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.
stoning and burning Further the words translated hell fire are properly the fire of Gehenna for there was a place neere to the suburbs of Ierusalem called Gehenna which is a compound Hebrew word signifying the valley of Hinnon wherein was a place called Tophet Ier. 7. 31. where the idolatrous Iewes following the horrible superstition of the Nations about them vsed to burne their children vnto Molech for which fact the place became so odious to the godly that to aggrauate the heinousnes of this crime they vsed this name to signifie and betoken the place of torment appointed for the reprobate whereupon in Christs time Gehenna and the fire of hell were in signification all one Now in this valley the Iewes vsed to burne their malefactours and vnto this kinde of iudgement Christ alludeth meaning not simply hell fire the torments of the damned but a more grieuous and greater kind of punishment then the former because it was a higher degree of sinne so that Christs meaning is this Howsoeuer your Scribes and Pharisies teach you that there is no murther but actuall killing and that it onely deserues condemnation yet I which am the law-giuer say vnto you that as you haue diuers punishments in seuerall courts for diuers offences as hanging stoning and burning so God he hath diuers degrees of punishments for the seuerall breaches of this commandement he that is rashly angrie is worthie of iudgement and he that giues out any shew of his anger in gesture shall be punished more grieuously but he that shewes forth his anger by rayling and reuiling shall endure the most grieuous punishment of all First whereas Christ here maketh degrees of punishments for diuers sinnes the Papists hereon would build their distinction of sinnes into veniall and mortall Veniall sinnes say they are light sinnes as badde thoughts vaine speeches and such like which doe not deserue damnation but some temporall punishment onely such as were alotted to ciuill courts among the Iewes for here say they Christ onely makes open rayling reuiling of our brother such an heinous sinne as deserues hell fire But this distinction cannot here be grounded for Christ doth not appropriate condemnation to this tearme of hell fire but he hath reference thereto in euery phrase that here imports a punishment as to be culpable of iudgement for vnaduised anger is to deserue condemnation in hell fire and to be punished by a Councell for testifying anger by outward signes is to deserue condemnation but yet in a deeper degree And to be worthie to be punished with the fire of Gehennah for open rayling is to deserue condemnation also but yet in a deeper measure then the former for as among the Iewes by the sentence of their Courts some offences were punished by beheading or hanging greater offences by stoning and the greatest by burning all which punishments differed in degree and yet euery one was death so before God lesser sinnes deserue lesser condemnation in hell fire and greater sinnes deeper damnation and yet euery sinne deserues damnation for the wages of sinne be it neuer so little is death Rom. 6. 23. so that Christ here makes degrees of punishments according to the degrees of sinne yet so as euery sinne is mortall deseruing daÌ„nation none venial in it self Secondly we may here obserue two excellent Rules for the expouÌ„ding of the Morall law First that vnder one sinne named in a commandement are forbidden all sinnes of the same kind with all the causes thereof for Christ in expounding this sixt commandement doth not onely condemne Actuall murther but euen Rash anger in the heart and all signes thereof in countenance and gesture with all rayling and reuiling speeches as breaches of this commandement and the like he obserueth in those which follow II. Rule To the breach of euery commandement there is annexed a curse albeit it be not expressed for Christ here fetting downe the breaches of this sixt commandement threatneth condemnation to the least breach thereof saying he that is vnaduisedly angrie with his brother shall be culpable of iudgement Is it not then a wonder to see how ignorant people doe vse the commandements for prayers when as indeede if they could perceiue it they are Gods thunderbolts to throw their soules to hell for euery sinne they commit Thirdly Christ condemning vnaduised anger as a breach of this law giueth vs to vnderstand that aduised anger is not vnlawfull and true it is that all anger is not sinnefull for Christ was ofttlines angrie with the â—ewes and the Apostle bids vs to be angrie but sinne nâ—t If any here aâ—ke how we may discerne godly anger from that which is euill and vnaduised I answer two waies first by the beginning of it for good anger proceedeth from the loue of him with whome we are angrie now loue is the fulfilling of the law and therefore anger proceeding from loue and guided thereby cannot be a breach thereof but euill anger proceedeth from selfe-loue from dislike or hatred of the partie with whome we are angrie Secondly we may discerne it by the ende Good anger is for Gods glorie against sinne because God thereby is dishonoured and for our brothers good but euill anger wants these ends and intendeth priuate respects It is quickly mooued it continueth long and also carieth with it a desire of reuenge Fourthly seeing vnaduised anger with the signe thereof is a breach of this law deseruing death hereby we are admonished to beware of this headstrong affection of anger and betime to restraine and bridle the same it hath a bad beginning and an euill ende and thereby we become murtherers Now that we may ouerrule it so as it preuaile not against vs first we must lay to our hearts this commandement of God forbidding rash anger as a barre to stoppe it Secondly we must remember how louingly and mercifully God deales with vs euery day in forbearing and forgiuing vs and therefore we ought to be like minded towards our brethren Eph. 4. 31 32. The second branch of sinne here condemned is to say vnto our brother Raca whereby we may see that euery gesture expressing rash anger and despite of heart towards another is murther before God as casting downe the countenance towards him this God reprooued in Cain Gen. 4. 6. frowning nodding the head or shaking it in contempt as the Iewes did to Christ Matth. 27. 39. also contemptuous laughter and deriding hence Ismaâ—ls â—eering at Isaac is called persecution Gal. 5. 29. and the like may be said of all signes of contempt in words as fie tush pish and to thou a man in disdaine for otherwise a superiour may thou his inferiour so also when â— man contemptuoâ—sly takes a thing in snuffe though he say nothing but flings away with an heart rising against his brother All these and such like tokens of contempt and disdaine are here condemned for murther
truely repented at their conuersion to bee reconciled vnto God 2. Corinth 5. 20. meaning by renuing their repentance And Dauid was the true childe of God yet beeing left vnto himselfe hee fell into two grieuous sinnes wherein he lay almost a whole yeare without repentance during all which time he had not pardon of them actually for Nathan rebuked him to bring him to repentance and vpon his confession pronounced them pardoned yea and Dauid himselfe afterward for the fuller assurance of mercie to his soule most earnestly intreated pardon hereof at the hands of Gods Psal. 51. So that this petition is most necessarie as well for actuall pardon of sinnes present as for the more ful assurance of sinnes past The meaning This petition is propounded in the forme of a comparison which naturally standeth thus As wee forgiue our debters so forgiue thou to vs our debts and it hath two parts a request for pardon and a reason thereof Our request for pardon is this Forgiue vs our debts In the word debt is a figuratiue kinde of speech taken from bargaining wherein God is resembled to the Creditour Man is the debter the Law is the bond or obligation and sinne is that debt of ours for which we stand bound to God by the law this appeares by this that in the Euangelists the word sinne and debt are vsed promiscuously as Luk. 11. 4. compared with this of Matthew and Luke 13. 4. Now sin makes vs debters vnto God not for that we owe it vnto him for we are bound by the law to yeeld the contrarie obedience but because vpon default of obedience vnto God whereto wee are bound by the law we are bound for our sins vnto punishment which is as it were a second debt Euen as a man that is bound in an obligation to another through default of performing the condition thereof is bound to paie both the principall and the forfeiture the punishment of sinne which is eternall death being that forfeiture whereto we stand bound before God for want of obedience which is as it were the principall The consideration of this resemblance for which sinne is called a debt serues to direct vs in some points of religion as first it confutes their opinion who hold that our whole iustification consists in the remission of sinnes and that the same is wrought by the shedding of Christs blood alone for we owe to God a double debt first obedience and for default thereof we stand bound to punishment these two debts are different and distinct one from an other and they must both be paid and Gods iustice satisfied either by our selues or by a furetie before we can be accepted as righteous vnto life Now we our selues can discharge neither therefore Christ our suretie must doe both and so he hath for our second debt of sinne whereby we stand bound to punishment Christ discharged by his death and passion wherein he made his soule a sacrifice for sinne and our debt of obedience in perfect loue to God and man he also paid to God in fulfilling the law for vs whereupon it is true that the righteousnes of the law is fulfilled in thē which walke not after the flesh but after the spirit But say they the Scripture euery where ascribes our whole redemption and iustification to Christs blood-shedding and to his death and passion Ans. Christs blood-shedding must be considered two waies first as a part of his passion whereby we are discharged from punishment secondly as a part of his obedience wherein he testified singular loue both to God his father and vnto mankind for in suffering he obeied and in obeying he suffered now because his bloodshedding is a part of both therefore is our whole redemption ascribed thereunto not excluding but including his actuall obedience therein it beeing a part thereof Secondly debt in this place betokening sinne as it binds vnto punishment sheweth plainly that sinne and punishment goe alwaies together and therefore the Popish doctrine is false and erroneous which parteth them asunder by making some sinnes veniall not deseruing the punishment of death which is the wages of sinne Forgiue vs This forgiuenesse here asked is a free and full discharge from sinne and the punishment thereof without any satisfaction on our part and this God doth when he is content for Christs sake not to impute sinne vnto vs but to account it as not committed and the punishment thereof as not due vnto vs beeing fully and freely contented with the all-sufficient satisfaction made by Christ in his death and passion This forgiuenesse Hezekias expressed when he saide to God Thou hast cast all our sinnes behinde thy backe and Michah saying He will subdue our iniquities and cast all our sinnes into the bottome of the sea So that our request to God is this that whereas our sinnes binde vs vnto punishment the Lord would be pleased for his Sonnes sake freely to remit all our sinnes and neuer to impute them vnto vs and to be fully contented with the suffering of Christ that the punishment of our sinnes be neuer laide vpon vs. Quest. But of what sinnes doe we here aske pardon Ans. Both of sinnes past and present for howsoeuer the child of God hath his sinnes past fully pardoned at once on Gods part vpon his true repentance yet he is not able so to receiue pardon as God giues it but must receiue it by little and little and as it were droppe by droppe this we may see in Dauid who had the pardon of his sinne pronounced by Nathan the Prophet and yet after that he penned the 51. Psalme wherein he begges mercie and forgiuenes most earnestly for that sinne which God had alreadie pardoned aiming no doubt at a more full and comfortable assurance of Gods pardon in his owne heart for this cause also in his olde age he praies for the pardon of the sinnes of his youth Psal. 25. 7. Againe here we pray for the pardon of sinnes present both that they may be actually forgiuen and also that our hearts and consciences may be setled in the assurance thereof The vses First by this petition we are taught to bewayle our carnall securitie for naturally we goe on from day to day in following the pleasures and profits of this world and neuer thinke of our debt to God by sinne till the euill day of death or distresse approach vnto vs like to desperate bankrupts that neuer regard their debt till the sergeant be vpon their backe This is that sinne which Christ foretold should raigne in the latter daies Math. 24. 39. and I appeale to the conscience in the veiw of all estates and conditions whether it be not so for though iniquitie doe abound yet no man saith what haue I done Ier. 8. 6. yea this is the sinne of many professors for the nature of man is prone to incroach vpon Gods favour But we must know that this securitie cannot stand with
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
hearts touched with sorow for them and to hate them first in our selues and then to proceede to hate them in others It is a preposterous course arising from the corruption of nature to beginne with the hatred and dislike of sinne out of our selues II. Doctr. Further here in this reason our Sauiour Christ makes a difference of sinnes some are as motes some as beames euery sinne indeede is death and condemnation and yet all are not equall but farre different in degrees as some men are drowned in the chanell and middle of the sea some by the shoare side which places differ in depth and danger though all is one in regard of death some men indure damnation in deeper measure some in lesser yet both are condemned But the Papists abuse these words and would gather hereon a distinction of sinnes which God doth not allow to wit that some sinnes are veniall which deserue not death and these are here called motes some againe are mortall deseruing death and those are called beames But the moto and beame are both mortall sinnes A mote or a straw may sometime put out the eye though indeed the beame be more forcible to dash it quite out and so doe small sinnes wound the conscience and damne the soule though greater sinnes doe more deepely wound the conscience and plunge the same into hell small and great sinnes both destroy the soule though in a differeÌ„t degree the very mote is deadly sinne though in nature the beame be more mortal This distinction they borowed froÌ„ former ages but abusing the primitiue Church from whence they had it for the ancient Fathers called some sinnes veniall not because they deserued not death but because they were pardonable in regard of the censure of the Church and did not incurre the censure of excommunication and those they called mortall or criminall sinnes which had the censure of excommunication passed against them so that the Papists abuse both Fathers and Scripture in this distinction Thirdly Christ naming the very eye and not the face or other parts of the bodie would hereby giue vs to vnderstand what is the propertie and scope of rash iudgement namely to deface the very intention of his heart of whome censure is giuen When Dauid sent his seruants to Hanun king of Ammon to comfort him after his fathers death the Princes of Ammon told their lord that Dauids seruants were but spies that came to search out his citie thus they iudged rashly of Dauids fact and their intent was to corrupt the honest mind of Dauid perswading the king that Dauid and his seruants had an other intent and end of their comming then they made knowen to the King So that the rash censurer seekes to blemish the good mind and conscience of his brother And hence we may well be warned to take notice of our naturall corruption how that without Gods speciall grace we doe plainly hate our brother els we would neuer so suspiciously prie into his waies as to depraue his good meaning We must therefore content our selues with the speaches and actions of our brother and take heede how we deale about the eye that is with his intent and meaning that we must leaue to God who onely knowes the heart and for his actions speaches if it may be we must alwaies expound them in the better part if we cannot defend a mans doing yet we must excuse his meaning if we cannot excuse his intent yet we must thinke the best of his conscience if we cannot excuse his coÌ„science yet we must iudge it to be but a sinne of ignorance if we cannot so doe yet we must thinke that it was done in some grieuous temptation and that if we our selues had beene in like case we should haue done farre worse we know not when God may giue grace to men or when he leaues them to themselues and therefore in regard of the minde and conscience we must comprimit our iudgements at all times And perceiuest not that is though it may be thou seest it yet thou dost not well consider of it Hence our Sauiour noteth out a second maine fault in mans nature to be thought vpon namely carnall securitie whereby though in some small measure men see their offences yet naturally they neuer thinke on them heartily seriously as they ought to doe S. Paul saith Awake thou that sleepest signifying that by nature we lie slumbering in sinne so as though we may sometime haue a little glimmering thereof yet we neuer throughly behold and consider them as we should the Lord himselfe complaines of this securitie in sinne in his owne people No man saith what haue I done Ier. 8. 6. This was the sinne of the old world they knâ—w nothing till the flood came Mat. 24. 39. it may be they had now then some conceit thereof but they thought not seriously thereon now as the daies of Noe were so shal be the daies of the comming of the sonne of man in regard of securitie and these are those daies wherein we now liue for howsoeuer we sometime thinke on our sinnes yet we looke not on them with both eyes as we doe on our neighbours faults We must here be warned to take heede of this sinne for it is a fearefull case either not to see our sinnes or seeing them to passe them ouer without serious consideration The Apostle saith when men say peace peace then comes sudden destruction Now men doe then most fearefully crie peace peace vnto themselues when they either will not see their sinnes or seeing them doe not well consider thereof in their hearts We therefore must labour for this grace to haue a cleare sight into our sinnes for without that we can neuer sorow according vnto God nor repent vnto life as we ought to do Why seest thou c. and how saiest thou to thy brother In both these phrases consider how Christ would haue all those which are to giue iudgement of the offences of others to be themselues without reproofe and blame els they are no fit persons to giue censure of those that be vnder them And therefore the Magistrate in the towne and common-wealth the Minister in the Church the master in the family and euery superiour in his place must labour to be vnblameable for if they be tainted with grosse sinnes they can neuer throughly purge them that be vnder them A Minister saith Paul must be vnreprooueable 1. Tim. 3. 2. and so likewise the Magistrate who is Gods vicegerent and euery gouernour in his place Lastly in both verses obserue the coÌ„dition of those that are giuen to rash iudgement namly that of all men they are the worst Christ makes them to carrie beames in their eyes when others haue but motes or strawes The man that is giuen to censure others would seeme to be of all men most holy but the truth is there is none so bad as he though he be a
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
whereof Hatred is the roote and the rest are the branches Thirdly Christ laies downe the cause for which this persecution shall be inflicted namely for my sake or as S. Luke saith for the sonne of mans sake which expoundeth this phrase for Righteousnes sake v. 10. to wit for professing beleeuing and maintaining the doctrine of the Gospel taught by Christ touching remission of sinnes and life euerlasting to them that beleeue The vses in generall We see that Christ vrgeth this Rule of blessednes more largely then the former this he doth for speciall cause first hereby he would teach his Disciples and vs in them that it is the will of God his Church in this world should be vnder the crosse in such affliction and persecution as their blood shall be sought for the maintenance of the faith And this hee will haue to bee the state of his Church for speciall causes First that the members thereof by their afflictions may be acquainted with their owne wants and infirmities which they would not much regard if they were freed from the crosse Secondly that by affliction they may be kept from many grieuous sinnes into which they would fall if they liued in peace Thirdly that others seeing the correction of the Church for sinne might learne thereby to hate and auoide sinne and lastly that the Church might glorifie God in a constant and couragious maintenance of his truth vnto death for euen in persecution is Gods truth preserued against the reason of mans wisdome patient suffering for the truth beeing faithfull witnes-bearing thereunto Secondly Christ had newely called the Twelue out of all his Disciples to be Apostles whereupon they might thinke that they should be aduanced to some outward honour ease and peace but Christ hereby calles them from that conceit puts them in mind of affliction which should befall them in time to come that when it came they might the better indure it And thus he prepares all churches to suffer affliction yea and we our selues must hereby learne in time of peace to prepare our selues against the day of triall because his will is that whosoeuer would liue godly in Christ Iesus must suffer affliction Thirdly hereby Christ intends to lay a ground of comfort to his disciples in their persecution by a plaine and ful declaration of their happines that suffer for righteousnes sake in that they haue sure title to the kingdome of heauen out of which estate no sound comfort can be had And this same must we lay vp in store against the time to come for we liue now in peace by Gods mercie but we know not how long it will continue we haue beene threatened and dangerously assaulted by our enemies many a time beside the rodde of God shaken with his owne hand against vs and wee may not thinke our peace will last alwaies but seeing our sinnes increase we may be sure our ioy and peace will one day bee turned into sorrow and therefore it will be good to haue this Rule engrauen in our hearts that they are blessed which suffer for righteousnesse sake If therefore tribulation come for the defence of the Gospel we must haue recourse to this promise of blessednesse and that will be our comfort More particularly In the words of this Rule Blessed are they c. Christ would let vs see that deadly hatred which the world beares vnto Gods Church for so much the word persecute importeth The reasons of this hatred may be these First the Church of God in the ministerie of the Gospel seekes the ruine of the diuels kingdome who is the Prince of the world the diuell therefore rageth and inflames the hearts of his instruments with malice against Gods Church that they may persecute and quite destroy it if it were possible Secondly Gods Church is a peculiar people seuered from the world in profession doctrine and conuersation and therefore the world hates them Ioh. 15. 19. And this very point may serue to stay our hearts when we shall bee persecuted for the profession and embracing of the Gospel of Christ for the world doth hate Gods Church and will doe to the end there must be enmitie betweene the seed of the serpent and the seede of the woman as then he that was borne of the flesh persecuted him that was borne after the spirit so is it now Gal. 4. 29. Secondly obserue that this hatred of the world is not onely against the members of Gods Church but euen against Christs holy religion so Christ saith for my sake or for my Religions sake This is to be marked as a most excellent argument to perswade our consciences that the Gospel of Christ which we professe is the true and blessed doctrine of God because the wicked world doth alwaies hate it yea it hateth vs also for the Gospels sake now if it were a doctrine of men it would fit their natures well and they would loue it for the world doth loue his owne Ioh. 15. 19. Thirdly if they be blessed that suffer persecution then how may any man lawfully flie in persecution Answer A man may flie in persecution with good conscience these two things obserued first that he be not hindred by his particular calling secondly that he hath libertie offered by Gods prouidence to escape the hands of his enemies The intent of this verse is not to forbid flight but to comfort such as are in persecution and cannot escape for the word signifieth such persecution as is by pursuite and oppression which cannot be auoided Lastly seeing they are blessed that suffer for righteousnes sake Whether are they alwaies cursed that suffer deseruedly for an euill cause for the contrarie reason is in contraries Ans. They are alwaies accursed saue in one case to wit vnlesse they repent for their vnrighteousnes for which they are afflicted but by true repentance they become blessed The thiefe vpon the crosse had liued in theft and was therfore attached condemned and crucified and so he suffered for vnrighteousnesse but yet hee was saued because hee repented and beleeued in Christ. It is added for righteousnesse sake In this clause we are taught a speciall lesson namely that when God shall lay vpon vs any affliction or persecution as imprisonment banishment losse of goods or of life it selfe we must alwaies looke that the cause be good and then suffer willingly This is a necessarie Rule for we must suffer affliction either publikely or priuately if we will liue godly in Christ Iesus Now it is not the punishment but the cause that makes a Martyr and to this purpose Peter saith Let none of you suffer as a Murtherer a Thiefe or a busie-body but if any man suffer as a Christian let him not be ashamed but glorifie God in this behalfe and therefore we must be sure the cause be good yea this we must looke vnto in our particular priuate crosses Verse 11. Blessed are ye when men reuile you and
vndoubtedly is our miserable and wofull case in our selues And there is no way to escape this curse but onely this we must humble our selues before God and confesse against our selues the murther of our hearts declared in our gesture speech and behauiour then we must labour to be grieued for these sinnes for which ende we must applie vnto our selues Gods fearefull iudgements due vnto vs for them Thirdly we must earnestly sue vnto God for mercie and pardon as for life and death like as poore prisoners doe when the sentence of death is to be pronounced against them yea we must crie with sighs and grones that cannot be expressed and giue the Lord no rest till he send into our consciences the comfortable message of mercie and pardon by his good spirit This done we must labour in our callings for the time to come to procure and further the welfare and safetie of our brethren as well as our owne we must not seeke our selues but the common good eschewing those things that may grieue our brethren and doing those that may be good and comfortable vnto them that so by new obedience we may shew forth thankefulnes for Gods mercie and fauour towards vs. Hitherto we haue hādled the three degrees of murther which Christ condemneth by this law beyond the doctrine of the Iewish teachers Besides these there is a fourth degree here condemned which is actuall killing This Christ doth not here name because he taketh it for graunted euen by the doctrine of the Scribes and Pharisies Now because it is the main sinne of this cōmandement therfore here it is to be handled which we wil doe thus first we wil shew when killing is murther and when it is not and then handle the kinds thereof For the first Killing is not alwaies murther for sometime a man hath power giuen of God to kill and it is no sinne now God giues a man power to kill three waies I. by the written word thus Princes and Gouerners and vnder them executioners are allowed to kill malefactours that deserue death and thus souldiers are warranted to kill their enemies in a lawfull warre II. by an extraordinarie Commandement and so Abraham might lawfully haue killed his sonne if the Angel of the Lord had not staied his hand III. by an extraordinarie instinct which is answerable to a speciall commandement and so Phinees slue Zimri and Cosbie without guilt of murther But killing is murther when men of their own wills without warrant from God slay others and this sinne is plainely and directly forbidden in this commandement II. Point The kindes of killing be two either voluntarie or casuall Uoluntarie killing is when a man killeth of purpose and intent and this sinne is so hainous that it defileth the land where the blood is shedde till it be purged by the blood of him that shedde it And this purpose to kill is twofold either with deliberation and fore-desire of reuenge as when a man hath caried a grudge in his heart long before or without deliberation when a man without all former malice is suddenly caried by furie and anger to slay his brother and this second kinde of killing is distinguished from that which is vpon deliberation by the name of manslaughter and also fauoured by the lawes of some Countries because it is not done of set purpose but through sudden anger before the blood be cold but Gods law maketh both of them murther and admitteth no recompense for the life of the murtherer nay beside it adiudgeth the murtherer to eternall death both in soule and bodie To this voluntarie murther we must referre those that giue commandement counsell or helpe vnto the murtherer for he that commandeth is the principall Agent and the murtherer is his instrument Againe it is voluntarie murther to strike an other though with purpose onely to wound if death follow thereon And that also which is committed by a drunken man for his will is free though sense and reason be blinded Casuall killing commonly called chance medlie is when a man killeth an other hauing no purpose to doe him hurt The presumptions of casuall killing be these First if a man kill an other hauing no ill will or anger towardes him nor to any other for his sake neither is mooued thereto by couetousnes or any affection Secondly if he be doing the lawfull duties of his particular calling Thirdly if he be well occupied doing some lawfull worke beside his calling And lastly if he be doing a thing which he ordinarily practiseth keeping his vsuall place and time And albeit this kind of killing if it be meerely casuall is no sinne yet the partie committing it in old time was bound to come to his answer thereby to purge and cleare himselfe from suspition of murther as also to auoide the hatred and daunger of the friends of the partie killed and lastly to keepe and maintaine the hatred of murther among Gods people Now this sixt commandement is not to be vnderstood of casuall but of voluntarie killing And this also must be obserued that Christ giueth the name of murther to all the occasions thereof that he might breede in our hearts an hatred of them all as of murther it selfe verse 23. If thou then bring thy gift to the Altar and remembrest that thy brother hath ought against thee 24. Leaue there thy gift before the Altar goe thy waies first be reconciled to thy brother then come and offer thy gift Here Christ propounds a Rule of concord by seeking reconciliation with them whome we haue wronged and it depends vpon the former verse as a consequent and conclusion drawne therefrom as may appeare by the first wordes If then or therefore as if he had said If rash anger and the testification thereof either in gesture or reuiling speech be murther and deserue condemnation then we are with all diligence to seeke to be reconciled to our brethren whensoeuer any breach of loue is made betweene vs and them The Exposition If thou bring thy gift to the Altar Here Christ alludeth to the Iewes manner of worshippe vnder the law which was to offer in the Temple sacrifices vnto God both of propitiation and thanksgiuing And though Christ here onely name this one kind of ceremoniall worshippe yet vnder this he comprehendeth all manner of true outward worshippe whether Legall or Euangelicall as if he should say If thou come to worship God any way either by offering sacrifices or by praying vnto God by hearing his word or receiuing the Sacraments and remembrest that thy brother hath ought against thee that is that thou hast any way wronged and offended thy brother this appeareth to be the true meaning by the like wordes of Marke If thou hast ought against thy brother meaning for iniurie done vnto thee by him forgiue him and therefore our brother hath something against vs when we haue wronged or offended
must be opened namely what is Adulterie here forbidden Adulterie properly is the breach of wedlocke by such parties some one whereof at the least is either maried or espoused I call it the breach of wedlocke to note the propertie of this sinne which is not in any other sinne vnlesse it be of this kinde though the sinne bee farre more grieuous Idolatrie is a more hainous sinnâ— then Adulterie beeing a breach both of the first and second commaundement of the first Table and yet it comes short of Adulterie in this qualitie of breaking wedlocke for wedlocke may bee kept of those which are Idolaters Secondly I say betweene any parties if one bee maried meaning the husband as well as the wife to confute the opinion of some Iewes and by some lawes also maintained that the man hath a priuiledge aboue the woman so as hee breaketh not wedlocke when he goeth in to another woman besides his wife which is false for though he haue a prerogatiue ouer his wife in beeing her head yet hee hath no priuiledge to free him from matrimoniall fidelitie but is as much bound to keepe himselfe vnto his wife as she is to keepe her selfe to him The preheminence of superioritie cannot free the husband froÌ„ the bond of mariage the husband is bound to the wife as much as the wife is to the husband and shee hath power ouer his bodie as much as he hath ouer hers 1. Cor. 7. 4. Thirdly I say or espoused because Adulterie is not onely committed by such parties whereof one or both be fully maried but also by them whereof one is single and the other contracted onely and therefore is the same punishment alotted to both for contract in right is mariage Thus wee see the sinne here directly forbidden according to the letter of the Law Now though the Lord vnder this one includes all the sinnes of the same kind as we shall anone perceiue yet the Pharises tooke this litterall signification for the whole meaning and taught that the sinne here forbidden was bodily adulterie onely and so made the adulterie of the heart to be no adulterie which exposition Christ here confutes First here obserue the fraud and cunning of these Pharises they would seeme faithfull interpreters of the Law in that they keep themselues so close to the words that they will not passe one iot beyond the litterall sense but yet in the meane time they omit the full meaning and true vse of this Law The like hath beene the practise of heretiks in all ages as the Arrians who denied that Christ was God stucke fast to these words of Scripture the father is greater then I and to such like And the Papists to vphold their breaden God by transubstantiation will needes keepe tke litterall sense of these words of Christ This is my bodie whereby they ouerturne the nature of that sacrament And the like might be shewed by sundrie examples in all ages whereby we are taught not to stand vpon the proprietie of the words of Scripture onely but to labour to haue the true spirituall sense ioyned with them Secondly here obserue how grieuous a sinne Adulterie is in that Christ by name doth expresly forbid it among all the sinnes of this kind yea the very Pharises doe euery where condemne it for though they would easily dispense with disobedience to Parents yet the woman taken in Adulterie must be put to death Iohn 8. 4 5. The greatnes of this sinne might be shewed by many arguments for if he be worse thou an infidel that careth not for his familie then farre worse is the Adulterer for he destroyeth his familie Salomon we know maketh Adulterie worse then theft and yet theft is a notorious sinne greatly hated and seuerely punished of all nations Againe Adulterie destroyeth the Seminarie of the Church which is a godly seed in the familie and it breaketh the couenant betweene the parties and God it robs another of the pretious ornament of chastitie which is a gift of the holy Ghost it dishonoureth their bodies and maketh them the temples of the diuell and the Adulterer maketh his familie a Stewes for as Dauid dealt with Vrias so his owne sonne Absalon dealt with him and lastly it bringeth Gods vengeance vpon the posteritie and therefore Iob calleth it a firâ— which shall deuoure vnto destruction yea the greatnesse of Gods punishment vpon Adulterers partly in this life and principally after death may plainely shew the greatnesse of this sinne for this and other sinnes God in his wrath ouerthrewe Admah and Zebomi Sodome and Gomorrah with five and brimstonâ—â— from heauen and the place where they stood it made a poole of poysoning water vnto this day And although the Lord doe not shew such extraordinary reuenge against sinne yet his wrath is a consuming fire against whole families townes and kingdomes for this sinne though Dauid repented of his Adulterie yet for that very sinne the sword must not depart from his house for euer And for the life to come Adulterers and whâ—remâ—ngers God will Iudge Againe neither fornicators nor adulterers c. shall inherit the kingdome of God they may indeed repent and so bee saued but then they cease to be adulterers Now if Adulterie be so grieuous a sinne worser then theft c. then we must wish that in all places it were as seuerely punished as theft is so would families be reformed and become good Seminaries both for Church and common wealth Secondly the grieuousnesse of Gods wrath against this sinne must admonish euery one to beware thereof for it brings the besome of destruction to sweepe all away both in Church and common wealth Verse 28. But I say vnto you that whosoeuer looketh on a woman to lust after her hath committed adulterie with her alreadie in his heart Here our Sauiour Christ laies down the true sense of this commandement and as we see hee speaketh as the Law-giuer and Prophet of his Church who hath absolute power to giue lawes and to expound the same But I say vnto you The Pharises said there was no adultery but that which was outward and bodily but Christ plainely confuteth that and saith he that looketh on a woman to lust after her that is either in looking on her lusteth or by looking lusteth after her that is desireth to increase his lust he hath committed adulterie with her alreadie in his heart Here then our Sauiour Christ setteth down two things touching the interpretation of this law First the occasion of adulterie which is looking to lust Secondly that the â—ust of the heart that is the motion and inward inclination of the heart vnto this sinne is adulterie before God though it neuer come into action For the occasion To looke vpon a woman is not sinne but may bee done lawfully yea thereby a man or woman may glorifie God as the Queene of Sheba by beholding Salomons person and hearing his
not of our sinne yet he preserues nature in sinfull workes And thus we see that lust is a sinne II. Point How can lust be a sinne of the seauenth commandemeÌ„t seeing it is directly forbidden in the tenth for in this briefe decalogue there is no needlesse repetition of any thing Ans. Lust is two-folde either without consent of will as when vnchaste desires come into the minde and heart and are not entertained of the will but bee speedily checked so soone as they arise and such lust is forbidden in the tenth commandement or with consent of will when a man is willing to entertaine and cherish the vnchast thoughts that come into his minde though he neuer put them into practise and these are forbidden in the seauenth commandement III. Point The greatnesse of this sinne of lust This is here expressed by Christ calling it Adulterie before God as if he should say Looke how great a sinne bodily adulterie is before men who punish the same with death euen so great and hainous a sinne before God is the inward vnchast lusting of the heart whereto a man giues consent of will though he neuer bring it into action for this he stands culpable of adulterie before God and shall therefore be condemned vnlesse hee repent The vse of this Third Point is manifold First hereby we may learne how to examine our selues by this seauenth commandement for our Sauiour Christ here teacheth vs that they which willingly retaine vnchaste desires with delight though they neuer giue their bodies to the outward acte are Adulterers before God and therefore when wee would examine our selues by this commandement wee must search our hearts whether we haue willingly retained therein any lustfull thoughts and if we haue wee must know that we are guiltie of Adulterie before God And because none of vs are free from this sinne it must humble and cast vs down before God as breakers of this commandement Secondly if the lust of the heart be Adulterie before God then wee must with care and diligence learne the Apostle Pauls lesson 2. Corinthians 7. 1. To purge our selues from all vncleannesse both of flesh and spirit that is wee must labour to keepe our hearts and mindes pure and chaste as well as our bodies And to induce vs herevnto consider the Reasons following First we all desire to see God and to know his loue in Christ for our comfort in this life and saluation for euer but without holinesse and puritie of heart wee can neuer see God nor knowe the comfort of his loue for when a man defiles his minde with vnchaste thoughts hee depriues himselfe of the taste of Gods fauour and of the experience of his loue Secondly consider the state and condition of mans heart by effectuall calling it is the dwelling place and Temple of the holy Ghost for when a man is in Christ hee liueth in Christ by faith and Christ in him by his spirit now then looke as men vse to trimme vp their dwelling houses for the receiuing of some noble guest so ought wee to keepe our hearts pure and cleane from vnchaste lustes that they may bee fit habitations for the blessed spirit of God but by vnchaste lustes we make the heart a stable for the deuil and a cage of all vncleane spirits Thirdly if wee suffer our hearts nowe to burne with fleshly lust we make an entrance in them for the burning of hell fire for euer for these two alwaies goe together burning lust and hell fire vnlesse repentance come betweene And therefore if wee would escape hell fire wee must quench the fire of lust and cleanse our hearts from this vncleannesse Fourthly by profession we seeme to be the members of Christ and if we would be so indeed then we must take heed of vnchaste lusts for thereby wee pull our hearts from Christ and knit them to an harlot These and such like â—â—â—sons must mooue vs to auoide all vnchaste desires and for the preseruation of chastitie in our hearts these Rules must bee obserued First the minde must be filled with godly meditations and the word of God must dwell in our hearts plenteously for vnchast lusts doe therefore arise in our hearts because we are idle minded and emptie of Gods word if that were truly ingraffed in vs these wicked desires could not enter or at least take no place in vs. Secondly we must often giue our selues to the spirituall exercises of faith repentance and new obedience as to the vsuall hearing reading and meditating in Gods word to the often receiuing of the Lords supper and to continuall prayer not onely publikely but priuately especially for these confirme Gods graces in the heart and doe euen nippe in the head all vngodly motions whatsoeuer Thirdly we must vse sobrietie in meat drinke and apparell for vngodly lusts are kindled fedde and nourished with too much pampering of the bodie Sodome and Gomorrah Admah and Zeboim sinned most grieuously in this kinde through fulnesse of bread and therefore we must vse a moderation in these things that grace may be strengthened and all euill lusts weakened in vs. Fourthly we must alwaies be doing some good thing either in our generall calling of a Christian or in our particular calling yea in our lawfull recreation we must intend and practise good for when men are idle Satan fills their hearts with euill thoughts and so defiles the same Fiftly men and women must not priuately conuerse together without warrant so to doe either from their generall or particular calling so as with good conscience they can say the Lord doth call them so to conuerse for the mutuall conuersing of men and women is the cause of many noysome lusts and therefore neither men nor women without good warrant should thrust themselues into such occasion of temptations Remember what the Apostle saith Euill conuersings corrupt good manners The Apostle Peter felt tho smart of this boldnes though in an other case for comming to warme himselfe in Caiphas hall without good warrant so to doe when a silly maide demanded of him whether he was not one of Christs companie he denied him flatly and that with cursing and so many men and women conuersing without warrant where they should not doe fall into many noysome sinnes and when they thinke themselues most strong then with Peter haue they the greatest falls verse 29. Wherefore if thy right eye cause thee to offend plucke it out and cast it from thee for better it is for thee that one of thy members perish then that thy whole bodie should be cast into hell vers 30. Also if thy right hand make thee to offend out it off and cast it from thee for better it is for thee that one of thy members perish then that thy whole bodie should be cast into hell In these two verses our Sauiour Christ laieth downe a most heauenly instruction for the auoyding of offences
occasions of sinne giuen by others that thereby he may enter into them for the destruction of their soules we therefore must endeauour as Paul did To keepe a good conscience in all things that is to keepe our selues pure and vncorrupt from all the occasions of sinne in the world with a watchfull eye against offences must walke on in that way that leadeth vnto life eschewing these stumbling blockes which the deuill casts in our way by other men and so shall we obey this good counsell of our Sauiour Christ. The second kind of occasions of sinne giuen are those which a man giues vnto himselfe and they arise either from his affections or from his imaginations from mans affections arise so many occasions of sinne as there be corrupt affections in him as from corrupt desire ariseth couetousnes which is so great an occasion of sinne that the Apostle calls it the roote of all euill This drawes mans heart so much to the world that he can spare no time for the meanes of his saluation herewith he is so choked that he neuer thinketh of repentance till the last gaspe Such an other occasion of sinne is pride of heart whereby many giue themselues so much to the garnishing of their bodies that they neglect their soules altogether The like is selfe-loue whereby men ouerweening their gifts thinke not themselues honoured according to their desert and so through discontent giue themselues to plotte and practise much mischiefe for the aduancing of their estate Of this sort are the Romish Priests and Iesuits as their manifold dangerous attempts against our Church and State doe euidently declare And thus we might runne through all the affections of mans heart shewing that the corrupt motions thereof are the cause of much sinne vnto him and a most dangerous meanes for the ruine of his soule In regard whereof here also we must snew how this eye may be plucked out and this hand cut off that is by what meanes we may reforme our hearts and stay the rage of our affections that they cause vs not to sinne The way is this we must mortifie and crucifie our vnruly affections and corrupt desires And for this ende we must put in practise three duties First we must beleeue that we are crucified with Christ that is as we conceiue our selues to be in Christ by faith whereby we haue communion with him so we must conceiue that this communion with Christ is in his death and buriall so as our sinnefull nature with all our corrupt affections were nayled to his crosse and buried in his graue as the Apostle shewes at large Rom. 6. 3 4. c. Now when this perswasion shall take place in our hearts it will by Gods grace keepe vs from yeilding to corrupt motions and desires and mooue vs to labour to subdue them daily for herein stands our assurance that wee haue fellowship with Christ when we haue fellowship in his death And therefore as we see malefactours to cease from stealth and robberie when they are once hanged so we beeing crucified with Christ in respect of the old man must not suffer the same to rule in our affections or to haue force in our members knowing as the Apostle saith that our old man is crucified with Christ that the bodie of sinne might be destroied that henceforth we should not serue sinne and they that are Christs haue crucified the flesh with the affections and lusts thereof whereupon he bids vs thinke that we are dead to sinne meaning with Christ and so cannot liue therein S. Iohn saith he that is borne of God sinneth not because the seede remaineth in him that is true faith assuring the heart that all the benefits of Christs death and passion belong vnto him whereof this is one that in our nature he suffered death vpon the crosse that we by the power of his sufferings might haue sinne crucified in vs so as it should not raigne in vs to bring forth fruits vnto death Secondly we must remember Gods commandement forbidding euery sinne and euery wicked lust and affection and withall we must applie the threatning of his wrath against the same that thereby our flesh may be subdued Thirdly we must striue against our corrupt motions and affections not giuing them libertie to beare sway in vs but ruling them by meditating in the word of God and by prayer for strength of grace to ouercome them all dealing with them as parents doe with kniues turning the edges of them before they leaue them in the hands of their children least they be hurt therewith as if our loue be set vpon the world we must labour to set it vpon Christ and his righteousnes and if our hatred be against our brethren we must labour to set it vpon sinne and so for euery affection as ioy feare c. we must so keepe them to their right obiects that they may rather further vs in well doing then become in vs the occasions of any sinne against God The second kind of occasions of sinne which a man giueth to himselfe arise from his minde and imagination And they are many I will onely note three The first is an inward conceit of perfect knowledge touching mans dutie to God and the way of his saluation that this is a common conceit in the hearts of the ignorant especially may appeare by this common speech of theirs that they know as much as any Preacher can teach them for the summe of al say they is to loue God aboue all and my neighbour as my selfe to beleeue to be saued by Christ now this they know as well as the best and hereupon they become contemners of the preaching of the word the ordinarie meanes of their saluation as of a thing needeles and superfluous This conceit is common among vs and doth much hurt to many a mans soule The way to cut it off is this the vaine man that is puffed vp with this conceit must examine himselfe touching his knowledge whether it be sufficient to his saluation And for this ende he must make inquirie in himselfe for these two things first whether he see his owne naturall blindnes and whether he be mooued thereby to labour for the knowledge of God and of his will where this is wanting there is nothing but a vaine conceit of knowledge Secondly whether his knowledge be ioyned with conuersion of heart from sinne vnto God and with reformation of life from euill to good This change of heart and life goeth with all sauing knowledge Now if these be wanting as vndoubtedly they are in all vaine persons then is their knowledge so farre from beeing sauing knowledge profitable to saluation that it rather turneth to their deeper condemnation The second Imagination in man occasioning him to sinne is the perswasion of his strong faith The more ignorant sort that want both faith and repentance will thus bragge of
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
25. 21. If thine enemie bee hungrie giue him bread to eate â—f he thirst giue him drinke See the practise hereof in â— Elisha when God deliueâ—ed them into his hands that sought his life he brought them to Samaria and when the king of Israel would haue slaine them hee forbade him nay he caused the King to refresh them with bread and water and so sent them to their owne master For praying for our enemies wee haue the example of the Propheâ—â— of â—our Sauiour Christ and of Steuen who praied for those that put him to death Obiect â— It will be said the Scripture else-where seemes to make against thiâ— as Psal 139 21 22 Do not I hate them O Lord saith Dauid that hate thee and doe I not earnestly contend with them that rise vp against thee I hate them with an vnâ—ained hatred wherby it seemes that in some cases a man may hate his enemies Answ. First we must put a difference betweene our enemies cause and his person their euill causes and their sâ—â—â—â—s must be haâ—â—â— and we must giue no approbation thereso but yet their persons beeing Gods creatures and be a â—â—ng his image in some sort must bee loued Againe enemies bee of two sorts priuate and publike a priunte enemie is he that hateth a man for some priuate cause in himselfe or concerning his affaires and such a one we must loue and not hate as Christ here commandeth A publike enemie is he that hates a man for Gods cause for religion and the gospels sake and these publike enemies be of two sorts curable and incurable If our publike enemies be curable we must praie for their conuersion hating their conditions If they bee incurable and wee haue plaine signes of their small impeniâ—â—â—â—e theâ— we may hate them for so we hate the deuill So Paul saith If any man loue not the Lord â—esion Anâ—thema Maraâ—â—tha let him bâ—e finally and wholly accursed And yet this we must knowe that wee ought to direct our hatred to their sinnes and for their sinnes hate their persons and no otherwise Now Dauid in that Psalme speaketh not of priuate but of publike enemies who hated not onely him but God also in his religion and were also incurable Obiect 2. But the practise of Gods children seemes to bee otherwise for Dauid often curseth his enemies and praieth for the destruction of them and â—heirs Psal. 109. 6 9 10. And Peter wisheth that Simon Mâ—gus may perish with his money and Paul praieth the Lord â—o reward Alexander the copper-smith according to his 〈◊〉 2 Tim. â—4 14. How can this stand with the iâ—â— Answ. There bee â—â—â—â—n interpretations of these shots Some say which 〈◊〉 that in Dauids Psalmes his curses are in proper sense propheâ—ies of the destruction of publike incurable enemies of Gods Church and are onely propounded in the forme of praiers Againe Dauid Peter and Paul were enlightened by Gods spirit and saw into the small estate of these their enemies whom they cursed and therefore doe they wish for their confusion not for their owne cause in way of priuate reuenge but vpon a desire of the furtherance of Gods glorie in the execution of his iustice vpon them whom he had forsaken And it is not vnlawfull for Gods children to praie that God in iustice would glorifie his name in the iust punishment of impenâ—â—ent sinners that be cruel enemies to his Church Obiect 3. God gaue commandement to his people the â—ewes to destroy the Canâ—â—nites and to râ—â—â—e out their enemies 〈◊〉 of the Land now how could they loue them whom they must so cruelly kill Ans. We must onely loue the Lord absolutely and others in God and for God that is so farre forth as it standeth with his pleasure and therefore when he commandeth to kill wee may lawfully kill And this wee may doe by way of punishment appointed by God not onely without hatred but in loue both forgiuing the wrong which concernes vs and also praying for grace and mercie for the partie if hee belong to God 4. Obiect There be some that sinne a sinne vnto death for whom we are forbidden to praie 1. Ioh. 5. 16. and therefore wee may not alwaies pray for all our enemies Ans. Christs commandement to pray for our enemies admitteth this exception vnlesse they sinne a sinne vnto death but that sinne is hardly knowne of the Church of God therefore priuate mâ—n must not in a conceit thereof surcease this dutie to pray for their enemies Thus then is this Text to be vnderstood Loue your enemies that is your priuate enemies and doe good vnto them vnlesse God commaund you otherwise and praie for them if they sinne not that sinne vnto death Here is confuted the old receiued doctrine of the Church of Rome touching the loue of our enemieâ— as comming neere to the doctrine of these Pharisies They teach that a man is bound alwaies not to hate his enemies but for louing them in good vsage outwardly a man is not bound saue in two cases First when our enemie is in necessitie and danger of life then he must be relieued and helped Secondly in the case of scandall when as by not helping or releeuing him wee giue offence vnto others but out of these two cases to shew kindnesse to an enemie is a matter of counsell and of perfection But this doctrine is damnable flat against this Text and the practise of Gods seruants expressed in his word and therefore we must renounce it and acknowledge that we are bound in conscience on euery occasion to shew our loue in word and deed vnto our priuate enemies Secondly hereby is condemned the commoÌ„ practise of men in these daies which is to wrong their priuate enemies any way they can by word or deedâ— some will raile vpon them as Shemei did on Dauid and as Rabshekah did on Hezekias and the people of God yea on God himselfe This is a damnable practise flat against this commandement of Christ and his holy practise 1. Pet. 2. 23. Nay Michael the Arch-angel durst â—â—t blamâ— the deuil with cursed speaking when he stroue against him Iude 9. Thirdly that fruit of rancour is here likewise reprooued whereby men will professe they will neuer forget their enemies though they do forgiue them It is indeed agreeable to our corrupt nature to keepe a grudge long in minde and to reuiue old wrongs but this commandement of Christ condemneth this practise and bindeth vs both to forgiue and forget and therefore we must labour to beate downe this spirit of reuenge and endeauour to loue our enemies in word and deed Fourthly here also see that it is not lawfull to professe enmitie to any mans person for we should loue euery man But how can wee loue him to whom we professe our selues enemies Christianitie and priuate enmitie cannot stand together and therefore we must labour to abandon out of
our hearts the hatred of any mans person and striue to shew forth louing vsage euen towards our enemies though it be against our nature both by speaking well of them vnto others and shewing kindnesse vnto them both in word and deed we must pray for them and goe so farre in all good duties towards them that by our well-doing we may heape coales of fire vpon their heads that is cause their consciences like a fire to burne within them accusing them of their ill dealing towards vs and not suffering them to rest till they laie away their enmitie and malitiousnesse against vs. Fiftly this commandement of louing our enemies in word and deed shewes it to be vnlawful for any man to vtter euill speeches of another at any time vnlesse the occasion bee iust and hee bee lawfully called thereunto for loue couers a multitude of sinnes but disgracing specches are fruits of hatred Though Saul were Dauids professed enemie and sought his blood yet Dauid neuer reuiled him and wee ought to follow his good example Verse 45. That ye may be the children of your father which is in heauen for he maketh his sunne to arise on the euill and the good sendeth raine vpon the iust and vniust Because it is against mans nature to loue his enemie therefore our Sauiour Christ inforceth his Disciples hereunto by the benefit they shall reape hereby in manifesting themselues to be the children of God for he spake to those that were Gods children thus perswading them to loue their enemies That which will make you knowne to be Gods children that you must doe but by louing your enemies you shall make it manifest that you are Gods children this he prooueth in the words following because it is a propertie of God so to doe for he maketh the sunne to arise on the euill and on the good c. Here first obserue a true note of the childe of God namely to imitate God his heauenly father in louing his enemies and expressing the faine by all kinde vsage both in word and deede praying for them and releeuing them in their necessities And because it is so blessed a thing to be the childe of God we must therefore hereby stirre vp our selues to the conscionable performance of this dutie Secondly from the ground of this reason we are taught that wee ought principally to imploy our selues to those things by the doing whereof we may get assurance that we are the children of God as also to shunne the doing of all such things at declare vs to be the children of Satan that is all sinnes which are indeed workes of darkenesse and of the deuill In the euill day whether it be of death or of affliction when no man can comfort vs this will be an onely ioy vnto our hearts which will swallow vp all feare that wee know our selues to bee Gods children for then the Lord will acknowledge vs for his owne but if by sinne we be like the deuill God will refuse vs and so wee fall wholly to the deuill Let vs therefore practise those things whereby this ground of comfort may be treasured in our hearts Thirdly note here the style and title of honour which Christ giueth vnto God he calles him not onely their father but their father which is in heauen this hee doth to stirre vp reuerence in his hearers towards God and so haue Gods children done Dan. 9. 4. before that holy prophet powres out his praier vnto God for his people hee sets out the Lord with most glorious titles O Lord God great and terrible which keepest couenant and mercie c. And Ieremie praying vnto God spends three or foure verses in setting out Gods great power and Maiestie Chap. 32. 17 18 19. So Hezekias in his praier for the people calles the Lord the good God which no doubt he did to stirre vp reuerence in his owne heart and in the people towards God Whereby we are taught when we haue occasion to mention the name of God to doe it with all reuerence and to vse some titles of honour therewithall to stirre vp our selues and our hearers to a gratious awe of heart towards Gods maiestie But lamentable is the practise of the world in this behalfe for euery where the name of God is tossed in mens mouthes like a tennis-ball some in the middest of their laughter vse O God O Lord for breathing words but others spare not to make Gods glorious name the ensigne of their rage and furie in bloodie and blasphemous oathes but void of grace are all such For he maketh the sunne to rise on the euill and on the good and sendeth raine on the iust and on the vniust Here Christ propounds the propertie of God in doing good and shewing kindnes to his enemies to prooue that by so doing we shall shew our selues to be his children Wherein first obserue the manner of Christs speech he saith not Hee hath caused the sunne to rise and hath sent raine c. but speaking of the time present he doth now cause the sunne to rise and sendeth raine so likewise Iohn 5. 17. My father yet worketh and I worke together with him In which phrase is expressed a notable worke of Gods heauenly prouidence namely that after the creation of all things whereby God gaue beeing vnto the creatures and power and vertue to doe the things for which they were created he doth by his prouidence still preserue that beeing and so in euery particular creature It is God that gaue beeing to the sunne at the beginning and it is hee that euer since continueth the beeing of the sunne with the light and vertue thereof the same is true of all creatures and of ourselues for in him we liue moone and haue our beeing hee is not like a Carpenter who buildes a house and then leaues it but still he preserues the things hee hath created Herein we may well be compared to a spring or fountaine which causeth the riuers to flowe while it sendeth out waters but when it is stopped they are dried vp euen so while God continueth the beeing and vse of creatures so long they are but if hee with-hold his hand from them they cease to bee and the vse of them continueth no more Thus it is with vs both in regard of our soules and bodies with the faculties powers and graces thereof for what hast thou that thou hast not receiued from him who beareth vp all things by his mightie word Now hence we must learne these duties First to seeke to know him that is daily about vs and preserueth vs in soule and in bodie from houre to houre Secondly to cleaue vnto God with our hearts and to set our affections of loue feare ioy and hope wholly vpon him because he is the author and continuer of our beeing what euer it be Thirdly to obey our God in all things for shall he giue beeing to our bodies
righteousnesse sanctification and redemption and for the obtaining hereof he must denie himselfe and become nothing in himselfe that hee may bee all in Christ. Secondly true conuersion of the whole man vnto God from all sinne so as his heart must be renued and disposed to please God in all things And because these things are inward and secret therfore to make them knowne there is further required that a man carrie in his heart a resolute and constant purpose from time to time neuer to sinne against God and this purpose of heart he must testifie by a godly and consâ—â—onable endeauour of life to please God in all things for this is the fruite of true faith and of sound inward conuersion and in regard hereof were Enoch Iob Dauid Zacharie and Elizabeth called iust But he that wants this constant purpose and a daily endeauour from a beleeuing penitent heart to please God in all things is a wicked person and as yet Gods enemie By this first wee see how many are deceiued euery where with ciuill honestie for if a man liue vprightly among his neighbours and doe abstaine from murther adulterie oppression and such like sinnes hee is presently counted a good man such a one indeede may be counted an honest man ciuilly as Ahâ—melecâ— was but yet this outward honestie makes not a man iust and good in the sight of God so as he reputeâ— him for his friend thereto are required true faith and true repentance testified by new obedience Secondly here also see that neither the knowledge of Gods word nor the hearing of it with some gladnesse and bringing forth some fruits noâ— yet to bee able to conceiue a praier for the forme thereof that none of these I say no noâ— all of these doe make a man the friend of God indeede for all these may bee in an euill man who hath a purpose in his heart to liue in some sinne in whose heart as yet there is no true faith noâ— sound repentance without which as wee heard no man is iust in the sight of God nor accounted for his friend And therefore we must not content our selues with these things but labour to be good and iust indeede When affliction shall beâ—â—ll vs or death approach we would giue all the world if it were in our hands for good assurance that God were our friend now then let vs labour for true saith and repentance and testifie these by a constant purpose a godly endeauour to please God in all things through the whole course of our liues and then will the Lord esteeme vs for his friends Verse 46. 〈◊〉 if you loue them that loue you what reward shall yee haue doe not the Publicans euen the same In these words our Sauiour Christ propounds a second reason to perswade his Disciples and hearers to loue their enemies and to the end it might take the deeper root in their hearts he repeats the same againe in the next verse which in effect is the same with this The words are plaine if we know what Publicans were Publicans therefore were officers that gathered tâ—ll and tribute taxes and rents of the Iewes for the Romane Emperom to whom the Iewes were in subiection Now in the gathering of it they vsed much iniustice oppression for which cause they were hated of the Iewes aboue all other people esteemed most basely of Now saith Christ though these Publicans be void of all good conscience yet they will loue their friends of whom they are loued And hence Christ reasons thus If you my hearers doe but loâ—e them that loue you ye do but as these Publicans do but you must do more then such vngodly persons doe and therefore you must loue your very enemies Here first obserue that Christ doth not forbid one friend to loue another for then he should be coÌ„tâ—ary to himselfe but here he condemnes carnall loue whereby one man loues another onely because he is loued againe which in effect is nothing else but for a man to loue himselfe in another And here to note the true maner of louing our neighbour this Rule must be remembred that all the commandements of the second Table must be practised in with the first coÌ„mandement touching the loue of God thus father and mother must be honoured in God for God thus one man must loue another in God yea thogh he be his enemy because he is Gods creature beares his image as well as he himselfe doth yea he is by God commeÌ„ded to our loue This must be the grouÌ„d though for other respects our loue may increase towards our brother What reward shall ye haue Here Christ would teach vs singular wisdome for the ordering of our liues namely that we giue our selues especially to the doing of such things as with God haue promise of reward what moued Moses to refuse to be called the sonne of Pâ—arâ—â—â— daughter to forsake the pleasures and riches of Egypt and to choose to suffer affliction with Gods people the word of God is plaine he had respect to the recompence of reward But this doctrine is not regarded else how should all places abound so much with idle persons and such as giue themselues wholly to gaming and company keeping to sports and delight now what reward can these looke for at Gods hands vnlesse it be the wages of sinne which is eternall death Let vs therefore beware of such a course and learne to abound in good works which are things good and profitable Doe not the Publicanes euen the same Our Sauiour Christs intent in this instance is to shewe that his Disciples and so all professors of the Gospel must goe beyond all other people in duties of loue indeede then whole life should be spent in the practise of this vertue Ephes. 5. 1. Walâ—e that is lead the course of your life in loue and the state of the Church is to dwell in loue 1. Iohn 4. 16. The reason is great for Christians of all other receiue the greatest measure of loue from God through Iesus Christ and therefore they must abound in this grace first â—â—wards God and then one towards another this is the badge of a Christian and the grace of our religion and therefore let vs shewe it forth Verse 47. And if yee be friendly to your brethren onely what singular thing doe ye doe not euen the Publicanes likewise Christs drifâ— in these words is further to inforce the dutie of loue to the same effect with the former verse The word translated be friendly betokens the friendship which was shewed in that countrie in salutations by embracing now saith Christ the very Publicanes will kindly embrace their friends therefore you must doe more We obserued before three branches of kind vsage to be shewed towards an enemie to wit to speake well of him to pray for him to do him good now here we may annexe a fourth
freedome or libertie left to mens choise whether they will doe it or no but a matter of iustice and the not doing of it is iniustice against the law of God and of nature which require that the poore should be maintained at home without begging abroad Secondly this should mooue vs to lay aside some portion of our goods to giue vnto the poore for the poore haue interest into thē for this cause we ought to cut off our superfluities in feasting in attire in sports and pleasures that so we may be better inabled to doe iustice in giuing vnto the poore for hereby commonly men are disabled to doe this part of iustice Thirdly this should teach vs according to our places to see those good orders well maintained and set forward which are prouided for the conuenient releefe and maintenance of the poore for the neglecting of them is iniustice and a kind of theft against the poore Secondly obserue the word translated Almes it is very pithie signifying mercie and pitie whence we may learne first what it is that makes our giuing to the poore to be Almes it is not the thing giuen but the mercifull and pitifull heart of the giuer be the thing neuer so small as was the poore widows mite and therefore all our almes must proceede from a pitifull heart Secondly it sheweth what a one that partie must be that is to be releeued namely such a one as is to be pitied not our lustie beggers but infants orphanes the lame blind weake maimed and aged persons Thus much for the words now followeth the commandement it selfe Take heede that you giue not your Almes before men to be seene of them This commandement tendeth to this ende to teach men how to auoide the vnlawfull manner of giuing Almes for a good thing may be done in an ill manner and vsually men offend this way in their good deedes Now this commandement prescribes a double circumspection in giuing Almes first touching the ground secondly touching the ende of almes giuing The ground of our Almes must not be the pride of our hearts this Christ forewarnes vs of if we looke it should be good and acceptable in the sight of God This is a point of great importance and therefore for the better obseruing of it I will here shew two points I. what this pride is II. why it must be so carefully auoided in our almes deedes By pride I meane not outward pride in apparell but that which is inward in the soule consisting partly in the minde and partly in the will and affections Pride of minde is a corrupt disposition thereof whereby a man thinks himselfe to be better more excellent then indeede he is this was the sinne of the Pharisie who boasted vnto God of his owne goodnesse Luk. 18. 11 12. And hence it came that the Church of Laodicea gloried in her selfe saying I am rich and increased in wealth and lacke nothing when as indeede shee was poore and blind and miserable and naked This conceit is most dangerous especially in the point of grace causing many to deceiue their owne soules by thinking they haue grace when they haue none and ouerweening that which they haue Pride in will is an inward affection whereby a man is not contented with that estate wherein God hath placed him but desires a better This befell Adam and Eue who sought to be like vnto God himselfe and this taketh hold of most men in euery age Now from these two proceedeth that practise of prìde in mans life whereby he endeauours to doe whatsoeuer he can for his owne praise and glorie This pride is not in some few persons alone but in euery man naturally that comes of Adam Christ Iesus onely excepted And where it takes place it is so strong that it will not be crossed for rather then a man will not haue his will in this he will commit any sinne This caused Absalon to banish his father out of his owne kingdome and Achitophel to hang himselfe when his counsell was refused and some Popes as histories makes mention to bequeath their soules vnto the deuill for the obtaining of the Popedome And this is that inward corruption which Christ here forbids to be the ground of our Almes deedes II. Point The reasons why this inward pride must be carefully auoided be these two First because whatsoeuer outward good worke the child of God can do by grace the same may a wicked man do thorough pride as conceiue a prayer preach the word and practise the outward duties of repentance of loue and such like for pride is a sinne that will counterfeit grace and man cannot discerne it but God onely Secondly many other sinnes preuaile in the wicked but pride is the sinne that troubleth the children of God and when other sinnes die then will pride reuiue yea it will arise out of grace it selfe for the child of God will be proud because he is not proud therefore Paul ' must be buffeted by the messenger of Satan least he should be puffed vp with abundance of reuelations Now the way to auoide this daungerous sinne stands in two things first we must be carefull to know the pride of our owne heart for euery man hath it in him more or lesse and the more we see it the lesse it is but the lesse we see it the more it is in vs indeed and though we know nothing by our selues yet let vs suspect our selues hereof and labour to see it in our hearts for he that is the most humbled is not altogether free from this inward pride Secondly when we see ouer pride we must labour to subdue it which we shall doe first by considering the Iudgements of God vpon this sinne were not our first parents cast out of Paradise when they would needes be as Gods and Herod was eaten vp of wormes when he tooke vnto himselfe the glorie due vnto God Act. 12. 23. Therefore Peter saith God resisteth the proud and giueth grace to the humble A man that would begge an almes must not goe in proud apparell and so he that would procure the fauour of God must not come with a proud heart Secondly we must search into our selues and labour to see our owne wants and corruptions as our blindnes of minde and ignorance our vnbeleefe c. and the sight of our sinnes will be a meanes to humble vs for they that feele no wants in themselues cannot choose but be puffed vp Thirdly we must meditate vpon the death and passion of Christ which he endured for our redemption how he sweat water and blood and suffered the wrath of God both in soule and bodie for our sinnes now how can a man thinke that Christ endured all this for him and yet be not cast downe with the sight of his owne sinnes which had a part in the cause of all the curse that caused Christ to crie My God my
in sinne and feeles it not wee therefore must labour to feele in our selues this spirituall bondage vnder sinne and when we feele it we must bewaile it and so shew some life of grace to be in vs. This Paul did Rom. 7. 24. O. wretched man that I am who shall deliuer me from the body of this death Looke as the prisoner feeles his bolts and fetters so sensibly should we feele the chaine of sinne wherewith our soules are kept in bondage and till we feele it and bewaile it the kingdome of Christ doth not come vnto vs wee must therefore euery day crie vnto Christ our Lord that he would shew himselfe to be our Redeemer by breaking the fetters of sinne wherewith our soules are kept in bondage and giuing vs that free spirit which may fully erect his blessed kingdome in our hearts for where the spirit is there is libertie 2. Cor. 3. 17. Secondly wee must bewaile the sinnes of all the world in the transgression of Gods law whereby God is dishonoured and his kingdome hindered and the kingdome of darkenesse furthered 2. Pet. 2. 7 8. Iust Lot vexed his righteous soule with the vncleane conuersation of the wicked of his time 1. King 19. 10. When Elias saw the children of Israel forsake Gods couenant breake downe his altars and slay his Prophets with the sword then he became very zealous for the Lord of hosts Psal. 119. 136. Mine eies saith Dauid gush out with riuers of water because they keepe not thy Law Vers. 139. My zeale hath euen consumed me because mine enemies haue forgotten thy law Mark 3. 5. Christ mourned for the hardnesse of the hearts of the people and Luke 19. 41 42. Hee wept ouer Ierusalem for that they knew not the day of their visitation Now looke how these were affected with the raigning sinnes of their times so must we also mourne for their sinnes that raigne among vs as Atheisine and profanenesse contempt of Gods word blasphemie sabbaoth breaking oppression crueltie and pride all good subiects are grieued much when they see forraine enemies displaie among them banners of victorie how much more then ought the godly to grieue when they see impietie practised with an high hand which is as it were a flagge of defiance in the kingdome of Christ and a speciall ensigne of Satans triumphing in the increase of his kingdome of darkenes When the deuil sees one that hath liued in sinne but cast a looke toward the kingdome of Christ hee rageth greatly and labours by all meanes to turne him backe and when we see those that haue made profession of religion returne againe to the lusts of their former ignorance O it should grieue our soules and cause vs to pray thy kingdome come Doe we perceiue the Turke or Pope or any instrument of Satan either by subtiltie or tyrannie to hinder the Gospel preached which is the scepter of Christs kingdome and the aime of God whereby hee puls men from the kingdome of darkenesse O then we should mourne Or doe we see the want of Gods ordinance in preaching sacraments and discipline which serue for the furtherance of Christs kingdome or the Lords people committed to ignorant or idle Ministers to scandalous teachers either for life or doctrine In all these we haue cause of mourning and they should stirre vp our hearts to crie vnto the Lord Thy kingdome come Use 2. Graces to be desired As we must mourne for the wants and hinderances of Christs kingdome so we must hereby learne to haue our hearts inflamed with spirituall desires after all helpes and furtherances vnto Gods kingdome both in our selues and others as First for the preaching of the Gospel and all other diuine ordinances whereby Gods kingdome is erected and maintained our hearts desire to God must be that these may bee set vp and continued where they are wanting and that God may blesse them where they are vouchsafed Secondly that God would enlighten the eies of our minds that we may see the wonders of his Law as Dauid did that so the Lords ordinance may be blessed vnto vs. Thirdly that we may be wholly subiect vnto Christ and that of conscience not onely in our outward behauiour but in minde and heart in will in all our affections wee must make sure this holy desire bee in vs indeede and therfore must denie our selues and subiect our selues wholly vnto God as a willing people to serue him and none but him and then we may be sure his kingdome is come vnto vs. Fourthly we must desire to be dissolued and to be with Christ in the kingdome of glorie for this end that we may make an ende of sinning and become more obedient subiects vnto Christ yea wholly ruled by him though for the good of others we must be content to liue Fiftly that Christ would come in iudgement when all things shall be subdued vnto God and all his obedient subiects shall be fully glorified This wee may desire in heart though we must leaue the time to Gods good pleasure still waiting for it by faith in his promise Sixtly that God would inlarge his sanctuarie here on earth gather his elect more and more and still defend and maintaine his Church in euery place in the world when these desires affect our soules then doe wee truely say Thy kingdome come 3. Use. Duties to be practised Whatsoeuer we aske in praier that must we endeauour after in life and conuersation else we mocke God saying well and doing nothing First therefore as we say Thy kingdome come so must we seeke to meet it striue to enter into it for this end God giues vs time to liue in this world that here we might enter the gate of grace and wait for the fruition of glorie and therefore we must diligently frequent the suburbs of this heauenly Ierusalem euen the preaching of the word and therein labour both for true humiliation and conuersion or else wee cannot enter into this kingdome Math. 18. 3. Iohn 3. 5. First we must haue the pride of our hearts pulled downe and become as little children beeing humbled in our selues through the knowledge of our sinnes and the feeling of that miserie which is due vnto vs for them yea wee must confesse them vnto God and crie vnto him for mercie and by this meanes lay aside this burden which hinders our entrance into the gate of grace Secondly we must bee conuerted and changed by the renuing of our mindes our hearts must cleaue vnto God and we must carry therein a resolute purpose not to sinne when these things be in vs we enter into Gods kingdome but till we endeauour after them in some truth we say in vaine Thy kingdome come Secondly wee must bee carefull to bring forth the fruites of Gods kingdome for therefore doth he send it among men and for want hereof doth he take it from them Matth. 21. 43. Now these fruits are Righteousnesse peace
will may be done As first that we may haue grace to denie our selues our owne wills and affections for naturally we are herein vnlike God and like the deuill and this must euery one learne that would be Christs disciple Luke 9. v. 23. Secondly that God would incline and dispose our hearts towards his holy word that we may not onely know but obey Gods reuealed will This was Dauids vsuall request Psalm 119. 27. Make me to vnderstand the way of thy testimonies and 36. Incline my heart vnto thy testimonies For how should we doe the will of God vnlesse we know it and how shall we know it vnlesse our hearts affect the meanes of grace and of obedience Thirdly that God would hasten that time and state vnto vs wherein we shall perfectly doe the will of God that is our state of glory Fourthly that vnder euery crosse which God shall lay vpon vs wee may possesse our soules with patience so subiect our selues to Gods absolute will Thus Paul prayes in behalfe of the Colossians that God would strengthen them by the power of his might vnto all patience long suffering with ioyfulnesse Colos. 1. 12. Fiftly that God would turne the hearts of men from sinne bring them euery where to the obedience of his will 3. Use. Duties to be practised Because wee must seeke to practise that which we aske in praier therefore hereby we are also taught to endeauour our selues after these good duties First to prooue what is the good will of God and acceptable Rom. 12. 2. We must by often triall of our actions by the word of God become expert in Gods will vse in all things makes perfect and therefore in all our affaires wee must consult with God whether the things wee goe about be agreeable to his will Most men will haue an eie to the lawes of the land in their ciuill affaires as in buying and selling and why should we not bee as wife for our soules in the matters of God Doe we not dissemble with God when wee say with our tongues Thy will be done and yet in life and conuersation haue no regard to square our works thereby Secondly wee must be strict in the matter of sinne making conscience of euery euill way yea euen of the first motions vnto sinne that neuer come to consent for this petition for obedience respects not only our words and deedes but our secret thoughts for euen they must be brought to obedience to God 2. Cor. 10. 5. Thirdly we must seeke to cut off all things that hinder vs from doing Gods will wee must mortifie and crucifie the lusts of the flesh and all sinnefull motions of our corrupt hearts for these make vs rebells against God in transgressing his will This is a hard thing to doe and vnto a naturall man of himselfe altogether impossible and therefore we must vse spirituall meanes for the deedes of the flesh must bee mortified by the spirit Roman 8. 13. Now the ground of this worke is the death of our Sauiour Christ applyed by faith to our corrupt heart for the old man is crucified with him as the Apostle Paul saith that the bodie of sinne might bee destroyed that henceforth we should not serue sinne Roman 6. 6. This therefore must wee doe if we thinke our selues to haue part in Christ wee must perswade our hearts that when our Sauiour Christ was vpon the crosse in our roome and stead bearing the punishment of our sinnes then were wee in regard of the old man crucified with him the vertue and efficacie whereof wee shall vndoubtedly finde in our selues for the mortifying of sinne when we doe truely beleeue for our fellowshippe with Christ beginnes in his death and if we be dead to sinne how can the motions thereof yet liue and raigne in vs When a malefactour is put to death he ceaseth from his badde courses and so if our corruption be crucified with our Sauiour Christ it must not raigne in our hearts to bring forth the fruits of sinne Let vs therefore meditate on the death of our Sauiour Christ and apply it to our selues by faith and consider the vilenesse of our sinnes in the bitternesse of his passion and then no doubt we shall be mooued to striue against euill motions for if we be Christs we haue crucified the flesh with the affections and lusts Gal. 5. 24. Fourthly we must not liue inordinately but in that sort which God inioyneth Christians in his word euery one must haue a double calling the generall calling of a Christian common to all that liue in the Church concerning the seruice of God in righteousnesse and holinesse and a particular lawfull calling in some set state of life tending to the good of the Church cōmon wealth or familie wherin a man must glorifie God in the good of men this is to liue in order he that wanteth both or one of these liues inordinately for God would haue euery man to abide in that vocation wherein hee hath called him euery one therefore according to his gift and grace receiued of God must liue in a lawfull calling and hee that doth not so resisteth Gods will Whereby wee see that wandring beggers are not to bee suffered in Church or common wealth for they liue without any calling and so transgresse Gods will yea their course of life is here also condemned that spend their life in sports and gaming for such a life is rebellion against God who wil be glorified in workes done by vertue of our lawfull calling Fiftly it is the will of God that through manifold afflictions wee should enter into his kingdome and therefore when any crosse befalls vs walking in our lawfull callings wee must endeauour to subiect our selues patiently to the will of God therein in prosperitie we are cheerefull and thankfull but when affliction comes our nature would repine O remember we say in all estates Thy will be done and therefore in the most bitter crosses that can befall vs wee must labour to say with Iob The Lord giueth and the Lord taketh away blessed bee the name of the Lord Iob. 1. 21. So did the Prophet Dauid beeing banished his kingdome by his owne sonne 2. Sam. 15. 26. But if hee thus say Behold I haue no delight in thee beholde here I am let him doe to mee as seemeth good in his eies and Chapter 16. 10 11. when Shemei cursed him he staied Abisna◠from reuenge vpon consideration of Gods will to haue it so saying Suffer him to curse for the Lord hath bidden him In earth as it is in heauen Hauing spoken of the grace of obedience desired in this petition we now come to the manner how it must bee performed to wit In earth as it is in heauen that is of vs men liuing on earth as the blessed Angels and glorified Saints doe it in heauen for the Angels that excell in strength doe Gods commandements
this petition for here we are taught to call to mind our sinnes euery day praying for the pardon of them Secondly here we see whereon we must relie and setle our hearts in all estates in affliction temptation and death it selfe namely on the meere mercie of God in Christ by faith in his blood for the pardon of our sinnes Looke to the prayers of all the Saints of God in Scriptures and we shall finde that they made this their rocke and ankor of stay in all distresse Dan. 9. 18 19. O Lord heare and behold not for our owne righteousnesse but for thy great tender mercies deferre not for thy owne sake oh my God This we must obserue to arme vs against the damnable doctrine of the Church of Rome for they will graunt that in his first conuersion a man must relie onely on Gods mercie in Christs blood but after a man is made the childe of God he may rest vpon his owne good merits so it be in modestie and sobrietie But this is the right way to hell flat against this petition for how can wee dreame of any merit when as we must euery day aske mercie and forgiuenesse for to aske mercie and to plead merite are contraries now by our daily sinnes we adde debt to debt and so must still plead mercie and not merit euen after we are conuerted and sanctified euer praising God that hath deliuered vs from the slauish bondage of that proud Synagogue Thirdly here we see what we must doe in respect of our daily sinnes whereunto we fall we must not lie in them but renue our-estate by true humiliation and repentance Also if thou be crossed in the things of this world the way of comfort and deliuerance is to be learned here for as thou doest daily aske bread so thou must aske forgiuenesse for thy sinnes and when they are pardoned thou hast title and interest to al Gods blessings Now this daily humiliation stands in three things 1. in examination of our selues for our debt vnto God by sinne 2. in confessing our debt vnto our creditour yeilding our selues into his hands 3. in humbling our selues vnto him crauing pardon and remission earnestly for Christs sake as for life and death herein the children of God are presidents vnto vs Psal. 32. 5 6. Dauid in great distresse found no release while he held his tongue but when he humbled himselfe and confessed against himselfe then he found mercie and ease whereupon he professeth that he will be a patterne to euery godly man for their behauiour in the time of distresse Fourthly here we haue a notable remedie against desparie wherewith the deuill assaults many a child of God when through infirmitie they fall into some grieuous sinne or commit the same sinne often which greatly wounds the conscience for here Christ bids vs aske forgiuenesse of our daily sinnes whatsoeuer they be or how often so euer cōmitted And no doubt he that bids vs forgiue our brethren that sinne against vs though it were seauen times in a day if they seeke it at our hands will much more forgiue vs. This must not embolden any to sinne presumptuously for the Lord hath saide He will not be mercifull vnto that man Deut. 29. 19. but if any fall through infirmitie hereon he hath to stay himselfe from despaire Fiftly hereby we see that no man possibly can fulfill the law for the Apostles themselues were commanded to aske pardon of sinne euery day whereby it is plaine they could neuer fulfill the law and therefore much lesse can any other Sixtly that which we pray for we must in all godly manner endeauour after And therefore as we pray for pardon of sinne euery day so must we daily vse the meanes wherein God giues assurance of remission to his children as heare the word receiue the Sacraments and pray vnto God publikely and priuately endeauouring to resist all temptations and to glorifie God by newe obedience for it is grosse hypocrisie to aske the pardon of sinne and still to liue in the practise of it Lastly here we see we must pray not only for the pardon of our own sinnes but of our brethrens also Forgiue vs whereby Christ would teach vs to be carefull of the saluation of our brethren and neighbours the good estate of their soules should be deare and pretious vnto vs and if this were so happie would it be with the Church of God but alas men are so farre from care of the saluation of their neighbours that men of the same family are carelesse of one an others soules masters regard not their seruants nor parents their children indeede they will prouide for their bodies and outward state but for their soules they haue no care wherein they bewray themselues to be cruell and mercilesse hauing more care of their hogges and bruit beasts then of their children and seruants for when their hogges haue all needefull prouision their children and seruants soules shall want instruction As we also forgiue our debters These words are here propounded as a condition of the former petition and they include a reason thereof as Luk. 11. 4. Forgiue vs our sinnes FOR euen we forgiue euery man that is indebted vnto vs. And this Christ addeth for waightie causes euen to crosse the fraud and hypocrisie of our corrupt hearts who would haue forgiuenesse of God and yet would not forgiue our brethren nor yet leaue off the practise of sinne our selues But this condition imports that we must exercise mercy towards our brethren and so breake off the course of our sinnes if we looke for mercie at Gods hands Now the words here vsed are comparatiue betokening a likelihood and similitude betweene Gods forgiuing and ours which must be rightly vnderstood because our forgiuenesse is mingled with much corruption through want of mercie and therefore we must not vnderstand it of the measure of forgiuenesse nor yet of the manner simply but especially of the very act of forgiuing for thereto sometimes must similitudes be restrained as Mat. 9. 29. According to your faith be it vnto you And the force of the reason stands in the circumstance thus If we who haue but a drop of mercie doe forgiue others then doe thou who art the fountaine of mercies forgiue vs but we forgiue others therfore do thou forgiue vs. Touching our forgiuing others three questions must bee scanned I. How can any man pardon a trespasse seeing God onely forgiueth sinnes Answ. In euery trespasse which one doth to his neighbour be two things the losse and dammage whereby man is hindered in bodie goods or name and an offence against God by a practise of iniustice against his law Now as a trespasse is a damage vnto man so may a man forgiue it but as it is a sinne against God in the transgression of the morall law so God onely pardons it as when a man hath his goods stollen that dammage done to him a man may
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
wealth and riches in his heart for his Lord. And that these Mammonists abound euery where appeares by the common practises of oppression extortion and crueltie in hard dealing towards the poore by greedie Land-lords and Vsurers as also by the practises of the rich in the time of dearth for by their hoarding vp of store ingrossing of commodities and enhauncing of the price to the augmenting of their priuate wealth they mightily increase Gods wrath vpoÌ„ the poore Indeed God hath his seruaÌ„ts which haue him onely for their God but the number of them is small in respect of those that set their hearts vpon the world and make Mammon their God Here then first behold the slauish basenesse of a couetous heart for man was made to be the Lord of Mammon and wealth and yet thorough couetousnesse he subiecteth himselfe to become a slaue and vassal thereunto Secondly hereby let vs learne to become faithfull disposers of worldly riches and as Christ saith to make vs friends with this Mammon of iniquitie by good disposing of it to Gods glorie in works of mercie and so shall â—e retaine our right of creation whereby God made the creatures to serue vs. Thirdly Christ opposing God and Mammon saying No man can serue them both imports plainely that hee that seekes to be rich setting his heart thereon forsakes God I say not that euery rich man forsaketh God for when God giueth aboundance to a mans moderate labour industrie in his lawfull calling hee may lawfully possesse it vsing it to Gods glorie but to seeke to be rich is a denying of God because so the heart is a seruant vnto Mammon and not to the Lord. This may appeare by their whole behauiour about wealth whether we consider their getting their keeping or imploying of it in all which they sinne against God First in getting for God giueth riches to whom hee will and hath not tied himselfe by promise to make any man rich and therefore he that resolues with himselfe that hee will bee rich cannot make conscience of lying fraud iniustice sabbath-breaking and such like when the committing of these things makes for his aduantage Secondly they sinne in keeping for he that resolues to bee rich will rather forsake the truth then his wealth in time of tâ—iall and for the sauing or recouerie of his wealth he will not sticke to seeke to blessers wizards coniurers c. Thirdly for disposing or imploying hee that resolues to be rich sinnes therein for he cannot be drawne to works of mercie aâ— least with any cheerefulnesse and hence it comes that sometimes the poore doe starue before the rich mans doore The consideration hereof serues first to correct our iudgement concerning couetous and worldly minded persons our censure of them is too milde and gentle wee iudge them honest men onely somewhat hard and neere themselues but marke Christs sentence vpon them Worldly persons forsake God and choose Mammon for their Lord and master which is a practise of Atheisme and therfore not to be so lightly passed ouer as men thinke Secondly hereby wee see it is a dangerous and vnlawfull course for men to make lawes with themselues how rich they will bee as to haue so many hundred or thousand pounds in stocke or so much lands and rents c. for what followes vpon this resolution why surely they must needs giue theÌ„â—â—lues to the compassing of their purpose and so they fall into manifold sâ—ares of Satan by practises of iniustice lying fraud c. Thirdly hereby we must be admonished to content our selues with that portion of goods more or lesse which God sendeth knowing that a little is sufficient with Gods blessing vpon it Away with couetousnesse as the Apostle saith and bee content with that ye haue for he hath said I will not faâ—le thee nor forsake thee Fourthly whereas Christ saith Ye cannot serue God and Mammon we learne that the heart of man must not be diuided betweene God the world the one halfe to God and the other to the world no God will haue all or none herein hee will not part stakes with the creature Prou. 23. 26. My sonne giue me thy heart The consideration whereof serueth First to discouer the hypocrisie and spiritual guile of many who thinke they may liue in some one sinne or other yet be Gods seruants stil this is the conceit of drunkards adulterers couetous persons such like for euen while they liue in these sinnes they will come to Gods worship to the word and praier often and to the Sacraments at least once a yeare which they would not do but that they thinke God hath respect vnto them herein like to the wicked Iewes Ier. 7. 9 10. But they deceiue themselues for no man can serue two masters while a man liues in any sinne the seruant of the diuel hee can neuer bee accepted of God for his seruant Secondly this shewes that the seruant of God is so farre forth deliuered from sinne by regeneration that no sinne raignes in him for so he should serue two masters for euery raigning sin is a Lord and master Rom. 6. 16. Knowe ye not that to whomsoeuer you giue your selues as seruants to obey his seruants ye are to whom ye obey whether it be of sinne vnto death c. and he that committeth sinne is the seruant of sinne Ioh. 8. 34. This therfore is a sure ground that no regenerate person liues in any sin Thirdly hereby euery one is taught to consecrate both his soule and bodie to the Lord indeauouring to serue him with all the powers parts therof for God is our onely Lord and master and therefore let all that is within vs bow the knee to him Rom. 6. 22. The seruaÌ„t of God is one freed from sin who hath his fruit in holinesse the end euerlasting life The Queene of Sheba pronounced Salomons seruants happie that stood before Salomon to heare his wisedome how much more then are they happy who in soule and bodie are Gods seruants who for bountie and wisdome infinitely surpasseth Salomon Here some will say I would gladly serue God alone I desire I might doe it with all my heart but the corruption of my nature is such that it makes me to rebell against the commandements of God and I cannot doe the good I would but the euil which I would not doe that doe I so as I feare I serue two masters Ans. This is the state of Gods children in this life but herewith they must stay themselues when they faile in obedience they must consider whether they doe so freely and willingly or against their wils If they heart can truely say thou doest vnwillingly commit sinne thou wouldest not doe it and art truely grieued and displeased with thy selfe for it then be of good courage thou doest not serue two masters for this seruice is voluntarie Now though
minister yea be he what he wil nay the better is his place the wors is his fault the more he is giuen to this sinne of censuring the worse he is for the lesse he sees his owne sinnes nay let him liue vnblameably before men yet he hath a heart full of pride and selfeloue and full of disdaine toward his brother And therefore let vs take heede of this sinne euen when it beginnes to creepe vpon vs. vers 5. Hypocrite first cast out the beame out of thine owne eye and then shalt thou see clearely to cast out the mote out of thy brothers eye This verse conteines a remedie against rash iudgement it depends vpon the former verses as an Answer to a secret obiection that might thence arise for whereas Christ had said Iudge not and why seest thou a mote in thy brothers eye c. some man might say belike then it is not lawfull to correct my brother by speach and by reproofe to seeke amendment of his fault To this Christ here answers that he forbids not brotherly correction and admonition but the euil corrupt and vnchristian maner of giuing admonition and correction when as men take a preposterous course in censuring and doe not beginne with themselues in the first place but with their brethren as if our Sauiour Christ had said Hypocrite thou hast greater faults then he whom thou iudgest and therefore if thou wilt take a right course in thy correction beginne with thy selfe reforme the great sinnes that be in thy selfe and then shalt thou be fitter and better able to correct and reforme thy brother So that these words containe two parts 1. the remedie of rash iudgement Hypocrite first plucke out the beame out of thine owne eye 2. the fruit hereof which is true wisdome to be able to discerne aright of our neighbours fault and also how it is to be cured in these words and then shalt thou see clearely to cast out the mote out of thy brothers eye Of these in order The remedie against rash iudgement is for a man first to beginne with himselfe reforming first his own offences which because it is here propounded by our Sauiour Christ of set purpose as a speciall remedie against this sinne I will stand a little to shew how a man may cast out the beame out of his owne eye Hereunto foure things are required I. A man must turne the eye of his mind inward and cast his cogitations towards his owne life and conscience that so he may see and know the principall sinnes of his owne heart and life To this purpose serueth the morall law which is as a glasse to let vs see our maine and principall sinnes which be the beames in our eyes here meant And for direction herein I will note out some speciall maine sinnes which be in all men naturally and which euery one must well consider of that will cast this beame out of his owne eye The first common sinne of all men is a guiltinesse in Adams first offence that is his sinne made ours by relation or imputation for his eating the forbidden fruit was no particular or priuate sinne but the sinne of mans nature and euery one sinned in Adam that was to descend of him by ordinarie generation for though we were not borne when Adam sinned yet by his sinne we stand guiltie of eternall death before God The second common sinne is a natural disposition and pronenesse to euery thing that is euill and against Gods law when occasion is offered the sinne against the holy Ghost not excepted for the same corruption and pronenesse to euill which was in them that haue committed this sinne is in all men naturally the difference stands onely in this that all doe not fall into it And this pronenesse to euil is the second head of originall sinne The third common sinne is inward Idolatrie this is a most hainous sinne and may be thus perceiued Euery man by nature takes his heart from the true God and bestowes it on some other thing now looke whereon a man bestowes his heart that thing he makes his God and by nature we loue our selues our sinnes and the world more then God and yeeld obedience to the deuill rather then to the true God The like may be said of our feare ioy delight and of our trust and confidence all which affections we set vpon the deuill the world and iniquitie yea vpon the creature forsaking the creator who is blessed for euer and he that sees not this in himselfe hath idolatrie as yet raigning in his heart The fourth sinne is Hypocrisie which naturally raigneth in all men till grace expell it This hypocrisie stands in this when men are about any good thing they are more carefull to please God in the outward action then with the seruice of the heart Againe they seeke more to please men then God And lastly they rather endeauour to performe the outward duties of the first Table then of the second This is a huge beame in euery mans eie naturally which each one ought to see in himselfe as well as the former The fift sinne is pride not outward in apparell but spirituall inward pride of the heart which stands in this that a man thinkes himselfe out of Christ to haue in him some naturall goodnesse whereby he stands in Gods fauour and hath in himselfe perfect loue and perfect faith this sinne all men will condemne and yet it cleaues fast to euery man by nature The Church of Laodicea Reuel 3. 17. said shee was rich and lacked nothing whereas indeede shee was poore and blinde and naked This inward pride poisons Gods grace in the heart it is a maine sinne and the common cause of rash iudgement The sixt sinne is that particular sinne or sinnes wherewith euery one is most assaulted for howsoeuer the corruption of nature doth infect al men alike yet euery one that is of yeares shall find himselfe more troubled with some sinnes then with others by reason that corruption is in part either remooued or restrained in him Wherefore euery one must enter into his owne heart and there search and see what be those particular sinnes which most of all preuaile against him troubling his heart and causing him to dishonour God These be his beames which keepe Gods grace out of his heart which wee must labour to finde out in our selues II. Duty After we haue some sight of these our maine sins we must in the next place labour to see them in our selues as beames to feele the waight thereof for commonly wee either see them not at all in our selues or if we doe a little perceiue them yet wee see them not in their quantitie as beames but rather like motes or strawes Now wee shall come to see these sinnes in our selues as beames in their iust quantitie first if we compare them with other mens sinnes as with Adams first sin
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
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
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
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