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
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
the same place with vs for so is the Samaritane saide to be neighbour to the man that fell among theeues because he found him lying in the way where he traueiled and had compassion on him Now the Iewish teachers leaue the generall signification of the word which expressed the true meaning of the holy Ghost and take the speciall signification and so restraine this law of loue to friends onely Whereby we see how necessarie it is that the tongues wherein the Scriptures were penned should be well knowne and vnderstood for the mistaking of the signification of a word by the Iewish teachers caused a manifest errour to be taught among them for truth And this maketh greatly for the honour of the Schooles of learning where the studies of the Tongues is professed And herein also an other thing may be noted in the Iewish teachers that in the time of Christ they were ignorant in their owne tongue and therefore no maruell though at this day they knowe not the proprieties thereof seeing their Common-wealth is decaied and they dispersed among all people Their second fault is a false collection and consequent that because a man must loue his friend therefore he must hate his enemie this is against the rules of Arte for vnlesse the contraries be equall a consequent will not thence follow in this sort Here then obserue the necessitie of the studie of humane Artes and among the rest especially of the Arte of Logicke whereby we may discerne betweene true and false collections Againe here obserue an infallible note of a false teacher to wit to temper the word of God to mens naturall affections and so to expound it as they may both stand together The Iewes were a people that loued their friends entirely and hated their enemies bitterly now answearably doe their Teachers expound this law whereby they ouerturne both the law of God and the saluation of the people Thirdly marke here the fruit of corrupt doctrine namely to corrupt good manners The Iewes were a people that did much bragge of their Ancestours and priuiledges and in regard of themselues contemned all forraine Nations yea they hated them and therefore they were â—oâ—e in contention with Peter for going to Cornelius a Gentile Act. 11. 2. now this their malice proceeded partly from nature and partly from the false doctrine of their Teachers which was that they might hate their enemies The like may appeare in many practises of Poperie to this day for when that Superstition was aloft the people were taught a distinction of times and places in regard of holinesse the fruit of which doctrine stickes fast in the hearts of many vnto this day for they thinke Churches and Chappell 's to be more holy then other places and therefore some will neuer pray but when they come into some-such place And doe they not make great difference of daies and times all which are fruits of Poperie In regard whereof we see it is necessarie that the puritie of Religion in faith and manners should be strongly maintained by the syncere ministerie of the word for many disorders in mens liues come from the vnsound handling of the Scriptures Whereby we may see Gods vnspeakeable mercie and goodnesse towards vs in vouchsafing vs an holy Ministerie wherein the puritie of doctrine is and hath beene long and may be still through Gods mercie maintained and published This ought to mooue vs to all thankefulnesse vnto God and to endeauour to shew the fruit of this true Religion in all holinesse and pietie both of heart and life towards God and man vers 44. But I say vnto you Loue your enemies blesse them that curse you doe good to them that hate you and pray for them which hurt you and persecute you Here our Sauiour Christ propounds his Answer vnto the former false doctrine of the Iewish Teachers for the hating of an enemie Wherein first he laies downe a generall Rule containing the summe of his whole answer saying Loue your enemies then he expounds that Rule in the same v. and after prooueth it v. 45 46. Of these in order For the first Loue your enemies In this Rule two things must be knowne I. what is an enemie II. what it is to loue our enemie both these are euident in the words following wherein Christ expounds this rule Blesse them that curse you c. An enemie then is any one that of hatred doth wrong vnto his neighbour either in word by cursing or euill speaking or deede by striking and persecuting him But what is it to loue our enemie Loue properly is an affection of the heart whereby one is well pleased with an other But here more generally loue comprehendeth these two things first to be louingly affected in heart towards an enemie secondly to vse an enemie louingly in speech and action so it is taken 1 Ioh. 3. 18. Loue not in word and tongue onely but in deed and truth And Rom. 10. 1â— Loue is the fulfilling of the Law For the first loue in the heart comprehendeth all good affections that one man beareth to another aâ— mercie compassion meekenesse and desire to doe vnto them what good we can as it is more plainely expressed Luk. 6. 36. Bee ye therefore mercifull as your heauenly father is mercifull And for the second that kinde vsage which loue expresseth in word and deede is here set out vnto vs in three branches First blesse them that curse you where is commaunded all good speech both vnto our enemie and of our enemie The second Do good to them that hate you where is prescribed all louing vsage in action by affoarding them helpe reliefe and comfort any way we can The third Praie for them that persecute you that is for their good estate in this life so farre forth as it serueth for Gods glorie and for their conuersion and saluation in the world to come See the euidence of these things in examples for the affection of the heart take Christs example who so loued his enemies that he was contented to shed his owne hearts blood for them and to suffer the pangs of hell vpon the crosse for their saluation For loue in courteous speech see Dauid's practise towards Saul his professed enemie for though Dauid had him in his hands and might haue killed him sundrie times nay though he was prouoked thereunto by his seruants yet hee spared him and with all tearmes of reuerence towards Saul appeased his seruants calling Saul his master and the Lords annointed Thus louingly also in speech did Paul behaue himselfe to Festâ—s Agrippa though they were heathen men and his enemies For doing good in action to an enemie read Exod. 2â— 4 5. If thou meete thine enemies Oxe or his Asse going astraie thou shalt bring him to him againe and if thou seest thine enemies Asse lying vnder his burden wilt thou cease to helpe him thou shalt helpe him vp againe with it and Prou.
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
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
here to be freed from all assaults but that we be not wholly left vnto our selues nor forsaken of God but so preserued by his grace that we be not swallowed vp in temptation and this petition beeing according to Gods will shall be granted to him that aâ—ks in faith 1. Ioh. 5. 14. And heÌ„ce it is that he that is once the child of God indeed shal so remaine for euer cannot finally or totally fal away froÌ„ grace Dauids fall and Peters were great and fearefull but yet therein they were not wholly forsaken of God vnlesse it were in their own feeling for a time Obiect But Dauid by his two sinnes became guiltie of Gods wrath and so lost his right of this prerogatiue in beeing the childe of God Answ. If we consider the desert of those sinnes that vndoubtedly should haue beene his estate but yet in regard of Gods election and free grace of adoption wherein God changeth not as also in regard of the inward seedes of Gods grace in his heart he remained still the childe of God though the signes of Gods fauour were changed into the signes of his anger and displeasure Obiect But by such sinnes a man looseth the graces which formerly he had Answer The graces of God in man are of two sorts some are necessarie to saluation as faith hope and charitie without which a man cannot bee saued others be very excellent and profitable but not of like necessitie with the former as the sense feeling of Gods loue and fauour peace of conscience ioy in the holy Ghost alacritie in praier courage and boldnesse with God and these latter may bee lost but the necessarie graces cannot howsoeuer they may bee greatly weakened for so it was with Dauid by his fall hee lost for a time the feeling of Gods fauour the ioy of the spirit c. but faith hope and loue were not extinguished but sore weakened and couered as fire in the ashes 2. Vse Wants to be bewailed Here also wee are taught to mourne for the corruption of our nature whereby we are prone to yeeld vp our selues to euery temptation of sinne and Satan and be slacke and negligent in resisting we doe not watch and pray against temptations diligently nor shunne the occasions of sinne as we ought to doe nay we offer our selues into temptation and minister occasion vnto Satan and to our owne corruption to assault vs often This we shall finde to be true in our selues if we search out throughly our owne estate and therefore it should grieue our hearts when we feele the law of our members rebelling against the law of our minds and leading vs captiue into sinne 3. Use. Graces to be desired Here also wee must learne to desire of God all such graces as may helpe vs against temptation and they are many I. Spirituall heede and watchfulnesse to preuent temptations and to auoyde the occasions thereof II. Grace to pray in the time of temptation that God would lessen and moderate the violence force thereof III. That in temptation God would be so farre from withdrawing his grace from vs that he would then adde grace to grace euen new grace vnto the former IV. That in the continuance of temptation when it abideth long vpon vs God would strengthen vs to hold out V. That he would giue vs patience to beare the irkesomnesse and burthen of it VI. That in the ende of it God would giue a comfortable issue for his glorie and our owne good 4. Vse Here also we are let to see how great our weakenesse is euen when wee bee Gods children and haue true grace for wee must daiely pray that God would not lead vs into temptation whereby wee import that of our selues wee are so farre from withstanding a temptation that if God should leaue vs wee would giue vp our selues as slaues vnto the deuill Here then behold thine estate and condition whosoeuer thou art considered in thy selfe if God leaue thee thou canst not stand in any temptation but must needes fall into the bondage of Satan yea so exceeding great is our weakenesse in our selues that in temptation there doth scarce appeare any difference betweene the childe of God and a wicked one for both are subiect to the temptations of Satan nay the child of God is vsually more assaulted then the wicked when the euill motion ariseth or is suggested into the minde the wicked receiue it and delight therein so did Dauid and so doe wee all the wicked giue consent of will so doe the godly if God leaue them the wicked fall to practise sinne and so doe the godly if God keepe backe his grace from them the wicked lie in sinne and so doe the godly till the Lord by grace doe raise them vp Where then is the difference Surely the persons themselues doe differ in temptation for the wicked is carried with violence into sinne and without resistance in temptation but the godly hath some resistance in himselfe when hee giues consent to sinne the euill that hee doth hee would not doe Romans 7. 19. But the maine difference is Gods grace and mercie vouchsafed to the child of God but denied to the wicked for if wee escape temptation it is of grace and mercie if wee stand in temptation and yeeld not to euill suggestion if we denie consent of will or be kept from the practise of sinne it is all of grace and if wee bee fallen into sinne and rise againe by true repentance that also is Gods speciall grace without which vndoubtedly wee should runne on with the wicked vnto destruction Here therefore wee must learne to renounce all confidence in our selues and to walke in all humilitie before God relying wholly vpon his grace and mercie in Iesus Christ wee must make his arme our strength and his grace our shield to defend vs from temptation This was Dauids practise who in all trouble and distresse had recourse to God calling him his hope fortresse and deliuerer Psal. 91. 2 3. his secret or hiding place who preserueth him from trouble and compasseth him about with ioyfull deliuerance Psal. 32. 7. and when his enemies increased yet the Lord was his buckler his glorie and the lifter vp of his head Psal. 3. 2 3. And thus should wee rest vpon God considering that if we receiue a good thought we can hardly retaine it and when euill motions come we cannot of our selues resist them 5. Use. Hence we also learne that in temptation Satan can goe no further then God permits him hee could not touch Iobs goods his children nor his bodie till God gaue him leaâ—e Iob. 1. 12. and 2. 6. neither could the legion of deuils enter into the heard of swine til Christ bâ—de them goe wee therefore must bee patient in temptations and beare them as comming from Gods hand neither must wee feare the deuil ouermuch though he pinch our soules by his violent assaults nay though he should torment and possesse our
feruently to call for mercie and for this cause the Scripture many times ioynes prayer and fasting together IV. Point The causes or occasions of a religious fast which may iustly mooue vs thereunto and they be seauen First when we our selues haue fallen into any grieuous sinne or sinnes whereof our conscience accuseth vs and whereby we procure the wrath of God against vs then to resonne our selues and to escape the wrath of God we had neede to giue our selues to prayer and fasting 1. Sam. 7. 6. The Israelites hauing fallen to Idolairie put away their strange gods and turne vnto the Lord with weeping and fasting and when they kept the feast of Expiation which was a type of their forgiuenes by the Messias then they humbled themselues in fasting before the Lord Leuit. 16. 29. Secondly when some among vs fall into any grieuous sinne though wee our selues bee cleare from it yet then wee must fast because for the sinnes of others Gods iudgements may iustly fall vpon vs. Hence it was that Paul blames the Corinthians because they sorrowed not for the sinne of incest committed among them And in this regard euery godly person ought to humble himselfe because of the grieuous sinnes of Atheisme blasphemie oppression c. which abound among vs. Thirdly when the hand of God in any iudgement lies vpon vs so did the Israelites when they fell in battell before the Beniamites and so ought we to doe for many iudgements of God that haue laien long vpon vs. Fourthly when the hand of God in any fearefull iudgement lies heauie on others among whom we liue though we our selues be freo in this case Dauid oft times humbled himselfe not onely when his child gotten in adulterie was sicke 2. Sam. 12. 16. but euen when his enemies were sicke he fasted Psal. 35. 13. Fiftly when Gods iudgements are imminent as it were hang ouer our heads so did Iâ—hosaphat when his enemies came against his countrie and in this regard we ought to humble our selues for the professed enemies of Gods grace are daiely plotting our subuersion Sixtly when we stand in need of some needfull blessing of God especially such as concerne saluation thus Cornesius besought the Lord in prayer and fasting when he desired true resolution concerning the Messias and so ought we to doe to get assurance of our recoÌ„ciliation with God in the pardon of our sinnes Seauenthly for Gods blessing and good successe vpon the ministerie of the Gospel so did the Church for Paul and Barnabas when they sent them to preach Act. 13. 3. and so ought we to doe at this day These be the iust occasions of fasting mentioned in the word whereto wee may referre the rest and when any of these befall particular persons families congregations cities countries or kingdomes then they ought to humble themselues in fasting before the Lord U. Point The time of a religious fast this now is free in regard of conscience Indeede in the old testament they had a set time of fasting to wit the tenth day of the seanenth moneth but in the newe testament there is no set time which bindes the conscience onely men must fast as iust occasion is offered If it be said that diuers reformed Churches haue set times of fasting I answer those fasts are set for orders sake and not to binde conscience and they are ciuill fasts and not religious for the Church may alâ—er them at her pleasure The time of a religious fast is the time of mourning which is vncertaine vnto any Church and therefore the time thereof cannot be set which must bee marked because the church of Rome doth herein erre in that they bind mens consciences to their set times of religious fasts Tollet instr Sacerd l. 6. c. â— UI. Point The kinds of a religious fast and they are two priuate and publike A priuate fast is that which is performed priuately either by one man alone for some of the forenamed occasions peculiar to to himselfe as Cornelius did Act. 10. 33. when he desired to know the true Messiss or by a priuate familie vpon peculiar causes mouing them thereto and so did Hester fast with her maides Hester 4. 16. This fast was foretold by Zacharie The land shall bewaile euery familie apart the familie of the house of Dauid apart and their wines apart c. A publike fass is that which is performed publikely by diuers families assembling in one or in many congregations and this publike fast is appointed partly by the Church partly by the Magistrate the Church must iudge of the time and occasion thereof and the Magistrate must authorize and proclaime it Againe a religious fast may be distinguished otherwaies in respect of the time of continuance and manner of abstinence therin for sometime a religious fast is onely from one meale for one day as Iudg. 20. 26. sometime it is from one meale for many daies together as 1. Sam. 31. 13. they fasted seauen daies together for Saul and Ionathan abstaining from their dinners and taking some refreshing in the euening and so Daniel fasted for three weekes of daies that is each day from morning till night Dan. 10. 3. And sometime it is from all kinde of sustenance for many daies together so Hester and her maides fasted three daies Hest. 4. 16. Now the two former may be vsed of vs as occasion serueth but this last is very dangerous for it is not with vs in this regard as it was with the Iewes they liued in hot countries and so had colde stomacks by reason whereof they might fast three daies without any great inconuenience but wee that liue in colder clymates haue hotter stomacks and so haue neede of more and oftener refreshing then they had neither can we fast so long without endangering life or health now fasting must bee to humble and afflict the body but not to destroy it Thus much of fasting in generall now I come to Christs doctrine of fasting here propounded And first of his reformation of the abuses thereof then vsed among the Iewes When ye fast looke not as the hypocrites c. Quest. How doth this agree with the commandement of God Ioel. 1. 13 14. where hee bids them howle and crie in their fast which cannot be without a mournfull countenance and indeede in a true fast rightly celebrated the sorrow of the heart must needes be testified by some conuenient signes and gesture in the bodie Ans. Christ doth not here simply condemne a sorrowfull countenance in fasting when as iust occasion of sorrow therein is offered for Nehemiah looked sad but onely the hypocrisie of the Pharisies who when they fasted had a sad countenance without a sorrowfull heart for all their heauie lookes they had no broken spirits this therefore Christ saith carrie not a sad and heauie looke when thou hast no sorrowfull mourning heart mind not thy outward
vocation adoption and iustification these and such like he can perceiue in himselfe more or lesse V. In a word hereby he can discerne the true treasure from worldly hereby he knowes the 〈◊〉 of heauenly things aboue earthly These things the naturall 〈◊〉 cannot doe but the spirituall man discerneth all things 1. Cor. 2. 15. looke whatsoeuer befalls him therein hee can see the hand of God working for his good therein he can discerne Gods wisedome power and prouidence in all which we may perceiue the most excellent vse of this heauenly wisdome The second action of this heauenly wisdome is to iudge determine and giue sentence of things what is to be done what is not to be done what is good and what is euill in practise and behauiour And here this one thing must bee remembred that the principall point of this wisdome is to determine of true happines whereto the whole life of man ought to be directed which happinesse is the loue and fauour of God in Christ. Herein Dauid shews his heauenly wisdome farre different from the wisdome of the world Psal. 4. 6. Many say who wil shew vs any good there is the worldlings happinesse But Lord lift thou vp the light of thy countenance vpon vs there is true happinesse so Paul comming among the wisest of the Gentiles professeth that he esteemed to knowe nothing but Christ and him crucified 1. Cor. 2. 2. for whose excellent knowledge sake he thought all things to be losse Phil. 3. 8. And the same should be our wisedome for though a man had all humane learning and policie yet if he faile in this rightly to determine of true happines all his wisdoÌ„ would prooue foolishnesse for the wisdome of this world is foolishnesse with God and therefore if any man seeme to be wise in this world let him be a foole that he may be wise that is a foole to the world in esteeming the knowledge of Christ crucified onely true wisdome and the fauour of God in him true happines that so he may be wise indeed in the sight of God Another chiefe part oâ— this heauenly wisdome is a spiritual and godly prouidence whereby we forecast by all meanes how to compasse and come by true happinesseâ— herein the power of heauenly wisdome is shewed And without this though otherwise a man discerne the right yet his knowledge and wisdome is imperfect and vnprofitable And thus we see the actions of this heauenly wisdome whereby we may describe it thus It is a gift of Gods spirit to them that are in Christ whereby they are enabled to discerne of things that differ and to iudge and determine what is that true happinesse whereto the life of man ought to tend and withall to forecast and prouide by what good meanes it may be compassed And he whose minde is endued herewith in some true measure hath the single eye Now the fruit of this single eye is to make the whole bodie light that is to bring the whole life into good order guiding it in the paths of righteousnes and making 〈◊〉 abound in good works Prov. 8. 19 20. My fruit saith wisdome is â—â—â—ter then fine gold I cause to walke in the way of righteousnes and in the mâ—ds of the paths of iudgement Prov. 1â— 23. The wise heart guideth the mouth wisely and addeth doctrine vnto his lips The vse 1. Considering the mind indued with this wisdome is thus commended we must hereby learne to labour for it in a speciall maner beside this commendation of it by our Sauiour Christ which should be a spurre to prouoke vs to this dutie the singular commoditie that iedounds hereby to soule and bodie must mooue vs to affect it Now that we may the better obtaine this heauenly wisdome we must be carefull of these two things especially First to get the feare of God into our hearts which is the beginning of this heauenly wisdome Psal. 111. 10. Now this feare of God is a reuerend awe of the heart towards God whereby a man is fearefull to offend and carefull to please God in all things And this we shall get if we receiue the word of God with reuerence and applie it to our owne soules when we heare it trembling thereat when it toucheth our consciences and humbly submitting our selues vnto it without raging or repining saying as Hezekiah did to the Prophets reproofe The word of the Lord is good Secondly we must wholly close vp our eyes the eyes of our minde I meane and suffer our selues in all things to be ouerruled and ordered by the written word of God This was Dauids practise he gaue himselfe to continuall meditation in the word of God he made it a lanterne to his feete and a light vnto his pathes And hereby he became wiser then his enemies and got more vnderstanding then all his teachers Wouldest thou then be truly wise become a foole to the world leane not to thine owne wisdome but make Gods word thy whole direction Secondly hereby we are taught to walke wisely in our whole conuersation that so it may appeare we haue this single eye hereto Paul oft exhorteth vs. And thus we walk when we pracâ—â—se euery action of our life in wisdome according to these foure rules which are to be obserued in euery good action I. The thing we doe must be iust II. The means of effecting it must also be iust III. We must keepe our selues therein within the compasse and limits of our calling IV. We must doe the thing with an honest vpright and single heart And that we may worke wisely according to these foure rules we must euer haue the word of God to tell vs what is iust what meanes be iust what be the precincts of our calling and when we worke with an vpright and single heart so doing our workes shall be in wisdome and we shall haue the approbation and praise of God Thirdly seeing this single eye of spirituall wisdome makes our life to shine with righteousnesse we must learne to season our naturall wit with this spirituall wisdome Naturall wisdome is a commendable gift of God but without this spirituall wisdome it is foolishnesse in the things of God yea very corrupt in naturall actions and therefore we must ioyne therewith this heauenly wisdome which may season it and make it holy and so shall the vse of it tend to Gods glorie It is the miserie of this age that men of excellent parts for naturall wisdome haue no regard to season the same with spirituall wisdome hereby come many aberrations in matters of great importance for it is iustice with God to curse their proceedings that despising the heauenly leane altogâ—ther to their owne wisdome Fourthly seeing spirituall prouidence in forecasting how to compasse true happinesse is a speciall part of true heauenly wisdome we must become carefull practitioners hereof in our liues that so we may attaine to true happinesse
must watch ouer the liues of his brethren for their good and amendment It is the sinne of our time that euery one thinks he hath no charge laid on him in regard of his brothers life and estate This was Cains sinne towards his brother Abel he denied himselfe to be his brothers keeper if any man sinne the common speach is what is it to me let them looke to it whom it concernes But this ought not to be one man ought to obserue another vse also brotherly correction for the reformation of faults certainly known This is a duty of loue and mercie tending to the good of our brother and to the saluation of his soule in conscience we are bound to releeue the bodies of our poore brethren that be in perill and want much more then are we bound to looke vnto their soules that they perish not for wante of admonition We must turne back our enemies oxe or asse that wandreth much more our brother from going to perdition II. Point Who is to be corrected out of whose eye is the mote to be taken to wit a Brother out of thy brothers eye By a brother here Christ meaneth not euery neighbour for that is euery man but euery one that is a member of that Church whereof we are members and professeth the same religion which we doe beeing admitted into the Church by the same sacrament of baptisme whereby we were admitted This is plaine in the exhortation of Christ Math. 18. 17. If thy brother sinne against thee tell him his fault between him and thee and so proceed if he heare thee not til he come to the censure of the Church which were in vaine if the partie were no member of the Church If any one that is called a brother saith S. Paul bee a fornicator couetous c. with such a one eate not 1. Cor. 5. 11. and he addeth what haue I to doe to iudge them that are without doe yee not iudge them that are within Now here the former order must be obserued that first a man must correct himselfe secondly his family and kindred next a brother of the same congregation with him And if good order be obserued he may admonish a brother that is a member of another particular Church but beyond this we may not goe though we must carrie our selues so to them that are without that by our good conuersation we may winne them to God And further this is to be knowne that in the Church of God authoritie and dignitie frees no person froÌ„ brotherly correction whereupon Paul biddes the people of Colossa to say vnto Archippus their Pastor Take heede to thy ministerie which thou hast receiued of the Lord that thou fulfil it Coloss. 4. 17. And hence we may learne this dutie when we offend in word or deede wee must submit our selues willingly to brotherly correction wee must not say as one of the Israelites that stroue with his brother said vnto Moses for reproouing him who made thee a iudge and a ruler ouer vs but being faultie we must submit our selues to the correction of our brother though we be aboue them in place It is better to heare the reproofe of a wise man saith Salomon then the song of a foole Eccles. 7. 7. It may be the song of a foole will more delight vs but sure it is the wise mans reproofe is farre more profitable This Dauid testified by desiring that the righteous might smite him Ps. 141. 5. accounting it as a pretious balm vpon his head which he would neuer want yea nature it selfe doth teach vs this that it is better to be reprooued euen of an enemie then to bee praised of a friend according to that of Salomon Open rebuke is better then secret loue Prou. 27. 6. III. Point For what is a brother to bee admonished or corrected not onely for great offences but for lesser sins we must pull out not only beams but strawes and motes out of his eie for here lesser sins are as strawes and motes to greater sinnes which be as beames and posts The reason why we must correct our brother for sâ—al offences is because euery great sin hath his beginning of some little small sin therefore it is a dutie of brotherly correction to cut off sin in the head before it growe out to the full Thus the Lord dealt with Caine Gen. 4. 6. he reprooued him for his wrath malice against his brother testified by his sad countenance before he slew his brother but Caine not yeelding to the Lords reproofe came at last to the grieuous sinne of murther In this third point we may take a view of that heauenly order which Christ hath left in his Church for the reformation not only of greater crimes but of lesser sins for there be many sins committed which caÌ„not be corrected by the sword of the Magistrate neither yet by the publike censure of the Church as lying foolish lesting other offences in behauiour attire yet these will not Christ permit to be in his Church therefore hath prouided brotherly correction to cut them off IV. Point How is brotherly correction to be performed Although the maner of brotherly correctioÌ„ be not here expresly set down yet it is implied where it is said Then shalt thou see cleerely c. I will stand a little to shew how this dutie is to be performed In brotherly correctioÌ„ these things are required 1. Christian wisdome to see cleerely into the fault also how it is to be ameÌ„ded The author to the Hebrews makes it the duty of euery Christian to obserue his brother not for this end to vpbraid him with his faults but that he may rightly discerne thereof also know how to correct him And here comes a common fault to bee reprooued many are forward and hastie to correct their bretheren but yet it shall be vpon bare rumors vncertain grounds they wil not stay till they know the fault throughly and certainly wherupon it comes to passe many times that the reprouer bears the blame for the party reproued saith there is no such matter the thing is otherwise so the other becomes a rash censurer 2. In christian correction there must be obseruation of fit circuÌ„stances as time place els the good admonition may be lesse effectuall We shall see the practise of this in the word of God Abigail obserued a fit time to reprooue her husbaÌ„d for his churlish answer to Dauids seruants and therefore told him not of it till his feast of sheep-shearing was ended the wine gone out of his head 3. The maner of our brothers offence must be considered whether it proceede of humane frailtie or otherwise if his fault proceed from humane frailtie then Pauls lesson may be practised Gal. 6. 1. Ye that are spiritual restore such a one with the spirit of meekenes The phrase there is borrowed froÌ„ Surgeons who being to
enemie of such like the Apostle speaketh Tit. 1. 16. They professe that they know God but by their works they denie him And such a one was Ismael who for mocking Isaac the sonne of the promise was cast out of Abrahams familie that is out of the Church of God Gen. 21. 10 11. for Abrahams familie at that time was Gods visible Church Secondly here also obserue the ende of Excommunication namely to preserue the holy things of God from pollution contempt and prophanation euen the word prayer and Sacraments which wilfull enemies would trample vpon as swine will vpon pearles And herein we may see the abuse of this ordinance when it is vsed for politicke and ciuill respects especially in the Church of Rome where it is made an instrument of the vniust deposing of Christian Princes and of exempting their subiects from due obedience and allegiance Thirdly here our Sauiour Christ noteth out the principall persons that are to execute this censure of the Church vpon wilfull and obstinate enemies that be as dogs and swine namely they to whome the disposing and keeping of the holy things of God is committed that is the lawfull ministers of the word and Sacraments for they must keepe those holy things pure which God hath committed vnto them but that they cannot doe without the exercise of this censure which God hath giuen vnto his Church Fourthly here also we may see how farre this censure of the Church extendeth against obstinate and wilfull enemies namely to the debarring of them from the vse of the Churches Ministerie in the word praier and sacraments Indeed if the partie be excommunicate for some particular crime and there be hope of his repentance because he doth not shew himselfe a dogge or a swine by wilfull obstinacie in his sinne and contempt of the Church then although he be excluded from communion with them in the Sacraments and prayer yet he may be admitted to the hearing of the word because that is a means to humble him for his sinne and to bring him to repentance which is the end of all Ecclesiasticall censures And thus much of the prohibition Now follow the reasons to enforce the same Least they tread them vnder their feete and turning againe all to rent you Here Christ renders a double reason to enforce his prohibition both drawen from the daungerous euents which would ensue by communicating holy things vnto dogges and swine for first they would â—read them 〈◊〉 their feete secondly turning against all to rent you For the first by Treading vnder feete he meanes prophaning and abâ—â—ing Now because the holy things of God must not be prophaned and abused therefore they must not be communicated vnto wilfull enemies of the grace of God In this reason see the singular care of our Sauiour Christ to keepe the scriptures and other holy things of God from prophanation This care he likewaies shewed with great zeale when he whipt the buyers and sellers out of the temple because they made his fathers house that holy place a house of marchandise and a denne of theeues Math. 21. 12. 13. And herein he must be a patterne and example vnto vs all to teach vs care and zeale in keeping the holy things of God from prophanation far must it be from vs to doe or speake any thing which may cause the world to speake euill of our holy profession and religion This is Pauls charge to seruants that they so carie themselues towards their masters that the name of God and his doctrine be not euill spoken of 1. Tim. 6. 1. for want of care herein was Gods hand heauie vpon Dauid for because by his foule facts of a Adulterie and murther he had caused the enemies of the Lord to blaspheme therefore the child borne vnto him must surely dye 2. Sam. 12. 14. We must therefore pray as the Apostle bids vs that the word of God may be glorified This is Christs direction in his prayer before all things to desire and seeke that Gods name may be halowed and glorified Now Gods word is his name for thereby is he knowen vnto vs yea his name is magnified aboue all things by his word Psal. 138. 2. Excellent was Dauids praier to this effect Psal. 116. 36. Take away my rebuke which I feare for thy iudgements are good that is keepe me from doing that which may bring rebuke or reproach vpon thy word or vpon thy workes for they are good Good king Hezekias is also commended for his care of Gods glorie in that he forbade his seruants to answer to the rayling blasphemies of Rabshakeh least thereby he should be prouoked to blaspheme the more as also in that he greatly humbled himselfe before the Lord vpon the hearing of it for he rent his cloaths and put on sackcloath and spread the rayling letter before the Lord thereby referring the reuenge to God himselfe chap. 19. 1. 14. And turning againe all to rent you These words containe Christs second reason against communicating holy things to malicious obstinate enemies drawne from the perill that may ensue thereupon to his disciples ministers for these dogs and swine are not onely prone to abuse the holy things themselues but also to annoy hurt by reuiling and persecution those that be the messengers of the word vnto them In this reason Christ sheweth that it is not onely lawfull but necessarie that Gods ministers should seeke to auoid and shunne the malice and rage of obstinate enemies by all lawfull meanes which may stand with Gods glorie and the keeping of a good conscience Hence he bad his disciples with the innocencie of doues ioyne the wisdome of serpents now the serpent is most wily and warie to saue her selfe from harme Obiect But it is the propertie of an hireling to flie from his flocke when he seeth the wolfe comming therefore it seemes Gods ministers may not flie in time of persecution Ans. To flie in persecution is not alwaies a forsaking of the flocke but sometimes tends to their greater good as when persecution is intended directly against the minister then he may with good conscience flie for his safetie in hope of returne for their future good els Christ would not haue said to his disciples If they persecute you in one citie flie into another Matth. 10. 23. Yea not onely the minister must thus looke to his owne safetie but his people also must doe what lies in them for his preseruation So did the beleeuers in the primitiue Church for S. Paul When his life was sought in Damascus the disciples let him downe at a window in a basket through the wall and he escaped Act. 9. 25. And at Ephesus when the great tumult was about Diana Paul would haue thrust himselfe in among the people but the Disciples seeing it would be dangerous vnto him kept him backe and would not suffer him Act. 19. 30. vers 7. Aske and it