equitie it concerneth all people in all times and places What the Morall lawe is I will describe in three points First It is that part of Gods word concerning righteousnesse and godlinesse which was written in Adams minde by the gift of creation and the remnants of it be in euery man by the light of nature in regard whereof it bindes all men Secondly it commaundeth perfect obedience both inward in thought and affection and outward in speech and action Thirdly it bindeth to the curse and punishment euery one that faileth in the least dutie thereof though but once and that in thought onely Galatians 3. 10. Cursed is euery one that continueth not in all things that are written in the law to doe them The summe of the Morall law is propounded in the Decalogue or tenne Commandements which many can repeat but fewe doe vnderstand That wee may further conceiue aright the Morall lawe wee must make a difference betweene it and the Gospel for the Gospel is that part of the word which promiseth righteousnesse and life euerlasting to all that beleeue in Christ the difference betweene them stands especially in fiue things First the Law is naturall and was in mans nature before the fall but the Gospel is spirituall reuealed after the fall in the couenant of grace Secondly the Law sets forth Gods iustice in rigour without mercy but the Gospel sets out iustice and mercie vnited in Christ. Thirdly the Law requireth a perfect righteousnesse within vs but the Gospel reuealeth our acceptance with God by imputed righteousnesse Fourthly the Law threatneth iudgement without mercy and therefore is called the ministerie of condemnation and of death but the Gospel shewes mercie to mans sinne in and by Christ if we repent and beleeue Lastly the law promiseth life to the worker and doer of it Doe this and thou shalt liue but the Gospel offereth saluation to him that worketh not but beleeueth in him that iustifieth the vngodly not considering faith as a worke but as an instrument apprehending Christ by whom we are made righteous The Church of Rome in a manner confound the Law and the Gospell sauing that the Gospel which is the new Law reuealeth Christ more clearely then Moses Law did which they call the old Law But this is a wicked opinion which ouerturnes all religion beeing the cause of many grosse points in poperie which could not stand if they would acknowledge a true distinction betweene the Law and the Gospel They say for their defence that the precepts of both are the same for substance that both require righteousnesse both promise life and threaten death both commaund faith repentance and obedience and therefore they are the same Answer First the laws and precepts of the Law and Gospel are not the same for Adam in his innocencie knew the Law but hee knewe nothing then of beleeuing in Christ and though both require righteousnesse promise life and threaten death yet the manner is farre different as before was noted So likewise they differ in the commaunding of faith for the Gospel commandeth faith not as a worke done as the Law doth but as an instrument laying hold on Christ. Againe the Law commaundes faith generally as to beleeue in God and to beleeue his word to be true but besides this the Gospel requires a particular faith in Christ the Redeemer whom the Law neuer knewe Thirdly the Law commandeth not repentance for the knowledge of the Law was in Adams heart when hee needed no repentance true repentance therefore is a sauing grace wrought and commanded onely by the Gospel And fourthly for obedience though it bee commaunded both by the Law and the Gospel yet not in the same manner The Law commaundeth obedience euery way perfect both in parts and in degrees and alloweth none other but the Gospel commaundeth and in Christ approoueth imperfect obedience that is an indeauour in all things to obey and please God if it be without hypocrisie Againe the Law commandeth obedience as a worke to bee done for the obtaining of saluation but the Gospel requires obedience onely to testifie our faith and thankefulnesse vnto God The Church of Rome therefore erreth grosly in cōfounding the Law and the Gospel which indeed are farre differing so we must beleeue if we would come into hold the right way that leadeth vnto life Now whereas Christ saith Thinke not that I came to destroy the Law by Law he meaneth principally the Morall law and in the second place the Ceremoniall law also Next obserue the opposition that Christ maketh betweene the Law and the Prophets thereby signifying vnto vs that by the Law hee meaneth that part of Gods word concerning Righteousnesse and Iustice which Moses penned by Gods commaundement and by the Prophets hee meaneth that part of Gods word which is contained in the writings of all the Prophets in the old Testament after Moses which bookes of the Prophets contained in them either an interpretation of Moses Lawe or predictions of the state of the Church in the newe Testament Againe by destroying the Law we must not vnderstand a breach of the Law such as is made by mans sin but such a dissolution as taketh from it all vertue and power whereby it is a Law and so to destroy the Prophets is to put an ende vnto them so as they should nothing auaile either to the interpretation of the Law or to the foretelling of the state of Gods Church vnder the Gospel But to fulfill them Christ fulfilleth the Law three waies by his doctrine in his person and in men By his doctrine he fulfilleth the Law two waies both by restoring vnto it his proper meaning and true vse as we shall see afterward where he correcteth the corrupt interpretations thereof by the Pharises as also by reuealing the right way wherby the Law may be fulfilled Secondly in his person he fulfilleth the Lawe two waies First by becomming accursed to the Lawe in suffering death vpon the crosse for vs. Secondly by performing perfect obedience vnto the Law doing all that the Law required for the loue of God or of his neighbour in which respect he was said to haue beene vnder the Law Thirdly Christ fulfilled the Law in men Men bee of two sorts Elect and Reprobates In the Elect he fulfilleth the Lawe two waies First by creating faith in their hearts whereby they laie hold on Christ who for them fulfilled it Secondly by giuing them his owne spirit which maketh them indeauour to fulfill the Law which in Christ is accepted for perfect obedience in this life and in the life to come is perfect indeede In vnbeleeuers Christ fulfilleth the Law when he executeth the curse of the Law vpon them for that is a part of the Law and the execution and enduring of the curse is a fulfilling of the Lawe And thus doth Christ fulfill the Law so that the
their strong faith that no euill companie can hurt them and hereupon they take occasion to liue as they list But that this is a vaine presumption may hereby appeare because true faith purifieth the heart and strengtheneth a man in life to auoid sinne yea it ministreth sweete comfort towards the time of death But vsually these men that bragge and boast so much of their faith are corrupt in heart sinnefull in life and fearefull in their death many times despairing of Gods mercie as lamentable experience oft times teacheth The way to cut off this occasion of offence is this to make triall in our selues whether our faith be true and sound or not This will appeare two waies First by the beginnings and degrees of the workes of the spirit which goe before a true and liuely faith which be three first a true sight of our sinnes with an apprehension of the wrath of God due for the same secondly a true sorrow and griefe of heart for offending God by these our sinnes and lastly an hungering and thirsting after the mercie and grace of God in Christ aboue all worldly things where these things are there is grace but where these are wanting there is no true faith but a vaine presumption Secondly faith will appeare by the worke of loue for in loue will faith bring forth all the duties of the morall law both to God and man for faith worketh by loue and loue is the fulfilling of the law Rom. 13. 10. Now all such persons as stand so much vpon the strength of their faith shall soone find if they examine themselues by these two Rules that they haue nothing in them but a vaine presumption which will turne to their deeper condemnation vnlesse they repent and get true faith The third Imagination causing a man to sinne is a thought of securitie whereby he puts farre away the euill day perswading himselfe that though God will come in iudgement against sinne yet it is farre off This was the wicked thought of the Iewes who said the visions shewed to the Prophets were of times a farre off and for many daies to come This conceit is naturally bred in euery man and is the occasion of many foule sinnes Math. 24. 48. The euill seruant said in his heart my master doth deferre his comming and thereupon he takes occasion to smiâ—e his fellowes and to liue lewdly Isa. 28. 15. The wicked say they haue made a couenant with hell and death and though a scourge runne ouer and passe through yet it shall not come at them And the vngodly that walke after their owne lusts say Where is the promise of his comming And is not this wicked thought rife among vs for God hath now a long time called vs to repentance by the preaching of the Gospel and because it takes no place in our hearts he sends vpon vs his heauie iudgements as plague famine rumours of warres but yet all this haue not caused vs to meete the Lord generally that complaint of the Prophet may be applied vnto vs No man saith what haue I done now the cause hereof is this wicked conceit whereby we thinke the euill shall not come not hasten for vs. In this regard we are like the men of the old world who would not beleeue Noah though he preached vnto them both by word and deede and so they knew nothing till the flood came and tooke them all away so fearefull is it to put away from vs the threatnings of Gods iudgements And yet this sinne takes place not onely in the ignorant but many times in the hearts of Gods children The way to remooue this wicked conceit is to esteeme of euery present day as the day of our death or of the last iudgement and so accordingly to prepare our selues to die and to meete God in iudgement euery day This thing Moses aimed at when he praied God to teach him and his people s◠〈◊〉 number their daies that they might applie their hearts vnto wisdome for this perswasion of long life mooues many to giue themselues to the sinnes and vanities of this world excessiuely we must therefore shake off this vaine perswasion and euery day prepare our selues for death and for the day of iudgement so shall we number our daies aright and applie our hearts vnto wisdome for this is true wisdome in man rightly to consider his latter ende And the more neerer doth this dutie concerne vs because of the continued intercourse of Gods iudgements vpon vs in famine plague and pestilence c. which plainly argues that more heauie iudgements are to ensue vnles we preuent the same by speedie and true repentance Hauing thus shewed what be the occasions giuen whereby men are drawne to sinne I come to occasions taken An occasion of sinne or an offence taken is when a man of a good thing frames that vnto himselfe which causeth him to sinne against God and so as much as in him lieth to cast away his owne soule These occasions taken arise especially from foure heads First from the Scripture secondly from the doctrine of the Church drawne out of Scripture thirdly from the state of the Church and fourthly from the state of the wicked For the first though the word of God be most perfect euery way both for matter and style yet hence doe many take offence and that two waies principally partly from the plainnesse and simplicitie of the Scripture and partly from the contents thereof For the first it is most true that the Scripture style and phrase in many things is plaine and familiar euen to the capacitie of the simple yet this is no disgrace to Scripture but rather an honour which more setteth out the Maiestie of Gods word And yet hereby many take occasion to contemne it esteeming the studie of Scripture too base and shallow and the knowledge thereof too plaine and familiar for their fine wits whereupon some giue themselues to other studies and courses which might glorifie God in this calling Others also though they addict themselues vnto Diuinitie yet they more imploy themselues in the writings of men for their priuate studies then in the word of God and in their publique Ministerie they more affect the ostentation of humane wit eloquence and learning in multiplicitie of reading and set words and phrases in diuers languages then that plaine euidence of the spirit which the Apostle Paul so much commends This also is a great fault in many hearers that they are more delighted with the vaine conceits of men in preaching then with the pure and plaine word of God counting basely of that Sermon wherein the Prophets and the Apostles are onely quoted but highly aduancing that Sermon for deepe learning which is stuffed out with Fathers Schoolemen Poets and such like To cut off this offence First the will of God must be considered for the penning and preaching of his word in plaine and
9. can 11. c. b Rhem. on 2. Tim. 4. sect 4. c Rhem. on Matth. 26. sâ—ct 4. d Bellar. de Rom. 〈…〉 4. cap. 1â— 6. e Rhem. on Heb. 9 sect 10. f Mâ—ssâ—le Roâ— aâ—â—â— 5. in â—â—itan p. 30â— g Câ—nsur Col â—â—f 22â— h Ibid. s. â—â—7 i Câ—â—us l. â— c. 13. k 〈◊〉 〈◊〉 de hiâ—â— â—â—â—les c. 2. 3. The way of nature grace 〈…〉 Way of death broad Vniuersall grace conâ—â—â—ed Our dutie 〈◊〉 r gard of these two waies Luk. 13. 24. I. Charge How to walk in the way of life 1 2 3 II. Charge How to get courage against the straitnes of this way 1. Dutie How the law restraines our naturall desires 1. Commandement Restraints in the 2. Com. Restraints in the 3. Com. Restraints in the 4. Com. Restraints in the 5. Com. Restraints in the 6. Restraints in the 7. Restraints in the 8. Restraints in the 9. Restraints in the 10. Restraints of manâ— desires by the Gospel Math. 19. 26. Suâ—fer afflication patiently Our dutiâ— in profession of the trâ—dâ— III. 〈…〉 Stâ—â—â—â— to enter Maâ—â— 11. 12. Psal. 132. 2 3 4 5. 〈…〉 â—â—demned 〈…〉 to 〈◊〉 1. The danger of â—eâ—urâ—â—iâ— â—â—d â—6 29. 30 The assuraÌ„ce of the peâ—â—tent Excuses of secure persons remooued 2. Excuse 3. Excusâ— from Gods predestination The better sort are slack iâ— striuing 11. part of Christs sermon What makâ—â— a false Prophet The meaning False Prophets diâ—fâ—r from schismatikes Iesuites and Priests are false Teachers Familists and Arrians Satans malice against the Church Act. 20. 28 29 30. The aboundance of heâ—etikes in the primiâ—iue Church Our weakenesse in the faith Gal. 4. 15. Gal. 1. 6. Our itching humoâ—r in matters of religion We must be constant in the faith Directions to maintaine the truth a 1. Ki. 21 20 b Cha. 22. 8. 2. Rule Restorers of religion ought to be had in account 3. Rule Howe to knowe the truth in religion Iam. 1. 5. 4. Rule Society with false Prophets is vnlawfull Rom. 16. 17. Eâ—seb Recl hist. l. 3. c. 25. Delight in Popish writers vnlawfull Act. 19 19. Free sale of hereticall bookes is dangerous Toleration of false religion vnlawfull To separate from Rome no schisme Whether a false Prophet should be put to death 1. Kin. 21. 10. 13. Dan. 3 29. Why God suffers false Prophets 2. Th 2. 11 11 Danger of false Prophets 7. Pretences of false prophets 1. Allegation of scripture 2. Deep learning Rhem. on Heb. â— sect 8 Coâ—c Trid. sess 4. decr 2. 3. Goodly tiâ—â—es 4. Faiâ—ed humilitie Colos 2. 18. and 23. â— Working miracles 6 Faire speeches 1. King 22. â— 7. Boldnesse in suffering Be wise as serpents We must preserue the puritie of the truth Fruits of a true Prophet God calleth Prophets diuersly How the restorers of religion froÌ„ Poperie were called 1. Notâ— of a false Prophet 2 Note of a true Prophet 2. Note of a false Prophet 3 Note of a true prophet of a false Rom. 16. 18. Luk. 20. 2 3. Dâ—râ—i Confuâ— resp Whitaâ— ad 10. â—at Cap. p. 70. a Miss Rom. à Pio 5. in Liâ—an p. 304 b Rhem. on Heb 〈◊〉 sect 9. and c on Mat. 2. sect 3. d Aquin. 3. Summ. q. 25. 〈◊〉 3. 4. Xixti 5. Poâ—â—t orat de morte Henâ— â— habiâ—a aâ— 1589. f â—â—llar de â—lâ—r l. 1. c 19. g Rhem on Rom. 6. sect â— h Rhem. on 2. Tim. 4. sect 4. Chap. 〈◊〉 p. 5â— Our church defended against the Brownists The people ought to bee able to iudge of teachers We may vse the ministrie of wicked liuers Math. 23. 2 3. Philip. 1 18. â—â—k 9. 49. The maine dutie of students in diuinitie What commends a minister How some â—â—ces becom euill The state of the vnregenerate The greatnes of originall sinne Sauing grace is not vniuersall Bellarm. de grat lib. arb l. a. c. 5. Gâ—b Biâ— l. 2. dist 27. dâ—b 4. The miserie of the vnregenerate Good works follow iustification Concil Trid. sess 6. cap. 7. can 32. â—eliâ—r de â—usâ—iâ— l. 4. c. 14 The punishment of saâ—e prophets Ioâ— 15. 2. 6. Comfort against false prophets Matth. 25. 42. 45. Duties of him that would discouer a false prophet Rhem. on 1. Tim. 3. sect 9. 12. Part of Christs Sermon What professor shall not be saued Three grosse hypocrites 1 2 3 Close hypocrites What gifts a close hypo crite may haue 1 2 4 5 What professors shal be saued Wherin the doing of God will standeth Sauing faith compreheÌ„ds 3. things Hoâ— to know â—â—r fâ—â—â—h to b◠〈…〉 Isa. 28. 16. The grouâ—â—â—f repeÌ„tâ—ce The nature of repentance New obedience Branches of new obedience How to become cheerfull dâ—â—â—â— of the will of God We must go beâ—ond hypocriteâ— in grace Of the number that shal be condemned A dangerous conceit of a mans good estate The terror of the Lord. What it is to prophesie What it is to prophesie in Christs name What a miracle is God alone can workâ— miracles How men worke miracles Miracles now ceased Excellent gifts wil not saue vs without faith Mat. 12. 47 48 49 50. Receiue no new doctrine though confirmed by a miracle Gods knowledge of his creature 1. Generall 2. Speciall Vniuersall redemption confuted God deales not hardly in denying redemption to some Gods election and reprobation prooued The ground of Gods predestination For â—â—ecne workes are not the ground of Gods decree The effect of Gods knowledge of some to be his A motiue to know and loue God 2 3 The Reprobâ—te neuer had trâ—e 〈◊〉 Elect neueâ—â—all away Wherein the secoÌ„d death standeth How Christ sâ—ffâ—red the secâ—d death A monue to get fellowship with God How professors of religion may be workâ—â—â— of iniquitiâ—â— Christ marks the most secret sinnes How Christ esteemeâ— a godly life A strong motiue to repeÌ„tance Purge the heart from a â—uâ—pose of sinning Conclusion of Christs sermon The dutie of euery good hearer Obedient hearing is true wisdoâ— Superiours dutie Students dutie The true wisdome of profâ—ssors 1. part of it 2. part of it 3. Part. How we are built on Christ. Eph. 2. 20 21. and 3. 17. Coloss. 2. 7. The fruit of true obedience A motiue to obedience True faith cannot be lost True beleeuers must haue their trialls The practise of a badde hearer How all hearers are bound to obedience The follie of professors Iam. 1. 22 23. Our commoÌ„ error in iudging men to be wise A motiue to obedience Who build on the sands I. Papists Concil Trid. sess 6. cap. 7. 10. 16. 2 Common Protestants 3 The more forward Protestant The fruit of bad hearing Euery professor must be tried Our dutie in regard of trialls Daunger of hypocrisie The maiesty of Christs ministerie Astonishment at the word no sure signe of conuersion Act. 16. 27. 31 Quest. Why Christ conuerted so few Act. 2. 4â— â—om 15. 8. Silence in the holy assemblies of the Church Christ preached plainly Carnall preaching The authoritie of Christs ministrie Causes of it â— The matter 2. The manner of his teaching 3. things accompanying his ministery Miniâ—â—erâ— must maintaine the credit of their ministry Right manner of preaching Isay 6. 6 7. We must maintaine the dignitie of our profession Separation fâ—â—m our Church is vnlawfull
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 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.
of Gods predestination whereby we teach that God hath decreed the condemnation of some This doctrine many doe renounce as a doctrine of crueltie and thereupon frame vnto themselues priuate opinions which will not stand with the word of God The way to auoyde this occasion of offence is this First to graunt vnto God himselfe so much in this case as we will yeeld to mortal man in the like Among our selues we allow of this libertie one to another that a man may kill a flie or a worme and for his lawfull vse and pleasure kill sheepe oxen and other creatures and yet be a mercifull man shall we not then allow vnto God that he may glorifie his name in the iust and deserued condemnation and destruction of his creature This is lesse then we grant to men for a worme is something vnto man but a man is nothing in respect of God Againe among our selues in some things we giue libertie one to another to doe as we will and yet thinke the action iust and lawfull much more then ought we to giue freedom of will vnto God in all his actions without conceit of crueltie in any one of his workes for all his workes are done in equitie Secondly it must be remembred that we teach not that God doth simply ordaine some men to hell fire but touching reprobation our doctrine is this that God hath decreed and purposed to glorifie his name in the due and deserued condemnation of some for in â—anâ— reprobation God hath two actions First he decrees to passe by some men without shewing his eternall mercie vnto them and onely to declare his iustice vpon them then after hee decrees when they are by themselues fallen into sinne to inflict vpon them deserued condemnation for the same The vnlearned also from this doctrine of Predestination take occasion of most fearefull falling for thus they reason If I be predestinate to saluation I am sure to be saued let me doe what I will and if I bee predestinated to condemnation I am sure to be condemned though I liue neuer so godly for Gods decree changeth not and therefore I will liue as I list Thus doe desperate persons imbolden themselues to sinne and to cast away their soules The way to cut off this offence is this they must remember that in Gods decree the ende and the meanes that bring men to that ende goe alwaies together and therefore that such as are ordained to saluation are ordained to the means thereof namely to vocation iustification sanctification Rom. 8. 30. The end and the means in Gods decree must neuer be seuered Now righteousnes and holines in Christ is the means whereby God hath decreed to bring men to saluation and therefore they sinne grieuously that vpon the immutabilitie of Gods decree take occasion to liue profanely Hezekias is sicke vnto death yet God promiseth to adde vnto his daies fifteene yeares now if Hezekias had consulted with these men they would haue told him thus be of good cheare O King neither eate nor drinke nor vse any thing to cure thy sore or to preserue life for thou shalt certenly liue fifteene yeares God hath saide it and it must be done but Hezekias taketh no such course nay he vseth the meanes both to cure his sore and to preserue his life And so did Paul for his owne and others preseruation keepe the mariners in the shippe who were the meanes vpon the sea to bring them safe to land though God had giuen vnto him all that sailed with him The second speciall doctrine of the Church whereat some take occasion of offence is concerning the fall of Adam for we teach that God in some sort decreed his fall whereupon some obiect that we make God the author of sinne considering his decree is vnchangeable Now to preuent this offence two Rules must be remembred I. that Gods will may be distinguished It is either generall or speciall Gods generall will is that whereby he willeth that sinne shall be by his iust permission But Gods speciall will is the approouing will of God whereby he taking pleasure in any thing will haue the same done and brought to passe Now we say not that God willed Adams fall by his approouing will but onely by his permitting will because it was good in regard of God that man should fall II. We must remember that Gods decree went before Adams fall onely as an antecedent not as a cause thereof for the vnchaungeable decree and will of God takes not away the libertie of mans will or of the second causes but onely inclineth and ordereth the same as the first and highest cause of all The Third speciall doctrine of the Church whereat offence is taken is this That man of himselfe can doe no good but all goodnes and grace in man come from God Hence our common people take occasion of loosenesse of life for tell them that they must repent and beleeue if they will be saued their answer is that they doe it so well as God will giue them grace all goodnes say they must come from God yea the wiser sort amongst vs will not sticke to lay the fault of their loose life on God who giues them no more grace But for the auoyding of this occasion of offence we must know that when we are not able to doe our duties as we ought and to pray to repent and beleeue as God requireth the fault is in our selues and not in God for we were created righteous in Adam and in him had power and grace to haue done whatsoeuer God required at our hands but Adam lost this power through his owne default and we in him lost it also and therefore our inabilitie commeth from our selues Againe we must consider that God giues grace indeede yet not miraculously in Ale-houses and Tavernes but then when men vse the meanes to come by grace and doe that which by nature they are able that is come and heare the word attentiuely endeauouring to beleeue and to obey the same for though the good vsage of the gifts of nature cannot merit any grace yet ordinarily we may obserue that in the vse of meanes is grace receiued Act. 2. 41. At one sermon there were conuerted three thousand soules among the rebellious Iewes Act. 16. 14. Lidias heart was opened in hearing Paul preach and ordinarily men are conuerted in the meanes for faith commeth by hearing the Gospel preached Rom. 10. 17. The last point of doctrine from whence many take occasion of offence is the doctrine of Iustification by faith alone without workes Hence the Papists condemne our Church as an enemie to all good workes and many hereby take occasion of a leud life because good works must not iustifie them before God Now to cut off this offence we must hold and know that good works and faith are disioyned in the worke of our Iustification before God but they are
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
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
great good as 1. Thereby to kindle their faith and to stirre vp their zeale in praier that they may more earnestly begge the things they want for this ende our Sauiour Christ reasoned with the woman of Canaan before he would cure her daughter 2. To keepe them in humilitie and to preuent spirituall pride thus hee denied to remooue from the Apostle Paul the buffeting of Satan though hee praied for it least hee should bee puffed vp through multitude of reuelations 2. Corinth 12. 7 8 9. 3. To make them esteeme more highly of the blessings of God and to stirre them vp to more thankefulnesse for the same for it is commonly true that things lightly gotten are lightly set by 3. Question How falleth it out that God doth neuer graunt some men their requests Answer 1. Because they make their praiers but not according to Gods will either failing in the time as did the foolish virgins who cried Lord Lord open to vs when the doores were shut Matth. 25. 11 12. or in the things they aske and so the sonnes of Zebedie had not their request because they asked they knewe not what 2. Because they doubt and wauer in praier for such shall not receiue any thing of the Lord Iam. 1. 6 7. 3. Because they pray for wrong ends Ye aske and receiue not because ye aske amisse that you might consume it on your lusts Iam. 4. 5. The Use. 1. This prouident eie of God ouer all our wants teacheth vs what to doe when we are assaulted by any enemie either of bodie or soule we must first of all make God our refuge and tower of defence by getting assurance of our adoption for if we be Gods children he is our father knowing and weighing our wants and hee is most carefull to make supply thereto before we pray Gen. 25. 22. When the two twinnes stroue together in Rebekâ—aes wombe shee sent to aske the Lord thereof no doubt by Isaac her husband who before had praied for her verse 21. So when Iehosaphat was beset with many enemies he cried vnto the Lord for helpe and was deliuered 2. Chron. 18. 31. and Chap. 20. 12. And it was the Prophet Dauids practise to haue recourse to God in all his troubles for which cause he calles the Lord his rocks his resting and hiding place Secondly hereby wee are taught to haue a moderate care for the things of this life for wee haue a father in heauen who careth for vs knowing all our wants and readie to make supply thereof before wee pray In these daies most men set their hearts vpon the world and trust to outward meanes more then to God himselfe which comes from this because they want a true perswasion of their adoption in Christ for if they knew that God were their father then surely this perswasion would take place in their hearts God knowes my wants and is carefull for the supply thereof and therefore I will trust in him and obey him Thirdly this teacheth vs in any necessitie or affliction to subiect our selues to the will of God labouring to be thankfull for that estate as well as for prosperitie and studying to please and honour God therein for he is a father who seeth all our wants before we complaine and is carefull for our good knowing that affliction is better for vs then prosperitie or else hee would send vs deliuerance for it is all one with him and he delights not in the affliction of his people Fourthly this serues to arme vs against all carnall and slauish feare whereby mens hearts are oppressed either in regard of death or of the day of iudgement for though the deuill rage against vs yet when death commeth God is our father who knoweth our wants and the way to comfort vs and is both willing and able so to doe In a word this meditation serueth to stirre vs vp to all dutifull obedience in the whole course of our liues for who can but bee thankfull vnto such a father as knowes all his wants and as he is able so also he is willing and readie to make supply thereto this therefore should enlarge our hearts to blesse God that is such a father vnto vs in Christ. Verse 9. After this maner therefore pray ye Our Father which art in heauen halowed be thy name Our Sauiour Christ hauing forbidden his Disciples all carnall and superstitious kind of praying doth here prescribe vnto them a most holy forme of true praier but before he come vnto it he giues them this commandement After this manner therefore pray yee Saint Luke hath it thus When you pray say Our father c. In which words Christ inioynes his Disciples to vse a right and holy forme of praier the patterne whereof is after set downe Now because this point is controuersall I will briefly set downe how farre forth this praier of Christ is prescribed vnto vs to wit for matter and forme we must imitate and follow it in all our praiers but wee are not tied to the very words of this praier but may freely vse them or other words at our pleasure for our Sauiour Christ oft-times praied in other words and so did the Apostles as we may see by Pauls praters in his Epistles wherein hee obserueth the matter and manner of this praier but yet vseth other words yea S. Luke setting down this very forme of praier doth somewhat alter from the words of S. Matthew Vpon this commandement it may well be demanded whether it be profitable and necessarie to vse a set forme of praier either priuately or publikely in the seruice of God Ans. I take a set forme of praier either publikely or priuately to be both profitable and necessarie set I say both fer the matter and manner and if need require for the very words also my reasons are these I. That which God hath ordained is both profitable and necessarie but God hath ordained that men should vse set formes of praier for the Priests were inioyned a set forme of praier in blessing the people Num. 6. â—3 24. and the 92. Psal. is a set praier for the Sabbath day yea all the Psalmes of Dauid some few Psalmes of doctrine only excepted are set forms of praiers to be vsed of the church of God for euer in this place Christ prescribes a set forme of praier not onely for the matter and manner but also for the words and the like did Iohn Baptist when he taught his disciples to pray II. Reason In man there be sundrie wants in prayer as ignorance in the vnderstanding distractions in the minde obliuion in the memorie both of Gods commandement and promises in the heart is much deadnes dulnes and distrust in the tongue many times is want of such conuenient vtterance as should be in him that would speake vnto God and in most men there is that bashfulnes that they cannot vtter and dispose the desires of
of God a sparrow cannot fall to the ground And this absolute will of God is hidden from vs till God reueale it by the euent Gods reuealed will is the sacred doctrine of God in his word whereby he signifieth vnto man so farre as concernes his happinesse and saluation what he ought to doe or what he ought not to doe This is not Gods absolute will but rather an effect thereof concerning man reuealing vnto him not what he simply and absolutely willeth to bee done for that must needes be done but what is pleasing or displeasing vnto him done by man and what he will haue man to doe or not to doe if he desire to come to life and would not be condemned And this reuealed will comprehendeth both the Law and the Gospel with all their commandements prohibitions threatenings exhortations promises such like whereto the Apostle hath relation when he saith Proue what is the good will of God and acceptable Rom. 12. 2. Now this distinction of Gods wil being according to the Scripture hath his vse in this place for when we say Thy will be done wee meane not the absolute but the reuealed will of God Reasons I. The absolute will of God is alwaies done cannot be resisted My counsel shal stand saith the Lord and I will doe whatsoeuer I will and againe Who hath resisted his will that is his absolute will for his reuealed will is generally transgressed by men and men doe that which seemeth good in their owne eies notwithstanding God reueale his will to the contrarie II. A man may sometime dissent from the absolute will of God without sinning so be it he still submit himselfe to the will of God resting therein when it is reuealed Thus Abraham praied for the safetie of Sodome yet submissiuely which God willed and decreed to destroy and Dauid prayed for the life of his childe which God would haue to die and our Sauiour Christ prayed for the remooual of that cuppe which God had absolutely decreed he should drinke of yet submitting his will vnto his fathers And Paul according to his Apostolike function desired to preach the Gospel in Bythinâ—a but the spirit suffered him not which sheweth plainely it was not the will of God that he should preach there and yet he desired it religiously without sinne as did the rest before mentioned And as in will so in affection a man may dissent from Gods absolute will without sinne Christ as the sonne of God knew his Fathers will concerning the destruction of Ierusalem and yet he wept for it in a tender compassion ouer their miserie to come and so the brethren at Cesarea wept and lamented for Pauls going to Ierusalem though Agabus prophesied that God would haue it so neither must this seeme strange vnto vs for two things may remaine both good and yet differ one from the other so may mans created will differ from Gods absolute and vncreated will and yet both remaine good Hauing found that this petition must bee vnderstood of the reuealed will of God wee now come to search out the speciall branches of Gods reuealed will which wee shall finde in seuerall places of the holy Scripture The first is the conuersion of a sinner Ezekiel 33. 11. As I liue saith the Lord I will not the death of a sinner but that the wicked turne from his way and liue The second is that wee denie our selues and relie wholly on our Sauiour Christ Iesus for life and saluation Iohn 6. 40. This is the will of God that hee that seeth the sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day The third is our sanctification in soule and bodie and spirit 1. Thess. 4. 3. This is the will of God euen your sanctification The fourth is that euery one that liues in the church of God beside his generall calling of a Christian should haue a particular calling to liue in wherein he must seeke the glorie of God in the good of others 1. Cor. 7. 20. Let euery man abide in the same vocation wherein he is called and therein walke with God v. 24. The fiâ—t part of Gods will is to subiect our selues vnto the hand of God in all crosses and afflictions whatsoeuer when the brethren at Cesarea saw Pauls resolution to goe to Ierusalem notwithstanding the bonds that there remained for him they said as it were expounding this petition the wil of the Lord be done Act. 21. 14. Be done According to the Scripture there bee two degrees of doing Gods will the first is prescribed in the Gospel to wit a sincere endeauour and strife according to all the power of grace that God hath giuen vs to doe the will of God and this especially is here meant The second is commanded in the Law and it is a fulfilling of Gods will doing that which God commandeth in that manner of perfection which he commandeth but this is not attained vnto in this life and therefore our desire of God in this petition is that he would giue vs grace sincerely to endeauour to doe his whole will here on earth and to hasten that time and state vnto vs wherein we shall doe it perfectly as the Law requires 1. Vse Wants to be bewailed both in our selues and others I. This petition teacheth vs to bewaile our naturall disposition whereby we are prone to rebell against the will of God beeing wholly bent to disobedience in doing that which is euill II. We must bewaile our naturall hypocrisie euen that which remaineth in vs after grace receiued for though we may say these words yet we can not possibly haue our hearts affected with such a perfect desire after obedience to Gods will as we ought to haue III. Though we haue neuer so much grace yet here we must lament and bewaile our want of obedience in all good duties for though we giue our selues to doe good things yet the best of vs all faile in the manner of doing them as in hearing the word in receiuing the Sacraments and praier so as we must be humbled for our wants and confesse that we are vnprofitable seruants when we haue done all that is commanded vs Luk. 17. 10. Secondly we must bewaile the sinnes of others whereby they disobey the will of God and so rebell against him hereby God is dishonoured and therfore in zeale of Gods glorie and loue to our brethren we must be grieued when others sinne Thus was Dauid affected Psal. 119. 136. and Paul 2. Cor. 12. 21. I feare least when I come vnto you my God abase me among you and I shall bewaile many of them that haue sinned alreadie 2. Use. Graces to be desired As we must bewaile the wants that hinder the doing of Gods will in our selues and others so we must stirre vp our hearts vnto heauenly desires after those graces whereby Gods
of our nature whereby we are discontent with our estate murmure with the Israelites if we haue no more but Manna but we must striue against this corruption and say with Dauid Lord incline my heart vnto thy testimonies and not vnto couetousnes Psal. 119. 36. Secondly we must hereby also learne to practise sobrietie and moderation in diet apparell and all other things appertaining to this life vsing them so as we may be the fitter for our callings and the seruice of God and so bettered thereby and not made worse Thirdly this must teach vs contentation with that place and state of liâ—e and measure of wealth which God giues vs for we must aske bread onely that is things necessarie and therefore if God giue vs things necessarie we must be therewith content and our corrupt mind must not be iudge herein but what God bestowes vpon our sober vse of lawfull means within our calling that must we iudge to be our portion 1. Tim. 6. 8. If we haue food and raiment let vs therewith be content This was Pauls practise I can be abased I can abound euery where in all things I am instructed both to be full and to be hungrie to abound and to haue want The Israelites in the wildernes were not content with Manna but would needes haue flesh to eate and God gaue them their desire but while the flesh was in their mouthes his wrath fell vpon them therefore let vs lust after no more then God giues vpon our sober vse of lawfull meanes least in seeking more we draw Gods curse vpon vs. But alas few are content with their estate the yeoman wil be like the gentleman in attire and diet and the gentleman like the noble man and hence comes vsurie oppression iniustice and much vngodlines hence it comes that Gods iudgement in dearth is increased vpon the poore because men make no conscience of the meanes so they may benefite and inrich themselues and get aloft but beware of Gods curse with thine aduancement vnlesse God change thine estate rest contented with that which is present and be thankefull for it for better is a little with the feare of God then great treasure and trouble therewith Prov. 15. 16. now what trouble like the wrath of God and therefore be content with that which God sendeth in the vse of lawfull meanes Fourthly must we aske of God euery bit of bread we eate then away with all chance and fortune and let vs learne to acknowledge Gods prouidence in all things Fiftly must Gods children aske of God their daily foode and receiue it as a gift of mercie from the hand of their father then away with merit by mans works for if bread be of mercie life euerlasting cannot be of merit on mans part Lastly this petition ministreth vnto vs a notable ground of contentation against distrustfull care for that which Christ bids vs aske God vndoubtedly will giue because it is according to his will and therefore the child of God may assure himselfe of things sufficient for this life in the sober vse of lawfull meanes and looke if temporall blessings faile for a good supplie in spirituall graces Here a question may be asked seeing we aske of God but breade onely that is things necessarie for this life whether may we vse the creatures of God for our delight Answ. We may vse the outward blessings of God for our honest delight Eccles. 5. 17. Behold what I haue seene good that it is comely to eat and to drinke and to take pleasure in all his labour wherein man trauelleth vnder the sunne yet three caueats must be remembred lest we abuse our libertie in this delight I. we must see God to giue vs not onely things necessarie but for delight II. in our delight and pleasure we must so moderate our affections that they be not taken vp with these earthly things nor hereby withdrawen or hindred from thinges heauenly and spirituall III. Our principall ioy must be in spirituall foode euen in Christ crucified and in our true communion with him in his body and blood all our delight must stoope to this and out of Christ we must count nothing ioyous II. Point What bread daily bread The word in the orginall signifieth bread put to our substances day by day that is such bread as serues to preserue health and life from day to day this Agur calls bread or foode conuenient for him Prov. 30. 8. The vse In this second point we learne two things First that it is lawfull to aske temporall blessings at the hands of God for he is our mercifull father and bids vs so to doe which serueth to confirme the former exposition of this article Secondly that we ought to haue a moderate care to preserue our bodily life and health in the diligent vse of all lawfull meanes for what we pray for we must endeuour to doe The sixth commandement saith Thou shalt not kill wherein the Lord inioyneth vs by all good meanes to preserue our owne and our neighbours life And this we must doe for two causes especially first that we may doe all the good we can to that Church Commonwealth and family whereof we are members secondly that we may haue a sufficient time to prepare our selues for heauen for death will come and the day of iudgement and after death there is no wisdome nor counsell worke nor inuention therefore now must we prepare our selues for God that we may be readie to receiue him at his comming and he that is prepared for the Lord hath liued well and long enough but without this our life is spent in vaine III. Point Whose bread doe we pray for our owne not other mens But how doth bread or any other temporall blessing become ours Ans. First when we haue true right thereto before God secondly when we haue lawfull possession thereof before men Our right before God is needefull for we lost all in Adam and haue recouerie of our right in the creatures onely in Christ Iesus when by saith we become his members 1. Cor. 3. 22. All things are yours you are Christs And yet for all this the child of God may not vse all things as his owne though he haue right thereto in Christ vnlesse by Gods prouidence he haue also lawfull right thereto or possession thereof before men as by lawfull gift purchase labour or such like Indeede right in Christ is the chiefe title but yet right before men is also necessarie for Christian libertie doth not abolish good orders in ciuill estates but establish them rather Christ is no enemie to Cesar and therefore the Scripture inioynes euery man to eate his owne bread 2. Thess. 3. 12. that is such whereto he hath right in Christ by faith and also inioyeth by Gods prouidence in some honest meanes alowed of men for by good orders established among men we are put into
of God and true religion for Gods sake Secondly wee must not onely know and beleeue that Christ died for our sinnes and rose againe for our iustification but we must labour to feele the power and efficacie of his death killing sinne in vs and the vertue of his resurrection raysing vs vp to newnes of life he that hath only a shew of religion may make profession of faith in Christs death and resurrection but herein stands the power when we be made conformable vnto his death in regard of the death of sinne and know the vertue of his resurrection by our holy endeauour in new obedience and do frame our selues to his example in all such things wherein he left himselfe a patterne vnto vs. Thirdly we must not content our selues to knowe and professe that God is mercifull but withall we must take obseruation of his louing fauour towards vs particularly adding one obseruation to another that so our hearts may be rooted and grounded in the loue of God A man may make profession of Gods grace and mercie from a meere generall conceit apprehenâ—ion of it in his brainâ— but herein stands the power and pâ—â—h of true religion when a man by obseruation and experience in himselfe knowes the loue of God in Christ towardâ— him And thus is â—aith and â—â—ue religion held and maintained To haue a good conscience which is the second duâ—â—e in this Christian fight is to preserue and keepe oâ—â— conscience so as it may excuse vs and not accuse vs vnto God in respect of liuing in any 〈◊〉 〈◊〉 euer there may be infirmities in vs to this ende we must obserue these rules First we must haue a double calling the generall calling of a Christian wherein we must serue God and a particular calling according to our place and gifts wherein we must exercise our selues for the good of men These two must not be seuered so as either be wanting but he that would keepe a good conscience must practise his generall calling in doing the duties of his particular calling it is an easie thing to professe Christianitie in the Church and many a man doth so that keepes no good conscience in his priuate calling at home but this is the euidence of a good conscience when a man shewes himselfe a Christian in his calling at home and conuersation among his brethren Secondly we must alwaies be exercised in doing some good dutie either of our generall or particular calling or in some commendable furtherance thereunto for idlenesse is the deuills pillow whereon men either plot and deuise some euill or are lulled asleepe in securitie but diligence in our calling is our way wherein we haue promise of protection by Gods Angels from the deuil Psal. 91. 11. but if we be out of our calling we lie open to the hurt of the enemie when Peter without warrant from his calling generall or particular would needes goe warme himselfe in Caiphas hall what fell out vpon a small assault by a silly maide he denied Christ in most fearefull manner Ioh. 18. 25 26. Thirdly in euery estate of life we must labour to see a speciall prouidence of God therein to rest contented be it better or be it worse It is an â—asie thing to see and acknowledge Gods mercie in health peace and plentie and to rest contented therewith but if we would haue peace toward God in our owne hearts we must labour to quiet our selues with his disposing hand in the day of trouble sicknes or any other distresse of life or death Fourthly whatsoeuer we would doe when we die that we must now begin and continue doing it euery day while we liue to wit repent of our daily â—innes and leaue them desire earnestly to be reconciled to God in Christ and steadfastly to beleeue all his gracious promises he that hath these graces shall die in peace and therefore if we would liue in peace of conscience we must labour for them euery day Fiftly in all our societies and conuersings with men we must be carefull either to doe good vnto them or to receiue good from them for where neither of these is there Satan shewes his presence and therfore we must shunne such companie as giue themselues to plot or practise some iniquitie for euill conuersings corrupt good manners Sixtly we must lead our liues not after our owne fancie but according to the rule of Gods word we must liue by faith and not by â—ight when we see no signes of Gods fauour but rather of his anger and indignation yet then must we trust in him and relie vpon his mercie this is against reason yet a worke of faith which is the euidence of things which are not seene Heb. 11. 1. 2. Vse If we pray God to deliuer vs from euill then we must beware of all satanicall practises as meanes of help in any distresse this is grosse hypocrisie to pray against the euills of Satan and to giue our selues to the practise of them herein many offend for the Papists say this praier but yet their religion in many things is a grosse practise of magick and sorcerie for first the consecration of their host in the masse is playne coniuration and so are their exorcismes in halowing salt bread and water their casting out of deuills by certaine words by the signe of the crosse the application of reliques and such like nay come to our selues what is more common among vs then to vse charmes and Amuletts to seeke to witches and sorcerers when any strange affliction doth befall vs And the setting of a figure though it be not grosse magick yet therein is a close and priuie worke of the deuill his hand is deepe therein and the Church in former times hath condemned it for witchcraft for charmes characters and amulets be but the deuills watchword and sacraments to set him a working what though the words vsed be good yet therein is Satans deeper policie who turnes himselfe into an Angel of light vnder fayre shewes working the greater mischeife But what horrible impietie is this that when God giues vs occasion to come vnto him we leaue him and runne for helpe to his professed enemies 3. Vse This branch of the petition serueth to direct vs what to doe in this case say that a dwelling house or some other place is by Gods permission haunted and abused by some euill spirite whether may a man lawfully frequent or abide in such a place Answ. By this petition is plaine he may not for here wee pray to be deliuered from euill and therefore we may not voluntarily thurst our selues into such a place as is haunted by the deuill would we come within the compasse of the lyons paw or within the chaine of a mad dog or of an hunger-bitten beare why then should we rashly thrust our selues into the danger of the deuill who like a roaring lyon seekes continually whome he may deuoure Many ignorant people are so
power of his gratious regiment in that affliction and not suffer Satan or our owne corruptions to raigne in vs. 3. That we may obey God therein as well as in any other estate of peace or â—ase 4. That we may see his prouidence therein and be patient relying also vpon the same hand of God for our deliuerance 5. That our sinnes may not turne it into a curse but that we hauing the pardon of our sinnes may make good vse thereof for our humiliation and reformation 6. That we may not in that our weaknesse be assaulted of Satan aboue our strength but that God would deliuer vs from all temptations U. In the howre of death we may most comfortably commend our selues to God following these petitions praying first that we may glorifie God in sicknesse and death as wel as in life health 2. That God would now shew the comfortable worke and regiment of his word and spirit in our hearts euen aboue all that we haue felt in the time of our health 3. That we may as readily and cheerefully obey God dying as liuing 4. That God would giue his blessing vpon all meanes we shall vse for our comfort or recouerie making vs contented with his prouidence euen in death it selfe 5. That we may be truly humbled for our sinnes and hauing comfortable assurance of mercie and pardon may with ioy render vp our soules into the hands of God in the moment of death 6. That seeing Satan is most busie and malitious in our greatest weaknesse it would please the Lord to magnifie his mercie in strengthening our soules against all the assaults of sinne and Satan Thus we see how in all estates of life and death we may haue sweete and comfortable recourse to God following these petitions we must therefore labour to know and vnderstand this heauenly praier that so we may vse it on all occasions to the glorie of our God and the comfort of our soules we cannot giue more euident testimonie of the grace of Adoption then by the sincere exercise of the gift of praier when we can come with boldnesse into the presence of our heauenly father and therefore we must giue our selues to the serious and often imitation of this heauenly patterne and not content our selues to say ouer the words but from a feeling heart powre out our soules before God according to the meaning of this praier in all estates 2. Vse These petitions may serue for a notable direction according to which we may frame our whole liues for what we aske of God in praier that must we endeauour to practise in our liues and therefore according to our requests in these petitions must we spend our time in a godly endeauour after these sixe things 1. our cheife care and endeauour must be euery day to bring some glorie to God 2. We must euery day yeild vp our selues in soules and bodies vnto God submitting our sâ—â—â—es in all things vnto his godly regiment 3. We must endeauour to doe his will in all things euery day making conscience of all sin whereby we rebell against him 4. We must applie our selues faithfully to our callings yet so as we still depend vpon Gods prouidence for a blessing in euery thing we take in hand 5. We must humble our selues euery day before God in regard of our daily offences still confessing our sinnes and crauing pardon for them at the hands of God 6. We must daily flie to God for helpe and succour in our spirituall combate with sinne and Satan striuing manfully against our owne corrupt nature against the world and the deuill 3. Vse This praier of Christ ministers most heauenly comfort to euery child of God by certifying him of his Adoption for out of euery petition he may gather a speciall note thereof As 1. an earnest and heartie desire in all things to further the glorie of God 2. A care and readinesse to resigne our selues in subiection to God to be ruled by his word and spirit in thought word and deede 3. A sincere endeauour to doe his will in all things with cheerefulnesse making conscience of euery thing we know to be euill this is an infallible note of the child of God 4. Vpright walking in a mans lawfull calling and yet still by faith to relie vpon Gods prouidence beeing well pleased with Gods sending whatsoeuer it is 5. Euery day to huÌ„ble a mans selfe before God for his offences seeking his fauour in Christ vnfainedly so daily renuing his faith repentance 6. A continuall combate betweene the flesh and the spirit corruption haling drawing one way grace resisting the same drawing another way where this striuing resistance is in mind and heart there is the spirit for els all would goe full-sway with corruptioÌ„ Hereby then make search in thy selfe for these graces of God if thou find theÌ„ in thee comfort thy selfe in assurance of thine adoption though thou canst not find theÌ„ all yet if there be an vnfained desire after them when thou puttest vp these requests vnto God comfort thy selfe for thou art the child of God for without the spirit of praier which is the spirit of adoption we cannot cal God father nor say halowed be thy name from a true heart vnfainedly desiring Gods glorie 4. Use. Out of these petitions we may obserue the plaine marks of a carnall man as 1. to neglect the glorie of God and to seeke his owne praise glorie 2. To follow the sway of his owne corruptions suffering them to be his guide to neglect to yeeld subiection and obedience to the word of God 3. To make no conscience of sinne if it fit his humour so his own will be satisfied he cares not for the doing of Gods will 4. Not to rest on Gods prouidence for the things of this life but wholly to relie vpon the meanes if they faile his heart is downe his hope is gone 5. To goe on in sinne without remorse or humbling himselfe vnto God this impenitence is a plaine marke of a carnall man 6. To runne headlong into temptation without feare or feeling so as he finds no occasion to pray for deliuerance from sinne he that hath any of these sixe things raigning in him is a carnall man therfore trie thy selfe if thou finde them in thee turne vnto God by true repentance And look what we haue said of praier according to the patterne of the former petitions may also be said of thanksgiuing after the example of these words For thine is the kingdome the power and the glory We haue shewed the vse of theÌ„ before so accordingly in al Gods blessings and works of his prouidence for which we must giue thanks we must first labour to see therein the soueraignty power of God then we must ascribe the same to God with all glorie praise thanksgiuing And not onely giue assent but with 〈…〉 ce of heart wait for the
treasure is Secondly how a man must lay it vp for himselfe both these we must marke with reuerence because they are points of great waight and moment in the practise whereof standeth our saluation For the first In searching it out we will first consider what is erroniously thought to be this treasure which Christ would haue vs to lay vp The Church of Rome hath for many hundred yeares abused the world hereabout making the ouerplus of Christs merits and of the merits of Saints and Martyrs to be the treasure of the Church which beeing gathered together and put into a store-chest is say they in the Popes custodie and he alone hath the plenarie opening and shutting of this chest and the ordering and disposing of these merits by vertue whereof he giues out indulgences and pardons when and to whome he will And hereby indeede he maintaines and vpholds his kingdome for hereby comes infinit wealth and reuenewes But this cannot be the true treasure â—ay it is corrupt and deceitfull for two causes for first hereby they abase the true treasure which is Christs merits by adding supplie thereto from the merits of Saints for if Christs merits receiue increase from the merits of men then it is not al-sufficient of it selfe and so but a poore treasure Secondly hereby they make the merits of Saints departed to be the merits of others which liue long after them by the Popes application which is a thing impossible and absurd for no man can merit for himselfe but say he could yet should his merits be for himselfe alone and for none other for euery man in regard of saluation is a priuate man and the reward of his workes he doth that way can onely redound vnto himselfe onely Christ Iesus our Mediatour God and man who was by God himselfe made a publike person for this ende can merit for others The true treasure then to let the other passe is in a word the true God that one only eternall essence in three persons who made all things and gouernes all things in him alone is all goodnesse and happines to be found Gen. 15. 1. I am thy buckler and thine exceeding great reward saith God to Abraham and Psal. 16. 5 6. The Lord is the portion of mine inheritance saith Dauid I haue a goodly heritage which is as much as if he had saide The Lord is my treasure I will not stand on this for men by the light of nature haue seene and saide thus much This rather is to be considered how God becomes our treasure And for this ende we must conceiue of God as he hath reuealed himselfe vnto vs in Christ for out of Christ he is not our God and so not our treasure but God incarnate is our true treasure Coloss. 2. 3. In whome that is in Christ are hid all the treasures of wisdome and knowledge Coloss. 3. 3. Our life euen eternall life is hid with Christ in God as in a treasurie 1. Cor. 1. 31. Christ is made vnto vs of God wisdome righteousnes sanctification and redemption and Ioh. 1. 16. Of his fulnesse as out of a full treasurie we all receiue grace for grace Now we must not rest in his incarnation but conceiue further of him as he was crucified for vs in our nature and is set forth vnto vs in his word and Sacraments for his obedience death and passion is our treasure which is reuealed and applied in the word of promise and in the Sacraments and this is that thing prepared of God for them that loue him which eye hath not â—eene eare hath not heard neither euer entred into the heart of â—aturall man to conceiue 1. Cor. 2. 9. But why will some say should Christ crucified be called our treasure Ans. Because he is the fountaine and storehouse of all true blessings conuaied from God to man Wouldest thou haue remission of sinne righteousnes with god why Christ was made sinne for vs that we might be made the righteousnes of God in him 2. Cor. 5. 21. Wouldest thou haue life euerlasting This same Iesus Christ is very God and life eternall 1. Ioh. 5. And he that hath him hath life 1. Ioh. 5. 12. Wouldest thou haue comfort in distresse and true delight in temporall blessings then get Christ Iesus for he is life in death and without him the good things of this life be no blessings vnto vs. II. Point Hauing found what this treasure is let vs now see how euery one must lay it vp for himselfe for so Christ here coÌ„mandeth lay vp for your selues c. That we may lay vp Christ crucified for our treasure we must be carefull to doe fiue things intimated in the parable of him that bought the field wherein the hidden treasure was 1. we must finde this treasure 2. we must value it 3. obtaine and get it 4. assure it to our selues 5. vse it as a treasure I. Dutie We must needes find this treasure first of all els we cannot value it nor obtaine it we cannot assure it to our selues nor vse it And thus much is implyed in that parable where it is called an hidden treasure for we cannot haue a thing that is hid before we find it Now the finding of this treasure stands in Gods reuealing of it vnto vs letting vs see that naturally we want it and making vs feele that we are poore without it and therefore stand in great neede of it whereupon we beginne to seeke it Euery reuealing of this treasure is not the finding of it for God inlightens the mind of man two waies first generally whereby a man in reading the word is able to conceiue the true sense and meaning of it Secondly more specially when beside the generall sense God makes a man feele the truth and power of the word in his owne conscience and in this speciall illumination stands the true finding This indeede is a great blessing of God but not common to all for our naturall eies cannot discerne it and the more we are dazled with the sight of worldly treasures pomps and vanities the blinder wee are about this spirituall treasure yea this treasure is hid from many that are able to propound the word of God truly as Christ saith these things are hidde ofitimes from the wise and prudent and reuealed vnto babes for till the Lord giue this speciall illumination whereby a man sees his owne miserie in himselfe and his great need of Christs righteousnes Christ is a hidden treasure vnto him In regard whereof we must descend into our owne hearts and there trie whether by the sense of our owne miserie in our selues and our owne desire and hungring after Christ God haue reuealed this treasure vnto vs we may say we see with the Iewes and yet be blinde vnlesse we truly feele the want of Christ in our owne soules oh therefore labour for this speciall illumination for the Doctrine of the Gospel will neuer be sweete
and pleasant to vs till we finde this precious treasure hid therein II. Dutie Hauing found this treasure we must highly prize and value it euen aboue all that we haue or can get nay more worth then all the world besides So did the man in the parable Matth. 13. 44. esteeme the treasure hid in the field aboue all his goods And Paul so esteemed of Christ crucified that he counted all things losse for the excellent knowledge sake of Christ and iudged them as dung that he might winne Christ. This high esteeme of Christ is needfull if euer we meane to lay him vp for our treasure and then haue we made good progresse in this heauenly purchase when we truely value Christ in our hearts at so high a rate and therefore we must endeauour our selues hereunto and labour so to frame our whole conuersation in speaches and in action that they may testifie at how high a rate we value Christ. And because the word of God reueales Christ Iesus vnto vs in which regard it is called a treasure therefore it also must be highly valued euen aboue all carthly things Thus Dauid did Psal. 119. 72. The Law of thy mouth is better vnto me then thousands of gold and siluer verse 127. I loue thy Commandements aboue gold yea aboue much fiue gold hereof wisdome saith my fruite is better then gold euen then much fine gold and my reuenues better then â—ine siluer It were happie for vs if wee did thus value the word of God Many hold there is but one truth and so that be knowne it is no matter whence it is learned whether out of Gods word or the writings of men but they are sarre deceiued for the Scriptures of God onely are that truth which is according to godlinesse and they alone discouer vnto vs this heauenly treasure and therefore they must haue the preheminence in our hearts and be esteemed farre aboue all the writings of men which if we would doe we should feele that power and comfort of the word in our hearts which naturally we lacke III. Dutie Hauing found out and rightly valued this true treasure we must seeke to get it for our selues and make it our owne so did the man in the parable Matth. 13. 44. when he had found the treasure hid in the field and so Christ here commandeth lay vp treasures for your selues Now that we may get this treasure to our selues we must conscionably vse such meanes as God hath appointed for this purpose to wit I. heare the word of God preached with all reuerence care and diligence labouring to mixe it with faith in our hearts II. receiue the Sacraments with all reuerence and due preparation III. pray to God in faith earnestly and constantly for the pardon of our sinnes and the fiuition of this treasure The reason hereof is plaine for the word and Sacraments are as it were the Lords two hands wherewith he reacheth out this heauenly treasure and all spirituall blessings vnto vs and our faith is the hand of our soule wherewith we receiue them now by our praiers we testifie this faith and sanctifie vnto our selues the two former meanes IV. Dutie Hauing gotten this treasure we must labour to make it sure vnto our selues And to this purpose we must follow Pauls counsell and charge to rich men 1. Tim. 6. 17 18 19. Charge the rich men in this world that they be not high minded neither trust in vncerten riches but in the liuing God that they doe good and be rich in good workes laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life where marke how by trusting in God and by liberalitie and bountie we are exhorted to lay a good foundation What will some say must we be saued by our Almes-deedes and good works Ans. Not so for the ground of our saluation is Gods election and loue in Christ which he himselfe hath laid vp in heauen for vs. But the foundation which wee must lay vp for our selues is in our owne consciences for our assurance in Gods foundation and this we lay by our good works of loue mercie and iustice all which be fruits of faith and beeing done in faith and with singlenes of heart to Gods glorie they are sure testimonies of our portion in the true treasure Iesus Christ for hereby we know we are translated from death to life because we loue the brethren 1. Ioh. 3. 14. V. Dutie Hauing got this treasure sure to our selues we must vse it as a treasure Hereunto three duties are required I. we must haue our conuersation in heauen for there Christ our treasure is and where our â—reasure is there will our hearts be and if our hearts be on Christ in desire in ioy and delight it cannot be but our liues will be holy and heauenly though our bodies be here on earth but let vs beware that our affections be not set on things below for then is not Christ our treasure at all II. We must turne our earthly goods into heauenly treasures This we doe by imploying them in works of mercie for he that giues vnto the poore lends vnto the Lord Prou. 19. 17. so that the mercifull man hath the Lord for his debter for the Lord sends the poore maÌ„ as his messenger vnto the rich to borrow of him such things as the poore man lacketh and the Lords returne of paiment is in heauenly blessings and therefore Christ himselfe as it were explaning this point bids sell that ye haue and giue almes make you bagges which waxe not old a treasure that cannot faile in heauen where no theefe commeth neither moth corrupteth This then is the Lords owne direction for this happie exchange of earthly goods for heauenly treasures then which who can wish a better increase III. We must rather part with all that we haue then with Christ Iesus friends goods countrey libertie nay our owne life and deerest hearts blood must all goe for this treasures sake so doth the good purchasser part with all he hath for to â—â—ie the field in which this treasure is Matth. 13. 44. but if we will rather part with Christ then with some or with all of these then wee vse not Christ as the true treasure Thus we see how Christ becomes our treasure let vs therefore make conscience to practise these fiue duties so long as we liue for when Christ becomes our treasure marke what will follow we shall finde in our hearts such sweet content therein that neither prosperitie shall lift vs vp too high nor aduersitie cast vs downe too low nothing shall daunt vs while we haue this treasure sure no kind of death no not the day of iudgement Thus much of the commandement now followeth the particular reason thereof where neither moth nor canker corrupteth c. This reason is drawen from the vnchangeable certentie and safetie of this
or calling without his conuaiances of craft and deceipt though it doe not appeare so much in some callings as in others and hard it is to finde them that make conscience hereof when gaine and profit may come thereby which comes from this distrustfull care in mens hearts whereby they doubt of Gods blessing answerable to their desire in the vse of lawfull meanes onely But sith Christ forewarnes vs of this sinne we must beware it take not place in our hearts and for the auoyding of it we must follow the counsell of the holy Ghost in Scripture Psal. 37. 5. Commit thy way vnto the Lord and trust in him and he shall bring it to passe which is oft commended vnto vs Psal. 55. 22. Cast thy burden vpon the Lord he shall nourish thee Pro. 16. 3. Rowle thy worke vpon the Lord 1. Pet. 5. 7. Cast all your care on him for â—e careth for you In all which places we haue a most worthy instruction to this effect not exempting men from doing the duties of their calling but teaching theÌ„ that when they haue done their endeauour in the diligent sober vpright vse of meanes then they must leaue the euent and issue for good successe to the blessing of God Thus the trades-man whose liuing stands by buying and selling must be carefull and diligent about his businesse without deceit or lying and in so doing referre the successe of his bargaine to the blessing of God and so must the husbandman plow and sowe leaue earing and haruest to Gods good prouidence This is the Apostles couÌ„fell Phil. 4. 6. Be nothing carefull that is after a distrustfâ—ll or distracting sort as the word signifies but in all things let your requests bee made knowne to God with giuing of thankes where it is to be marked that distrustfull care is opposed to praier and thankesgiuing as an hinderer thereof and therefore our care must onely be to vse the lawfull meanes moderately for any blessing and then to pray to God for good successe and blessing relying wholly thereon that when it comes wee may giue him thankes But some will say it is hard for flesh and blood not to be carefull of successe how then should we be able to leaue it wholly to God Answer We must lay to our hearts the blessed promises of God made to them that depend vpon his mercy and goodnesse and labour to liue by faith thereon Psal. 127. 2. It is in vaine for man to rise early and to lie downe late and to eate the bread of sorrow meaning while hee trusts to himselfe or in the meanes but God will surely giue rest to his beloued which serue him and trust in him in the vse of meanes Psal. 34. 10. The Lyons doe lacke and suffer hunger though euery poore beast of the field bee a prey to his teeth but they which seeke the Lord shall lacke nothing that is good If wee had no more promises in the Bible yet these were sufficient to cause vs to rest vpon his prouidence in the sober vse of lawfull meanes Againe this must bee considered how wee shall relie vpon his mercie for the sauing of our soules in the time of temptation and howre of death that dare not trust in his prouidence for the things of this life Quest. But what if all things goe crosse with men will some say may I not then sticke more to the meanes Ans. Nay rather cleaue the more to God for if the blessing were in the means men would not be so often crossed God knoweth what is good for thee better then thou thy selfe and therfore rest contented with his prouidence though he crosse thine expectation for outward blessings want is many times better for Gods children then plentie and affliction then peace and prosperity as Dauid found Psal. 119. 67 71. therfore God laies it vpon them Did not good Iosias fall before Pharaoh Necho which he should not haue done but that God would chasten him for not regarding the words of Pharaoh Necho which were of the mouth of God perswading him not to fight against him and also that he might be taken away from seeing the euill to come and was not Hezekiahs heart puffed vp in time of peace in so much that wrath came vpon him and vpon Iudah and Ierusalem Therefore learne to depend vpon Gods prouidence in the moderate vse of lawfull meanes whether he giue thee blessings or take them away blesse his name for it is good for thee it should be so And thus much for the maine commaundement Now further marke in the wordes how Christ distinguisheth betweene life and the bodie and applieth meate and drinke to life and raiment to the bodie and yet we know that apparel serues to preserue life also especially in cold countries But Christ doth thus distinguish them so iust cause for though in cold countries apparell serues to preserue life as well as meate and drinke doe yet the first and most generall vse of apparell is another matter to wit to hide the shame of nakednesse which the sinne of Adam brought vpon it Gen. 3. 7. 21. for before their fall the man and the woman were both naked were not ashamed Gen. 2. 21. Here then we are to learne that the proper and maine end of apparell is for the bodie to couer the shame of nakednesse that sinne hath brought vpon vs which is so great that if necessitie would permit both hands and face should also be couered The consideration whereof as it shews their immodestie and want of shame that laie open the nakednesse of their breasts or other parts of their bodie more then need requires so it teacheth vs neuer to bee proud of our apparell but rather humbled and abashed when we put it on or looke vpon it for it is the couer of our shame and so an ensigne of our sinne the thiefe hath as good cause to be proud of the bolts on his heeles or of his braÌ„d in the hand or hole in the care as wee of our apparell for as these are badges of misdemeanour so is apparel a badge of our sinne And on the other side that we may haue comfort in this ordinance of God for our bodies wee must labour therein to expresse the graces of God in our hearts as modestie sobrietie temperance frugalitie and such like Is not the life more worth then meat and the bodie then raiment Our Sauiour Christ hauing giuen commandement against the immoderate care for things needfull to naturall life least the same should passe away without effect doth here begin to enforce the same with diuers arguments the first whereof is in these words taken froÌ„ the creation wherin God giues life and the bodie which are better then food raiment from whence Christ reasons for his prouidence thus The life is better theÌ„ food the body then raiment but God by creation giues life bodie therefore will he
the Gentiles for your heauenly Father knoweth that ye haue neede of all these things This verse containes Christs fifth and sixth reasons to disswade his hearers from distrustfull care The fifth is drawne from the practise of the Gentiles and it standeth thus That which the Gentiles doe which know not God you must not doe they doing amisse But the Gentiles seeke thus distrustfully for things needefull Therefore you must not doe so The words in the originall whereby Christ declareth this behauiour of the Gentiles be more full and emphaticall then our translation doth expresse for they import that the Gentiles set themselues to seeke or seeke with all their might Which must be obserued because it is not a sinne simply to seeke things necessarie but wholly to giue our selues thereto that is the sinne because it proceedes from distrust in God Quest. Why did the Gentiles thus wholly giue themselues to seeke things necessarie Ans. Because they know not 〈◊〉 true God nor his prouidence they were not acquainted with his word as Dauid saith And this was the state of all the world before Christs comming the Iewes onely excepted and their forefathers with some few Proselytes who by conuersing with Gods people were conuerted to true religion This point well obserued first ouerthrowes the opinion of vniuersall grace as a meere deuise of mans braine for if the Gentiles knew not the true God how should they know the way to life if God gaue them not so much grace whereby they could depend vpon his prouidence for the things of this life much lesse did he giue them grace to beleeue and to be saued if they would Secondly this shewes that they who set their hearts vpon the world and giue themselues to seeke earthly things are as Gentiles and Pagans they haue not yet attained to this principle of Christianitie to depend vpon Gods prouidence by faith they see no prouidence and so rely onely vpon the meanes whereby they sacrifice to their owne paynes and industrie and so make themselues their owne God This is the state of many among vs who beare the name of Christians but indeed and practise are as Turkes and Pagans and this reason alone well waighed is sufficient to mooue any christian heart in a moderate care to seeke earthly things Thirdly marke the ground of this reason Christs disciples had the true God for their God which the Gentiles had not and therefore they must differ from the Gentiles in their behauiour This teacheth vs that in all things Gods children must be vnlike the heathen for in euill things we must forsake them and in all things that be good we must excell them The sonne of a prince will not shew him selfe like a begger in any thing no more should the child of God in any thing conforme himselfe vnto the world O then how vnworthie doe we walke of ourvocation for the verie sinnes of the heathen are rife among vs as vncleannesse drunkennesse slandering and oppression nay many among vs exceede the Pagans in mercilesse dealing towards the poore for they neuer knew that Christ came for reliefe in the person of his poore and yet many among them were more mercifull then many now a dayes that beare the name of Christians for doe not the poore sometime die for want of releefe and doe not many among vs make a game of Gods iudgment vpon the poore selling their commodities deerest when the poore haue greatest want and neede wel if we wil approoue our selues to be Gods peculiar ones let vs be ashamed to be like the heathen in any euill or not to goe beyond them in that which is good For your heauenly father knoweth that you haue neede of all these things These wordes containe Christs sixth reason to his Disciples against distrustfull care drawen from Gods speciall prouidence ouer them and it also includes an answer to a secret obiection against Christs command for some man might say If we may not be carefull for things needfull who shall prouide them Christ here answers you must not be distrustfully carefull for you haue a father in heauen who knowes whereof you haue need and careth for you Now looke whereof God takes care in your behalfe you need not trouble your selues further then the sober vse of lawfull meanes But God your heauenly father takes notice of your estate and will prouide that which is best for you and therefore you need not to vexe your minds there-about A most worthie reason and alone sufficient to driue vs from distrustfull care for this acquainteth vs with Gods particular and speciall prouidence ouer vs taking notice of our estate whatsoeuer it is and disposing it to the best In regard whereof we must learne contentation in all estates of this life in sickenesse as in health in trouble as in peace and in want as well as in aboundance for whatsoeuer our estate be it is according to the good pleasure of our heauenly father who is infinite in power and wisdome both knowing what is best and able to turne all to our good as we shall surely finde by comfortable experience if by faith we depend vpon him This Dauid knew well and therefore saith he will not feare though he walke through the valley of the shadowe of death why for thou art with me thy rod and staffe that is thy spirit thy word and prouidence comfort me If our hearts were setled in thi point we should not be impatient in distresse nor dead hearted in want nay it would make vs cheerefull in the houre of death for hereby we should be assured that these estates were better for vs then peace wealth or life it selfe because they come by the will of our heauenly father who knoweth whereof we haue neede and therefore let vs labour by faith to be assured of our adoption that we may know God to be our father and then by the same faith we shall be easily assured that he will turne all things that befall vs to our good Vers. 33. But first seeke the kingdome of God and his righteousnesse and all these things shall be ministred vnto you Our Sauiour Christ hauing by sixe seuerall arguments disswaded his Disciples from distrustfull care doth here shew vnto them what care that is which ought alwaies to possesse their hearts to wit Care after the kingdome of God and his righteousnesse And this care he imposeth vpon them by expresse command saying First seeke ye the kingdome of God and his righteousnesse and then vrgeth the entertaining of it by an effectuall reason and all these things shall bee ministred vnto you The Exposition There bee two things here inioyned vs to seeke Gods kingdome and righteousnesse and of both these Christ saith First seeke that is before all and aboue all worldly things let your principall care and indeauour be to procure these vnto your selues By kingdome of God is here meant a state and
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
for doubtlesse we haue many particular sinnes in our hearts that bee as great or greater then Adams sinne was considered in the fact and yet by that sinne Adam brought not onely on himselfe but on all his posteritie mortalitie and destruction the first and the second death Againe we shall come to see the grieuousnesse of our sinnes if we consider them in the punishment thereof that is subiection to all woe and miserie yea and to death it selfe in this life and also to death eternall after this life with the deuill and his angels this is the reward of euery sinne in it selfe Thirdly consider these thy sinnes as they were laid vpon the holy person of our Sauiour Christ for which he endured not onely outward bodily torments on the crosse but inwardly in soule apprehended the whole wrath of God due vnto vs for the same which caused him to sweate water and blood and to crie My God my God why hast thou forsaken me This beeing wel waighed will let vs see that our sinnes are no motes but huge and great beames such as are able to crush vs in peeces vnder the heauy wrath of God Lastly haue recourse to the last commandement which forbids the very first thoughts and motions in the heart that be against our neighbour and against God though wee neuer giue consent of will thereto nay though wee abhorre the fact it selfe as when we see our neighbours oxe or his asse to wish in our hearts O that this were mine though wee detest the stealing thereof now if this first motion be a sinne deseruing damnation how hainous be the sinnes of our nature and the transgressions of our life wherin we haue giuen full consent to rebell against God III. Duty The third thing required to this casting out the beame out of our owne eie is that which is here intended by our Sauiour Christ namely to surcease to iudge others and to beginne to iudge our selues for our own sins for if we would iudge our selues we should not bee iudged 1. Cor. 11. 31. Now we doe then iudge our selues when in our owne hearts wee giue sentence against our selues and condemne our selues in regard of our owne sinnes Thus Dauid iudged himselfe Psa. 51. 1. Haue mercie vpon me O Lord according to the multitude of thy mercies as if he should say Lord one mercy will not serue the turne so farre haue I plunged my selfe into hell by my grieuous sinnes but in the multitude of thy mercies doe them all away And in the words following vers 2. Wash me throughly from mine iniquitie hee confesseth himselfe to be so deeply stained with the filth of sinne that a little washing will not serue So when the Lord had spoken vnto Iob and made him see and know himselfe he cries out Behold I am vile Iob. 39 37. and againe Now I abhorre my selfe and repent in dust and ashes for those things that I haue said and done Chap. 42. 6. In such sort also did the Prodigall sonne iudge himselfe crying out that hee had sinned against heauen and against his father and was not worthy to bee called his sonne Luk. 15. 21. The Apostle Paul likewise confesseth against himselfe that he was the head of all sinners 1. Tim. 1. 15. And thus must we condemne our selues and say with Daniel in his praier for the people chap. 9. 7. Open shame and confusion of face belongs vnto vs. IV. Dutie After we haue thus iudged our selues wee must labour to breake off and to amend our former euill waies endeauouring by all meanes that sinne may be abolished and weakened in vs more more and this is indeede the remoouing of the beame out of our owne eies that so we may be fitter to censure and reforme others Of this last duty the Apostle speaketh Rom. 14. 13. Let vs not iudge one another any more but vse your iudgement rather in this that no man put a stumbling block before his brother that is that he liue without offence These foure duties ought euery one to practise and to mooue vs hereunto first let vs consider that it is Gods commandement in this place that wee should first reforme our owne selues Secondly that our state and case is fearefull and miserable without this reformation if a man haue but a thorne in his finger he cannot be well till it be plucked out what case then is he in that hath a huge beame in his eie the most tender part of the whole bodie that is hath his heart and conscience pricked with the sting of sinne and therfore it neerely concernes euery one to remooue it Thirdly we shall neuer be able to iudge aright of our selues of others or of the life to come till we practise this dutie and therefore in the feare of God let vs seriously set our selues vnto it Thus much of the remedie it selfe now follow two circumstances therein further to be considered I. The partie to whom the remedie is giuen that is an Hypocrite II. When this remedie is to be practised First plucke out c. For the partie by Hypocrite wee must vnderstand him that in heart and speech is prone to conceiue and giue rash iudgement of other mens sayings and actions and good cause there is why he is so called for this man hath the sinne of hypocrisie raigning in him he desires to seeme more holy then others and therefore giues himselfe to censure others that by debasing of others he may aduance himselfe see this in the hypocriticall Pharisie I thanke God that I am not as other men extortioners vniust adulterers or euen as this Publican I fast twice in the weeke c. Luk. 18. 10 11. But they must know that this censuring of others is a fruit of hypocrisie arising out of an hollow heart The second circumstance is the time when this dutie is to be practised namely in the first place First cast out c. Here then wee haue a notable direction for the manner and order of giuing brotherly correction It must beginne with a mans owne selfe and ende in a mans neighbour and by proportion looke by how much euery one is neerer vnto vs so much the sooner must he be corrected and iudged If thou bee a priuate man that art to giue censure first begin with thy selfe then iudge thy kindred thirdly thine acquaintance and last of all strangers So a master of a familie must first iudge himselfe then his owne familie and after he may iudge his friends and neigbours and last of all strangers and the like must euery superiour practise in his place Now by this order to be obserued in brotherly censure wee may easily see that the world is farre wide in the practise of this dutie for euery one thinkes well of himselfe and also of his friends and acquaintance and therefore spares them and will not censure them but for strangers them will he not sticke to reproach and
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
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
God 1. Peter 5. 7. Lastly euery calling hath his crosses no life is so quiet that it wanteth all vexations Now when crosses come vpon any man in his calling then must he beare the same by faith he must rest on Gods word and quiet his mind with the good will and pleasure of God He that beleeues saith the Prophet shall not make hast Isay 28. 16. that is he shall not be caried headlong with a desire to satisfie his owne pleasure and appetite either in seeking to be freed from euill or to enioy some blessing but shall content himselfe with the good pleasure of God And thus we see what it is to liue by saith which is the right way to life eternall Uses I. This sheweth that a great number are farre wide which thinke that if they liue vprightly among men then all is well this honest life is euer commendable among men but it is not sufficient to saluation It is but a worke of nature for a man by naturall reason may leade a ciuill vpright life as many haue done among the heathen but the life that must bring a man to heauen must be lead by faith and therefore they that would walke the way to life must walke by faith not by reason onely II. This also sheweth that they are deceiued which liue by sense measuring Gods loue and hatred by outward blessings and crosses and therefore when God takes away the meanes they will no longer trust on him but we count it a point of dishonestie not to trust our honest friend without a pawne much more then is it a dishonour to God when we will not relie vpon him without outward pledges of his fauour and therefore we must relie on God when all meanes faile for no man knoweth loue or hatred by all that is before him Eccles. 9. 1. III. Many that professe religion are deceiued that measure their grace and goodnes in religion by feeling in their owne hearts but we must not relie thereon for true faith may be in the heart without inward sense againe the deuill may put false comforts many times into a mans heart the bad man receiues the word with ioy Luk. 8. 13. looke to thy faith by Christs word and thereby iudge thy selfe and rest not in thine inward feeling IIII. This teacheth vs to acquaint our selues with all the commandements of God that be in the Bible and with all the promises that concerne the pardon of sinnes and life euerlasting for without this knowledge there can be no faith and therefore we must abandon all ignorance of these things and instruct our selues and those that belong vnto vs in the word of God that they and we may liue by faith V. These are happie dayes of peace and of many temporall blessings wherein we now liue but we must not liue alwayes in this peace God hath begun to set his iudgements among vs and if we doe not repent we must looke for further and more grieuous iudgements as the losse of his word and a sword vpon our selues our friends children what if these dayes come how must we then liue namely by faith in the word and promise of God lay holde on this and though thou loose friends goods and thine owne temporall life yet holde fast thy spirituall life by faith cleaue vnto Christ and then in the middest of swords and weapons of death thou shalt walke the way to eternall life And thus much of the way of life The second way is the way to destruction which is called the way of sinners and of the vngodly Psal. 1. 1. 6. This way hath many pathes which tend all to one end and meete in the same period and they may all be reduced to these three heades I. the way of nature II. the way of false faith III. the way of faith and nature ioyned both together The way of nature is when men liue onely by the light of nature of this S. Paul speaks Act. 14. 16. God suffered all the Gentiles to walk in their owne wayes wherein they were voide of God in Christ and so not vnder mercie The way of false faith is some thing more then the way of nature but yet it leadeth to destruction because their faith is false and profession vaine and this is the way of false religion whereof there be these three maine and principall at this day to which all other may be referred The religion of the Turkes of the Iewes and of the Papists The Turkes in their religion acknowledge Christ for a great Prophet but not to be God neither doe they looke for any saluation by him The Iewes in their religion acknowledge but one God yet out of Christ they acknowledge not his incarnation past but expect it yet to come they waite for an earthly kingdome they hold the old Testament onely and denie the new Now both these refusing Christ haue not the Father and so can haue no saluation in their religion The Papists acknowledge much truth formally but then againe they ouerturne it for they hold onely that generall faith which the Deuils may haue but for that speciall iustifying faith whereby a man is to beleeue his owne saluation the remission of his sinnes and his owne reconciliation with God in Christ that they renounce Againe the Christ of the Papist is no true Christ for they make him but halfe a Sauiour or not so much euen onely an instrument to make men sauiours of themselues for by his grace they doe workes properly meritorious and fully worthie of eternall life They robbe him also of his manhood saying it is euery where in his quantitie where masse is said for they haue the selfe same bodie that was crucified Also they denie his offices I. his Kingly office for they part stakes with him and giue it to the Pope in saying he hath power to make lawes which bind the conscience as Gods lawes doe II. his priesthood because euery masse Priest offers Christ anew and they make Saints intercessours especially the Virgin Marie III. his propheticall office saying the Scriptures are imperfect without tradition vncerten without the sense and meaning of the Church the originall copies are corrupted and the Church is aboue them in authoritie The third way is the way of faith and nature together this is the common way wherein most Protestants walke for we hold the right faith in word our profession and iudgement is right but yet our liues are lead according to nature And these three paths are all in the broad way to destruction And therefore as we hold true doctrine and right faith in word so let vs lead our liues accordingly and testifie the same by our workes especially in the times of dearth when God laies his hand on the poore and thereby tries the hearts of the rich III. Point The propertie of these waies The way to life
is narrow and straite the way to destruction is broad and wide For the first The way of life is narrow and straite from the first entrance to the last pâ—â—sage why so First because the way of life is onely one single path 〈◊〉 the way of death is manifold containing sundrie paths Secondly 〈◊〉 that walke in the way of life containe themselues within the bonds and lists of Gods word for the words of the wise are as nailes and pales to keepe vs in Eccles. 12. 11. Thirdly in the way to life there are many afflictions and offences as Act. 14. 22. Through manifold afflictions we must enter into the kingdome of heauen and Hos. 2. 6. I will stoppe thy way with thornes meaning that by sharpe afflictions he would hedge them in the way of obedience But some may say why then doth Christ say his yoake is light Math. 11. 3. and S. Iohn his commandements are not grieuous 1. Ioh. 5. 3. and David I will walke at large or libertie Psal. 119. 45. I answer they way is straite and narrow in respect of our nature but yet broad and caâ—e by his assisting grace and helpe Here theÌ„ we see what course we must take if we meane to come vnto Christ namely we must tread in this narrow way and become like vnto him in suffering afflictions for this way he went here on earth and so entred into his glorie The propertie of the way of death is breadth Now the way of death is broad first because the way of sinning is manifold euen as truth is onely one and error manifold Secondly they that walke in this way breake out of the bounds of Gods word and doe not containe themselues therein Thirdly herein they meete with few crosses and impediments as David saith They are not in trouble as other men they prosper alway and increase in riches Psal. 73. 5. c. 12. And the reason is because they seeke by all meanes to satisfie their hearts desire whether by right or wrong saying with the foole in the Gospel Soule soule take thy rest liue at ease Luk. 12. 19. IU Point What men doe in these waies namely the greatest part of men walke in the broad way but few in the narrow way Hence we learne sundrie instructions I. We must not be offended or discouraged when we see most men liue either in a false religion or in grosse impietie for the greatest part walke in the broad way II. We must not follow the multitude in matters of religion but those that follow Christ the Patriarks Prophets and Apostles for the most goe wide and the fewest hold the right way of life III. That vniuersalitie is no marke of a true Church for the true Church is in the straite way but therein the smallest number walke IV. Vniuersall grace is a deuise of man for few fiade the way of life and therefore it is hid and vnknowne If it be said that all might finde it if they would I answer they can not for the word finding doth presuppose a seeking as if Christ had said though many giue themselues to seeke the way of life yet few they be that finde it The like phrase we haue Matt. 24. 38. In the daies of Noah they ate and dranke that is they gaue themselues to eating and drinking Againe Saint Luke hath it thus and shall not be able to finde it why then doe not the most finde the way to life Is it because they seeke it not no verely Saint Luke denies that Why then is the way hid to the most and reuealed to fewe this Christ teacheth vs because it so pleaseth God Matth. 11. 25 26. U. Point What must we doe in regard of these two waies we must enter yea as Luke hath it striue to enter into the straite way and to passe by the broad way This is the commandement of our Sauiour Christ wherein three things are inioyned vs first that we must come into this straite way and eschew the broad way secondly we must not be discouraged for the straitnes of the way and thirdly we must striue to enter in The first is a necessarie dutie in these times for we are like vnto mariners which passe by many pleasant countries and stately buildings and doe onely behold them a farre off but not enter into them nor land vpon them We must therefore cease onely to talke of the way of life and beginne to walke in it If any shall aske how we may come to walke in this way I answer read Ier. 6. 16. see there a notable lesson First we must inquire which is the old way for the old way is the right way But where shall we learne out the old way Answ. In the holy Bible there shall we see the way that the Patriarks Prophets and Apostles went Secondly hauing found the right way we must labour to know all the turnings of it We must see what things we are to beleeue and doe hauing the mysterie of faith in a good conscience 1. Tim. 3. 9. Thirdly we must walke in this way Ier. 6. 16. for it is not sufficient to know the will of God and to make profession of religion but we must put in practise the things which we know And lastly we must be circumspect to keepe our selues in the right way Hagg. 1. 5. Set your hearts on your waies Psal. 119. 59. I considered my waies and turned my feete vnto thy testimonies The second charge in this commandements that when we walke in the way to life the straitnes of the way must not discourage vs from going forward therein This is the principall point intended by our Sauiour Christ in this commandement euen to arme vs with courage and perseuerance against afflictions crosses and temptations which might dismay daunt vs in this way And in this charge we are taught sundrie waightie duties to be practised in the profession of Christs true religion I. Dutie That we are not to giue to our selues the libertie of heart which nature desireth in all of vs but we must restraine our selues thereof and bring our mindes our thoughts affections our wills speeches and actions into the straites of the word of God This restraint of our naturall desire is two-fold by the law and by the Gospel In the Law euery commandement ministreth his particular restraint as we shall see in their order The first Commandement concernes the hauing of the true God for our God By nature we take libertie to our selues to conceiue of God at our owne pleasure for commonly men conceiue of God out of the Trimtie and worship the persons one out of another the Iew the Turke and all the heathen will not be restrayned of this libertie but the people of God who submit themselues to his word they by this law are restrained of this naturall desire and are taught to choose and haue to themselues the true God for their
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
vncertaine 4 Witches caÌ„not cause â—ame a Iob. 1. 1â— 19. 5 Vnseasonable raine gods punishment b Psal. 1â— 6. â— c Leu 26. 21. 24. c. God friends and enemies A 〈◊〉 and 〈◊〉 man Vse ◠〈◊〉 〈◊〉 〈◊〉 many â— Gen. 20. 6. A man â—â—y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—gton noâ— be the true friend of God 〈…〉 〈…〉 Rule of lo 〈◊〉 our neighbour W◠〈…〉 f 〈◊〉 11. 2â— 26. Christians â—nâ—â—â— abound 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kind vsage of an enemy Friendly salutation Why God commands men to be perfect Of perfeâ—â—â—on Leg II. Euangelical Parts of Euangelicall perfection 1 3. Branches of Euangelicall perfection in 〈◊〉 nature 1 2 3 a 1. Cor. 4. 4. 2 Perfection of mans actions b Iam. â— 10. Perfection in parts and in degrees 1 Who faile in seeking perfection 2 3 The general want of Christian perfection 4. part of Christs serman Oâ— Almes deeds A diuers reading Almes giuing is iustice a Ps. 112. 9. b Deuâ— 15. 〈◊〉 Prouision for the pore a dutie What makes giuing to be almes Scope A bad groaÌ„d of our almes giuing Pride of heart Priâ—de of minde a Rev. 3. 16. Pride in will b Gen. 3. Practise of pride Sylvest 2. Platina and fasc Temp. Why pride must be auoided c 2. Cor. 12. 7. How pride may be auoided â— Pet 5. 5. An ill eâ—d in Almes-giuing e Rom. 15. 8. A rule of interpretation f Iosh. 5. 2. Hypocrite â—hat it signifies A propertie of hypocrisie We make men not God the iudge of our actions A maine cause of many beggers 〈◊〉 the Iewes Sinne goes not alone g Iam. â— 10. â—he meaning Vse 1. Rhem. on Matth. 6. sect 2. 2 How to doe good works well 1. in faith a Heb. 11. 6. b Ioh. 15. 2. 5. c Rom. 14. 23 2. in loue 3. in humilitie 4. in simplicitie d 2. Cor. 1. 12 Spirituall guile in wel-doing It preuailes in 4 cases 1 2 3 4 God the secret seer Vse 1. 2 3 a Psal. â—â—9 1â—8 Of prâ—â—se 1 b The Aâ—tâ—oâ—â—â— Cor. 10. 〈◊〉 2 The ground b Rom. 2. 29 3 The time 4 Of prayer â—â—â—â—s of in vocation c Ioh. 11. 41. d Orig hom â— in â—â—umer ◠〈◊〉 â— â— The necessitie of praier 1 Hos 〈◊〉 â— 2 â—â—k 〈◊〉 〈◊〉 3 f 〈◊〉 〈◊〉 g Râ—â—◠〈◊〉 〈◊〉 4 Obiect 1. Iam. 4. 1. â—â—â—s 42. k Iam. 5. 18. Vse Diligence in prayer Deut 9. 1â— 19. Psal. 119. 1â—4 Luk. 6. 12 Rev. 1. 13 14. VnreuereÌ„ce in praier Luk. 1â— 13 Num. 16. 45 b 1. Ki. 18. 42 c 〈◊〉 9. 5. d Dâ—â— â— 10. Sinceritie in praier Math. 1â— 19 20. The excellent vse of publike praier 1 2 3 How to pray aright 1 4. duties before we pray 2 Ioh. 9. 31. b Ps. 66. 18. 3 c â—â—u 8. 3. 4 d Act. 10. 33. 1 5. duties in praying 2 e Ps. 143. 6. f 1 Sa. 1. 15. 3 4 g Ioâ— 16. 23. 26. h Isay 59 2. 5 2. duties after praier 2. Pet. 2. 21. 2 Vses 1. Popish errors in prayer a Rhem. on 1. Cor. 14. sect 13. b Ibid sect 14. c Rhem. on Iam. 1. sect â— d Bellar. de bonis oper in partiâ— l. 1. c. 3. e in offic beat Mar. à Pâ—o 5. f in offic sanct crucis ibid. Against spels and charmes Images of God abhominable No differeÌ„ce of place in regard of Gods presence a 1. Tim. 2 â— b Exod. 14. 15. Vseâ— 1. 2 c Heb. 4. 13. 3 Praier to Saints vnlawfull Rhem. on Luk. 15. sect â— d Leu. 6. 9. 10. Rhem. on this cha sect 2. Bellar. de bonis oper in parti l. 1. c. 3. Against babling in prayer Eph. 2. 12. Abuses in prayer 1 2 3 4 Hâ—rae Virginiâ— Mariae ad vsum Saâ—â—sb Eccles. 5 6 7 How to speake aright in prayer b Col 3. 16. c Ion. 1. 14. d 1. Ki. 21. 28. 3. opinions of the heathen concerning God 1 2 3 Eph. 2. 12. Mens naturall conceit of God ex vi verborum Concil â—rident sess 13. 〈◊〉 â— Distinction of people before Christs death a Math. 10. 5 6. a Gen 6. 2. b Gal. 4. â—9 c Hos. 1. 10. d Deut. 7. 7 8 The promise of life not v 〈…〉 sall to all Against vniuersall redemption Against vniuersall vocation A rule in expounding Scripture Why wee praiâ— seeing God knowâ—â— our wants 1 2 3 4 Why God delaies his graunt to our Praiers 1 2 3 Why God neuer grants some mens requests a Mat. 20. 22 Christian behauiour in distresse A ground of contentatio Christian behauiour in â—â—â—â—â—ction How farre forth the Lords prayer is prescribed Of a set forme of praier Reasons for it 1 2 3 Barrow and Greenwods reâ—ut p. 48. The Lords praier a most excellent forme of praier 1 2 Breviarium Euangeliâ— â—ertullian 3 4 Isa. â— 1â— Gal 4 4 5. To whome we must pray The order of pâ—â—iâ—r to God Math. 23. 19. Whence we haue bold nes with God in praier a â— Cor. 5. 19. b Rom. 5. 1. c Eph. 3. 12. How to dispose our selues towardâ— God in praier Psal. 66. 18. Psal. 16. 6. Applying of Gods promises to our selues a Ioh. 20. 2â— b Mark 11. 24. Iam. 1. 6. Gal. 2. 20. We must pray for otherâ— c Mat. 26. 3â— d 1. Cor. 24. 1â— c Psal. 51. â— d v. 1â— 1. Cor. 12. â— Brotherly loue needful in praier a Mat. 5. 23. b Isa. 1. 15. c 1. Ioh. 4. 21 Fatherhood in God is equal towards all true beleeuers h 1. Cor. 1. 26. i Dan. 6. 10. Two popish fooleries Reuerence required in pâ—â—â—â—r How it must be shewed What we must aske of God in prai er Our affection towards heauen A double proâ— to our praiers Psal. 215. 3. Gods name Two kinds of honour 1. Religious 2. Ciuill How we halow Gods name 1. in himselfe a 1. Pet. 3. 15. 2. in his creatures Howe we sanctifie God in his word Sinnes prophaning Gods name Graces enabling vs to glorify God III. Vsâ— Dâ—â—ies wherby we may glorifie god 1 1. Tim 6. 1. 2 3 a Ieâ— 8 6. b 〈◊〉 〈◊〉 12 â—â— c Hab. 1. 15 16. Motiues to glorifie god 1 2 d Lev. 10. 1 2. e Numb 20. 12. f 1. Sam. 2. 29. 31. and 3. â—3 3 4. Vse We must labour to be sanctified g Act. 9. 19. 5. Vse More plentiful in thanksgiuing then in petition h Psal. 147. 1 â— Psal. 33. â— Gods glorie must bee sought absolutely Gods kingdome twofold 1. Generall k Dan. 4. 32. 2. Speciall Gods kingdome of grace l 2. Cor. 4. 17 m Ro. 14. 18 God kingdome of glorie Gods kingdome comes by degrees 1 2 3 4 5 Manâ— naturall bondage vnder sinne a Ioh. 8. â—4 Bewaile the sinnes of the world 1 2 Psal. 119. 18. 3 4 5 6 Duties furthering gods kingdome 1 2 a In the meaning of this petition 3 A ground of contentatioÌ„ b â— Cor. 4. 1â— 18. 4 Duty of Masters of families c Luk. 19. 9. d Gen.
18 1â— e Gen. 35. 2. f Ios. 24. 15. 5 Prepare to die g Iob. 14. 14 Luk 2. 25. 6 7 Gods kingdome brings prosperitie Gods absolute will Gods reuealed will a Isa. 46. 10. b Rom 9. 19. c Gen. 18. 23 27. d 2. Sam. 1â— 16 14. e Mat. 26. 39 f Act. 16. 7. g Luk. 19 â—1 h Act. 21. 13. Branches of Gods reuealed will 1 2 3 4 5 Obedience twofold Fuangelicall Legall Hindrances to obedience Desires furthering our obedience 1 2 3 4 5 Duties furthering our obedience 1 2 3 4 An orderly life 5 Patience vnder the crosse a Pâ— 103. 20. ResemblaÌ„ce of mans obedience to the Angels 1 b Philâ—m 14 c 1. Cor. â— 7. d 2. Co. â— 1â— e 1 Pet. 5. 2. 1 Cor. 9. 17 2 g Ge. 22. 16. 3 4 1 2 Isa. 29. â—3 Imitation of the Angels 1 2 a Act 5. 19. and 12 7. â— and 16. 26. 3 4 5 6 4. Vse Bellarm. de sanct beat l. 1. c. 19. missâ—le Rom. a Piâ— quinto p. 304. â—rasmus v. 25. 26. â—1 Rhem on this place What is meant by Bread 1 Beware of couetousnes 2 Learne sobrietie 3 Contentation Phil. 4. 12. Numb 11. 3â— 33. 4 Chance confuted 5 Merit consated 6 Of vsing Gods creatures to our delight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We may pray for teÌ„porall blessings A moderate care for teÌ„porall things lawfull Eccles. 9. 10. How temporall blessing becom ours â—â—â—ov all in Christ. A lawful calling necessaric Ill getting condemned a Isa. 3 1. b Hag. 1. 6. A moderate care for this life c Exod. 16. 18. 19. d v. â—4 e Num. 11. 4. Sanctification of our foodâ— How to glorifiâ— God with ouâ— teÌ„poral goods How the creature i. sanctified Gen. 1. 29 3â— The order of causes in teÌ„porall blessings Worldlings want 〈◊〉 Right vse of temporall blessings Why Gods children must daily pray for pardon Sinne a debt Remission of sinnes is not our whole iustification c Rom. 8. 4. Rhem. on 1. Ioh. 1. sect 5. Forgiuenes of sinne described d Isa. 38. 17. e Mich. 7. 19. f 2. â—am 〈◊〉 13. Wants to be bewailed Sâ—cuâ—itie in sinne Our rest in distrust 〈◊〉 de 〈◊〉 l. 5. c. 7. Dulâ— humiliation Remedie against despaire a Luk. 17 4. No man can fulfill the law Endeauour to get pardon We must be carefull of the saluation of others How man forgiues How far wee are bound to forgiue Mat. 〈◊〉 25. How we must forgiue the obstinate How we become debters against our neighbours Remission repentance go together b Act. 8. â—3 v. 13. c Deut. 29. 19. 20. The practise of true repentance A true signe of pardon of sinne Desire of reuenge must be auoided When wee ought to seeke reconciliation with our brethren o Chap. 5. 23 24. An euidence of our hypocrisie Mans naturall cruelti How to get and keepe peace of conscience Coherence Gods childreÌ„ most tempted Watchfulnes against sinne Temptations two fold 1. Good 2. Euill To be lead into temptation 4 Degrees in Temptation Whether Gods children be lead into temptation How God leads into temptation Bellarm. de iustif l. 3. c. 14 The child of God cannot wholly fall from grace Graces helping against temptation Difference between the godly and wicked in temptation Satan is li 〈…〉 his 〈…〉 Mat. 5. 12 13. The ChristiaÌ„ armour against temptation 1 2 3 4 5 6 7 â—â—ill com 〈…〉 th â—ll 〈…〉 〈…〉 all enemies Satans policiâ—s against Godâ— children a 1. The. 5. 23 b 2. The. 2. 1â— c Iob. 1. 2. How far wâ—â— may pray against crâ—ssâ—â— Psal. 34. 19. d Luk. â— 29. Pray for a comfortable death Resist the dâ—â—â—l The way hâ—â— to 〈◊〉 〈◊〉 How to keepe the faith 1 Phil. 3. â— 2 3 How to keep a good conscience Idleâ—eâ— Satan pillow Reâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charmes Amulets dâ—abolicall 2. Cor. 11. 14. Places haunted by euill spirits must be shunned Act. 1â— 14. 16. What Gods kingdome imports Gods kingdome twofold Proofes of Gods soueraigne kingdome 2 3 4 Gods power Gods glory A ground of trust in God We must be frequent in praising god Howe to praise God How to obtaine our requests in praies Amen what it signifies here Pardon of siâ—nâ— must be beleeued particularly Concil Iâ—id 〈◊〉 cap. 9. can 14. Prayer in â— knowne tongue Howe to make the â— praier a pattern in praying For morning praier Euening praier How to pray in waightie affaires How to pray in affliction In the houre of death A patterne of a godly life Notes of Adoption out of the Lords praier Markes of a carnall man Of forgiuing others Who must forgiue a 〈…〉 b Deut. 1◠〈◊〉 19. How our forgiuenes goeth before Gods c 2. Sam. 12. 13. d Psal. 51. Priuate wrongs must be forgiuen Motiues 1 2 3 Rules of forgiuing Remission reformation go together Of Fasting Of a religious fast sixe points 1 What kind of worke fasting is How fasting is commanded in the new Testament How examples are a rule In performing a religious fast 3. things 1 a Hest. 4. 16. b 2. Sam. 12. 16. 17. 20. Tollet Instr. Sacerd. l. 6. c. 2. c Dan. 10. 3. d Iob 2. 1â— e Nehe. 9. 1. f 2. Sam. 12. 16. Ioel. 1. 13. g Ioel. 2. 16. h Ioel. 1. 11. 13. i Lev. 16. 29. k Ezr. â— 21. l 1. Cor. 9. 17. The ends of a religious fast m Ion. 3. 7. 1 2 Io l 1. 1â— 3 4 n â—ar 13. 33 The causes of a religious fast 1 2 o 1. Cor. 5. â— p Iudg. 20. 16. 3 4 5 q 2. Chro. 20 1 3. 6 r Act. 10. 30. 7 The time of a religious fast s Leu. 16. 29. Bellarm de bon oper in partic l. 1. c. 7 The kinds of a religious fast Zac. 1â— 12. Ioel 1. 14. Ionah 3. 7. 2. Câ—ro 20. 3. y 〈…〉 2. 2 y Ezra 9. â— z Ioâ—h 7. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Luk 18. 12. Mans behauiour naturally in matters of religion b 1. Kin. 21. 27 c Ps. 78. 34 36 37. d Isaâ— 29. 13 â— sorts cor 〈…〉 n religion 1 2 3 Popish fasting â—s abhominable Reasons 1. Aquin. 2. 2. â— 147. aâ—t 6. 8. Nauâ—r c. 2â— n. 13 14 15. 2 Bellar. de bon oper in partic l. 2. c. 5. 7. c 1. Tim. 4 â— 3 Tollet instr Saccr l. 6. c. â— 4 Tollet instr Saccr l. 6. c. 2. Christ requires fasting on iust occasion Motiâ—es to fasting 1 f 2. Cor. 11. 27. 2 Occasions of fasting 1 2 3 4 c 2. Cor. 12. 2â— 5 d Ioh. 2. 17. e Psa. 69 10. f Psa. 137. 6. g Psa. 122. 6. h Luk. 6. 12. 13. Of care for the bodie Outward exercises more embraced then waightie duties a Ruth 3. 3. b 2. Sa. 12. 10 c Luk. 7. 46. Priuate worship must be concealed 〈◊〉 for vs in Godâ— worship 1 Of priuate preparation to Gods publike worship 2 How priuate families must worship god The hear must be approoued to God in fasting how
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