seeing that we may faile in the particulars of that which we know in â—enenll Againe preaching serues not only for the remoouing of ignorance and the increase of knowledge but to erect and build vp good conscience and honest liues by the in increase of faith repentance bue of God and man and of obedience and this vse the most learned and godly man that euer was may make of the publike ministerie though dispensed by one that is farre inferiour to him in knowledge and pâ—tie Lastly it may be demanded how this can be â—e summe of the law and the Prophets to doe as we would be done to vith men seeing we are further bound by the law to performe duties of loue and obedience to God Answ. This rule is the summe of all for our loue to God must be shewed in the practise of the duties of loue iustice and mercie towards men for God is inuisible and it please thâ—im to make himselfe seene in our visible neighbour requiring that our loue to himselfe should be shewed in the works of mercie iustice and goodnes towards men Men may flatter themselues and say they loue God but if it be not shewed in the loue of their neighbours they deceiue themselues there is no loue of God in them And therefore they are deceiued that thinke all is well with them when they come to Church and receiue the sacraments for religion stands not in the outward seruice of God vnles it be shewed forth in the duties of iustice loue and mercie commanded in the second table see Iames 1. vers 27. pure religion and vndesiled before God is to visit the fatherlesse and widdowes in their aduerstie and to keepe himselfe vnspotted of the world v. 13. I Entern at the strait gate for it is the wide gate and broad way that â—adeth to destruction and many there be which goe in thereat 11. Because the gate is strait and the way narrow that leadeth vnto life and few there be that finde it These two verses beeing the fifth part of this chapter containe the tenth point of Doctrine in this Sermon of our Sauiour Christ wherein he exâ—â—rteth his hearers and vs all effectually to an earnest care in seekiâ—â— euerlasting life and withall admonisheth vs in the matter of Saluation not to follow the multitude because most men goe the broad â—ay to destruction The words containe two parts A commandement Enter in at the strait gate and a reason in the words following for it is the wide gate Yet for our further edification and instruction I will consider and handle fiue points which are here set downe by our Sauiour Christ I. that there be two contrarie cities or kingdoms in one of which euery man and woman must abide for euer after this life and further that these afford vnto men a contrarie estate the one life the other death destruction II. That there are two distinct waies to these two cities or kingdomes one leading to destruction the other leading vnto life III. The condition and propertie of these two waies The way of life is straite and narrow The way of destruction is broad and wide and that from the beginning to the end IV. What men doe in these waies namely that many walke in the broad way and few can find the straite and narrow way V. What men ought to doe touching these waies namely passe by the broad way and enter into and walke in the straite way which is the scope of Christs exhortation and instruction in this place Of these in order For the first These two cities are two distinct places ordained of God for the finall and eternall aboad of all mankind after this life according to that which euery man hath done in his bodie These are tearmed diuersly in Scripture one the kingdome of heauen the other vtter darknes in the chapter following vers 11 12. The one Abrahams â—osome the other hell fire Luk. 16. 23. and in the 21. and 22. Chapters of the Reuelation they are notably described the one is called the citie of God the other the burning lake and vsually the one is called heauen the other hell And as these are distinct places so they afford vnto men two distinct estates The one life the other destruction as it is said the narrow way leades to life the brâ—â—dway to destruction By life here is meant a blessed state of man in whiâ—â— he liues in fellowship with God and hath his heart filled with the vnbreakable loue and goodnes of God and with endles ioy from Gods imâ—â—diate presence And this indeed is the onely true life our naturall life iâ—â—ut a shadow thereof By perdition or destruction we are to vnderstand cursed state of man in which he is without all fellowship with God iâ— respect of his fauour mercie and loue and yet in bodie soule and â—nscience doth apprehend the bitternes of Gods wrath and furie for â—â—â—more hauing no fellowship saue onely with the deuill and his angelâ— and damned soules This is no life but eternall death though souleâ— and bodie liue together eternally Uses I. In that Christ doth here mention but two cities or placâ—â— to the one whereof euery man must resort after death we may gather that there is no middle place or condition betweene life and destruction A third place or state the Scripture knoweth not and therefore there is no place of purging the soules of men after this life which the Papists call Purgatorie if there had the word of God would haue reuealed it But the Papists say it is the vpper part of hell neere to the hell of the damned I answer If that were so then there is no saluation for them that are in purgatorie for there is no returning out of hell to heauen by reason of the great gulfe between them Luk. 16. 26. and they that are in any part of hell are but damned persons II. Use. If there be but two places and in them two estates onely according to that which men haue done here on earth either good or euill then we must be admonished with all care and conscience to vse all good meanes whereby we may escape the one and attaine to the other to be freed from destruction and to gaine saluation In the massacre and sacking of a citie in which some are slaine and some escape aliue euery one hath care to shift for himselfe to saue his temporall life much more then ought we to prouide for eternall life seeing at the last day wherein the whole world shal be ransacked euery one must vndergoe either saluation or destruction if we had our deseruing we should be confounded euery moment but God in mercie grants vnto vs length of dayes for this very ende that we should seeke Gods kingdome and life euerlasting and therefore this must be our principall care and studie that we may be alwaies readie whensoeuer we shal be called hence and the rather because we know
and rebellion into our Land if this were not our peace would continue for euer for the worke of iustice shall be peace quietnesse and assurance for euer And againe in righteousnesse shalt thou be established and be farre from oppression This therefore should mooue all vngodly persons to repent and to breake off the course of their sinnes vnlesse they will continue professed enemies to the peace of the state vnder which they liue The second Point wherein this blessednesse of Peace-makers consists namely in that they shall be called the children of God that is they shall be esteemed and reputed for Gods children in this world of God himselfe and all good men and in the world to come fully manifested so to be That this is true happinesse will soone appeare by the view of the state of euery childe of God for they are vnited vnto Christ by the spirit of grace by which they are regenerate and in Christ they are adopted for sonnes and daughters and so enioy Gods speciall grace and fauour Now hereupon they are Kings children hauing God for their Father who loues them more tenderly then any earthly Parents can loue their owne children secondly they haue Christ for their brother and so are heires annexed with him hauing heauen and earth for their possession In him they are made Kings and Priests vnto God and shall be iudges of the world at the last day yea they haue the holy Angels for ministring spirits to attend vpon their persons for their defence from the power of the enemie which farre surpasseth the dignity of any guard of men on earth whatsoeuer all things worke together for the best vnto them their crosses and afflictions are no curses but fatherly trialls and chastisements yea their sinnes are turned to their good to them death is no death but a sweet sleepe vnto their bodies and a straite passage for their soules into eternall glorie yea in the acte of death they haue the comfort of life in the ioy of the spirit and the Angels readie when breath departeth to carrie their soules to heauen If this be true happinesse to be called Gods children then they that liue after their owne wicked lusts voyd of all care to keepe a good cōscience are miserable and accursed for they are the children of the diuell seruing him in the workes of sinne and expressing his image in vngodlinesse and worldly lustes It stands them therefore in hand if they haue any care of true happinesse to labour after regeneration whereby forsaking the lusts and courses of their former ignorance and embracing and obeying sincerely the word of life they may become Gods children and so happie Secondly hast thou receiued this grace of Gods spirit whereby thou art inclined to haue peace with all men and to seeke for peace between God and thine owne conscience yea betweene the Lord and others then comfort thy selfe thou art the childe of God these motions come from grace flesh and blood brings forth no such fruits labour therefore to maintaine these good motions with all other pledges of thine adoption and so shalt thou growe fully assured of thine own happines In this age men make much adoe to get good assurance of earthly purchases but what madnesse is this so greatly to regard momentanie things and to haue no care in comparison of our eternall inheritance which we shall haue assured vnto vs when wee become the children of God Verse 10. Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdome of heauen 11. Blessed are ye when men reuile you and persecute you and say all manner of euill against you for my sake falsly 12. Reioyce and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you Here Christ propounds his eight Rule touching happinesse which he handles more largely then the former for hauing laid downe the Rule vers 10. he expounds the same in a speciall application of it to his Disciples in the 11. and 12. verses In the Rule it selfe note two points first the parties blessed secondly wherein their blessednesse consists The parties blessed are they which suffer persecution for righteousnesse sake Persecution properly signifieth pursuite such as one enemie maketh after another but here the word must be taken generally for all kind of persecution whatsoeuer Now because it is a paradoxe and absurd in humane reason to thinke him blessed that for any cause is persecuted therefore Christ to verefie the truth hereof repeats the same Rule in the nextwerse where also he expounds euery parcell thereof wherewith I will content my selfe because Christ is the best interpreter of his owne words In the 11. verse therefore Christ sets downe three things all pertaining to the true exposition of this Rule First he explaines more particularly the parties that be blessed saying to his Disciples Blessed are yee In the beginning of the Chapter wee heard that hee cast his eies vpon them and spake vnto them and now here he doth the like again therefore this Rule must not be vnderstood of all men in the world that suffer but of all Christs true Disciples and generally it is not true for the heathen and infidels doe often suffer for good causes and yet remaine infidels without the true God and so are not blessed Againe a Chrstian professor may giue vp his life in a good cause yet not of loue to God or his truth but vpon ambition and so not be blessed for though I giue my bodie to be burned yet wanting loue it profiteth mee nothing Secondly Christ expoundeth particularly what hee meaneth by persecution naming three parts thereof first slaundering and reuiling which is the persecution of the tongue Thus the Iewes persecuted the Apostles saying they were drunke or full of sweete wine Thus Festus persecuted Paul making him madde or beside himselfe Secondly persecution meaning hereby as the word doth properly signifie first pursuite such as one enemie maketh after another when he seekes to spoile him of his goods or of his life secondly the bringing a man vnto the Barre and there of malice to accuse and arraigne him thirdly euill speaking with lying when as men of purpose be without cause malitiously carried thereunto as when the Iewes called Christ a Samaritan that had a diuell and said that he cast out diuels by Belzebub the prince of diuels and thus were the Christians in the Primitiue Church persecuted beeing malitiously accused for killing their owne children for worshipping the head of an asse for incest and such like To these three kindes of persecutions S. Luke Chap. 6. 22. addes a fourth namely hatred and a fift called separation wherby men were excommunicated and cast out of the Temple Synagogues for Christs sake and his Gospels These are the seuerall kinds of that persecution for the enduring whereof Christ pronounceth men blessed vers 10.
vndoubtedly is our miserable and wofull case in our selues And there is no way to escape this curse but onely this we must humble our selues before God and confesse against our selues the murther of our hearts declared in our gesture speech and behauiour then we must labour to be grieued for these sinnes for which ende we must applie vnto our selues Gods fearefull iudgements due vnto vs for them Thirdly we must earnestly sue vnto God for mercie and pardon as for life and death like as poore prisoners doe when the sentence of death is to be pronounced against them yea we must crie with sighs and grones that cannot be expressed and giue the Lord no rest till he send into our consciences the comfortable message of mercie and pardon by his good spirit This done we must labour in our callings for the time to come to procure and further the welfare and safetie of our brethren as well as our owne we must not seeke our selues but the common good eschewing those things that may grieue our brethren and doing those that may be good and comfortable vnto them that so by new obedience we may shew forth thankefulnes for Gods mercie and fauour towards vs. Hitherto we haue hādled the three degrees of murther which Christ condemneth by this law beyond the doctrine of the Iewish teachers Besides these there is a fourth degree here condemned which is actuall killing This Christ doth not here name because he taketh it for graunted euen by the doctrine of the Scribes and Pharisies Now because it is the main sinne of this cōmandement therfore here it is to be handled which we wil doe thus first we wil shew when killing is murther and when it is not and then handle the kinds thereof For the first Killing is not alwaies murther for sometime a man hath power giuen of God to kill and it is no sinne now God giues a man power to kill three waies I. by the written word thus Princes and Gouerners and vnder them executioners are allowed to kill malefactours that deserue death and thus souldiers are warranted to kill their enemies in a lawfull warre II. by an extraordinarie Commandement and so Abraham might lawfully haue killed his sonne if the Angel of the Lord had not staied his hand III. by an extraordinarie instinct which is answerable to a speciall commandement and so Phinees slue Zimri and Cosbie without guilt of murther But killing is murther when men of their own wills without warrant from God slay others and this sinne is plainely and directly forbidden in this commandement II. Point The kindes of killing be two either voluntarie or casuall Uoluntarie killing is when a man killeth of purpose and intent and this sinne is so hainous that it defileth the land where the blood is shedde till it be purged by the blood of him that shedde it And this purpose to kill is twofold either with deliberation and fore-desire of reuenge as when a man hath caried a grudge in his heart long before or without deliberation when a man without all former malice is suddenly caried by furie and anger to slay his brother and this second kinde of killing is distinguished from that which is vpon deliberation by the name of manslaughter and also fauoured by the lawes of some Countries because it is not done of set purpose but through sudden anger before the blood be cold but Gods law maketh both of them murther and admitteth no recompense for the life of the murtherer nay beside it adiudgeth the murtherer to eternall death both in soule and bodie To this voluntarie murther we must referre those that giue commandement counsell or helpe vnto the murtherer for he that commandeth is the principall Agent and the murtherer is his instrument Againe it is voluntarie murther to strike an other though with purpose onely to wound if death follow thereon And that also which is committed by a drunken man for his will is free though sense and reason be blinded Casuall killing commonly called chance medlie is when a man killeth an other hauing no purpose to doe him hurt The presumptions of casuall killing be these First if a man kill an other hauing no ill will or anger towardes him nor to any other for his sake neither is mooued thereto by couetousnes or any affection Secondly if he be doing the lawfull duties of his particular calling Thirdly if he be well occupied doing some lawfull worke beside his calling And lastly if he be doing a thing which he ordinarily practiseth keeping his vsuall place and time And albeit this kind of killing if it be meerely casuall is no sinne yet the partie committing it in old time was bound to come to his answer thereby to purge and cleare himselfe from suspition of murther as also to auoide the hatred and daunger of the friends of the partie killed and lastly to keepe and maintaine the hatred of murther among Gods people Now this sixt commandement is not to be vnderstood of casuall but of voluntarie killing And this also must be obserued that Christ giueth the name of murther to all the occasions thereof that he might breede in our hearts an hatred of them all as of murther it selfe verse 23. If thou then bring thy gift to the Altar and remembrest that thy brother hath ought against thee 24. Leaue there thy gift before the Altar goe thy waies first be reconciled to thy brother then come and offer thy gift Here Christ propounds a Rule of concord by seeking reconciliation with them whome we haue wronged and it depends vpon the former verse as a consequent and conclusion drawne therefrom as may appeare by the first wordes If then or therefore as if he had said If rash anger and the testification thereof either in gesture or reuiling speech be murther and deserue condemnation then we are with all diligence to seeke to be reconciled to our brethren whensoeuer any breach of loue is made betweene vs and them The Exposition If thou bring thy gift to the Altar Here Christ alludeth to the Iewes manner of worshippe vnder the law which was to offer in the Temple sacrifices vnto God both of propitiation and thanksgiuing And though Christ here onely name this one kind of ceremoniall worshippe yet vnder this he comprehendeth all manner of true outward worshippe whether Legall or Euangelicall as if he should say If thou come to worship God any way either by offering sacrifices or by praying vnto God by hearing his word or receiuing the Sacraments and remembrest that thy brother hath ought against thee that is that thou hast any way wronged and offended thy brother this appeareth to be the true meaning by the like wordes of Marke If thou hast ought against thy brother meaning for iniurie done vnto thee by him forgiue him and therefore our brother hath something against vs when we haue wronged or offended
in sinne and feeles it not wee therefore must labour to feele in our selues this spirituall bondage vnder sinne and when we feele it we must bewaile it and so shew some life of grace to be in vs. This Paul did Rom. 7. 24. O. wretched man that I am who shall deliuer me from the body of this death Looke as the prisoner feeles his bolts and fetters so sensibly should we feele the chaine of sinne wherewith our soules are kept in bondage and till we feele it and bewaile it the kingdome of Christ doth not come vnto vs wee must therefore euery day crie vnto Christ our Lord that he would shew himselfe to be our Redeemer by breaking the fetters of sinne wherewith our soules are kept in bondage and giuing vs that free spirit which may fully erect his blessed kingdome in our hearts for where the spirit is there is libertie 2. Cor. 3. 17. Secondly wee must bewaile the sinnes of all the world in the transgression of Gods law whereby God is dishonoured and his kingdome hindered and the kingdome of darkenesse furthered 2. Pet. 2. 7 8. Iust Lot vexed his righteous soule with the vncleane conuersation of the wicked of his time 1. King 19. 10. When Elias saw the children of Israel forsake Gods couenant breake downe his altars and slay his Prophets with the sword then he became very zealous for the Lord of hosts Psal. 119. 136. Mine eies saith Dauid gush out with riuers of water because they keepe not thy Law Vers. 139. My zeale hath euen consumed me because mine enemies haue forgotten thy law Mark 3. 5. Christ mourned for the hardnesse of the hearts of the people and Luke 19. 41 42. Hee wept ouer Ierusalem for that they knew not the day of their visitation Now looke how these were affected with the raigning sinnes of their times so must we also mourne for their sinnes that raigne among vs as Atheisine and profanenesse contempt of Gods word blasphemie sabbaoth breaking oppression crueltie and pride all good subiects are grieued much when they see forraine enemies displaie among them banners of victorie how much more then ought the godly to grieue when they see impietie practised with an high hand which is as it were a flagge of defiance in the kingdome of Christ and a speciall ensigne of Satans triumphing in the increase of his kingdome of darkenes When the deuil sees one that hath liued in sinne but cast a looke toward the kingdome of Christ hee rageth greatly and labours by all meanes to turne him backe and when we see those that haue made profession of religion returne againe to the lusts of their former ignorance O it should grieue our soules and cause vs to pray thy kingdome come Doe we perceiue the Turke or Pope or any instrument of Satan either by subtiltie or tyrannie to hinder the Gospel preached which is the scepter of Christs kingdome and the aime of God whereby hee puls men from the kingdome of darkenesse O then we should mourne Or doe we see the want of Gods ordinance in preaching sacraments and discipline which serue for the furtherance of Christs kingdome or the Lords people committed to ignorant or idle Ministers to scandalous teachers either for life or doctrine In all these we haue cause of mourning and they should stirre vp our hearts to crie vnto the Lord Thy kingdome come Use 2. Graces to be desired As we must mourne for the wants and hinderances of Christs kingdome so we must hereby learne to haue our hearts inflamed with spirituall desires after all helpes and furtherances vnto Gods kingdome both in our selues and others as First for the preaching of the Gospel and all other diuine ordinances whereby Gods kingdome is erected and maintained our hearts desire to God must be that these may bee set vp and continued where they are wanting and that God may blesse them where they are vouchsafed Secondly that God would enlighten the eies of our minds that we may see the wonders of his Law as Dauid did that so the Lords ordinance may be blessed vnto vs. Thirdly that we may be wholly subiect vnto Christ and that of conscience not onely in our outward behauiour but in minde and heart in will in all our affections wee must make sure this holy desire bee in vs indeede and therfore must denie our selues and subiect our selues wholly vnto God as a willing people to serue him and none but him and then we may be sure his kingdome is come vnto vs. Fourthly we must desire to be dissolued and to be with Christ in the kingdome of glorie for this end that we may make an ende of sinning and become more obedient subiects vnto Christ yea wholly ruled by him though for the good of others we must be content to liue Fiftly that Christ would come in iudgement when all things shall be subdued vnto God and all his obedient subiects shall be fully glorified This wee may desire in heart though we must leaue the time to Gods good pleasure still waiting for it by faith in his promise Sixtly that God would inlarge his sanctuarie here on earth gather his elect more and more and still defend and maintaine his Church in euery place in the world when these desires affect our soules then doe wee truely say Thy kingdome come 3. Use. Duties to be practised Whatsoeuer we aske in praier that must we endeauour after in life and conuersation else we mocke God saying well and doing nothing First therefore as we say Thy kingdome come so must we seeke to meet it striue to enter into it for this end God giues vs time to liue in this world that here we might enter the gate of grace and wait for the fruition of glorie and therefore we must diligently frequent the suburbs of this heauenly Ierusalem euen the preaching of the word and therein labour both for true humiliation and conuersion or else wee cannot enter into this kingdome Math. 18. 3. Iohn 3. 5. First we must haue the pride of our hearts pulled downe and become as little children beeing humbled in our selues through the knowledge of our sinnes and the feeling of that miserie which is due vnto vs for them yea wee must confesse them vnto God and crie vnto him for mercie and by this meanes lay aside this burden which hinders our entrance into the gate of grace Secondly we must bee conuerted and changed by the renuing of our mindes our hearts must cleaue vnto God and we must carry therein a resolute purpose not to sinne when these things be in vs we enter into Gods kingdome but till we endeauour after them in some truth we say in vaine Thy kingdome come Secondly wee must bee carefull to bring forth the fruites of Gods kingdome for therefore doth he send it among men and for want hereof doth he take it from them Matth. 21. 43. Now these fruits are Righteousnesse peace
may obserue in our Sauiour Christ for he had a bag to keepe prouision for himselfe his disciples which Iudas bare Ioh. 13. 29. and when Agabus foretolde of a general famine the Disciples prouided aforehand to send succour to the brethreÌ„ which dwelt in Iudea Act. 11. 28 29. And thus may a trades-man prouide for maintenance while his strength and sight is good against the time of his age wherein hee may be vnable to follow his calling And thus doe men in fit season prouide for foode and raiment And we may prouide to day that is in the time present for any needfull thing when to morrow will not affoard it The inordinate and distrustfull care for the morrow is that whereby men vexe their mindes and turmoile themselues to prouide aforehand for such things as may well enough be had in the time to come this parts and rents asunder the minde as the word signifies and this our Sauiour Christ forbids It is indeede the common care of the world and we may obscrue the practise of it three waies especially I. When men prouide so much worldly goods for themselues as would serue for many families or for many generations there be many such gather-goods which scrape together as though they should neuer die and they scarce know any ende of their wealth This practise our Sauiour Christ here forbids If any in a land might seeke for superfluitie it is the King whom bountie at all times well beseemeth and yet God forbade the King ouer his owne people to multiplie ouermuch his horses and furniture his siluer and his golde Deuteron 17. 16 17. II. When men seeke to preuent all losses casualties and so plot for themselues that howsoeuer it goe with others yet they shall feele no want though others staâ—ue and goe naked they shal be full and well clothed III. when men prouide or to day and to morrow together a forehand when as the morrowes prouision may sufficiently safely and soone enough be made on it owne day This Christ doeth chiefly aime at as crossing the practise of faith whereby we should daylie depend vpon his prouidence For the morrow shall care for it selfe the day hath enough with his owne greefe These words conteine Christs seuenth reason against distrustfull care the effect whereof is this euery day of mans life hath care enough and greefe sufficient through the busines that falls out thereon and belongs vnto it and therefore we are not to adde thervnto another dayes care and greefe for so we should bring vpon our selues more care and greefe then needes The morrow that is the time to come shall care for itselfe Here Christ answers a question which might be made from the former commandement for hauing forbidden care for the morrow some might say How shall we doe on the morrowe and the time to come Christ answers This daies care must be to day and to morrowes care to morrowe each day must haue his owne care such care as is fit and needfull for the time present must now be taken and such things as are now needfull must now be sought for but such care as is fit to be taken in the time to come must be put off to his proper time and things then needfull must then be sought for when their fit time salleth out euery time and euery day must haue his proper care alone In this reason we haue a most notable rule for the wel ordering of our liues to wit that euery man must know the duties of his lawfull calling and how the discharge thereof will yield him things necessarie and conuenient from time to time and so accordingly must walke therein that is doeing onely such duties diligently as the present time requireth at his hands for the procuring of things then meete and needfull and so proceeding by dependance on Gods prouidence in such care and labour as is fitting for the present occasion time and season but for time to come leane on Gods prouidence respiting the care thereof till God require it at thy hands The practise hereof Samuel inioyneth Saul 1. Sam. 10. 7. When these signes of establishing thee in the kingdome shall come vnto thee doe as occasion shall serue that is doe the present duties of a king that lie before thee without troubling and vexing thy selfe through feare or care of things to come till God offer them to thy hand And this should be euery mans practise in his calling and so should their present diligence testifie their obedience and cleare theÌ„ froÌ„ presumption their respiting of future care till time require it argue their faith in Gods prouidence and thus they should neither foolishly feede vpon vncertaine hopes nor needlesly vexe themselues with vntimely cares The day hath enough with his owne griefe that is euery day by reason of mans sinnes hath trouble and griefe enough through that care and labour for prouision which God thereon requireth at our hands and therefore wee should let euery day content it selfe with his owne care and not adde thereto another daies griefe In this branch of the reason Christ sets out the continued miserie of mans naturall life Iacob said to Pharaoh The daies of my pilgrimage haue beene few and euill Gen. 47. 9. And Iob saith Man that is borne of a woman is of short continuance and full of trouble Iob. 14. 1. But our Sauiour Christ here goes beyond them both saying Euery day of mans life hath griefe enough of his owne This beeing well considered may teach vs these things I. To walke in our callings soberly without intangling our selues in worldly cares for the daiely discharge of the duties of our callings will bring sorrowe and griefe enough vpon vs wee neede not to adde thereto by our carking care for the more wee care the more miserable is our life II. To labour to withdrawe our hearts and to estrange our affections from delight in the things of this naturall life or in this life it selfe for it is full of griefe and therefore wee must so walke in our callings that wee may waite for a better life in heauen where wee shall haue freedome from all sorrow and griefe The good prophet Elijah was wearie of his life by reason of the miseries of it through the calamities of the time and therefore intreates the Lord to take away his soule 1. King 19. 4. And Paul cries out one while vpon the miseries that he felt through the bodie of death that was in him Rom. 7. 24. and at another time desires to be dissolued and to be with Christ Philip. 1. 23. not simply but because there was freedome from all sinne and the miseries thereof III. Euery day to commend our selues in soules and bodies and all that we haue morning and euening to the blessing and protection of God for each day and night hath griefe enough by reason of our sinne which of our selues we cannot vndergoe without the helpe of God
hearts touched with sorow for them and to hate them first in our selues and then to proceede to hate them in others It is a preposterous course arising from the corruption of nature to beginne with the hatred and dislike of sinne out of our selues II. Doctr. Further here in this reason our Sauiour Christ makes a difference of sinnes some are as motes some as beames euery sinne indeede is death and condemnation and yet all are not equall but farre different in degrees as some men are drowned in the chanell and middle of the sea some by the shoare side which places differ in depth and danger though all is one in regard of death some men indure damnation in deeper measure some in lesser yet both are condemned But the Papists abuse these words and would gather hereon a distinction of sinnes which God doth not allow to wit that some sinnes are veniall which deserue not death and these are here called motes some againe are mortall deseruing death and those are called beames But the moto and beame are both mortall sinnes A mote or a straw may sometime put out the eye though indeed the beame be more forcible to dash it quite out and so doe small sinnes wound the conscience and damne the soule though greater sinnes doe more deepely wound the conscience and plunge the same into hell small and great sinnes both destroy the soule though in a differeÌ„t degree the very mote is deadly sinne though in nature the beame be more mortal This distinction they borowed froÌ„ former ages but abusing the primitiue Church from whence they had it for the ancient Fathers called some sinnes veniall not because they deserued not death but because they were pardonable in regard of the censure of the Church and did not incurre the censure of excommunication and those they called mortall or criminall sinnes which had the censure of excommunication passed against them so that the Papists abuse both Fathers and Scripture in this distinction Thirdly Christ naming the very eye and not the face or other parts of the bodie would hereby giue vs to vnderstand what is the propertie and scope of rash iudgement namely to deface the very intention of his heart of whome censure is giuen When Dauid sent his seruants to Hanun king of Ammon to comfort him after his fathers death the Princes of Ammon told their lord that Dauids seruants were but spies that came to search out his citie thus they iudged rashly of Dauids fact and their intent was to corrupt the honest mind of Dauid perswading the king that Dauid and his seruants had an other intent and end of their comming then they made knowen to the King So that the rash censurer seekes to blemish the good mind and conscience of his brother And hence we may well be warned to take notice of our naturall corruption how that without Gods speciall grace we doe plainly hate our brother els we would neuer so suspiciously prie into his waies as to depraue his good meaning We must therefore content our selues with the speaches and actions of our brother and take heede how we deale about the eye that is with his intent and meaning that we must leaue to God who onely knowes the heart and for his actions speaches if it may be we must alwaies expound them in the better part if we cannot defend a mans doing yet we must excuse his meaning if we cannot excuse his intent yet we must thinke the best of his conscience if we cannot excuse his coÌ„science yet we must iudge it to be but a sinne of ignorance if we cannot so doe yet we must thinke that it was done in some grieuous temptation and that if we our selues had beene in like case we should haue done farre worse we know not when God may giue grace to men or when he leaues them to themselues and therefore in regard of the minde and conscience we must comprimit our iudgements at all times And perceiuest not that is though it may be thou seest it yet thou dost not well consider of it Hence our Sauiour noteth out a second maine fault in mans nature to be thought vpon namely carnall securitie whereby though in some small measure men see their offences yet naturally they neuer thinke on them heartily seriously as they ought to doe S. Paul saith Awake thou that sleepest signifying that by nature we lie slumbering in sinne so as though we may sometime haue a little glimmering thereof yet we neuer throughly behold and consider them as we should the Lord himselfe complaines of this securitie in sinne in his owne people No man saith what haue I done Ier. 8. 6. This was the sinne of the old world they knâ—w nothing till the flood came Mat. 24. 39. it may be they had now then some conceit thereof but they thought not seriously thereon now as the daies of Noe were so shal be the daies of the comming of the sonne of man in regard of securitie and these are those daies wherein we now liue for howsoeuer we sometime thinke on our sinnes yet we looke not on them with both eyes as we doe on our neighbours faults We must here be warned to take heede of this sinne for it is a fearefull case either not to see our sinnes or seeing them to passe them ouer without serious consideration The Apostle saith when men say peace peace then comes sudden destruction Now men doe then most fearefully crie peace peace vnto themselues when they either will not see their sinnes or seeing them doe not well consider thereof in their hearts We therefore must labour for this grace to haue a cleare sight into our sinnes for without that we can neuer sorow according vnto God nor repent vnto life as we ought to do Why seest thou c. and how saiest thou to thy brother In both these phrases consider how Christ would haue all those which are to giue iudgement of the offences of others to be themselues without reproofe and blame els they are no fit persons to giue censure of those that be vnder them And therefore the Magistrate in the towne and common-wealth the Minister in the Church the master in the family and euery superiour in his place must labour to be vnblameable for if they be tainted with grosse sinnes they can neuer throughly purge them that be vnder them A Minister saith Paul must be vnreprooueable 1. Tim. 3. 2. and so likewise the Magistrate who is Gods vicegerent and euery gouernour in his place Lastly in both verses obserue the coÌ„dition of those that are giuen to rash iudgement namly that of all men they are the worst Christ makes them to carrie beames in their eyes when others haue but motes or strawes The man that is giuen to censure others would seeme to be of all men most holy but the truth is there is none so bad as he though he be a
doctrine and style the doctrine of Scripture is the Law and the Gospel now the Law is set forth in most excellent puritie nothing therein is against right reason or common equitie In the lawes of men are many things found against reason and equitie they commaund such things as common reason would condemne and omitte many things which reason and equitie would commaund And for the Gospel in it is set downe doctrine altogether aboue mans reason touching Christs incarnation and mans redemption by his death and although these things bee aboue nature yet wee finde them true wholesome and good in experience of conscience which also prooues that they are the word of God Men may deuise things aboue nature but they can neuer be wholesome to the conscience Further for the style of Scripture the phrase is plaine familiar and yet in any one speech there is more maiestie then in all the writings of men Lastly the ende of Scripture prooues the same to bee Gods word for the Scripture sets vp Gods worshippe and mans saluation and yet giues nothing to men or Angels but all to the glorie of God but for the writings of men they doe either directly or by insinuation ascribe some thing to the writers thereof II. Argument From the effects one worke of Scripture is this It is against our corrupt nature crossing and condemning the same and yet it winneth men to the loue therof and to obedience thereto which could not be vnlesse it were the truth of God for wee abhorre and detest the words of men that be against our nature A second effect is this Gods word serues notably to comfort a man in all distresses whatsoeuer euen in the pangs of death when no word of any man can doe him the least good but onely his word that is the Lord of our soule and the God of our life III. Argument From the propertiâ—s of Scripture the first whereof is Antiquitie The Scriptures of all writings are most auntient and euermore truth is most auntient among humane writings wee haue none of certaintie in the things they record before the times of Nehemias and Ezra but Scripture sets downe things done from the beginning A second propertie is mutuall consent for though the bookes of Scripture were written by diuers men in sundry ages and times yet all agree within themselues no contradiction is in Scripture but the writings of men haue not this consent no not in the same Author IV. Argum. From the signes and miracles thereof The doctrine of Scripture teacheth and recordeth true miracles as the parting of the Sea the staying of the sunne and moone the taking away of barrennesse and the incarnation of the son of God a miracle of all miracles all which beeing wrought by the power of God shew that the Scripture which recordeth them is the infallible truth of God V. Argum. From the contraries Contrarie to the word of God is the will of the deuill mans corrupt nature the deuil hates Scripture and mans sinfull nature repines thereat when it is checked and controlled thereby now that which is contrary to these to must needs be holy and true and that is the word of God VI. Argument From testimonie There bee two kindes of testimonies touching Scripture one of holy Martyrs who in all ages haue sealed the truth thereof with their blood preferring the word of God before their owne liues It will be said that Heretikes haue died for falshood Answer There is great difference in their endes the Martyrs haue vnspeakable ioy in the spirit in their torments but Heretikes haue no such ioy but a naturall senslesse blockishnesse whereby they vndergoe these tortures A second testimonie is most principall and that is the testimony of Gods spirit for when men beginne to learne and obey the word of God then the spirit of God setles their consciences in the perswasion of the truth of Scripture whereupon it is called the sealing of the spirit of truth because it assures a man in conscience of his reconciliation with God which assurance none can haue till he be first resolued of the certaintie of Scripture which is the grouÌ„d thereof Question How may a man finde this seale in himselfe Answer When hee findes the Scripture imprinted in his heart as the signe of the seale is in the waxe and his heart is transformed into Scripture as the waxe is into the similitude of the seale then doth the spirit out of the holy Scripture seale vp assurance of the truth thereof vnto his soule None other writing of any man hath the like worke in the heart of man and from these grounds especially from this last may wee resolue our selues that the Bible is of infallible certaintie And yet for further resolution let vs see what obiections are made against it I. Obiect It is said that Scripture is against all reason Ans. This is not true for the Law is perfect reason and the Gospel is aboue reason not contrarie to reason nay holding this principle of nature that God is almightie euen the Gospel it selfe may stand with reason as that the sonne of God should be incarnate and that by his death we should receiue life which is the summe of the Gospel II. Obiect There bee falshoods in Scripture for the passage thorough the redde Sea was no miracle but might bee done in the ebbing of the Sea as in other countries there is oft-times passage through the Washes Answer The Scripture saith the water stood as walls on each side the passage which could not bee by an ebbe againe reason shewes that it could not bee by naturall course for their passage ouer was at the full of the Moone when all Seas are most full and doe not ebbe and flowe as they vse to doe at other times III. Obiect The greatest part of the world reiect the Bible as Turks and Pagans and the Iewes care not for the new Testament Ans. We must reuerence Gods worke in this withholding his mercie in Christ from some to whome he denies the meanes which is his holy word for hence it comes that some reiect the Bible because God in his secret yet most iust iudgement withholds this blessing from them And therefore though Atheists barke yet the truth is Scripture is thâ— word of God Vses 1. Seeing the word written is the certen truth of God we must take heede of beeing seduced by Popish teachers who say there be two kinds of Scripture Inward and Outward Inward Scripture is a consent of doctrine written by the holy Ghost in the hearts of all Catholikes and this say they is right Scripture The outward Scripture iâ— written in paper and parchment which hath no certen sense but as the present Church determines thereof But this is a deuillish doctrine abolishing written Scripture the true word of God and setting vp the opinions of their owne hearts making Scripture what themselues will we must therefore hold
be fraile and subiect to fall away of themselues yet their saluation remaines fast grounded on the knowledge and election of God So the Apostle Paul comforts himselfe and the godly Rom. 8. 32 33. It is God that iustifies who shall condemne and verse 35. Who shall seuer vs from the Loue of God in Christ whereby hee loueth vs And indeede if a man haue receiued true assurance of Gods fauour though but once in all his life yet by that one signe hee may assure himselfe of his saluation vpon this ground that Gods loue is vnchangeable though euer after he liue in temptation for whom God loueth hee loueth to the end Ioh. 13. 1. Depart from me This is Christs commandement to those whom he neuer knew though they professed his name and it is a most fearefull commandement beeing all one with that Matth. 25. 41. Goe ye cursed into euerlasting fire Now hence wee may gather that the second death is properly a separation from the comfortable fellowship of the Father the Sonne and the holy Ghost and withall a sense and feeling of Gods wrath in that separation This appeares by the contrary for life euerlasting stands in fellowship with God the Father the Sonne and the holy Ghost Now here a question may be asked concerning the suffering of Christ for our doctrine is that he suffered the second death whether then was he seuered from God in his suffering Answer Christ our Sauiour on the crosse stood in our roome and stead hee bare vpon him the sinnes of his elect and for substance the whole punishment due to the same which was both the first and second death but yet concerning the suffering of the second death there remaines some difficultie Touching it therefore wee must hold this ground that our Sauiour Christ suffered the second death so farre forth as the suffering thereof might stand with the vnion of his two natures and with the holinesse and dignitie of his person and here these cauâ—ats must be marked I. Caueat That in his manhood he endured a very true separation from the Godhead and from his Father yet not in regard of subsisting and beeing but of sense and feeling onely and therefore hee cried My God my God why hast thou forsaken mee hauing for a time no sense of Gods fauour but onely the feeling of his wrath and displeasure II. Caueat In his passion he did indure the sorrows of the second death he did not die the second death for then hee should haue beene ouercome and vtterly separated from his father in subsisting and beeing but he suffered the second death and in suffering ouercame it as a man may be at the point of death feele the paines of the first death and yet recouer III. Caueat Christ endured the paines of the damned yet not in that manner which the damned doe for hee endured them on thâ— crosse they in the place of the damned Christ suffered theÌ„ for a while they endure them for euer Christ suffered the second death yet so as it preuailed not against him but the damned are ouerwhelmed of it it preuailes ouer them and causeth them to blaspheme God now their blasphemie increaseth their sinne and their sinne causeth their torments to be multiplied for euer This doctrine is sutable to the word of God and to reason for in mans reason the death of the body could not be a remedie to such persons as are condemned to a double death both of body and soule Vses 1. Seeing the second death is a separation of man from God for euer we must labour in this life to haue some true fellowship with God the Father the Sonne and the holy Ghost that hauing it once we may enioy the same for euer This fellowshippe we shall come vnto in the right vse of the word and Sacraments and praier for in the word and Sacraments God condescends to speak vnto vs and to deale familiarly with vs and in praier we talke with God II. Use. Note also to whome this commandement is spoken Depart from me namely to such as come neare vnto God with their lips but yet keepe their hearts farre from him in consideration whereof we must not content our selues to professe the name of Christ outwardly but we must draw neere to God with all our affections our loue ioy feare and confidence and yeild obedience to his commandements so shall we escape this fearefull commandement of finall departure from him Ye workers of iniquitie This is the reason of the commandement for the better vnderstanding whereof this question must be handled How these men that make such profession can be called workers of iniquitie many of whome vndoubtedly liued a ciuill and vnblamâ—able life outwardly and could not be charged with any horrible capitall sinnes Ans. There be many great sinnes for which men may be called workers of iniquitie and be as vile in the sight of God as the murtherer and adulterer though for outward life they be vnblameable as first hypocrisiâ— which is proper to the professors of religion when as they content themselues to hold religion outwardly but yet doe not bring their hearts nor conforme their liues to their outward profession Secondly to professe loue and worship to God and yet not to performe duties of loue and mercie vnto men for we must loue and serue God in the works of brotherly loue Thirdly to haue the heart addicted to this or that sinne or sinnes whether secret or open in regard of the world it skilleth not for this is to be a worker of iniquitie in Gods sight when the heart taketh a setled delight in any sinne And they are not so called because their iniquitie is alwaies outward and seene to the world Lastly all the sinnes of the first table especially the sinnes against the two first commandements as not to know God not to loue God or to trust in him aboue all not to worship him in heart and life together these are all works of iniquitie greater then the sinnes of the second table in their kind and in regard of these also professors are called workers of iniquitie Vses 1. Whereas Christ calleth those professors workers of iniquitie whose profession couered their sinnes froÌ„ mens sight we may note that Christ is a very â—â—rict obseruer of mens waies euen of the most secret sinnes which appeare not to the world though men may be deceiued by professours in this world yet Christ cannot be deceiued but at the last day of iudgement he will finde them out what they be Many deceiue themselues with a perswasion of mercie because Christ is a Sauiour and so presume to goe on in sinne but they must knowe that Christ is also a seuere iudge who doth straitly obserue mens sins and will condemne the workers of iniquitie as well as pardon them that repent and therefore we must not â—latter our selues to liue in sin because he is a Sauiour but rather feare to sinne because
workes could euer doe we must therefore account of them not as the word of man but of the euerliuing God yea this must perswade vs to maintaine the bookes of Scripture against all diuellish Atheists that denie the same to be the word of God Secondly hereby we are taught from the bottome of our hearts to make that petition for our selues which Christ teacheth in his holy prayer namely that he would let his kingdome come that is not suffer sinne Sathan or the world to raigne in vs but by his word and spirit to rule in our hearts giuing vs grace to be guided thereby in all our waies We affect nothing more then happines and therefore we must oftentimes most seriously make this request to God preferring this estate with God before all pleasures and happines in this world and vse all good meanes to feele in our hearts the power of Christs kingdome Thirdly this should mooue vs to heare Gods word with all feare and reuerence for by this meanes the kingdome of Christ is erected in vs when the word of Christ takes place in our hearts by faith and brings forth in our liues the fruits of righteousnesse and true repentance then may we truely say the kingdome of heauen is in vs. Lastly Christ ascribing this happie title of his heauenly kingdom to them that be poore and of a contrite heart doth herein minister a soueraigne remedie against all temptations from outward pouertie and distresse Doubtlesse pouerty is a grieuous crosse not onely in regard of the want of bodily comforts but especially because of that contempt and reproach which in this world doth hang vpon it wherevpon many doe esteeme their pouertie as a signe of Gods wrath against them and thereby take occasion to despaire thinking the kingdome of darkenes belongeth vnto them But here consider you poore this sentence of Christ where he plainely teacheth that if a man in outward distresse can be brought to feele his spirituall pouertie and the wretchednesse of his soule by reason of his sinnes then he is so farre from hauing iust cause to despaire of Gods fauour by reason of his pouertie that on the contrary he may gather to his soule a most comfortable assurance from the mouth of him that cannot lie that the kingdome of heauen belongs vnto him Vers. 4. Blessed are they that mourne for they shall bee comforted Here is Christs second rule touching blessednesse wherein consider two points first the parties who are blessed they that mourne secondly wherein their blessednesse consists namely in receiuing comfort For the first by mourners we must not vnderstand euery one that is any way grieued but such as haue iust and waightie causes of griefe and doe therfore mourne for the words import an exceeding measure of griefe such as is expressed by crying and weeping as is plaine by Saint Luke who thus relateth Christs saying blessed are ye that now weepe And yet euery one is not blessed that mourneth vnder grieuous distresse for Caine Saul Achitophel and Iudas were all deepely affected in soule with their most woefull estates though farre from this blessednes This rule then must thus be vnderstood that they are blessed who with their mourning for waightie causes of griefe doe withall mourne for their sins for so was the former Rule to bee vnderstood of those that with the sense of their outward distresse had adioined an inward feeling of their spirituall wants and this verse is but a more full explication thereof as if he should haue said they are blessed that are poore in spirit Yea put case a man bee distressed for most waightie causes of griefe so as hee howle and crie vnder the burthen of them yet if withall hee can vnfainedly mourne and waile in heart for his sinnes notwithstanding all his pouertie and distresse he is truely blessed This blessed sentence vpon them that mourne serues sundry waies for a soueraigne salue to the conscience of a Christian. As first put the case a man were distressed with grieuous calamities and withall were ouertaken with some hainous sinne whereupon not onely his body is afflicted but his conscience also wounded and so hee is cast into the gulfe of desperation yea say further that by reason of the terror of his conscience his flesh were withered and his marrowe consumed in his bones were not this a cause of exceeding mourning yet loe our most blessed Physition Christ Iesus hath made a plaister for his sore for if this man of distresses can withall truely mourne for offending God through his transgressions he is vndoubtedly blessed for Christ hath said it whose word shall neuer faile though heauen and earth come to nothing A blessed text which beeing well applied will not onely support the heart in great distresse but recouer the conscience from vnder deepe despaire Secondly put case a man were grieuously sicke and that he felt the very pangs of death without all ease to seaze vpon him so as both speech and sight with all outward comforts began to faile him this state were lamentable yet if in his soule he can truly mourne for his offences euen in this extremitie he is blessed Thirdly put case a man were taken of his enemies and his wife and children slaine before his face hauing their braines dashed out vpon the stones afterward himselfe put to a most wofull racke and torture this were an estate more wofull then death yet herein a man must not iudge himselfe a cast-away but with mourning for this miserie he must labour to be sorrowfull for his sinnes and then he neede not feare what flesh can doe vnto him for he is blessed Christs word must stand let thy distresse be what it will if vnder it thou mourne for thy sinnes blessed art thou We cannot conceiue while we enioy peace of the worth of this rule in the euill day neither doe we know how neere the time is wherein we shall haue neede thereof and therefore we must now learne this neuer to be forgotten to season all other mourning with godly sorrow for our sinnes II. Point Wherein this blessednes consists namely in that their mourning shall haue an ende and be turned into true comfort That this is true happines will appeare by the contrarie for the woe and sorrow that is here begun and continued in the world to come is the punishment of the damned spirits the portion of the Reprobate which is endles miserie therfore vnto thē that mourne it is true happines that they shall receiue comfort This promise of Comfort is accomplished foure waies First when God tempers and delaies the sorrowes and afflictions of them that mourne according to the measure of their strength 1. Cor. 10. 13. God is faithfull and will not suffer you to be tempted aboue that you are able to beare This was promised to Dauid and his seede that if they did sinne he would correct them with the
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
and duties of religion were abomination vnto the Lord because their hands were full of blood and because they had no mercie therefore they were led into captiuitie as we may see at large Ier. 5. 28. Euck. 9. 9 10. and Zach. 9. 12. Now we beeing in the same case with them for vnmercifulnes and crueltie haue no doubt deserued long since the same punishment euen that the Enemie should depriue vs both of Gospel and peace and of all our prosperitie and wealth what then shall we doe surely we must humble our selues by praier and fasting vnto the Lord if not publikely yet priuately euery man and euery familie apart euen for this one sinne of vnmercifulnesse and withall in this humiliation begin to practise mercie by bestowing that vpon the poore which we spare froÌ„ our bodies in the daie of our fast Verse 8. Blessed are the pure in heart for they shall see God These words containe the sixt Rule of Christ touching true happinesse wherein as in the former obserue two points the persons blessed and wherein their blessednesse consists The persons blessed are thus qualified they are pure in heart This is diuersly expounded By pure in heart some vnderstand those that are chasse others those that are simple hearted voide of guile and deceit But the words will beare a more generall sense betoken such as are holy in heart hauing their hearts purged from the defilement of their sinnes and be in part renued and sanctified by the holy Ghost and that they are so to bee taken may appeare Psal. 24. 4. whence these words are borrowed where also the Prophet expoundeth the pure in heart to be such as haue not lift vp their minde to vaine things to which purpose the Author to the Hebrewes saith Follow peace with all men and holinesse without which no man can see God Againe the intent of our Sauiour Christ in this place was no doubt to crosse the Pharisaicall conceipt of those times whereby men did content themselues with outward holinesse as sufficient to true happinesse and therefore he saith Blessed are the pure not outwardly but inwardly in heart Further by heart we are to vnderstand the soule with the parts and faculties thereof that is the mind the conscience the will and affections And that wee may yet conceiue more clearely of this point we are to search out two things first in what maner then in what measure the heart is made pure For the first the purifying of the heart is by a two-fold Action of the holy Ghost first by creating in the minde a sauing faith which vnites a man vnto Christ as an hand applieth Christs puritie that is his obedience to the heart so Peter speaketh of the Gentiles in the Councell at Ierusalem that by faith the Lord purified their hearts Secondly when a man is in Christ the holy Ghost purgeth and sanctifieth the heart inwardly by mortifying all the corruptions in the minde will and affections and by putting into it inward holinesse whereby the image of Christ is renued therein And this our Sauiour Christ expresseth Iohn 15. 2. when hee saith that the father purgeth every one that bringeth forth fruit in him Now vnto these the holy Ghost addeth an excellent grace of Christian Resolution whereby a man hath a constant purpose not to sinne against God any way either in thought word or deede but in all things to please God continually so as if at any time he-sinne it is against his holy resolution Now for the measure of this purification it is onely in part in this life for the grace of sanctification is not perfect till death as the Apostle saith we receiue but the first fruits of the spirit that is not the Tenths but as an handfull of corne to a whole field the soule is freed from the punishment and guilt of sinne and in some sort purged from corruption but not wholly This wee must obserue the more diligently because the Papists teach otherwise to wit that after Baptisme and regeneration sinne is so taken away that there is in man nothing that God can hate but experience in euery childe of God shewes this to be false The chiefe ground of their opinion is this that if sinne properly called should remaine in the regenerate then God should repute a man to be iust which is a sinner But we answer that God neuer reputeth an impenitent sinner iust but onely the repentant and regenerate which are by faith in Christ and so in effect are no sinners because though corruption remaine in them in part yet it is not imputed to their persons Besides in the acte of their conuersion corruption hath receiued that deadly wound whereof it shall neuer recouer but daiely die till it be quite abolished and therefore doth it not raigne in them And thus we see in what manner and measure the heart is purified whereby the pure in heart may be thus described They are such as beleeue the pardon of their sinnes in Christ and be in part renewed in their soules by the holy Ghost hauing their naturall corruptions mortified and abolished in some measure and the graces of Gods image repaired in theÌ„ and a godly resolution wrought in their hearts not to sinne against God in any thing Considering that the pure in heart bee blessed wee must search our selues and see whether our hearts bee qualified with this grace As in former times so at this day inward puritie is much neglected The ancient Iewes stood vpon their legall puritie and righteousnesse and the Pharises after them relied vpon their outward holinesse and the holy Ghost foretold that in the latter daies should come perilous times by reason of sundrie sinnes wherof this is one that men should content theÌ„selues with a shadow and shew of godlinesse and in truth denie the power thereof And doth not experince shewe this to be true among vs for the pure heart is so little regarded that the seeking after it is turned to a by-word and a matter of reproach Who are so much branded with vile tearmes of Puritans and Presitians as those that most indeauour to get and keepe the puritie of heart in a good conscience Againe the generall ignorance that euery where abounds doth plainely argue the want of this grace for what can bee in the heart but impuritie and iniquitie where there is no knowledge of the will of God in the minde And for such as haue more knowledge then the rest generally they are not answerable vnto it in practise for take a view of all the markets in the land and you shall hardly find a man that is to sell his graine that will be brought to abate one iot of the highest price no not vnto the poore that stand in extreame neede which as it argueth a bloodie and cruell heart so it sheweth our times to be euill daâ—es wherein men professe much and doe nought which sinne
of God The Second head from whence offences are taken is the doctrine of the Church grounded on the word of God The offences hence taken are manifold first from a supposed newnesse of our doctrine this is taken of the Papists and especially of our owne Recusants for they say our doctrine is but of fourescore yeares continuance since the daies of Martin Luther auouching also that for the space of fourteene hundred yeares we cannot bring record of any Church that held and professed the doctrine which we now teach and hold Now for the auoiding of this offence two points must be remembred I. that the doctrine of our Church for the substance thereof is the doctrine of the Prophets and Apostles Act. 2. 42. the doctrine taught by the Apostles concerning Christ is made the foundation of the Church and looke where this doctrine is rightly helde and confessed there it is an infallible note of a true Church Againe the Apostles to iustifie their doctrine had recourse to Moses and the Prophets as we may see in the Acts of the Apostles in sundrie places now the doctrine touching Christ held and receiued in our Churches is confirmed by the testimonies of the Prophets and Apostles and therefore for substance and doctrine is theirs Secondly we must knowe that for the ground and foundation of Religion our Churches agree with the Churches after Christ which continued for the space of sixe hundred yeares for wee doe not onely allow of the Apostles Creede but of the foure generall Councells and of their Confessions and Creedes and that in the same manner and sense which they did so as the religion of our Church is vniustly slaundered to be new The second offence taken from the doctrine of our Church is from the supposed strictnesse and rigour thereof we teach indeede that a Christian man must wholly denie himselfe his owne will and desires and resigne himselfe wholly vnto Christ to be guided by his spirit according to the direction of his word Now hence some would gather that our doctrine permits not a man to laugh or be merrie or to doe any thing for his owne delight and hereupon they grow to contempt of Religion counting the profession and practise thereof precisenesse and therefore will not be bound vnto it but liue as they list and this is common among vs. The way to cut off this occasion of offence is twofold 1. we must know that by the doctrine of our Church it is lawfull for a man to be merrie so it be in the Lord Philip. 4. 4. Reioyce in the Lord alway saith the Apostle againe I say reioyce Psal. 104. 15. God causeth wine that maketh glad the heart of man and oyle to make his face to shine and bread to strengthen his heart Againe God doth put most glorious colours and delightsome smells into the flowers of the field no doubt for this ende that man might take his delight therein yea besides the skill of musicke God hath giuen to many a man a voice more sweete and pleasant then is the sound of any musicall instrument which were to no ende if a man might not therewith cheere vp his heart in a moderate delight nay laughter it selfe is the gift of nature which was in Adam before his fall and therefore is lawfull But yet I say mans reioycing must be in the Lord to cut off many abuses of delight for first there be many that cannot be merrie but in the practise of some sinne if there be a thought of God or of his word all their mirth is quasht But we must endeauour our selues so to reioyce that God may approoue thereof Againe I say in the Lord because sinne will soonest preuaile with a man when he giues himselfe to delight and pleasures This Iob knew well and therefore while his sonnes feasted each other he offered sacrifices for them particularly euery day for saith he it may be my sonnes haue sinned and blasphemed God in their hearts The second way to preuent the taking of this offence is to resigne our selues wholly vnto God that he may doe his whole will in vs and vpon vs so Christ said to his Disciples If any man will come after me let him denie himselfe take vp his crosse and follow me that is wholly resigne himselfe to be guided by me and Math. 13. 46. he that would get the pretious pearle must sell all that he hath and buie it Rom. 12. 1. We are desired by the mercies of God to giue vp our selues both soules and bodies vnto God whereby we may see that we haue iust cause to bewaile the case and condition of all such as count religion precisenes for they are like vnto Ananias and Saphyra who brought part of the sale of their possession vnto the Apostles and said it was all so these men looke to be saued by Christ they heare his word and receiue his Sacraments and therin make as high a profession as any can doe namely that they will giue themselues wholly to Christ but when they are out of the assemblies they shew themselues to haue dissembled with God for they practise no such thing as they made shew of and therefore they may iustly feare least that befall them in their soules which befell Ananias and Saphyra in their bodies euen sudden death for they are lyers vnto God himselfe Thirdly others take offence at the crosse which accompanies the syncere profession of true Religion many like well of the doctrine of our religion but yet they are loath to imbrace and to professe the same least they should be reproached for it in the world The way to cut off this occasion of offence is this we must remember that the crosse endured for the Gospel sake especially if we profit by it is an infallible marke of a child of God Heb. 12. 17. If ye endure chastening God offereth himselfe vnto you as vnto sonnes for what sonne is it whome the father chasteneth not In reason we finde this to be true for say that two children be fighting in the streete and there comes a man who taketh one of them and beateth him but the other he lets alone will not all men say that the man is father to the child whome he beateth euen so the Lord for our nurtering will send crosses vpon vs when we imbrace his Gospel now if we shall profit by his corrections and learne thereby to humble our selues vnder his mightie hand then we begin to receiue assurance of his fatherly dealing towards vs his sonnes and daughters and therefore we must be so farre from beeing hindred in the course of our holy profession by reproches and crosses that they must be meanes to incourage vs therein Iam. 1. 2 3. As from the doctrine of the Church in generall so from the parts thereof doe many both learned and ignorant take occasion of offence as first from the doctrine
finished till death So then it is plaine there is a perfection in the child of God though ioyned with much weakenesse euen in this life his nature is perfect being renued in soule to sound iudgement to an honest heart and a good conscience his actions are perfect in Gods acceptance through Christ while he bewailes his imperfection and endeauours sincerely to please God in all things This is that which Christ enioynes to his Disciples this we must labour for if we wil resemble our heauenly father we can get no higher in this life but let vs attaine to this and in the life to come we shall bee perfect in degrees for then our regeneration shall be accomplished But herein men faile and come short of their dutie as first all those that spend their strength and wit to get the things of this world these men little thinke of this perfection which the Lord requires in his children it may be they will heare the word but yet their hearts are so glued to the earth earthly things that they sauour not of regeneration they know not what it meanes but if they will be Gods children they must follow Iehosaphat 2. Chro. 17. 6. who lift vp his heart to the waies of the Lord for that is the meanes to come to perfection Secondly those also are reprooued that content themselues with a small measure of knowledge and doe not striue after perfection as Christ requireth how can they haue a sound iudgement which studie not to know the doctrine of the Scripture Thirdly that generall want of Christian perfection is here reproued when men content themselues to yeeld respect to the outward duties of the first Table that concerne Gods worship and yet neglect the duties of the second Table that concerne their brethren in generall and pertaine to their functions and callings in particular This is a common fault in Magistrates Ministers Parents Masters Seruants c. they will be Christians in the Church but they neglect to shew the power thereof in their callings but this is a grieuous want of sincerity which makes them farre vnlike their heauenly father for hee is euer like himselfe and therefore looke what men professe in Gods worship that must they practise in their callings A magistrate must be a Christian vpon the Bench as well as in the Church in the administration of iustice as well as in the Congregation and so must Ministers Masters and all estates God allowes not of their seruice in the Church that serue their wicked lusts at home Ierem. 7. 9 10. Gods sacrifices vnder the law must be whole and sound not halt and lame or maimed and such should our obedience be vnder the Gospel with sincere respect to all Gods commandements It profited Herod little to heare Iohn gladly and to doe many things so long as he kept his brothers wife nor Iudas to follow Christ while his heart was vpon the bagge Let our practise of religion therefore shew forth the truth of our publike profession and so shall we in some sort resemble our heauenly Father Chap. 6. Vers. 1. Take heede that you giue not your Almes before men to be seene of them or else yee shall haue no reward of your Father which is in heauen IN the former Chapter the Euangelist hath faithfully recorded three parts of our Sauiour Christs Sermon and here hee beginneth the fourth which reacheth to the nineteenth verse of this Chapter wherein our Sauiour Christ goeth about to reforme his hearers of all abuses in doing good workes and hee instanceth in these three Almes deedes Praier and Fasting not so much commanding them as giuing direction for the right manner of performing them so as they may be acceptable vnto God From the first verse to the fift hee intreateth of Almes deedes propounding two seuerall commandements touching the manner of giuing Almes The first is in this 1. verse Take heed that you giue not your Almes before men to be seene of them which he enforceth by an effectuall reason in the words following or else re shall haue no reward of your Father which is in heauen And then exemplifieth it by a particular example of a corrupt manner of giuing Almes borrowed from the ambitions practise of the Scribes and Pharisies v. 2. The second commandement touching Almes giuing is in the 3. verse whereof he renders a reason in the 4. verse For the first commandement Take heed c. This may seeme to bee repugnant to that precept giuen before Chap. 1. 16. Let your light so shine before men that they may see your good workes But here is no contrarietie if we marke well for in the former chapter wee are commanded to doe good workes before men that they may see them and glorifie God for the same Now here wee are not forbidden simply to doe good workes before men but to doe them before men for this ende to haue our praise of men that we might be glorified for doing them howsoeuer it went with God Before we come to the Rule the words are somewhat to bee scanned for whereas we read them thus Giue not your Almes before men c. Some ancient Churches after other copies and translations read them thus Doe not your righteousnesse or iustice before men which must not seeme strange that in Gods booke there should be diuers readings for in former ages before Printing was inuented the Scriptures of God were conuaied from hand to hand by meanes of writing now they that writ out the copies of Scripture did now and then mistake some words and letters by negligence or ignorance and put one thing for another whereupon doe come these diuers readings yet wee must not thinke that the word of God is hereby maimed or made imperfect for the true sense of the holy Ghost remains sound perfect though it may be we cānot discerne of the right reading And the sense of Scripture is rather to bee iudged the word of God then the words and letters thereof Now it beeing here vncertaine whether reading to follow for either of them containe a sense conuenient to the place therfore I will exclude neither but from them both propound this instruction That the giuing of Almes is Iustice and a part of Righteousnesse which God requires at our hands This the Apostle sheweth plainely out of the Psalmes 2. Cor. 9. 9. He hath distributed and giuen to the poore his righteousnesse remaineth for euer And in common reason it must be so for a man is but a Steward ouer the goods which hee possesseth the poore with whom hee liueth hath title to part thereof and he must giue vnto them by Gods expresse commandement so as vnlesse he giue in some sort he plaies the thiefe robs the poore by keeping backe that which is their due In regard whereof we must learne first to acknowledge that prouiding of maintenance for the poore is not a worke of
freedome or libertie left to mens choise whether they will doe it or no but a matter of iustice and the not doing of it is iniustice against the law of God and of nature which require that the poore should be maintained at home without begging abroad Secondly this should mooue vs to lay aside some portion of our goods to giue vnto the poore for the poore haue interest into thē for this cause we ought to cut off our superfluities in feasting in attire in sports and pleasures that so we may be better inabled to doe iustice in giuing vnto the poore for hereby commonly men are disabled to doe this part of iustice Thirdly this should teach vs according to our places to see those good orders well maintained and set forward which are prouided for the conuenient releefe and maintenance of the poore for the neglecting of them is iniustice and a kind of theft against the poore Secondly obserue the word translated Almes it is very pithie signifying mercie and pitie whence we may learne first what it is that makes our giuing to the poore to be Almes it is not the thing giuen but the mercifull and pitifull heart of the giuer be the thing neuer so small as was the poore widows mite and therefore all our almes must proceede from a pitifull heart Secondly it sheweth what a one that partie must be that is to be releeued namely such a one as is to be pitied not our lustie beggers but infants orphanes the lame blind weake maimed and aged persons Thus much for the words now followeth the commandement it selfe Take heede that you giue not your Almes before men to be seene of them This commandement tendeth to this ende to teach men how to auoide the vnlawfull manner of giuing Almes for a good thing may be done in an ill manner and vsually men offend this way in their good deedes Now this commandement prescribes a double circumspection in giuing Almes first touching the ground secondly touching the ende of almes giuing The ground of our Almes must not be the pride of our hearts this Christ forewarnes vs of if we looke it should be good and acceptable in the sight of God This is a point of great importance and therefore for the better obseruing of it I will here shew two points I. what this pride is II. why it must be so carefully auoided in our almes deedes By pride I meane not outward pride in apparell but that which is inward in the soule consisting partly in the minde and partly in the will and affections Pride of minde is a corrupt disposition thereof whereby a man thinks himselfe to be better more excellent then indeede he is this was the sinne of the Pharisie who boasted vnto God of his owne goodnesse Luk. 18. 11 12. And hence it came that the Church of Laodicea gloried in her selfe saying I am rich and increased in wealth and lacke nothing when as indeede shee was poore and blind and miserable and naked This conceit is most dangerous especially in the point of grace causing many to deceiue their owne soules by thinking they haue grace when they haue none and ouerweening that which they haue Pride in will is an inward affection whereby a man is not contented with that estate wherein God hath placed him but desires a better This befell Adam and Eue who sought to be like vnto God himselfe and this taketh hold of most men in euery age Now from these two proceedeth that practise of prìde in mans life whereby he endeauours to doe whatsoeuer he can for his owne praise and glorie This pride is not in some few persons alone but in euery man naturally that comes of Adam Christ Iesus onely excepted And where it takes place it is so strong that it will not be crossed for rather then a man will not haue his will in this he will commit any sinne This caused Absalon to banish his father out of his owne kingdome and Achitophel to hang himselfe when his counsell was refused and some Popes as histories makes mention to bequeath their soules vnto the deuill for the obtaining of the Popedome And this is that inward corruption which Christ here forbids to be the ground of our Almes deedes II. Point The reasons why this inward pride must be carefully auoided be these two First because whatsoeuer outward good worke the child of God can do by grace the same may a wicked man do thorough pride as conceiue a prayer preach the word and practise the outward duties of repentance of loue and such like for pride is a sinne that will counterfeit grace and man cannot discerne it but God onely Secondly many other sinnes preuaile in the wicked but pride is the sinne that troubleth the children of God and when other sinnes die then will pride reuiue yea it will arise out of grace it selfe for the child of God will be proud because he is not proud therefore Paul ' must be buffeted by the messenger of Satan least he should be puffed vp with abundance of reuelations Now the way to auoide this daungerous sinne stands in two things first we must be carefull to know the pride of our owne heart for euery man hath it in him more or lesse and the more we see it the lesse it is but the lesse we see it the more it is in vs indeed and though we know nothing by our selues yet let vs suspect our selues hereof and labour to see it in our hearts for he that is the most humbled is not altogether free from this inward pride Secondly when we see ouer pride we must labour to subdue it which we shall doe first by considering the Iudgements of God vpon this sinne were not our first parents cast out of Paradise when they would needes be as Gods and Herod was eaten vp of wormes when he tooke vnto himselfe the glorie due vnto God Act. 12. 23. Therefore Peter saith God resisteth the proud and giueth grace to the humble A man that would begge an almes must not goe in proud apparell and so he that would procure the fauour of God must not come with a proud heart Secondly we must search into our selues and labour to see our owne wants and corruptions as our blindnes of minde and ignorance our vnbeleefe c. and the sight of our sinnes will be a meanes to humble vs for they that feele no wants in themselues cannot choose but be puffed vp Thirdly we must meditate vpon the death and passion of Christ which he endured for our redemption how he sweat water and blood and suffered the wrath of God both in soule and bodie for our sinnes now how can a man thinke that Christ endured all this for him and yet be not cast downe with the sight of his owne sinnes which had a part in the cause of all the curse that caused Christ to crie My God my
drought and yet the Prophet crouched vnto the earth and put his face betweene his knees no doubt humbling himselfe in praier to God for it as S. Iames saith Where we may see that praier is not contrarie to Gods decree but a subordinate meanes to bring the same to passe and therefore we must rather reason thus that because God hath decreed the euent of all things and hath appointed praier as a meanes to effect sundrie of his decrees therefore we must vse it Considering then that praier is necessarie notwithstanding all that can be saide against it we must learne with speciall â—euerence to giue our selues vnto this dutie both publikely in the assemblies of the Saints and priuately in our families beeing masters and gouernours for no family ought to want this morning and euening sacrifice of praier and thankesgiuing yea we must pray by our selues particularly in regard of our particular wants Indeede the most doe thus plead for themselues that they vse to pray often but the truth is that the coÌ„mon practise of our people in prayer is nothing els but lippe-labour and a mocking of God for what be their praiers but the saying ouer the ten Commandements and the Creede which are no praiers yea their repetition of the Lords praier without vnderstaÌ„ding or deuotion is no praier with God when they doe it onely of custome and rest in the worke done But here is required an other manner of praier then this And to incite vs vnto it let vs consider the worthie examples of Gods seruants herein Moses praied for the sauing of the Israelites fourtie daies and fourtie nights without meat or drinke Dauid praied seauen times a day and our Sauiour Christ spent whole nights in prayer Now these examples were written for our learning to teach vs to addict our selues to this holy dutie wherein our hearts speake vnto God The want hereof is the cause of the common Atheisme that is in the world of iniustice and crueltie in mens callings of swearing pride backbiting in mens liues for if men would often set themselues in the presence of God by vnfained inuocation the remembrance thereof would still be before their eyes and cause them to abstaine from all these iniquities for who beeing stained with such transgressions durst present himselfe before the maiestie of God who is a consuming fire against all sinne and wickednes hauing fierie eyes to see their sinnes and feete of brasse to bruise them in pieces that will not repent Secondly in this prohibition against hypocrisie in praier we may see that to conceiue a praier and to make profession of religion may for the outward worke as well be performed from pride of heart as from the grace of God carnall men may doe it in pride which Gods children doe by grace as we shewed in the former point of Almes giuing that therfore which Christ said of hearing the word take heed how you heare must be conceiued to be spoken to vs of praier and the profession of religion take heed how you praie and how you professe religion And indeed before we pray we ought to enter into our hearts and there to search out our corruptions diligently that we may be able to discerne in our selues between pride and Gods grace and so perceiue vpon what ground we pray that it be not from a damnable pride but from the sauing grace of Gods holy spirit Thirdly in this prohibition Christ condemnes this false ende of praier when men doe it to haue praise of men whereby we may see that it is a thing incident to the professors of the Gospel to doe the duties of religion for the approbation of men which notably bewraies the hypocrisie of our hearts which naturally haue more respect to men then to the Lord euen then when we haue to deale with God himselfe Thus did the Scribes and Pharisies and it is to be feared the same fault is common among vs for men are farre more forward and carefull to performe the publike duties of religion in the assemblies of the Church then priuate duties either in their families or by themselues Many will praie in the Church that neuer regard priuate praier at home Againe in performing publike duties men haue more care of the outward action then of truth and sinceritie in the heart and many studie more for fit words to delight mens eares then for good affections which God approoueth for what is the cause that many ancient professors when they come to die know not how to commend their soules to God Surely this especially that in the whole course of their profession they more respected men then God and therefore in the time of death when they must needs deale with God indeed they know not what to doe nor how to behaue themselues Lastly Christ here reprooues their behauiour in praier which was standing without all humbling of themselues either in soule or bodie This is a thing incident to many in our congregations who vse to shew no manner of reuerence or humilitie in the time of praier but either stand or fit as though they had no need to humble themselues or else intended onely that men should see them But we must know that howsoeuer the word of God prescribes no peculiar gesture in this action yet it is not a thing indifferent either to vse or not to vse some seemely gesture of humiliation in this worship of God but some must needes be vsed to expresse and further the humilitie of the heart which is chiefly required Isay 6. 2. the Sâ—raphims standing before God couer their feete and faces with their wings in regard of Gods presence and the poore Publicane that praied with the Pharisie howsoeuer he praied standing yet he cast downe his countenance and smote himselfe on the breast to testifie his humiliation Yea Christ Iesus our Lord when hee bare the punishment of our sinnes in the garden fell downe vpon his face and praied thus also did Moses and Aaron Elijah Ezra Daniel humble themselues And it hath alwaies beene the practise of Gods seruants in praier by some conuenient gesture of the bodie to expresse the humilitie of their hearts which checketh the custome of our common people in praier who are so farre from bringing a broken heart to God which is the thing he chiefly requires that they know not what to aske and many there be that will not submit themselues to such outward gesture as might expresse their inward humiliation These things are farre vnseemely for Gods people and therefore let vs learne to humble our selues at Gods footestoole first in our very hearts and withall we must be carefull to testifie the same by some conuenient outward humiliation Verse 6. But when thou praiest enter into thy chamber and when thou hast shut thy doore pray to thy father which is in secret and thy father which seeth in secret shall reward thee openly Christ hauing
and ioy in the holy Ghost Rom. 14. 17. whereof we haue spoken before all which we must labour to finde in our hearts and to expresse in our liues else this kingdome shall be taken from vs we shall neuer see the glorie of it Thirdly hence we must learne to bee contented in all estates of this life whatsoeuer the hope of the glory of this kingdome which we pray for must swallow vp all the sorrowes that earthly calamities can bring vpon vs This it was that made the Patriarks to walke contented in the state of Pilgrimes and Strangers here on earth Hebr. 11. 13 14. Yea this renues the inner man it cheeres the heart and keepes it from fainting though the outward man perish to looke after the ioyes of this kingdome which are the things not seene and therefore Christ herewith comforts his Disciples against the sorrow of afflictiō saying Feare not little flocke it is your Fathers good pleasure to giue you the kingdome Luk. 12. 32. Fourthly wee must all labour in our places and callings to bring one another into this kingdome one neighbour another one friend another Ezek. 18. 30. Returne saith the Lord to the house of Israel and cause one another to returne This the Prophet Isay noteth as a practise of the subiects of this kingdome that they shall say one to another come let vs goe vp to the mountaine of the Lord Isay 2. 3. But masters of families especially must looke to the practise of this dutie and labour to bring Gods kingdome into their families for this ende they must see to these things First that there bee no manifest or open sinne permitted in their families ridde thy house of such a person if thou canst not reforme him Psalm 101. 7. Secondly instruct thy familie in the way of the Lord that they may know to liue righteously and vprightly both before God and man Thirdly set vp and maintaine the priuate worship of God in thy familie ioyne thou with them in holy duties especially in daily calling vpon the name of God In regard of these and such like duties it is that the Scripture ascribes saluation to a familie where the master or the gouernour of the house is conuerted to the faith And for the practise hereof the holy Patriarkes are commended to all posteritie God saith of Abraham I know him that hee will command his sonnes and his houshold after him that they keepe the way of the Lord and Iacob commands his family to put away their strange gods and to clense themselues and Ioshuah prosessed publikely that he and his familie would serue the Lord. Fiftly hence wee must learne euery day to prepare our selues to die for by death our soules enter into the glorie of this kingdome which we pray may come vnto vs and therefore we must be ready to receiue it euery day that whensoeuer our King commeth vnto vs either by death or in the last iudgement wee may passe from grace to glorie And indeede wee cannot with comfort make this petition vnlesse wee bee in some measure prepared for death and that euery day Now beeing prepared wee must waite as Iob did euery day till our changing come Looke how the godly in the olde Testament looked for our Sauiour Christs first comming in the flesh so must we waite for his comming to vs either by death or iudgement neither must any thing dismay vs in this waiting no not death it selfe for the sooner we die the sooner wee may enter into glorie And here wee may take a viewe of the monstrous hypocrisie of the world for who will not say these words Thy kingdome come but yet the most men neglect to prepare themselues for entrance into this kingdome nay many contemne the word and praier which are the meanes whereby we haue admittance into the state of grace and are prepared for the kingdome of glorie Sixtly wee may here learne of our Sauiour Christ the practise of humilitie and in all things to giue all glorie to God for though this kingdome pertaine equally to him as hee is God with the father yet because he hath it from the father as he is the son therfore he will haue it wholly attributed vnto him for he teacheth vs to say Our father thy kingdome come Lastly here obserue the necessitie of this petition in respect of our outward estate for the comming of this kingdome to any estate is a speciall cause of prosperitie and happinesse vnto it for where this kingdome is Gods hand of blessing and protection is in a speciall manner here the Lord raigneth and his glorious and blessed Angels which are mightie in strength and power keepe watch and guard in that kingdome and about that people who haue the Lord for their King and God Hence it is that this our Kingdome hath so long enioyed peace and protection from many dangerous assaults because we embrace and professe the Gospel which is the scepter of Gods kingdome and if wee could doe it in sinceritie and walke worthie of the Lord our King our prosperitie should bee as the stoods and our peace as the Sunne and Moone in heauen And therefore they that loue the peace of this kingdome must embrace and obey the Gospel and pray for the happie and flourishing estate thereof for therein standes our peace Thy will be done in earth as it is in heauen The Coherence This petition dependeth on both the former thus as a meanes whereby wee doe that which wee desire in the first petition for Gods name is glorified when his will is done and as a manifestation of that which wee desire in the second petition for there wee pray that Gods kingdome may come vnto vs and hee rule in our hearts by his word and spirit now here we craue that we may doe his will and so testisie our selues to be his loyall subiects The meaning This petition is propounded in a comparison which naturally standeth thus As thy will is done in heauen so let thy will bee done in earth And it hath two parts The first respects the grace of obedience which wee pray for Thy will be done in earth The second shewes the right manner of performing it as it is in heauen For the first Thy will c. Gods will is onely one considered in it selfe as God is one yet for our vnderstanding it may be thus distinguished It is either absolute or reuealed Gods absolute will is the will of his good pleasure whereby according to his eternall counsell hee determines of all things what shall be done or what shall not be done and in what manner This absolute will extendeth ouer all creatures and ouer all their actions Ephes. 1. 11. Wee are predestinate according to the purpose of him that worketh all things after the counsell of his owne will Roman 9. 19. Who hath resisted his will Matth. 10. 26. Without this will
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
in the child of God then hee labours to get him commit some offence and sinne whereby the name of God may bee dishonoured his profession disgraced his conscience wounded Gods children offended Thus he dealt with Dauid in his sinnes of adulterie murther 2. Sam. 11. ch 12. 9. and with Peter in the denial of his master Mat. 26. 74. We therefore must pray according to this petition that we may be sanctified throughout and that our whole spirit and soule and bodie may be kept blameles vnto the coÌ„ming of our Lord Iesus Christ that our hearts may be established in euery good word and worke God deliuering vs from euery euill worke and preseruing vs vnto his heauenly kingdome 2. Tim. 4. 18. III. Policie When the child of God is fallen into any sin then the deuil labours to cast him asleep therein that hee might lie in it without remorse and so neuer repent of it thus he dealt with Dauid who lay in his sinne of adulterie murther without repentance one whole yere almost thus hee hath dealt with the nation of the Iewes blinding their eies and hardening their hearts from the knowledge of the Messias whom they crucified euen vnto this day and thus he dealeth with many Christians in the Church of God In regard wherof we must pray in temptation as Dauid did that he would not forsake vs ouer-long Psa. 119. 8. but though in iustice hee may leaue vs to our selues for a time yet he would please to renue his mercies towards and repaire vs by his grace IV. Policie When the Lord vouchsafeth to men the means of saluation as the word and sacraments chastisements for sinne then SataÌ„ labours to make the same void and of none effect that so they may not only misse of saluation but bee condemned more deepely for the neglect and contempt of the means vouchsafed vnto them this Paul knew well and therefore he sent Timothy to the Thessalonians to know their faith lest the tempter had tempted them and so their labour vpon them had beene in vaine 1. Thess. 3. 5. For this cause he is called that euill one who steales away the seed of the word from out their hearts Math. 13. 19. and that enuious man who soweth tares among the seed v. 28. Here therfore we must pray against this practise of Satan that as the Lord vouchsafeth the meanes of grace vnto vs so he would giue his blessing withall that they may be profitable vnto vs for without this the meanes wil turne to our deeper iudgement V. Policie When he cannot worke his will in their soules inwardly as he desires then he assaies to do them mischiefe by some outward satanicall operations as possessioÌ„ witchcraft or striking their bodies with strange diseases or abusing their dwelling places with feareful noises apparitions thus he plagued Iob in his goods and in his body when he could not preuaile against his soule when hee could not preuaile against Christ by temptation then he vexed him by transportatioÌ„ Mat. 4. 5. 8. and thus he bound a daughter of Abraham eighteene yeare Luk. 13. 16. Here therefore we pray for the comfort of Gods prouidence for the presence and assistance of the good angels that wee may be preserued though not from temptations inward in minde yet from such bodily and outward abuses and iniuries as the deuil would inflict vpon vs for herein he is curbed and restrained ordinarily in respect of that malice and crueltie which he beares to the children of God whereupon I take it the childe of God may lawfully pray against all outward crosses and afflictions so farre â—orth as they are euill and proceed from that euil one the deuil for this is Gods promise to the godly person Ps. 91. 10. There shall none euill come vnto thee neither shall any plague come neere thy Tabernacle that is so farre forth as it is euill for otherwaies it is most true that many are the troubles of the righteous because it is many times good for them to be afflicted Psal. 119. 71. VI. Policie Lastly Satan labours to bring Gods children to some fearefull and miserable ende not so much for the bodily death as in regard of the inward horror and terror of conscience for though he seldome spares any man yet he reserues the extremity of his power malice to a mans last gaspe Indeede he is many times restrained so as many a childe of God can say at his ende in despite of Satan Lord now lâ—ttest thou thy seruant depart in peace but where he is not restrained there he labours to bring men either to presumption or despaire Here therefore we are taught to pray to God for a good and comfortable death in the Lord and that we may be so presâ—rued therein and iâ—abled by grace that our ende may neither be euill to our selues nor in appearance but that we may haue both time and grace to prepare our selues so as though our death be neuer so suddain yet we be not vnprepared for though suddaine death be very vncomfortable yet it is neuer dangerous to him that is readie for the Lord but the vnprepared death is the plague of plagues for after it there is no time nor meanes allowed vnto man to alter the state of his soule Eccles. 9. 10. Uses 1. That which we here pray for wee must endeauour to practise and therefore our speciall care must be to resist the deuill and to keepe our selues from the assaults of Satan vnto sinne whether they come from our owne corruption or from this euill world 1. Iohn 5. 18. Hee that is borne of God sinneth not but keepeth himsefâ— that the â—icked one toucheth him not This wee see may be done and it is a notable signe of our adoption and regeneration now the way to doe it is set downe by the Apostle Paul 1. Tim. 1. 18 19. Fight the good fight which he expounds in the words following which prescribe 2. duties hauing faith and a good conscience To haue faith is to hold and maintaine true religion in life and death renouncing all heresie whatsoeuer whether of Iewes Turkes Papists or any other which whosoeuer would doe must not content himselfe with a shewe of godlinesse in profession but must get the power of religion fast rooted in his heart which hee must expresse in his conuersation And for this ende these rules must bee remembred First wee must haue in our hearts sincere loue to God in Christ and to his Church and true religion Christ must haue the chiefe place in our hearts our loue to God in him must be so strong that it must ouerwhelme all other affectioÌ„s so as we may truely say with Paul I count all things losse and doc iudge them to be dongue that I might win Christ and this must bee the order of our loue we must loue God and Christ for themselues the church
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
wealth and riches in his heart for his Lord. And that these Mammonists abound euery where appeares by the common practises of oppression extortion and crueltie in hard dealing towards the poore by greedie Land-lords and Vsurers as also by the practises of the rich in the time of dearth for by their hoarding vp of store ingrossing of commodities and enhauncing of the price to the augmenting of their priuate wealth they mightily increase Gods wrath vpoÌ„ the poore Indeed God hath his seruaÌ„ts which haue him onely for their God but the number of them is small in respect of those that set their hearts vpon the world and make Mammon their God Here then first behold the slauish basenesse of a couetous heart for man was made to be the Lord of Mammon and wealth and yet thorough couetousnesse he subiecteth himselfe to become a slaue and vassal thereunto Secondly hereby let vs learne to become faithfull disposers of worldly riches and as Christ saith to make vs friends with this Mammon of iniquitie by good disposing of it to Gods glorie in works of mercie and so shall â—e retaine our right of creation whereby God made the creatures to serue vs. Thirdly Christ opposing God and Mammon saying No man can serue them both imports plainely that hee that seekes to be rich setting his heart thereon forsakes God I say not that euery rich man forsaketh God for when God giueth aboundance to a mans moderate labour industrie in his lawfull calling hee may lawfully possesse it vsing it to Gods glorie but to seeke to be rich is a denying of God because so the heart is a seruant vnto Mammon and not to the Lord. This may appeare by their whole behauiour about wealth whether we consider their getting their keeping or imploying of it in all which they sinne against God First in getting for God giueth riches to whom hee will and hath not tied himselfe by promise to make any man rich and therefore he that resolues with himselfe that hee will bee rich cannot make conscience of lying fraud iniustice sabbath-breaking and such like when the committing of these things makes for his aduantage Secondly they sinne in keeping for he that resolues to bee rich will rather forsake the truth then his wealth in time of tâ—iall and for the sauing or recouerie of his wealth he will not sticke to seeke to blessers wizards coniurers c. Thirdly for disposing or imploying hee that resolues to be rich sinnes therein for he cannot be drawne to works of mercie aâ— least with any cheerefulnesse and hence it comes that sometimes the poore doe starue before the rich mans doore The consideration hereof serues first to correct our iudgement concerning couetous and worldly minded persons our censure of them is too milde and gentle wee iudge them honest men onely somewhat hard and neere themselues but marke Christs sentence vpon them Worldly persons forsake God and choose Mammon for their Lord and master which is a practise of Atheisme and therfore not to be so lightly passed ouer as men thinke Secondly hereby wee see it is a dangerous and vnlawfull course for men to make lawes with themselues how rich they will bee as to haue so many hundred or thousand pounds in stocke or so much lands and rents c. for what followes vpon this resolution why surely they must needs giue theÌ„â—â—lues to the compassing of their purpose and so they fall into manifold sâ—ares of Satan by practises of iniustice lying fraud c. Thirdly hereby we must be admonished to content our selues with that portion of goods more or lesse which God sendeth knowing that a little is sufficient with Gods blessing vpon it Away with couetousnesse as the Apostle saith and bee content with that ye haue for he hath said I will not faâ—le thee nor forsake thee Fourthly whereas Christ saith Ye cannot serue God and Mammon we learne that the heart of man must not be diuided betweene God the world the one halfe to God and the other to the world no God will haue all or none herein hee will not part stakes with the creature Prou. 23. 26. My sonne giue me thy heart The consideration whereof serueth First to discouer the hypocrisie and spiritual guile of many who thinke they may liue in some one sinne or other yet be Gods seruants stil this is the conceit of drunkards adulterers couetous persons such like for euen while they liue in these sinnes they will come to Gods worship to the word and praier often and to the Sacraments at least once a yeare which they would not do but that they thinke God hath respect vnto them herein like to the wicked Iewes Ier. 7. 9 10. But they deceiue themselues for no man can serue two masters while a man liues in any sinne the seruant of the diuel hee can neuer bee accepted of God for his seruant Secondly this shewes that the seruant of God is so farre forth deliuered from sinne by regeneration that no sinne raignes in him for so he should serue two masters for euery raigning sin is a Lord and master Rom. 6. 16. Knowe ye not that to whomsoeuer you giue your selues as seruants to obey his seruants ye are to whom ye obey whether it be of sinne vnto death c. and he that committeth sinne is the seruant of sinne Ioh. 8. 34. This therfore is a sure ground that no regenerate person liues in any sin Thirdly hereby euery one is taught to consecrate both his soule and bodie to the Lord indeauouring to serue him with all the powers parts therof for God is our onely Lord and master and therefore let all that is within vs bow the knee to him Rom. 6. 22. The seruaÌ„t of God is one freed from sin who hath his fruit in holinesse the end euerlasting life The Queene of Sheba pronounced Salomons seruants happie that stood before Salomon to heare his wisedome how much more then are they happy who in soule and bodie are Gods seruants who for bountie and wisdome infinitely surpasseth Salomon Here some will say I would gladly serue God alone I desire I might doe it with all my heart but the corruption of my nature is such that it makes me to rebell against the commandements of God and I cannot doe the good I would but the euil which I would not doe that doe I so as I feare I serue two masters Ans. This is the state of Gods children in this life but herewith they must stay themselues when they faile in obedience they must consider whether they doe so freely and willingly or against their wils If they heart can truely say thou doest vnwillingly commit sinne thou wouldest not doe it and art truely grieued and displeased with thy selfe for it then be of good courage thou doest not serue two masters for this seruice is voluntarie Now though
redeemer God and man and of remission of sinne and life euerlasting by him The inferiour promises are of temporall blessings as food raiment health peace liberty c. these depend vpon the main promise of Christ so farforth as they are for our good for in Christ all the promises of God whether they concerne life eternall or this temporall life are yea and amen that is sure and certaine to Gods children And hence it is that when by true faith a man laies holde on the maine promise of God in Christ he doth withall apprehend the promises of God for temporall blessings the heart that saith by faith God will pardon my sinne and saue my soule will say also by the same faith God will giue me food and raiment and all things sufficient for this life Thus Abraham by the same faith whereby he was iustified beleeued Gods promise that hee should haue a sonne in his olde age and Noah beleeued Gods promise of his preseruation in the Arke by the same faith whereby he was made heire of righteousnesse This point must be obserued and the order remembred wherein faith laies hold vpon the promises First it apprehends mercie in Christ and then prouidence for this life Now hence we learne that as we looke to be saued by our faith after death so wee must liue by faith in this world if wee relie vpon his mercie for our soules we must depend vpon his prouidence for our bodies how this is done we shall see afterward for how should we cast our selues vpon Gods mercie for the kingdome of heauen if wee cannot depend vpon his prouidence for food and raiment Lastly hereby we may trie our faith what it is true or â—ained weake or strong for this Christ here tells vs that the more we are distracted with worldly cares the lesse is our beleefe in God for distrustfull care comes from vnbeleefe in Gods prouidence and the lesse we trust in God for temporall things the lesse doe we beleeue eternall mercies for the same faith laies hold on both but if we can truly depend vpon God for temporall blessings in the sober vse of lawfull meanes then we shall relie vpon his mercie for the saluation of our soules This triall is not made in prosperitie for when God sends aboundance euery one will trust in him but when want comes then is the triall of thy faith if then thou â—elâ—e on God though meanes faile thy faith is strong but if thy heart be oppressed with sorrow and feare and thou make no conscience of vnlawfull meanes so it may supplie thy want then suspect thy selfe thy faith is weake or none at all for the iust shall liue by faith in all estates vers 31. Therefore take no thought saying What shall we eate or what shall we drinke or wherewith shall we be cloathed Here Christ againe repeateth his commandement against distrustfull care giuen in the 25. verse The reasons of his repetition be these First to set an edge vpon the commandement that so it may more sharply and deepely enter into their hearts as we said before Secondly to further his disciples in this practise of faith for by this often repetition he giues them occasion to meditate and thinke vpon the dutie the oftner whereby their faith must needes be much confirmed for this we must know for our direction to get and strengthen true faith in our hearts that a man is not a meere patient in the receiuing and strengthening of this grace it comes not from God to vs as visions did to the Prophets in a dreame in the night or as the print of the seale is set into the waxe but God workes it in the vse of ordinarie meanes And therefore if we would haue faith wrought or increased in vs we must doe that which by nature we may doe to wit heare the word preached and read we must meditate therein and labour so to vrge the promises of God vpon our owne hearts yea we must doe what we can to stirre vp in our hearts a desire to beleeue and to striue against doubting and distrust and therefore must giue our selues to praier with sighs and groanes to God for the working of his spirit in our hearts Now touching this coÌ„mandement against distrustfull care we handled it in the 25. v. shewing how farre our care must goe for things needfull and where it must stay It must extend it selfe to the diligent vse of lawfull ordinarie meanes to procure things needefull and there stay giuing place to faith to waite vpon Gods prouidence for the blessing of our endeauours The distrustfull care which perplexeth the heart about the successe of our lawfull labours is that which Christ forbids and it is that euil sicknesse which infects most mens soules as they may easily discerne by obseruing these things What it is that oft breakes their sleepe in the night what comes first into their thoughts when they awake and what their mindes runneâ— most vpon all the day long and whereabout they can take greatest paines with most delight and least wearinesse If it be for the things of this world then distrustfull care infects their soules which we must striue against and learne to liue by faith Here onely obsâ—â—â—e how Christ describes this vnlawfull care by the effects of it in distrustfull persons bringing them in saying What shall we eate what shall we drinke or wherewith shall we be cloathed And thus indeede they vse to complaine especially when they haue great charges and slender meanes or els doe sustaine any great losses then how shall we liue what shall we doe and such like speeches of distrust which Christ here iustly reprooues because they blame God for his dealing towards them as though he had no care of them or would not prouide things needefull for them We therefore must here learne to shut our mouthes against distrustfull thoughts and beware we murmure not nor complaine of his dealing towards vs. When Aarons two sonnes Nadab and Abihu were both slaine for offering straunge fire Moses tells him it was the Lords doing who would be glorified in all that come neere him then the text saith Aaron held his peace And Dauid notably testifieth his contentation in Gods prouidence Psal. 39. 2. I held my peace and said nothing yea v. 9. I should haue beene dumb and not haue opened my mouth because thou Lord diddest it Excellent is that saying of the Lord Isa. 30. 15. In rest and quietnesse shall yâ— be saued in quietnesse and confidence shall be your strength meaning that by patience and contentation a man shewes strong confidence in God so that though Gods dealing seeme neuer so hard we must beware of impatient words and murmuring thoughts endeauouring to say with Eli It is the Lord let him doe what seemeth good in his eyes and with Iob Though he kill me yet will I trust in him v. 32. For after all these things seeke
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
ordinarie meanes for the procuring of Gods blessings we therefore must giue our selues to the faithfull practise of this dutie Indeede if grace and other blessings were our owne or from our selues we might well spare this labour But what hast thou saith Paul to euery Christian that thou hast not receiued be not therefore secure and idle for Gods blessings come not when we snort vpon our elboes but in the vse of meanes and happie are we that may vse those meanes for in asking we receiue in seeking we finde and in knocking it is opened vnto vs. Secondly our Sauiour Christ by trebling this commandement to pray would giue vs to consider that there is some waightie cause we should be instant in this dutie and that is in regard of the great miseries and manifold dangers whereunto we are subiect in this life for as Peter saith the righteous shall hardly be saued and no maruell for we haue without vs the Deuill and all his Angels plotting our destruction and the world a daungerous enemie whereby the Deuill workes within vs we haue our owne corrupt hearts daily drawing vs to the practise of sinne the bane and poison of our soules Now what is to be done in this case surely our onely refuge is constant and seruent praier to God as Christ here implies by this threefold command for in all things we must let our requests be made knowne to God Philip. 4. 6. This hath alwaies beene the practise of all the faithfull as we may see in Gods booke But if we had no example this commandement were sufficient to perswade vs vnto this dutie Also doest thou want any grace of God as faith repentance knowledge zeale patience strength against temptation or assurance of Gods fauour why aske and thou shalt haue seeke and thou shalt finde And this must be our course in outward wants and for temporall blessings as health peace libertie plentie c. Indeede the wicked worldlings seeke to wise men and wise women in their miseries but this is to forsake God and to goe to the Deuill Gods people must goe to their God Isa. 8. 19. Thirdly the trebling of this commandement in diuers tearmes must teach vs to be instant and vrgent with God in prayer this is an holy and acceptable importunitie when the Christian heart giues God no rest Ierem. 29. 12 13. the Lord promiseth to his people That they shall erie vnto him and goe and pray vnto him and he will heare them they shall seeke him and finde him because they shall seeke him with their whole heart Isa. 62. 7. The Lords remembrancers are commanded not to keepe silence nor to giue the Lord any rest Matth. 15. 22. The woman of Canaan is commended because shee will take no answer nor repulse from our Sauiour Christ till her daughter was cured and Luke 18. 5. The poore widow by her importunitie preuailed with the vnrighteous â—udge which parable Christ propounds to teach vs to be constant and earnest in prayer We therefore must shake off our naturall coldnesse and negligence in praier which is the common sinne of the world in regard of this dutie And we must labour for knowledge both of our owne sinnes and miseries and of Gods mercies that so we may pray with vnderstanding and in zeale and feruencie as Christ here requireth Alas many pray not at all and others know not what they aske though they say the Lords praier or some other set forme of praier And most men that haue knowledge suffer their mindes to wander from God by vaine imaginations now all comes for lacke of that feeling in praier which Christ here requireth Thus much of the commandement in generall Now out of the wordes more particularly we may obserue two points First where Christ bids vs Aske seeke knocke he speakes not particularly to some but generally to all his seruants so that all must pray which plainely implies that his best and deerest seruants are during this life in want of some grace or blessing And indeede when God giues most excellent gifts and blessings to his children yet then he leaues them in some notable want or triall for their humiliation and prouocation to prayer Paul was taken vp into paradise and there heard words that cannot possibly be vttered by man in this life this was a great grace and prerogatiue but yet to humble him least he should be exalted out of measure there was giuen him a pricke in the flesh the messenger of Satan to buffet him hereby he was brought to pray most earnestly for deliuerance but yet he must rest contented with Gods grace for God will make perfect his power through the weakenesse of his seruants v. 8. 9. This point must be obserued to discouer to many secure persons their miserable state who feele no want of grace in themselues and therefore thinke all is well But what meanest thou to professe Christ if thou haue no neede of him nor of his graces oh know it when thou saiest in thine owne heart thou art rich and lackest nothing then thou art poore and blind and miserable and wretched And indeede if thou knewest the corruption of thine owne heart thou wouldest crie out with the Apostle in respect of thy wants Oh miserable man that I am who shall deliuer me from this bodie of death Rom. 7. 24. Secondly Christ saying not onely Aske but seeke and knocke doth hereby imply what is Gods dealing many times with his own seruants namely that he forsakes them for a time and in part and in some sort hides himselfe and as it were locks himselfe from them Now thus he dealeth for two causes First hereby to chast 〈…〉 and correct them for their sinnes for iniquitie separates betweene God and his people and their sinnes hide his face from them Isa. 59. 2. Secondly to make triall of his graces in his children to see whether they delight in his loue to shew them their owne weaknes and to mooue th 〈…〉 aue vnto him more inseparable By all which we see it stands 〈…〉 and to pray earnestly and continually for God may forsake vs for our sinnes and he may iustly take occasion to trie what we haue profited by his Gospel which we haue long enioyed with aboundance of peace Thus much of the commandement to earnest prayer Now Christ enforceth it by two reasons First by a promise infolded in this verse with the commandement and confirmed in the next Secondly by a comparison verse 9. For the first The reason from the promise in this verse may thus be framed If they which aske shall receiue if they that seeke shall finde and they that knocke shall be let in then doe you aske seeke and knocke But they that aske shall receiue they that seeke shall finde c. Therefore doe you aske seeke and knocke In this reason our Sauiour Christ teacheth vs that when we pray to God we must bring a speciall faith
dealt Satan with Eue he made shewe that hee had some good thing to tell her whereby their state might be bettered but it turned to theirs and our destructiō So did the foure hundred false Prophets of Baal contrarie to the true Prophet Michaiah prophecie good successe to Ahab in his war against the Aramites but his harkning to them cost him his life And so dealt Hananie with the Iewes when they were besieged by the King of Babels armie contrarie to Ieremies counsell he prophecied peace and safetie but it turned both to his owne and to their destruction Ier. 28. 1 2. c. The 7. pretence is boldnesse and constancie in suffering for their opinions for a man in obstinacie may liue and die for errour as well as the childe of God may doe for the truth Constancie in opinion is no sure note whereby to iudge a true Prophet for many heretikes haue suffered death confidently for the maintenance of their damnable heresies Thus we see the pretences of false Prophets now hereto wee must adde this second point to wit that for all this they bee but wolues because by their damnable doctrine they seeke to poison and corrupt the soules of simple men If it be said they haue no such intent they themselues thinke it to be the truth I answer that may be true in some but this cleareth them not from beeing wolues for the deuill that hath deluded them who is their Lord and master doth by them dangerously delude and deceiue the simple The Vse 1. Considering this danger of false Prophets we must practise Christs lesson Mat. 10. 16. Be simple as doues that is bee innocent and harmelesse thinking euill of none neither intending euil or offence to any in thought word or deede and yet we must be wise as serpents who haue great subtiltie in sauing and defending their head from harme so must euery one that lookes to be saued labour for so much wisedome whereby hee may preserue himselfe from the hurt of false prophets Now the beginning of this wisedome is to feare God in hi◠word beleeuing his promises obeying his commandements The true feare of God is not without knowledge and therefore euery one must labour to be instructed in the principles of religion for without knowledge we cannot feare God and so shall want true wisdome to eschew false Prophets II. In that the false teacher by so many faire shewes seekes to bring in false doctrine it is euery mans dutie in his place to labour to preserue wholesome doctrine and the puritie of true religion This dutie is necessary for we must be as forward for the truth as the enemie is for falshood and doe as much for God as they doe for the deuill Againe no poyson is more deadly to the body then false doctrine 〈◊〉 to the soule therefore seeing God hath long blessed vs with his truth let vs esteeme it aboue all outward blessings and by seeking to preserue the puritie thereof shew our selues thankfull to God for the same Verse 16. Ye shall know them by their fruits do men gather grapes of thornes or figs of thistles This verse those which follow to the 21. containe the third point which Christ laieth down concerning false prophets namely the means whereby we may discerne and iudge of them And herein he obserueth this order First he giues vs a notable rule to direct vs in iudging of false prophets Ye shall know them by their fruits Secondly hee explanes the same rule by a similitude drawne from trees Doe men gather grapes of thornes c. For the rule that we may vnderstand it the better wee are to search what is meant by the fruits of false Prophets A false Prophet must bee considered two waies First as he is a man taking vpon him the name profession of Christ for so false Prophets vse to do and secondly as he is a false prophet in both these respects hee hath his fruits As he is a man taking vpon him the profession of Christs religion hee may bring forth many outward duties of external obedience vnto the moral law but these fruits are not here meant for a false Prophet may dissemble much goe farre in the outward duties of religion so as he cannot be discerned by his generall profession or by the works of his ciuil conuersatiō There be other fruits which come frō him as he is a false prophet by them must he be discerned these therefore are to be considered Now we shall know them the better by searching out the fruits of a true Prophet 〈◊〉 he is a man of God appointed to teach Gods people The fruits of a true Prophet be principally three I. He teacheth and preacheth in the name of God by vertue of calling from God and otherwise dares not presume to teach Rom. 10. 14. How shall he teach vnlesse he be sent and the author to the Hebrewes saith Christ tooke not the honour of beeing the high Priest and Prophet of the Church to himselfe but was called thereto by his father Heb. 5. 5. And this stands with reason for euery true Prophet and teacher stands in Gods roome and is Gods embassadour to deliuer his will to his people which thing none can doe but he whome God calleth and sendeth for that purpose Yet the calling of Prophets and teachers by God is diuers Some are called by voice from God immediatly as were Abraham Moses and Samuel and all the Apostles in the new Testament by the immediate voice of Christ for Paul was called by the voice of Christ from heauen Act. 9. 4 5 6. Againe others haue their calling from God by the speciall message of some Angel or some men Thus was Aaron called by Moses Elisha by Elias and Philip by an Angel to preach to the Eunuch Act. 8. 26. Thirdly others be called by the instinct and motion of Gods spirit so Act. 8. Philip was by ordinarie calling a Deacon but by extraordinarie instinct he became an Euangelist and a preacher of the Gospel for the building of Gods Church These three kinds of calling men into the ministerie were extraordinarie and are now ceased and not to be looked for neither are they to be regarded which say they are thus called at this day A fourth way whereby God now calleth Prophets and teachers into his Church is by his Church for God hath giuen to particular Churches a particular ministeriall power and seruice whereby they may designe a place vnto the teacher and also make manifest that God hath called him Now this authoritie is but ministeriall to designe and manifest whome God hath called for the principall calling is from God for Act. 20. 28. the Elders of the Church of Ephesus are said to be made ouerseers by the holy Ghost when as they were designed thereto by men And by one of these foure waies are all true Prophets and Teachers called Here some may demaund what kind of calling
haue wronged vs. Thirdly consider the examples of worthie men in this case for our Sauiour Christ neuer sought reuenge but bare wrong patiently committing all to him that iudgeth righteously leauing vs an example to doe likewise 1. Peter 2. 10. Yea when hee was cruelly and vniustly crucified he praied for his persecutors Luke 23. 34. Steuen also praied for them that stoned him Act. 7. 16. and Dauid though a King would not suffer reuenge to be taken on Shimeâ— that cursed him 2. Sam. 19. 9 10. neither would hee euer touch Saul who sought his life though he had him often in his hands nay his heart smote him for cutting off the lap of his coate so farre was he from seeking reuenge Fourthly in the fift petition wee pray Forgiue vs our sinnes as we forgiue our trespasses but if wee carrie grudging in our hearts we praie God not to forgiue vs but to condemne vs for we will not forgiue but be reuenged on them that offend vs. Now this is a most fearefull case that a man should pray for vengeance vpon himselfe Fiftly it is not meete in common reason that the same partie should be the accuser and the Iudge and yet if a man might reuenge himselfe this should be so and therefore â—f wee would be Christs Disciples we must arme our selues with patience in suffering wrong and referre reuenge to God that iudgeth righteously Yet some will say If we alwaies put vp and suffer wrong wee shall neuer bee in quiet but still be abused Answer Though in our own person we may not reuenge our selues yet wee may craue the helpe of the Magistrate either for the preuenting or for the punishment of wrong done vnto vs for the Magistrate is Gods Liuetenant to releeue the oppressed and to execute vengeance on malefactours thus did Paul send to the chiefe Captaine to preuent a conspiracie that the Iewes intended against him and appealed to Caesar to auoyde the danger of the Iewes at Ierusalem and yet when wrong is done vnto vs wee must beare it patiently without seeking priuate Reuenge although the wrong were doubled or trebled vpon vs. Thirdly our Sauiour Christ here calling the wrong doer an euill one giueth vs to vnderstand that it is the propertie of an euill man to doe wrong vnto others and this title is giuen to the wrong doer to teach vs that wee must suffer wrong patiently though hee bee an euill man that offereth it vnto vs. It is the propertie of a good man to doe good continually but to doe wrong is the marke of an euill man who herein is like the deuill which must teach vs not to doe wrong to any one in his bodie goods or name either by word or deede but rather applie our selues to doe all the good we can to euery one within the compasse of our calling Hereby wee shall see what our estate is for if in our callings wee set our selues to hurt others either by word or deede wee are in the sight of God euil men such are our vsurers and extortioners and all those that vse fraud and deceite in their callings But if wee would shewe our selues to be good men approoued of God in Christ then wee must referre our bodies and soules and all that wee haue to the good of others Although men by nature be like to sauage beasts as Lyons Woolues Cock â—trices c. whose propertie is to deuoure and hurt other creatures yet when it pleaseth God to receiue them to mercie and to place them in his kingdome then they laie aside their cruell nature and liue peaceably one with another for in all the Mountaine of Gods holinesse none shall hurt or destroie verse 9. It is a prophecie of Christs kingdome that therein the sword and speare which are weapons of warre shall bee turned into scythes and mattocks which are instruments of common good in time of peace whereby was signified that when men are conuerted and become true children vnto God they laie aside all malice and giue themselues to doe good and become seruiceable vnto all for the good of all This was notably verefied in Paul who of a persecuter became a preacher yea he became all things to all men that by all meanes hee might win some And thus doing we are like to our heaueÌ„ly father who doth good to all but if we giue our selues to wrong doing we are euill ones and herein like to the deuill himselfe Fourthly Christ here forbidding priuate reuenge which is vnlawful doth hereby establish that reuenge which is lawfull and iust Now lawfull reuenge to speake somewhat hereof is the worke of a iust and lawfull power requiting euill for euill This iust reuenge is two-folde Diuine and Humane Diuine reuenge is the worke of Gods absolute power taking vengeance vpon offenders of the lawfulnesse of this reuenge in God there is no question onely this we must remember that God executes this vengeance daiely in the manifold miseries of this life and likewise in the iust condemnation of the impenitent after death Indeed as a father he chasteneth his Church and children for vengeance in Christ becomes nurturement but as a seuere iudge hee plagues the wicked powring vengeance on them both temporall and eternall Humane reuenge is the ordinance of God whereby men beeing therevnto called by God doe execute vengeance in the name of God and it is twofold extraordinarie or ordinarie Extraordinarie when men are extraordinarily stirred vp by the spirit of God to execute vengeance vpon offenders in the name of God Thus Pâ—iâ—eâ—as slew Zimri and Cosbie and thus many of the Iudges of Israel specially Ehud Sampson tooke reuenge vpon the enemies of Gods people thus Elias the Prophet slew Baals priests 1. King 18. 40. and destroyed the two Captaines and their fifties with fire from heauen 2. King 1. 10. 12. thus Peter killed Ananias and Saphira and Paul stroâ—ke Elimas with blindnesse This kind of reueng is now rare for wee are not to looke for extraordinarie instincts we know Christ rebuked his Disciples for seeking to execute this extraordinarie reuenge vpon the Samaritans and therefore when we haue a conceit hereof in our selues wee may iustly suspect what spirit it is that mooueth vs. Ordinarie reuenge is that which men ordinarily put in execution in the Church and common wealth according to Gods will beeing thereto called by God it is twofold Lesser or Soueraigne Lesser reuenge is the inflicting of lawfull correction vpon offenders in word or deede not reaching to the case of life and death this kinde of reuenge is committed to parents ouer their children and masters ouer their seruants to schoolemasters ouer their schollers and Tutors ouer their pupils Soueraigne reuenge is that whereby the Magistrate may lawfully punish men according to their offences in bodie goods or life it selfe this I call soueraigne not simply but because it is
the highest that agreeth vnto man beeing of life and death This reuenge is executed partly in peace and partly in warre In peace by the confiscation of goods by imprisonment banishment and if the offence deserue it by taking away of life for the good of the state publike In time of warre when as not for euery case but for the iust repelling or requiting of wrongs warre is made against the enemies of the state Now though it belong to the Magistrate only to execute publike reuenge yet euery priuate man may haue the benefit hereof may vpon iust causes vse the Magistrates helpe for his reuenge as first if his cause be waightie wherein he is wronged 2. if it be necessarie 3. if it be for his iust defence for the common good the punishment of the offender and the Magistrate in these cases may lawfully nay he must put in executioÌ„ reuenge for priuate men for without this neither church nor coÌ„mon wealth nor any society could stand Thus we see what iust reuenge is now considering it is the ordinance of God this must admonish vs to eschewe all outward offences that we may so escape the iust reuenge of the Magistrate and also to make conscience of all sinnes that so we may auoide the vengeance of God And thus much of the generall rule Now because this generall rule might seeme to bee hard therefore Christ explaines the same in 3. particular examples wherein hee shewes how men are to behaue themselues when they are wronged The first example is in these words Whosoeuer shall smiâ—e thee on the right cheeke turne to him the other also vnder which are comprehended all iniuries done to mens bodies not onely by blowes words but also in the contempt of their persons signified by striking on the right cheeke for vsually men strike with the right hand which directly should light on the left cheeke and if the right cheeke be smitten it is commonly with the backe of the hand which is a blow with contempt now say a man is abused in his bodie euen by blows of contempt yet he must not reuenge himselfe but turne the other cheek also which words must not simply be vnderstood but by comparison thus rather then thou reuenge thy selfe and resist the euill one that hath stricken thee on the right cheek turne to him the other for this particular example comprehendeth in it the generall rule of not resisting euill by priuate reuenge and that it may not simply be taken may herby appeare first because Christ should then command the sufferer to giue further occasion of wrong doing to the euill man which is not his meaning againe Christ himselfe who gaue this rule did not so practise it when he was smitten by the seruant of the high Priest Ioh. 18. 22 23. First by this example Christ condemneth the common practise of chalenging the field for personall wrongs and of taking that chalenge when it is giuen as also the fighting the single combate for Christ teacheth that a man must take many wrongs before he seek to reuenge himselfe by any such course if it be saide it is a disgrace to refuse a chalenge we must know that true grace and credit standeth in yeilding obedience vnto God and not in sinning against him for the sauing of our reputation with men Secondly the common practise of fighting and quarelling is here condemned many hold it vnlawfull to giue the first blow but yet if an other strike them then they thinke they may strike againe but this Christ here condemnes and his owne example is against it for when he was smitten before the high Priest he smote not againe when Paul was smitten he onely defended himselfe in word but smote not againe And Christ checketh Peter for taking the sword to resist the officers that apprehended him in the garden indeede he permitted his Disciples to weare weapons yet not for reuenge but for their iust defense onely Thirdly Christ here condemneth their opinion that make it a matter of praise for a man that he will not turne his face from any man It is indeede the praise of the Magistrate to be couragious and not to feare the face of man But yet a priuate man be he neuer so strong ought to turne his face from the aduersarie vnlesse it be in the case of his necessarie defence for a man must suffer double or treble wrong rather then defend himselfe If any shall thinke this to be a great disgrace still he must remember that our chiefest honour consisteth in approouing our selues vnto God by obeying his wil who here commandeth vs rather to turne our backs and flie then to resist in our own reuenge Question But what if a man be assaulted either on the high way or in his house may he not then resist to saue his life and his goods Answer In such a case he may doe two things First hee may to the vttermost of his power defend himselfe and his goods for this Text speaketh not against defence but against reuenge Secondly if a man can see no way to escape either by flight or calling for helpe of the Magistrate then he is to stand so farre in his owne defence that hee is rather to kill then be killed for in this case God puts the sword into a priuate mans hand and makes him a Magistrate to execute reuenge vpon his aduersarie and thus might a man lawfully kill a thiefe in the night without the guilt of blood Exod. 22. 2. Fourthly hence obserue that no priuate man may lawfully kill a Prince though he should tyrannically destroy both Church commoÌ„ wealth for this Rule must square the actions of priuate men they must rather beare double and treble wrong then by way of priuate reuenge resist the euill one The reuenge of euill Magistrates must be referred to God to whom it iustly belongeth as Dauid did 1. Sam. 26. 10. and Psal. 43. 1. Lastly in this first example of particular iniurie we may see one propertie of an euill man namely to be giuen to fighting quarrelling and contending such a one may thinke himselfe a goodly fellow but yet he that vseth his strength to ordinarie quarrelling and wrong doing to others is here made an euill one by the sentence of our Sauiour Christ and therefore such as excell in strength if they would be approoued of Christ must make conscience of quarrelling and fighting and offer violence to no man Verse 40. And if any man will sue thee at the law and take away thy coat let him haue thy cloake also Here Christ propouÌ„ds the second example of wrong done vnto meÌ„ wherein he forbids the party wronged to reuenge himselfe to wit being iniuried in his goods either priuatly or vnder colour of law for both these may here well be vnderstood By coate properly is meant the inner garment by cloake the outward but here the words are
how to correct and reforme our foolish conceite we haue of men in the world We thinke of those that haue worldly wisdome to be able to goe beyond others in the greater affaires of this life that they are the onely men deseruing best place of gouernment both in Church and common wealth But we must know that these men though they haue neuer so good heads for the things of this life yet if they faile in the knowledge of this dutie to God or in the practise thereof are here by our Sauiour Christ noted with the brand of follie The rich man in the Gospel had notable forecast for the augmenting of his wealth when his substance increased he could pull downe his barnes and make them greater but yet because he failed in the maine point of his saluation he is noted for a rich foole Luk. 12. 20. And therefore in all sorts and estates of men he is the wisest who hath grace to know and answerably to obey the will of God II. This must excite vs to a carefull endeauour after true obedience to God in all his commandements We all desire to be freed from the reproach of folly among men and we take it for a great disgrace to be counted fooles well if we would auoid this ignominie indeede let vs be willing to heare and carefull to obey the word of Christ both in thought word and deede otherwise let men iudge as they list God will account vs fooles III. Point The practise of this follie which consists in this that he builds his house vpon the sands whereby is signified another thing concerning the soule namely to build our saluation vpon insufficient foundation and that doth euery hearer of Gods word that makes not conscience of obedience for profession is as it were the erecting or rearing of an house and the not performing obedience withall is the setting of this house vpon the sands There be three sorts of men that thus build vpon the sands I. The Papist that will be iustified and saued by Christ but yet withall he must haue works of grace to concurre for the increase of his iustification and for the accomplishment of his saluation Now this is to build vpon the sands when we ioyne workes with Christ in the matter of saluation for though Christ be a sure rocke in himselfe yet if we will fortifie him by our works we fall from this rocke into perdition and our foundation is no better then sand Gal. 5. 2. Behold I Paul say vnto you that if you be circumcised Christ shall profit you nothing and v. 4 Ye are fallen from Christ whosoeuer will be iustified by the law in which â—laces the Apostle labours to ouerthrow the opinion of the Galatians learned of the false Apostles which was to ioyne works with Christ in the matter of iustification Rom. 9. 32. Christ became vnto the Iewes a rocke of offence when as they would be saued by the works of the law A second sort that build vpon the sands are the common Protestants by whome I meane such as beare the name of Christians and yet rest themselues contented and satisfied with their ciuill liues thinking that because they abstaine from outward euill and grosse sinnes and doe no man wrong therefore God will hold them excused whereupon they professe religion more for obedience to the lawes of men then for conscience to God But this will not serue the turne these men though they professe Christ outwardly yet in deede they denie him for by their course though it may be they thinke not so they will needes become Sauiours and so Christs vnto themselues which thing they doe when as they stay themselues on their owne ciuill life The Scribes and Pharisies for outward actions were very godly and many of them liued vnblameably but yet Christ saith to his Disciples Math. 5. 20. Except your righteousnes exceede the righteousnes of the Scribes and Pharisies ye cannot enter into the kingdome of heauen 1. Cor. 4. 4. I know nothing by my selfe saith Paul and yet I am not thereby iustified this was a notable thing for a man to walke so vprightly in his calling that his conscience could not accuse him of any offence against God or man and yet this is nothing in the matter of Iustification because euery man therein must answer to God The third sort of those that build vpon the sand is the Protestant that is more forward in religion then the former I meane such as doe heare the word and receiue it with ioy bringing forth some good fruit thereof It had beene hard I must confesse to haue called such men foolish builders vnles Iesus Christ had reuealed them to be such and yet that these doe build on the sand it is plaine in the parable of the seede that fell on stonie ground Luke 8. 13. whereby are resembled such men as heare Gods word and receiue it with ioy and bring forth some fruit but yet in the time of temptation doe fal away for though they professed Christ yet they were not founded on him they wanted sound humilitie and true faith which want in the time of peace they could not espie Uses I. Seeing that men which heare and receiue the word of God with ioy may build on a fandie foundation we must pray to God for this one blessing that he would write his word in our hearts by the finger of his spirit as he writ the law on the tables of stone in Mount Sina for our hearts are deceitfull and will counterfeit grace till the time of triall come now God hath promised this blessing to his Church in the new Testament and therefore we must pray for it that hauing his law written in our hearts we may be the doers of it II. This must mooue vs to looke vnto the deceitfulnes of our hearts for faire shewes will not serue the turne in time of triall and our hearts be deceitfull aboue all things for when a man shall receiue the word with ioy and bring forth some fruit thereof how should he not thinke himselfe to be in a good case and yet in time of triall this will disappoint him and deceiue him Wherefore we must looke that in our profession we carie a true heart vnto God and to our selues and for this cause must see that we be throughly humbled in our selues for our sinnes that we may make God and his feare to be our chiefe treasure for which cause we must remember that we are not our owne but Gods and so must not haue the disposing of our selues but subiect our selues wholly to his will in all things and if thus we make him our treasure we shall be sure to make him our rocke also III. We must not content our selues only to know Christ to be our Sauiour and to imbrace religion in profession but we must labour further to feele in our selues the power of Christs death to mortifie sinn in vs and
the vertue of his resurrection to raise and build vs vp againe in newnes of life learning to know Christ vnto our selues by experience in our selues for knowledge in the braine will not saue the soule but he that is truly founded on Christ feeles the benefits of his death and resurrection in some measure in himselfe IV. Point The effect and fruit of bad hearing that is fearefull ruine and destruction resembled by the issue of building on the sands v. 27. The raine fell the floods came c. Where two things are to be noted I. the cause of this fearefull ruine the falling of the raine and beating of the floods and windes II. the qualitie of this ruine it is great and fearefull The house fell and the fall thereof was great For the first Floods and winde and raine doe here betoken trialls and temptations which are here said to befal the professors of the name of Christ. Whence we learne that euery one that doth heare the word of God and professe true religion must looke for a day of temptation and triall It is Gods will that whosoeuer taketh vpō him the profession of his name should be tried what he is Thus he permitted Adam presently after his creation to be tempted and tried the smart whereof we all feele vnto this day and God gaue Abraham a commandement of triall to kill his onely sonne Gen. 22. 1 2. Soe he left Hezekias to himselfe to trie him and to know all that was in his heart 2. Chr. 32. 31. And Iohn Baptist saith of Christ that he hath his fanne in his hand to sift and trie the good corne from chaffe Matth. 3. 12. and Luk. 22. 31. the deuill sought to winnow the disciples as wheate And S. Peter makes it a thing requisite that the faith of Gods seruants should be tried by afflictions as gold is tried in the fire 1. Pet. 1. 7. Vse We now haue by Gods mercie true religion among vs and are freed from the bondage of the Turke Iewe and Papist we must therefore stand fast in our profession and not suffer our selues to be depriued of true religion for times will come when we must be tried and therefore in this happie time of peace and truth which is to vs the day of grace and mercie we must labour seriously to haue our hearts indued with some good measure of lasting grace as of faith hope and loue which as good gold may abide the triall of afflictions otherwise we shall not stand for all painted shewes of grace in time of triall will vanish away like drosse and stubble before the fire The second point in this effect is the qualitie of this ruine and fall it is great and fearefull It fell and the fall thereof was great The thing resembled hereby is most fearefull to wit that such professors of religion as in the daies of peace did not ioyne practise with their profession shall fall away in the time of triall and come to most fearefull perdition this is the principall point that Christ here aimes at whereby he intends to terrifie men from dissembled profession And the consideration of it must worke effectually in our hearts for we by Gods mercie and blessing haue had the light of the Gospel for many yeares together in such measure as neuer was in this land before and yet though all of vs be hearers where is our obedience alas some among vs grow to be flat and peremptorie Atheists denying God and Christ Iesus others and the most vnder the name of religion root their hearts in the world some in profits and some in pleasures and none of these almost regard religion others professe religion and yet liue in grosse sinnes as swearing drunkennesse vncleannesse c. making no conscience of grosse impietie in their liues so that if we looke into the generall state of our people we shall see that religion is professed but not obeied nay obedience is counted precisenesse and so reproached but we must know that in the ende this prophaning of religion will soone turne all Gods blessings temporall and spirituall into fearefull curses both of bodie and soule If euer any thing bring ruine vpon vs it will be the contempt of Gods word professed and therefore let vs in the feare of God endeauour our selues not onely to know and heare the word of God but to turne vnto God from all sinne and especially in regard of this sinne of disobedience to the word of God Lastly Christ notes the qualitie of this fall to be exceeding great to shew vnto vs the great daunger of hypocrisie for there is great difference betweene these three sorts of men a sinner that makes no profession of religion an hypocrite that makes a great shew of pietie in profession and a true beleeuer whose life and conuersation is answerable to his profession For a true professor may fall into sinne very fearefully as Peter and Dauid did and yet recouer againe Also he that is a most notorious sinner as Manasses was may be conuerted and repent But when a professor that is an hypocrite in religion is tried he falls quite from Christ and makes apostacie from his profession and in this regard his fall is called great And therefore seeing professors may thus fearefully fall away let vs in the feare of God labour in some truth of heart to yeild obedience to that we heare vers 28. And it came to passe when Iesus had ended these words the people were astonied at his doctrine 29. For he taught as one hauing authoritie and not as the Scribes These two verses containe the issue and euent of this Sermon of our Sauiour Christ in his hearers And in them we may obserue two points first the good fruit that came of this sermon v. 28. secondly the cause reason thereof v. 29. The fruit was the astonishing of the people which S. Matthew sets out by three circumstances I. of the time when it appeared to wit after the Sermon was ended II. of the persons in whom it was wrought the people that is the multitude III. of the matter whereat they were astonished namely at the doctrine of Christ. Touching this Astonishing of the people in it many things are to be obserued I. That though the person of our Sauiour Christ were lowly and base yet his doctrine in preaching was of that force in the minds of his hearers for it did amase and astonish them This caused the officers that were sent to take him to returne without him alleadging the maiestie of his doctrine for the reason of their fact Neuer man spake as this man did Ioh. 7. 46. and when the gouernours came with a band of men to apprehend him so soone as he did but tell them he was the Christ they went backward and fell to the ground Ioh. 18. 6. This sheweth vnto vs that the voice and sentence of Christ giuen at the last day of iudgement will be most fearefull and