous vnto life Now we our selues can discharge neither therefore Christ our suretie must doe both and so he hath for our second debt of sinne whereby we stand bound to punishment Christ discharged by his death and passion wherein he made his soule a sacrifice for sinne and our debt of obedience in perfect loue to God and man he also paid to God in fulfilling the law for vs whereupon it is true that the righteousnes of the law is fulfilled in thē which walke not after the flesh but after the spirit But say they the Scripture euery where ascribes our whole redemption and iustification to Christs blood-shedding and to his death and passion Ans. Christs blood-shedding must be considered two waies first as a part of his passion whereby we are discharged from punishment secondly as a part of his obedience wherein he testified singular loue both to God his father and vnto mankind for in suffering he obeied and in obeying he suffered now because his bloodshedding is a part of both therefore is our whole redemption ascribed thereunto not excluding but including his actuall obedience therein it beeing a part thereof Secondly debt in this place betokening sinne as it binds vnto punishment sheweth plainly that sinne and punishment goe alwaies together and therefore the Popish doctrine is false and erroneous which parteth them asunder by making some sinnes veniall not deseruing the punishment of death which is the wages of sinne Forgiue vs This forgiuenesse here asked is a free and full discharge from sinne and the punishment thereof without any satisfaction on our part and this God doth when he is content for Christs sake not to impute sinne vnto vs but to account it as not committed and the punishment thereof as not due vnto vs beeing fully and freely contented with the all-sufficient satisfaction made by Christ in his death and passion This forgiuenesse Hezekias expressed when he saide to God Thou hast cast all our sinnes behinde thy backe and Michah saying He will subdue our iniquities and cast all our sinnes into the bottome of the sea So that our request to God is this that whereas our sinnes binde vs vnto punishment the Lord would be pleased for his Sonnes sake freely to remit all our sinnes and neuer to impute them vnto vs and to be fully contented with the suffering of Christ that the punishment of our sinnes be neuer laide vpon vs. Quest. But of what sinnes doe we here aske pardon Ans. Both of sinnes past and present for howsoeuer the child of God hath his sinnes past fully pardoned at once on Gods part vpon his true repentance yet he is not able so to receiue pardon as God giues it but must receiue it by little and little and as it were droppe by droppe this we may see in Dauid who had the pardon of his sinne pronounced by Nathan the Prophet and yet after that he penned the 51. Psalme wherein he begges mercie and forgiuenes most earnestly for that sinne which God had alreadie pardoned aiming no doubt at a more full and comfortable assurance of Gods pardon in his owne heart for this cause also in his olde age he praies for the pardon of the sinnes of his youth Psal. 25. 7. Againe here we pray for the pardon of sinnes present both that they may be actually forgiuen and also that our hearts and consciences may be setled in the assurance thereof The vses First by this petition we are taught to bewayle our carnall securitie for naturally we goe on from day to day in following the pleasures and profits of this world and neuer thinke of our debt to God by sinne till the euill day of death or distresse approach vnto vs like to desperate bankrupts that neuer regard their debt till the sergeant be vpon their backe This is that sinne which Christ foretold should raigne in the latter daies Math. 24. 39. and I appeale to the conscience in the veiw of all estates and conditions whether it be not so for though iniquitie doe abound yet no man saith what haue I done Ier. 8. 6. yea this is the sinne of many professors for the nature of man is prone to incroach vpon Gods favour But we must know that this securitie cannot stand with
God may know his owne estate towards God in regard of his mercie in Christ euen by descending into his owne heart and there finding the affection of mercie in forgiuing those that haue wronged him and this wee must labour for if we would know Gods mercie in Christ to belong vnto vs. V. Hereby we are admonished to beware in our selues of the common sinne of this age ingraffed in our nature to wit desire of reuenge spite and grudging vpon euery occasion for when we pray vnto God with such malitious hearts wee doe in effect desire the Lord to exercise his wrath and to reuenge his iustice on vs. And vndoubtedly many a man doth searefully curse himselfe in his owne prayers while hee is cruelly minded towards his brethren and God oftentimes saith Amen to such curses most deseruedly seeing men are so cruell to their owne soules to curse themselues and therefore we had need to looke to our hearts when we pray to God that we forgiue men if we would be forgiuen of God VI. Here note a general grosse abuse in this age most men wil seeke to be reconciled to their brethren with whom they are at variance whē they come to the Lords table but at all other times thy take their pleasure thinking they may well enough performe all other duties of religion though they retaine malice and enmitie towards their brethren But here we may obserue that we ought to be reconciled with our brethren whensoeuer we goe to God in prayer for else if we come in malice and enuie towards our brethren wee curse our selues and sinne against our owne soules In prayer we bring the sacrifice of our hearts the calues of our lips vnto God but before we offer it wee must reconcile our selues vnto our brethren as we heard before VII Here also we may see the grosse hypocrisie of our nature for so oft as we make this petition wee make profession of reformation of life in new obedience for this one branch of brotherly reconciliation here professed doth presuppose our conuersion from all sinne sith that true repentance for one sinne cannot stand with a purpose to liue in any other And yet behold though men say this prayer often yet stil they continue in their old sinnes as in blasphemie drunkennes whoredome oppression lying fraud c. as though it were nothing to dissemble with God but God is not mocked either amend thy wicked conuersation or leaue off to make this holy profession VIII In that Christ tieth our duty of forgiuing our brethren to so waightie a condition as is our forgiuenesse with God hereby he would acquaint vs with the horrible crueltie of our nature and pronenesse to reuenge we must therefore take notice of it and labour to see and to bewaile this corruption of our hearts and on the other side to hunger after loue mercie gentlenesse meekenesse and to endeauour to practise the same continually Lastly ioyne both parts of this petition together they shew vs a way how to keepe true peace of conscience for euer namely First wee must call vpon God for the pardon of our sinnes euery daie Secondly we must follow after peace with men in the practise of forgiuenesse reconciliation when offences growe for when we are at one with God and man we haue a blessed peace and hence will follow peace in our owne hearts which is that peace which the world cannot giue which while we retaine wee need not to feare any euill no not death it selfe for if God be with vs who can be against vs Verse 13. And lead vs not into temptation But deliuer vs from euill These words containe the sixt and last petition which is not needelesse as some may thinke but for waightie causes set after all the former though a man had the fruition of all the graces there desired to wit First to teach vs who they be that are most troubled with temptations namely the children of God that set themselues to seeke his glorie to aduance his kingdome to doe his will to depend vpon his prouidence and to relie vpon his mercie for the pardon of their sinnes these of all other are most subiect to temptation for beeing escaped out of the deuils snare he bestirres himselfe by all possible meanes to bring them in againe grieuous temptations doe alwaies accompany remission of sinne which is ioyned with endeauour to glorifie God as both the word of God and Christian experience doe fully witnesse which must be well obserued both to staie the minde of those that are deepely humbled through Satans temptations thinking that they are not the children of God because they are so troubled with sinne and Satan when as the case is cleane contrarie for spirituall temptations if they be resisted with godly sorrow are rather a signe of Gods loue because the deuils hatred is most toward them whom God loues best on whom God shewes mercie towards them will the deuill exercise his malice As also this discouereth the follie of those that sooth vp thēselues in this fond conceit that God surely loues them and they are deepe in his fauour because they are freed from temptations when as indeede they ought rather to suspect themselues to be vnder the power of Satan for when the strong man armed keepes the holde the things that he possesseth are in peace Luk. 11. 21. Whereby is signified that the wicked of the world beeing possessed of Satan are at peace in themselues in regard of temptations for what needes hee to trouble them which are alreadie at his command but let them beginne to repent to seeke mercie for their sinnes with endeauour to leaue them they shal soone find that Gods fauour is not enioied without the deuils malice Secondly this petition is ioyned with the former to teach vs that as we must be carefull to begge mercie and pardon for our sinnes already past so we must be watchfull to preuent sinnes to come he that saith Forgiue vs our trespasses must pray also not to be lead into temptation and therefore as we would not haue our consciences pricked with the sting of our old sinnes so we must be carefull wee fall not into them againe neither be ouercome with new temptations The meaning The words themselues containe one onely petition though some haue thought otherwise consisting of two parts the first is the petition it selfe And lead vs not into temptation the second is the exposition thereof But deliuer vs from euill for in effect it is thus much That we be not lead into temptation deliuer vs from euill For the first that we may rightly vnderstand it wee must search out two things First what a temptation is Secondly what it is to bee lead into temptation There be two sorts of temptations Good and Euill I call that a good and holy temptation when as God tempts a man and it is an action of God
of God and true religion for Gods sake Secondly wee must not onely know and beleeue that Christ died for our sinnes and rose againe for our iustification but we must labour to feele the power and efficacie of his death killing sinne in vs and the vertue of his resurrection raysing vs vp to newnes of life he that hath only a shew of religion may make profession of faith in Christs death and resurrection but herein stands the power when we be made conformable vnto his death in regard of the death of sinne and know the vertue of his resurrection by our holy endeauour in new obedience and do frame our selues to his example in all such things wherein he left himselfe a patterne vnto vs. Thirdly we must not content our selues to knowe and professe that God is mercifull but withall we must take obseruation of his louing fauour towards vs particularly adding one obseruation to another that so our hearts may be rooted and grounded in the loue of God A man may make profession of Gods grace and mercie from a meere generall conceit apprehenâ—ion of it in his brainâ— but herein stands the power and pâ—â—h of true religion when a man by obseruation and experience in himselfe knowes the loue of God in Christ towardâ— him And thus is â—aith and â—â—ue religion held and maintained To haue a good conscience which is the second duâ—â—e in this Christian fight is to preserue and keepe oâ—â— conscience so as it may excuse vs and not accuse vs vnto God in respect of liuing in any 〈◊〉 〈◊〉 euer there may be infirmities in vs to this ende we must obserue these rules First we must haue a double calling the generall calling of a Christian wherein we must serue God and a particular calling according to our place and gifts wherein we must exercise our selues for the good of men These two must not be seuered so as either be wanting but he that would keepe a good conscience must practise his generall calling in doing the duties of his particular calling it is an easie thing to professe Christianitie in the Church and many a man doth so that keepes no good conscience in his priuate calling at home but this is the euidence of a good conscience when a man shewes himselfe a Christian in his calling at home and conuersation among his brethren Secondly we must alwaies be exercised in doing some good dutie either of our generall or particular calling or in some commendable furtherance thereunto for idlenesse is the deuills pillow whereon men either plot and deuise some euill or are lulled asleepe in securitie but diligence in our calling is our way wherein we haue promise of protection by Gods Angels from the deuil Psal. 91. 11. but if we be out of our calling we lie open to the hurt of the enemie when Peter without warrant from his calling generall or particular would needes goe warme himselfe in Caiphas hall what fell out vpon a small assault by a silly maide he denied Christ in most fearefull manner Ioh. 18. 25 26. Thirdly in euery estate of life we must labour to see a speciall prouidence of God therein to rest contented be it better or be it worse It is an â—asie thing to see and acknowledge Gods mercie in health peace and plentie and to rest contented therewith but if we would haue peace toward God in our owne hearts we must labour to quiet our selues with his disposing hand in the day of trouble sicknes or any other distresse of life or death Fourthly whatsoeuer we would doe when we die that we must now begin and continue doing it euery day while we liue to wit repent of our daily â—innes and leaue them desire earnestly to be reconciled to God in Christ and steadfastly to beleeue all his gracious promises he that hath these graces shall die in peace and therefore if we would liue in peace of conscience we must labour for them euery day Fiftly in all our societies and conuersings with men we must be carefull either to doe good vnto them or to receiue good from them for where neither of these is there Satan shewes his presence and therfore we must shunne such companie as giue themselues to plot or practise some iniquitie for euill conuersings corrupt good manners Sixtly we must lead our liues not after our owne fancie but according to the rule of Gods word we must liue by faith and not by â—ight when we see no signes of Gods fauour but rather of his anger and indignation yet then must we trust in him and relie vpon his mercie this is against reason yet a worke of faith which is the euidence of things which are not seene Heb. 11. 1. 2. Vse If we pray God to deliuer vs from euill then we must beware of all satanicall practises as meanes of help in any distresse this is grosse hypocrisie to pray against the euills of Satan and to giue our selues to the practise of them herein many offend for the Papists say this praier but yet their religion in many things is a grosse practise of magick and sorcerie for first the consecration of their host in the masse is playne coniuration and so are their exorcismes in halowing salt bread and water their casting out of deuills by certaine words by the signe of the crosse the application of reliques and such like nay come to our selues what is more common among vs then to vse charmes and Amuletts to seeke to witches and sorcerers when any strange affliction doth befall vs And the setting of a figure though it be not grosse magick yet therein is a close and priuie worke of the deuill his hand is deepe therein and the Church in former times hath condemned it for witchcraft for charmes characters and amulets be but the deuills watchword and sacraments to set him a working what though the words vsed be good yet therein is Satans deeper policie who turnes himselfe into an Angel of light vnder fayre shewes working the greater mischeife But what horrible impietie is this that when God giues vs occasion to come vnto him we leaue him and runne for helpe to his professed enemies 3. Vse This branch of the petition serueth to direct vs what to doe in this case say that a dwelling house or some other place is by Gods permission haunted and abused by some euill spirite whether may a man lawfully frequent or abide in such a place Answ. By this petition is plaine he may not for here wee pray to be deliuered from euill and therefore we may not voluntarily thurst our selues into such a place as is haunted by the deuill would we come within the compasse of the lyons paw or within the chaine of a mad dog or of an hunger-bitten beare why then should we rashly thrust our selues into the danger of the deuill who like a roaring lyon seekes continually whome he may deuoure Many ignorant people are so
power of his gratious regiment in that affliction and not suffer Satan or our owne corruptions to raigne in vs. 3. That we may obey God therein as well as in any other estate of peace or â—ase 4. That we may see his prouidence therein and be patient relying also vpon the same hand of God for our deliuerance 5. That our sinnes may not turne it into a curse but that we hauing the pardon of our sinnes may make good vse thereof for our humiliation and reformation 6. That we may not in that our weaknesse be assaulted of Satan aboue our strength but that God would deliuer vs from all temptations U. In the howre of death we may most comfortably commend our selues to God following these petitions praying first that we may glorifie God in sicknesse and death as wel as in life health 2. That God would now shew the comfortable worke and regiment of his word and spirit in our hearts euen aboue all that we haue felt in the time of our health 3. That we may as readily and cheerefully obey God dying as liuing 4. That God would giue his blessing vpon all meanes we shall vse for our comfort or recouerie making vs contented with his prouidence euen in death it selfe 5. That we may be truly humbled for our sinnes and hauing comfortable assurance of mercie and pardon may with ioy render vp our soules into the hands of God in the moment of death 6. That seeing Satan is most busie and malitious in our greatest weaknesse it would please the Lord to magnifie his mercie in strengthening our soules against all the assaults of sinne and Satan Thus we see how in all estates of life and death we may haue sweete and comfortable recourse to God following these petitions we must therefore labour to know and vnderstand this heauenly praier that so we may vse it on all occasions to the glorie of our God and the comfort of our soules we cannot giue more euident testimonie of the grace of Adoption then by the sincere exercise of the gift of praier when we can come with boldnesse into the presence of our heauenly father and therefore we must giue our selues to the serious and often imitation of this heauenly patterne and not content our selues to say ouer the words but from a feeling heart powre out our soules before God according to the meaning of this praier in all estates 2. Vse These petitions may serue for a notable direction according to which we may frame our whole liues for what we aske of God in praier that must we endeauour to practise in our liues and therefore according to our requests in these petitions must we spend our time in a godly endeauour after these sixe things 1. our cheife care and endeauour must be euery day to bring some glorie to God 2. We must euery day yeild vp our selues in soules and bodies vnto God submitting our sâ—â—â—es in all things vnto his godly regiment 3. We must endeauour to doe his will in all things euery day making conscience of all sin whereby we rebell against him 4. We must applie our selues faithfully to our callings yet so as we still depend vpon Gods prouidence for a blessing in euery thing we take in hand 5. We must humble our selues euery day before God in regard of our daily offences still confessing our sinnes and crauing pardon for them at the hands of God 6. We must daily flie to God for helpe and succour in our spirituall combate with sinne and Satan striuing manfully against our owne corrupt nature against the world and the deuill 3. Vse This praier of Christ ministers most heauenly comfort to euery child of God by certifying him of his Adoption for out of euery petition he may gather a speciall note thereof As 1. an earnest and heartie desire in all things to further the glorie of God 2. A care and readinesse to resigne our selues in subiection to God to be ruled by his word and spirit in thought word and deede 3. A sincere endeauour to doe his will in all things with cheerefulnesse making conscience of euery thing we know to be euill this is an infallible note of the child of God 4. Vpright walking in a mans lawfull calling and yet still by faith to relie vpon Gods prouidence beeing well pleased with Gods sending whatsoeuer it is 5. Euery day to huÌ„ble a mans selfe before God for his offences seeking his fauour in Christ vnfainedly so daily renuing his faith repentance 6. A continuall combate betweene the flesh and the spirit corruption haling drawing one way grace resisting the same drawing another way where this striuing resistance is in mind and heart there is the spirit for els all would goe full-sway with corruptioÌ„ Hereby then make search in thy selfe for these graces of God if thou find theÌ„ in thee comfort thy selfe in assurance of thine adoption though thou canst not find theÌ„ all yet if there be an vnfained desire after them when thou puttest vp these requests vnto God comfort thy selfe for thou art the child of God for without the spirit of praier which is the spirit of adoption we cannot cal God father nor say halowed be thy name from a true heart vnfainedly desiring Gods glorie 4. Use. Out of these petitions we may obserue the plaine marks of a carnall man as 1. to neglect the glorie of God and to seeke his owne praise glorie 2. To follow the sway of his owne corruptions suffering them to be his guide to neglect to yeeld subiection and obedience to the word of God 3. To make no conscience of sinne if it fit his humour so his own will be satisfied he cares not for the doing of Gods will 4. Not to rest on Gods prouidence for the things of this life but wholly to relie vpon the meanes if they faile his heart is downe his hope is gone 5. To goe on in sinne without remorse or humbling himselfe vnto God this impenitence is a plaine marke of a carnall man 6. To runne headlong into temptation without feare or feeling so as he finds no occasion to pray for deliuerance from sinne he that hath any of these sixe things raigning in him is a carnall man therfore trie thy selfe if thou finde them in thee turne vnto God by true repentance And look what we haue said of praier according to the patterne of the former petitions may also be said of thanksgiuing after the example of these words For thine is the kingdome the power and the glory We haue shewed the vse of theÌ„ before so accordingly in al Gods blessings and works of his prouidence for which we must giue thanks we must first labour to see therein the soueraignty power of God then we must ascribe the same to God with all glorie praise thanksgiuing And not onely giue assent but with 〈…〉 ce of heart wait for the
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
countenance in respect of thy heart and conscience For they disfigure their faces c. This also may seeme not blame-worthie for Gods children haue in their fasts diuers waies disfigured their faces and beene approoued Ezra pluckt off the haire of his head and of his beard and Ioshuah and the Israelites fell to the ground vpon their face and put dust vpon their heads which could not but disfigure their faces Answ. The Pharisies are blamed for disfiguring their faces in diuers respects and that iustly for first this was the chiefe and onely thing they looked to in their fasts euen the outward shewe thereof which God hateth Againe the word translated disfigure signifieth the very abolishing of their fauour and visage which is farre more then the auncient Iewes euer vsed to doe they indeed humbled their bodies and testified their sorrow which God approoued but they sought not to deforme their naturall complexion they pined not themselues to make their faces pale that so men might the better take notice of their much fasting as these Pharisies did and such were they in Pauls time who spared not their bodies Colos. 2. 23. Thus much for the meaning The words thus explaned containe two parts a commandement a reason thereof The commandement forbiddeth â—ained mourning in fasting Looke not as the hypocrites as if he should say The hypocritical Scribes and Pharisies when they fast make an outward shewe of contrition and sorrow when as indeed their hearts are no whit humbled but you shall not doe so The reason of the former prohibition is drawne from the practise of hypocrites which is set out by the ende and fruite thereof their practise is to disfigure their faces therein is all their sorrow their end is ostentation that they might be seene vnto men to fast And the fruit is answerable verely I say vnto you they haue their reward that is reputation and praise of men Thus then we see that Christ coÌ„demnes not religious fasting nor godly sorrow therein no nor yet the seemely signes of godly sorrow but onely hypocriticall fasting when men haue mournfull lookes without humble and contrite hearts The Vses 1. Here obserue the practise of these Scribes and Pharisies in Christs time they did not only fast often as twice a weeke but they were carefull in obseruing all outward rytes and signes pertaining to a religious fast yet as in the two former duties of Almes-deeds Praier so in this the principal thing is wanting that is truth sincerity of heart for their sowre looks came not froÌ„ sorrowful hearts they were whole and righteous in their own conceit and so needed not the Phisition Christ Iesus nor amendment of life Now in them we may see a true patterne of the propertie of naturall men in matters of religion they more busie theÌ„selues about the outward worke then inward truth they content themselues with outward rytes and ceremonies and little regard the true worship of the heart See this in Ahab who humbled himselfe outwardly in great measure for feare of punishment but hee contented himselfe therewith and neuer came to true humiliation of heart in sorrow for sinne for he continued still in his old sinnes and the Israelites both in the wildernesse and in the land of Canaan when God afflicted them would humble themselues and seeke his fauour but yet not in constant sinceritie and truth for as Dauid saith They flattered him with their mouth for their heart was not vpright with him they performed the outward ceremonies and so drew neere to God with their lips but their heart was farre from him And thus it goeth generally with naturall men the whole religion of the Papists stands in outward ceremoniall actions partly Iewish and partly heathenish and when they haue obserued them they looke no further And so it fareth with many among vs that professe true religion for the ignorant sort which are very many euery where content themselues with the outward actions of religion as comming to Church hearing the word read and sometime preached and receiuing the Sacrament once or twice a yere and when the worke is done though without vnderstanding yet all is well they thinke God is serued wel enough Yea many that haue knowledge doe yet rest in the outward actions of religion for doe not some esteeme the conscionable endeauour of morall obedience to be but precisenesse and so though they beare some shew of religion yet they reproach the power of it in others And another sort doe onely so farre forth maintaine and professe religion as it standeth with the good of their outward estate and their peaceable fruition of wealth honour and delights and so make a policie of religion and pietie But let all these take heed vnto their soules and betime repent for these practises make them hypocrites in religion whose end will be damnation and therefore bring thy heart to God with thy outward worship and content not thy selfe with the shew of godlinesse but get the power of it and shew it in thy conuersation and embrace religion for it selfe and not for the world Secondly is the Pharisies fasting condemned of Christ because they rested in the outward worke and did it in ostentation for the praise of men then doubtlesse Popish fasting is abhominable because it aboundeth with more abuses for I. In their religious fasts they allow one meale so it be not flesh and besides that drinking of any kind of wines or drinkes taking of electuaries and strong waters conserues and such like at any time of the day which is a mock-fast and nothing else II. They make distinction of meates necessarie to a fast and that not for ciuill endes as Magistrates may doe or for temperance sake as priuate men may doe but for conscience sake which is a doctrine of deuils as the Apostle saith III. They binde men in conscience to many set daies of fasting and make the omission thereof a deadly sinne wherein they take away our Christian libertie for there was no want of care in our Sauiour Christ to appoint all good meanes for the mortifying of the flesh and yet he prescribed no set fasts in the new Testament IV. They make fasting meritorious teaching that a man therby may satisfie Gods iustice whereby they doe blasphemously derâ—gate from the al-sufficiencie of Christs obedience and passion Now â—ith they haue thus defaced religious fasting let vs learne by Christs command not to fast as the Papists doe Thirdly Christ saying to his Disciples when ye fast takes it for granted that sometimes they fasted and so ought to doe here he blames the Pharisies not for fasting simply but for their hypocrisie therein whereby wee see that Christ requires of all the godly that when iust occasion is offered they should fast either publikely or in priuate And if Christ blame the Pharisies for their bad manner of
field Mat. 13. 24. is the same ministerie of the Gospel called expressely the kingdome of God And therefore when the Church demaunds of Christ where shee shall finde him he bids her follow the steps of the flockes to the tents of the Shepheards Cant. 1. 7. that is the assemblies of the Saints to the preaching of Gods ministers and therefore if euer wee looke to get this kingdom we must diligently frequent the ministerie of the word labour to profit by it because hereby God doth not only reueale but coÌ„uaie his kingdome vnto men Secondly when we haue found this kingdome we must seeke to enter into it for it is not enough to be where it is or to haue it among vs for so the Pharisies had in the time of Christ Luk. 11. 20. Now we cannot enter in of our selues without the speciall worke of Gods holy spirit so saith our Sauiour Christ Matth. 18. 3. Except ye be conuerted and become as little children ye cannot enter into the kingdom of God where two things are required in him that would enter into this kingdome To become as little children and to be conuerted Wee become as little children in humilitie meekenesse and freedome from pride disdaine for we know the child of a Prince will without disdaine associate himselfe in play with a poore mans childe and so we in conscience of our owne sinnes must be humbled in our selues and made base in our own eyes laying aside our naturall pride and selfe-loue and disdaine of others for a heart swelling with pride and selfe-loue cannot enter into the straite gate of this kingdome Againe wee must be conuerted and regenerate by the spirit of God for except a man be borne againe of water and of the spirit he cannot see the kingdome of God This conuersion is not a change of the substance of the soule or of the bodie or of the faculties or parts thereof but onely of their euill qualities and actions whereby the Image of Satan in sinne and corruption is abolished the image of God renued for knowledge righteousnesse and true holinesse both in heart and life When this worke of regeneration is truely begun in vs then doe we enter into Gods kingdome euen in this life for herein the ignorant deceiue themselues that think we enter not before the time of death Thirdly wee must waite for the fruition and full possession of it this we cannot get before the day of death and therefore wee must endeauour all our life long after our conuersion to keepe faith and a good conscience walking in righteousnesse and true holinesse before God in the practise of loue vprightnesse and mercie towards our brethren When the question is who shall dwell in Gods tabernacle and rest in his holy mountaine that is remaine a true member of Gods Church for euer Psal. 51. 1 the answer is vers 2. He that walketh vprightly worketh righteousnesse Hereby we testifie our selues to be alreadie entred for Gods kingdom stands in righteousnesse Rom. 14. 17. And thus haue Gods children done that haue waited for this kingdome Matth. 25. 4. The wise virgins tooke oâ—le in their vessels to light their lamps when the bridegroome came And Ioseph of Arimathea that noble counseller who waited for the kingdome of God was a good man and a iust Luk. 23. 50 51. Thus we see the way to get this kingdome for our selues now the necessitie of our endeauour in these duties with all care and diligence appears by this that out of this estate for true interest to this kingdom is nothing indeed but woefull miserie vnder the curse of God and the power of Satan in the kingdome of darkenesse but in the fruition of this kingdome is true happinesse here is righteousnesse peace and ioy in the â—oly Ghost yea ioy vnspeakeable and glorious for the things that eie hath not seene eare hath not heard neither euer entred into the heart of man to thinke hath God prepared for them that loue him and they are all to be had in this his kingdome Wherefore as we desire to escape the woe and miseriâ— of the deuils kingdome and to bee partakers of the ioyes of heauen so let vs looke vnto the performance of the former duties shewing herein the resolution of the wise marchant that parted with all hee had to get that pearle of price Matth. 13. 46. This kingdome of God is here set out vnto vs like a citie with suburbs and two gates the suburbs of this citie are those assemblies where the word of God is truely preached and dispensed and hereinto come not onely the elect and godly but hypocrites and reprobates The first gate is the true state of grace whereinto the elect of God alone doe enter by regeneration in which estate they continue in this life going on from one degree of grace vnto a greater with endeauour in all things to keepe faith and good conscience both towards God and men and so waite to enter the gate of glorie which is set open vnto them and they enter in at the howre of death And therfore let vs not deceiue our own soules as the foolish virgins did with their burning lamps and content our selues that we come to Church and liue ciuilly though these be good things yet an hypocrite may goe thus farre all this while wee are but in the suburbs of this kingdome but if euer we looke for the glorie of heauen we must in this life enter the gate of grace by regeneration and become new creatures Thus much of the commaundement The reason to enforce it is a gracious and bountifull promise And all these things shall bee ministred vnto you The words are very significant in the originall for the phraso which Christ vseth is borrowed from bargainers to this effect as those who sell come or other things by measure or waight vse to giue some ouer-plus to better the bargaine on the buyers part euen so the Lord promiseth to those that seeke his kingdome and righteousnesse beside the fruition thereof to giue or cast vnto them as the word imports food and raiment and all things needfull to this life Quâ—st How is this true seeing we read that Gods children haue beene many times destitute of things necessary as Paul was oft in hunger and thirst in fastings in colde and nakednesse 2. Cor. 11. 27. and many whom the world was not worthy of were destitute afflicted tormeÌ„ted wandring vp and downe in sheepe skinnes and goate skinnes Heb. 11. 37. Answer Christs promise in this place and all other made of temporall blessings must be vnderstood with the exception of the crosse that is they shall haue such and such blessings vnlesse it please God by the want thereof to correct them for some sinnes or to exercise their faith in the triall of their patience The vse First by this promise of Christ we haue the most excellent direction of him
person of another then in conscience and by Gods word he ought to doe Example of this wee haue in Satan for when the Lord commended Iob for his fidelitie Satan tels the Lord that Iob indeede serued the Lord but it was onely for his owne profit for saith hee withdrawe thou thin◠hand from him and thou shalt see whether hee will not curse thee to thy face This then wee see is a deuillish practise and ought to bee farre from euery one of vs. Wee must remember what an auntient Diuine hath taught heretofore that there are three things exempted from the iudgement and censure of men the Scriptures the Counsell of God and the condemnation of any mans person Rash censure of mens speeches and actions is giuen many waies I. When things are well done to carpe and cauill at them without any iust cause Thus the profession of Religion at this day is accounted of many to be but counterfeit holines and the due obedience to the morall Law is nicknamed and tearmed precisenesse and the professours thereof called Puritans and Precisians for this cause onely that they make conscience of walking in obedience to Gods law II. When actions or speeches indifferent are taken in the worser part Thus was Dauids kindnesse ill accepted of Hanun king of Ammon when Dauid sent his seruants to comfort him after the death of his father for his Nobles told him and perswaded him that Dauid sent not vnto him because he honoured his father though Dauid vndoubtedly sent with an honest and vpright heart but as it were craftily to search out the citie and to spie it out and to ouerthrow it Now hereupon Dauids seruants were badly intreated and shamefully sent away whence grew the warre that ensued betweene them III. When vpon light occasion and vncerten reports we suspect and surmise euill of our neighbour suspicions indeede are sometime good beeing conceiued on a good ground and retained for a good ende as to beware of the partie and of his euill but when they are conceiued vpon light causes and for some sinister respect as the common practise is vpon no good ground to conceiue most badly this is rash iudgement IV. When we see any want in our neighbours speach or behauiour to make it worse then it was meant or then indeede it is V. When we spread abroad and publish the wants of men to defame them which might better be concealed and in conscience and charitie ought so to be VI. When we speake nothing but the truth of another but yet withall doe insinuate thereby some euill of the partie into the hearts of the hearers This practise is as pestilent and daungerous as any of the former Thus Doeg told Saul of the fact of Ahimelec vnto Dauid how he gaue him victualls and the sword of Goliah which was true but withall he did therein insinuate that Dauid and Ahimelec intended conspiracie against Saul And this telling of the truth in that sort cost the liues of fourescore and fiue persons that weare the liuen Ephod as we may read 1. Sam. 21. 7. compared with the 22. chap. v. 9. and 18. VII When in hearing the word preached and sinnes reprooued in the congregation some hearers misapply the same as for example the minister reprooues the sinne of swearing of drunkennesse or any such sinne then some one gultie hereof doth not onely surmise but also breake forth intò this speach Now the preacher meanes me he speakes this of me he censures my facts and speaches herevpon followes spite and malice against the person of the minister and also rash censuring and condemning of his ministerie They also sinne in this kinde that apply the reproofes of sinne to the person of others as when they say now such a one is touched there is a good lesson for such a one if he would learne it yea others goe further and say now the preacher meanes such a man now he speakes against such a man but this also is rash iudgement in hearing of the word they misconceiue of the purpose of the minister for his maner is not when he standeth in the roome of God to rippe vp the secrets and liues of some particular hearers but to deliuer the will of God concerning such and such sinnes vnto all it is the power of the word not the mind of the preacher that causeth it to touch thy conscience and therefore euery one ought to apply the word vnto his own heart and not to lay it vpon others or els take it to be spoken of himselfe for his disgrace for it is to misapply the word and to iudge amisse of the preacher and this is a common sinne which is the cause why many men reape so little profit by the word preached as they doe The VIII practise of rash iudgement is when in townes and cities some persons are wrongfully reputed and taken for witches this is as common a sinne throughout the world as any of the former one man will say such a one is a witch because he in conscience is so perswaded and yet the ground of this perswasion is nothing but his bare conceit Another man saith such a one is a witch because a wise man or a wise woman hath so reported of him or her and yet this testimonie is but the testimonie of the deuill who is a lyar and the father thereof if he tell truth it is with purpose to deceiue Againe another is iudged to be a witch because comming to a mans house to borrow something and beeing denied thereof he tooks it vnkindly and thereupon gaue these or such like threatning words it had beene as good you had lent it me or I will meete with you and hereupon some one in the family fell sicke or some cattell died and other things did miscarie It is no question but witches be too rife among vs and ought to be sought out and seuerely punished and there be lawfull waies of conuincing a witch but vpon these bare presumptions to iudge any one to be a witch is an vnchristian practise of rash iudgement for why may not the hand of God befall thee in visiting some one in thy family or in the death of thy cattell as well as the annoyance of the witch after some hard speeches of another A witch therefore must first be lawfully conuinced and then iudged to be a witch and not before This thing especially Iurers ought to looke vnto els if they haue but the ordinarie discretion of common people to iudge one for a witch vpon these presumptions they may easily defile their hands with innocent blood Thus much for the sinne of rash Iudgement and the practises thereof which are condemned and forbidden in this place Now because it is so common a sinne in all places and with most men counted no sinne for the common talke in all meetings is of other men and selfeloue makes the heart glad to heare other mens faults ripped vp yea this sinne will
z Hos. 1. 9. a Rom. 1â— 18. b 1. Cor. 6. 6. c Vers. 7. d Rom. 12. 18 e 2. Chr. 19. 2 vses 1 f Epes 4. 3. Vertues preseruing peace 1. Humilitie g Pro. 15. 10. â— Meekenes Long suffering h Gen. 13. 8. 9 4. Humanitie i 2. Cor. 5. 20 k Isay 59. 16 and 63. 5. l Ier. 5. 7. and 12. 11. m Ezech. 2â— 30. 31. n Gen. 18. 32 o Isay 32. 17. p Isay 54 14 q Reu. â— â— r 1. Coâ— 6. 1. s Heb. â— 14. The 1. vse 2 1 a 1. Cor. â—3 3. 2 b Act. 2. 13. c Act. 26. 24. d Ioh. â— 48. e Luk. 〈◊〉 15. Tertul. apol cap. 7. 16. 3 Gods church must be afdicted Luk. â— 1â— The world hates Gods Church and â—hy â— 1 2 Gen. 3. 2. Caueats about flight in persecution f 1. Pet. 4. 15. Luk. 6. â—2 1 2 g Luk 6. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 2. Sam. 6. 14. 1â— Reâ—â—l â— Rhemisâ— this verse 1. 2 3 i Luk. 6. 23. k Act. 7. 51. Ministers must seeke to expresse â—he properties of salt l Act. 2. 37. m 1. Cor. 2. â— â— n Iudg. 9. 〈◊〉 Foure kinds of vnsauoury Ministers o Isay 56. 10 1 2 p 2. Tim 2. 1â— 1â— 3 q Ier. 23. 1â— â—7 r â—zek 13. 10. 1â— 4 as noâ— not neuer and â—â—terrogations imporâ—â—ng deniall s 2. Saâ— â—4 t 〈…〉 44. â—2 13. u Matth. 24. 48 49 50. x Ioh. 5. 35. y 2. Cor. 4. 6. z 2. Cor. â— 3. 4. 1 2 3 a Isay 6. 8. Rhemâ—sts on this place b 1. Kin. 9 10 2. parts of a Ministers office Vse c Rom. 1â— 3â— 2. Cor. 1. 1â— â—ph 6. 19. Colos. 4 3. 2. Thes. 3. 1. d Zâ—k 3. 1. e 1. Th. 2. 18. Of good workes A good worke described f Col. 2. 22 23. Deut. 12. 32. Bellarmâ— de Mona l. 2. c. 7 g Levit. 7. 1â— Obiect 1. h Psal. 106. 30 31. Obiect â— i 1. Ki. 18. 40. k Mat. 26. 7. Obiect 3. l vers 12. Obict 4. m Mat. 12. 35. n Rom. 14. 1â— o Gal. 5. 14. The vse Tollet instruct sacer lib. 6. cap. 21. Two sorts of good works 1 2 1. Tim. 4. 5. 1 Necessitie of good works Bellar. de Iustifie l. 4. c. 7. 2. The dignitie of good works Bellar. de Iustif. l. 4. â— 15 â—7 Iâ—â—â—â— 4. â— The vse of good works Three fold 1. Concerning God 1 2 3 r Eph. 5. 1 2. 1. Concerning our selues 1 s Iam. 2. 21. 2 t 1. Pet 2. 5 6 3 u Psal. 78 72. 4 x Rom. 3. 16. y Mat. 28. 19 z 1. Cor. 9. 22 The third part of Christs sermon The law in generall Ceremonial Iudiciall Morall Difference between the Law and the Gospel 1 2 3 4 a 2. Co â—3 7. â— b Rom. 10. 5. 5 c Rom. 4. 5. Tonens August Confes. lib. 2. cap. 6. Bellar. de Iustis l. 4. c. 3. 1 Law Gospel differ in precepts 2 3 4 Christ fulfilleth the law 3. waies 1 2 d Gal. 4. 4. 3. The Vse Vse 2. A propertie of the old Testament Concil Trid. sess 4 sect 1. Consent of Law and Gospel e Rom. 3. 3â— f ver 23 24. g Rom. 10. â— h Rom. 8. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods law is â—perpetuall i Heb. 7. 12 k See Treatise of CoÌ„sc cap. 2. sect 5. Of the chaÌ„ge of the Sabboth day No creature may dispense with Gods lawe l 1. In Gregorian de coÌ„cess praeb cap. proposuit in Glos. Papa dispensat contra novum vetus Testamentum m Sess. 24. Can. 3. n I. euit 1â— No booke of Scripture is lost A terrour to the wicked moouing to repentance Pro. 11. 4. A comfort to the godly A ground of patience p Act 14. 2â— The integritie of the Law q Ps. 19. 7. 8. Diligent stadie of the Scripture r Ioh. 5. 39. The meanes of Luthers conuersion Magistrates must be keepers of the Law s Deut. 17. 18 19. What it is to keep the law How some commandements are little Punishment of a false Prophet The meaning The corruptioÌ„s of hypocrites respecting Gods word t Iam. 2. 10. u Psal. 119. 6 â— Corruptió x Tollet Summa Cas. Consc. l. 6. cap. 3. v Lib. de iusta abdicat Heur z Pope Sixâ—us 4. a Calixt â— â—pud grat dist 27. Can. Presbyt Rbem â— Tim. â— sect 5. b Heb. 13. 4. Psal. 119. A ground of obedience Difference between a false prophet and a true Rome no part of Christs Church and why a Sanders treatise of the worship of images Bellar. de Imag Sanct. l. 2. c. 8. b Bellar. ib. cap. 12. c Idem de sanct beat l. â— c. 1â— d Concil Trid. sess 5. Can. 5. e Bellar. de Concil author l. â— c. 15. f De Rom. Pontif. lib. 4. c. 15 16. g Rhe. Heb. â— sect 10. CoÌ„cil Trid. sess 22. c. 1 2. c. h See the Popes robberie of Christ at large Foxe Acts Monuments â— 784. edit 1583. i Haâ—d answ to Iewel art 4. diuis 19. The office of a faithfull Teacher Doe and teach A comfort to faithfull Ministers in their peoples vntowardnesse k Isay 49. â— l Isay 6. 9. 10 m 2. Cor 2. 15 16. The reward of a faithfull Minister Scope A Scribe 1. Ciuill 2. Ecclesiastlcall Pharise â— Sects 1. Essenes â— Sadduces â— Pharises n Act. 26. 5. o Act. 23. 6. Herodiaâ—s p Luk. 11. 3â— Matth. 23. 25. q Luk. 18. 11 12. Matth. 6. 2. 5. 16. r Mark 7. 3. 4. s Phil. 3. 6. Mans naturall conceit of righteousnes Ciuill honestie insufficient for the soule True righteousnesse t 2 Cor. 5. 21 Parts of Christs righteousnesse Obiect 1. Bellar. de Iustific l. 2. c. 7. Answ. Obiect 2. Answ. Obiect 3. Answ. Obiect 4. Answ. Christs righteousnesse is made ours by faith SanctificatioÌ„ goeth with Iustification â— The vse 1 2 a Phil. 3. 8 9. 3 Matth. 16. 26. 4 Psal. 51. 10. Antiquitie no infallible marke of truth How the Pharises expounded the law i Rhem. Test. preâ— sect 1â— k Hart. conf with Rainol chap. 2. div 2. Mans naturall conceit of keeping the CommandemeÌ„ts Exposition 1 3. degrees of murther 2 3 Courts among the Iewes 3. P. Fagius in Deut. 16. Gehenna Rhem. oâ— this place 2. Rules for the expounding of the Law 1 2 a Mark. â— 5. Aduised anger not vnlawfull b Eph. 4. 26. â—ow lawful anger may be discerned 1 2 Anger must be bridled How 1 2 Signes of despite are degrees of murther 1 2 c Gen. 21. 9. â— 3 4 5 Make conscience of gesture d Deut. 25. 7 8 9. Abuses of the tongue 1 e Prov. 12. 18 f Eph. 4. 31. 2 g Eph. 4. 31. 3 4 5 Reuiling tearmes forbidden Grieuous practises here forbidden 1 Vsurie 2 Hoarding vp of corne 3 Fighting 4 Soule-staruing 5 Offending The true vse of this law 1. Search our hearts 2. Iudge our selues Actuall killing When killing is allowed 1 2 a Cen. 22.