God would continue the truth of his will to vs and to our posteritie for euer The second Conclusion Whosoeuer shall keepe them and teach men so the same shall be called great in the kingdome of heauen that is hee shall bee honoured in the Church of God and esteemed a worthie member thereof because by this meanes he endeauoureth to keepe the law vnchangeable for euer In this conclusion two points are to be considered the office of a faithfull Teacher and his reward his office is two-fold First in his owne person hee must be a doer of Gods commandements Secondly in his publike Ministerie hee must teach men so to doe Here first obserue the order of these duties Doing must goe before Teaching This order Christ propounds and that doubtlesle on speciall grounds First because a man cannot with ioy and comfort fitly teach others before himselfe bee a doer of the thing hee teacheth for if a man teach others from the instruction of the spirit hee shall finde his owne heart inclined by the same spirit to the obedience of the word he teacheth Againe the experience of the fruite and efficacie of the word in his owne person is the best Commentarie a man can haue for the opening of it vnto others The writings of men with the knowledge of artes and tongues are excellent helpes yet if a man want the spirit of God framing his heart to beleeue and obey the word hee teacheth whereby he should become a doer of it doubtlesse the word wil seeme but a dreame or riddle vnto him neither can he fitly apply the same vnto others hauing neuer had experience of it in his owne soule This then should mooue all Ministers and such as set themselues to this calling first and chiefly to labour to become doers of the word themselues other helpes of learning are to bee fought for with all diligence to make them fit and able Ministers of so great mysteries but especially they must labour for the spirit of grace to frame their hearts to embrace and their liues to obey the word which they teach that so they may be fitted according to our Sauiour Christs direction Now this spirit is attained by knocking ut heaâ—â—n gates by praier Luke 11. 13. and by opening the doore of our hearts when our Sauiour Christ knocketh thereat by his woâ—d Reuel 3. 20. Secondly in â—aying downe this dutie our Sauiour Christ propoundeth a singular comfort to such faithfull Ministers as be grieued with the vntowardnesse of their people hee propoundeth not the conuersion of the people as a propertie of a faithfull Teacher but the doing and teaching of the will and word of God And doubtlesse a man may bee a faithful Teacher and yet not conuert many vnto God hence the Prophet complaines that hee had laboured in vaine and spent his strength in vaine nay the same Prophet is sent to blinde the eies of his people to make them dull of hearing and to harden their hearts by his Ministerie which was a heauie case but yet that saying of the Apostle Paul must be remembred that howsoeuer vnto some his Ministerie was the sauour of death yet vnto God it was alwaies the sweet sauour of Christ So that a Minister mourning truely for his people to see their hardnes of heart may comfort himselfe with this that in a good conscience hee endeauoureth to obey the word of God and to teach men so II. Point The reward of a faithfull Teacher is this hee shall bee counted great in the kingdome of heauen that is he shall be honoured and counted worthie to bee a member of Christs Church both in this life and in the life to come This must be remembred to incite all Ministers to become faithfull Teachers both in life and doctrine To get respect in Princes courts is much sought after on earth O then how should this high respect with God preuaile in our hearts to incite vs to be faithfull in this calling Verse 20. For I say vnto you except your righteousnesse exceed the righteousnesse of the Scribes and Pharises you cannot enter into the kingdome of heauen These words are commonly taken to bee a Reason of the former verse by way of answer to a secret obiection which the Iewes might frame there-from to this effect Thou saiest whosoeuer breaketh one of these least commandements and teach men so shall be called least in the kingdome of heauen But our Teachers the Scribes and Pharises looke to haue chiefe place in the kingdome of heauen and yet if thy doctrine be true they breake Gods commandements and teach others so to doe Now here-to Christ should answer thus I say vnto you except your righteousnesse exceedes theirs ye cannot enter into the kingdom of heauen But if we marke well the words may more fitly be referred to the 17. verse as a third reason to prooue that Christ came not to destroy the Law or the Prophets but to fulfill them because he exacts at euery mans hands a more perfect and exact righteousnesse then that which the Scribes and Pharises either haue in themselues or require in others without which no man can enter into the kingdome of heauen In this verse are three points to be handled First what these Scribes and Pharises were Secondly what was their Righteousnesse and thirdly what is that true Righteousnesse whereby a man may enter into the kingdome of heauen and stand iust before God For the first a Scribe is a name of office whereof there were two sorts among the Iewes Ciuill who as Publike Notaries did register the affaires of Princes and such a one was Shimshai Ezra 4. 8. And Ecclesiasticall who were imployed in the expounding of the Scripture such a one was Ezra Ezra 7. 1 5 6. And those of whom our Sauiour Christ saith Matth. 13. 52. Euery Scribe taught vnto the kingdome of heauen is like a good housholder and Matthew 32. 2. the Scribes and Phraises sit in Moses chaire that is they are expounders of the law of Moses And such Scribes are meant in this place to wit men in Ecclesiasticall office descending from the tribe of Leuie who expounded the Law vnto the people and these were all one with the Priests and Leuites vnder the Law and therefore Ezra is called both a Scribe and Priest Nehem. 8. 1 2. The name Pharise betokeneth a sect not an office for there were three speciall sects among the Iewes The Essenes the Sadduces and Pharises The Essenes were like Popish Monkes and Friers which did separate themselues from the people vowing and dedicating themselues to liue in perpetuall sanctitie The Sadduces were a sect that did expound the law according to the letter and syllable and with-all denied the resurrection and the immortalitie of the soule as is plaine Acts 23 8. The Pharises were such as did forsake the common exposition of the Scribes and taught and framed a more exact
workes could euer doe we must therefore account of them not as the word of man but of the euerliuing God yea this must perswade vs to maintaine the bookes of Scripture against all diuellish Atheists that denie the same to be the word of God Secondly hereby we are taught from the bottome of our hearts to make that petition for our selues which Christ teacheth in his holy prayer namely that he would let his kingdome come that is not suffer sinne Sathan or the world to raigne in vs but by his word and spirit to rule in our hearts giuing vs grace to be guided thereby in all our waies We affect nothing more then happines and therefore we must oftentimes most seriously make this request to God preferring this estate with God before all pleasures and happines in this world and vse all good meanes to feele in our hearts the power of Christs kingdome Thirdly this should mooue vs to heare Gods word with all feare and reuerence for by this meanes the kingdome of Christ is erected in vs when the word of Christ takes place in our hearts by faith and brings forth in our liues the fruits of righteousnesse and true repentance then may we truely say the kingdome of heauen is in vs. Lastly Christ ascribing this happie title of his heauenly kingdom to them that be poore and of a contrite heart doth herein minister a soueraigne remedie against all temptations from outward pouertie and distresse Doubtlesse pouerty is a grieuous crosse not onely in regard of the want of bodily comforts but especially because of that contempt and reproach which in this world doth hang vpon it wherevpon many doe esteeme their pouertie as a signe of Gods wrath against them and thereby take occasion to despaire thinking the kingdome of darkenes belongeth vnto them But here consider you poore this sentence of Christ where he plainely teacheth that if a man in outward distresse can be brought to feele his spirituall pouertie and the wretchednesse of his soule by reason of his sinnes then he is so farre from hauing iust cause to despaire of Gods fauour by reason of his pouertie that on the contrary he may gather to his soule a most comfortable assurance from the mouth of him that cannot lie that the kingdome of heauen belongs vnto him Vers. 4. Blessed are they that mourne for they shall bee comforted Here is Christs second rule touching blessednesse wherein consider two points first the parties who are blessed they that mourne secondly wherein their blessednesse consists namely in receiuing comfort For the first by mourners we must not vnderstand euery one that is any way grieued but such as haue iust and waightie causes of griefe and doe therfore mourne for the words import an exceeding measure of griefe such as is expressed by crying and weeping as is plaine by Saint Luke who thus relateth Christs saying blessed are ye that now weepe And yet euery one is not blessed that mourneth vnder grieuous distresse for Caine Saul Achitophel and Iudas were all deepely affected in soule with their most woefull estates though farre from this blessednes This rule then must thus be vnderstood that they are blessed who with their mourning for waightie causes of griefe doe withall mourne for their sins for so was the former Rule to bee vnderstood of those that with the sense of their outward distresse had adioined an inward feeling of their spirituall wants and this verse is but a more full explication thereof as if he should haue said they are blessed that are poore in spirit Yea put case a man bee distressed for most waightie causes of griefe so as hee howle and crie vnder the burthen of them yet if withall hee can vnfainedly mourne and waile in heart for his sinnes notwithstanding all his pouertie and distresse he is truely blessed This blessed sentence vpon them that mourne serues sundry waies for a soueraigne salue to the conscience of a Christian. As first put the case a man were distressed with grieuous calamities and withall were ouertaken with some hainous sinne whereupon not onely his body is afflicted but his conscience also wounded and so hee is cast into the gulfe of desperation yea say further that by reason of the terror of his conscience his flesh were withered and his marrowe consumed in his bones were not this a cause of exceeding mourning yet loe our most blessed Physition Christ Iesus hath made a plaister for his sore for if this man of distresses can withall truely mourne for offending God through his transgressions he is vndoubtedly blessed for Christ hath said it whose word shall neuer faile though heauen and earth come to nothing A blessed text which beeing well applied will not onely support the heart in great distresse but recouer the conscience from vnder deepe despaire Secondly put case a man were grieuously sicke and that he felt the very pangs of death without all ease to seaze vpon him so as both speech and sight with all outward comforts began to faile him this state were lamentable yet if in his soule he can truly mourne for his offences euen in this extremitie he is blessed Thirdly put case a man were taken of his enemies and his wife and children slaine before his face hauing their braines dashed out vpon the stones afterward himselfe put to a most wofull racke and torture this were an estate more wofull then death yet herein a man must not iudge himselfe a cast-away but with mourning for this miserie he must labour to be sorrowfull for his sinnes and then he neede not feare what flesh can doe vnto him for he is blessed Christs word must stand let thy distresse be what it will if vnder it thou mourne for thy sinnes blessed art thou We cannot conceiue while we enioy peace of the worth of this rule in the euill day neither doe we know how neere the time is wherein we shall haue neede thereof and therefore we must now learne this neuer to be forgotten to season all other mourning with godly sorrow for our sinnes II. Point Wherein this blessednes consists namely in that their mourning shall haue an ende and be turned into true comfort That this is true happines will appeare by the contrarie for the woe and sorrow that is here begun and continued in the world to come is the punishment of the damned spirits the portion of the Reprobate which is endles miserie therfore vnto thē that mourne it is true happines that they shall receiue comfort This promise of Comfort is accomplished foure waies First when God tempers and delaies the sorrowes and afflictions of them that mourne according to the measure of their strength 1. Cor. 10. 13. God is faithfull and will not suffer you to be tempted aboue that you are able to beare This was promised to Dauid and his seede that if they did sinne he would correct them with the
lewdnesse nor frowardnesse in them yea the Law of the Lord is perfect his statutes are right and his iudgements true and righteous altogether Now the consideration of this integritie and perfection of the law and word of God must mooue vs to studie the Scriptures with great diligence so saith our Sauiour Christ Search the Scriptures that is shake and sift them as the word signifieth search narrowely till the true force and meaning of euery sentence yea of euery word and sillable nay of euery letter and iotte therein bee knowne and vnderstood conferre place with place the scope of one place with another things going before with things that come after yea compare word with word letter with letter and search it throughly This manner of studying the Scripture is most necessarie as beeing the thing indeede which preserueth and vpholdeth the Church of God and the puritie of religion for about foure or fiue hundred years agone men left off to studie the Bible after this sort and betooke themselues to the writings of men occupying their wits wholly in vaine quidâ—ities in Philosophie and in hid mysteries of Diuinitie by which meanes it came to passe that Poperie and Apostacie from the truth spread it selfe ouer the world for many hundred yeares together Afterward God of his meere mercie put into the hearts of some men to bee carefull searchers in the word of God by which meanes the truth appeared as light out of darkenesse Thus God stirred up Luther about the yeare of our Lord 1517. who by diligent search in the Scripture and especially by serious meditation with praier vpon these words of the Apostle Roman 3. 21. That now by the Gospel without the Law the Iustice of God is made manifest did finde that by the perfect obedience of Christ our iustification was wrought and thereupon began to maintaine and professe Iustification before God to be free through and by faith in Christ onely without helpe from the works of the law against the doctrine of the Church of Rome and so by further diligence and industrie in the Scripture the truth of God shone forth more and more Let all men but especially Students in diuinitie consider this effect of searching out the Scriptures as a spurre to diligence in this behalfe By this means also errors and heresies are auoyded and suppressed the will of God is plainly reuealed And here by the way we may see how profitable and necessarie the gift of Interpretation is It is a most excellent gift of the spirit pertaining to the Ministerie and therefore most commendable necessarie is the vse thereof in Schooles of Learning Eightly this immutabilitie ascribed to Gods law that euery part thereof shall be accomplished to the full teacheth all Princes and Magistrates not onely to be keepers of Moses law in their owne persons but also within their rule and dominions to doe their best indeauour that the same bee fulfilled and kept by others For this cause did the Lord command that the Prince of his people should haue the Law written before him in a booke to read vpon continually that hee may learne to feare God and to keepe all the words of the Law to doe them and that which is there enioyned vnto Princes belongeth also vnto all Magistrates Masters and Parents within their places and charges they must be carefull to see the whole law of God practised and obeyed both in their owne persons and of those that are vnder them Lastly by this immutabilitie ascribed to the Law wee may learne what it is to fulfill the law namely to keepe and obserue to the full euery particular thing which the law commaunds vs and vpon this wee may ground two conclusions against the Papists First that no man can come to life euerlasting by his owne righteousnesse and obedience for hee that would come to heauen by his owne righteousnesse must be able to fulfill the whole law perfectly in euery respect but since Adams fall no man could keepe the lawe in all things sauing our Sauiour Christ both God and man Secondly that our fulfilling of the law must be in the obedience of Christ for he onely was answerable to the whole law in all things and therefore if we would come to heauen we must not come in our owne righteousnesse but in his as Paul wisheth to be found of God Phil. 3. 8 9. Verse 19. Whosoeuer therefore shall breake one of these least commandements and teach men so he shall bee called least in the kingdome of heauen but whosoeuer shall obserue and teach them the same shall bee called great in the kingdome of heauen Our Sauiour Christ hauing plainely propounded in his Apologie for himselfe the stabilitie and eternitie of the whole law doth here laie downe two notable conclusions for the vpholding thereof 1. Because the Law is immutable and eternall therefore he that breaketh one of the least of the commandements and teacheth men so shall be called least in the kingdome of heauen 2. Because the Law is eternall therefore he that keepes the commandements and teacheth men so shall bee called great in the kingdome of heauen For the first by least commandement he meaneth the precepts of the Morall lawe though in the former verse by Law he vnderstood the whole law in three parts Iudiciall Morall and Ceremoniall And he calleth them litle not simply in regard of themselues as though they were so indeede for in it selfe euery commaundement of God is great and waightie but hee speaketh according to the opinion of the Iewes for the Scribes and Pharises had ordained certaine rites and ceremonies according to the tradition of their Fathers the obseruation whereof they made a greater matter of conscience then the keeping of some of Gods commandements and so esteemed them little Againe saying these least commaundements hee pointeth out what particular commaundements of the Morall law the Iewes esteemed lesse then the traditions of men namely those which afterward he expoundeth in this Chapter touching Murther Adulterie Swearing and the rest for they esteemed not all the commaundements of the law lesser then their traditions Shal be called least in the kingdome of heauen Here Christ sets downe the punishment of a false Prophet which breakes Gods commaundements teacheth men so to wit his base esteeme in the Church of God for the kingdome of God is two-fold the kindome of grace and the kingdome of glorie The kingdome of grace is the societie and companie of Gods faithfull seruantes here on earth The kingdome of glorie is the blessed estate of all the Saints in heauen Now here by kingdome of heauen he meaneth the kingdome of grace which is the militant Church on earth and so Iohn Baptist calleth it Math. 3. 2. Repent and amend for the kingdome of heauen is at hand that is the Church of the old Testament is now abolished and the Church of the new Testament is ready to take place
condition of man in this life whereby in Christ he enioyes the fauour of God and hath right to euerlasting life This very estate of man is in Scripture called the kingdome of God and the kingdome of heauen because whosoeuer is in this estate hath sure right and interest to Gods glorie in heauen and God here rules in him as a king ruleth in his kingdome The kingdome of God is onely one and yet it hath two degrees the first in grace and the second in glorie The kingdome of grace is that spirituall regiment which God exerciseth in man or in his Church by his word and spirit in this life and it is the first step or entrance into Gods heauenly kingdome The kingdome of glorie is the full fruition of immediate fellowship with the blessed Trinitie by meanes of Iesus Christ in the highest heauens after this life Now both these degrees are here vnderstood by the kingdom of God The second thing to be thus sought for is his righteousnesse that is the righteousnesse of God and not as some translate it the righteousnesse thereof that is of Gods kingdome for the wordes will not beare that translation And the seeking of Gods righteousnesse is here added for speciall cause to let vs see by way of explication when we haue obtained for our selues the kingdome of God for Gods kingdome standes in righteousnesse and then doth God rule in man when hee makes him partaker of his righteousnesse Now by righteousnesse of God wee must here vnderstand the obedience which Christ our mediatour performed for vs in fulfilling the law and in his sufferings This is the very ground-worke and foundation of Gods kingdome among men hereof Paul speaketh oft Rom. 1. 17. For by it that is the Gospel the righteousnesse of God is reuealed from faith to faith and Rom. 3. 21 22. Now is the righteousnesse of God made manifest c. and 2. Cor. 5. 21. God made him to be sinne for vs which knew no sinne that wee might be made the righteousnesse of God in him And it is so called for diuers respects First because it is freely giuen vs of God to be our righteousnesse in his sight and man cannot attaine vnto it of himselfe by any worke of nature or of grace without the gift of God Secondly because God will accept this obedience of Christ at the day of iudgement for his elect as satisfying his iustice and the rigour of the law which no righteousnes of man can doe Thirdly because it is the righteousnesse of that person who is God for Christ is both God and man and though he obeyed the law and suffered death as he was man yet that obedience was performed by that person who was also God Adams righteousnesse by creation was in himselfe but he lost it by his fall but our righteousnes is in Christ out of vs and therefore he is said to be made righteousnesse vnto vs of God But how should we get this righteousnesse seeing it is in Christ Answ. It is made ours by imputation for when wee truely repent of our sinnes and beleeue in Christ God accepts the obedience of Christ for vs as if wee had perfectly satisfied his iustice and done his will in our own persons Now with this imputed righteousnesse wee must vnderstand and ioyne the fruite hereof in vs which is sanctification or renued holinesse whereby we are enabled to walke before God in new obedience bringing forth the fruits of righteousnesse for these two are neuer seuered whom God iustifies by the righteousnesse of Christ them he sanctifies by his spirit The full meaning then of Christs commandement here is this First seeke c. that is aboue all things in this world let your principall care bee to procure vnto your selues the kingdome of God that is that state of grace whereby you may enioy Gods fauour in Christ being iustified by his obedience and sanctified by his spirit whereby you walke in good workes The vse First by this commandement of Christ to seeke Gods kingdome we may gather that by nature we are all out of Gods kingdome destitute of the grace and fauour of God and indeed vnder the power of Satan and in his kingdome of darkenesse This the holy Ghost shews in calling Satan the god of this world 2. Cor. 4. 4. and the prince of this world Ioh. 12. 31. because all the world naturally are vassals vnto him yeelding him homage in the workes of sinne and therefore is he called the prince that ruleth in the aire that workes in the children of disobedience And this naturall miserie is iustly come vpon vs for seeing we refuse to yeeld subiection vnto God in his kingdome are we not worthily left to the power of Satan to bee made his slaues and drudges Now that men liue naturally out of Christs kingdome may appeare by the course of their liues for howsoeuer most men can bee contented to beare the badge of Christ in outward profession hearing the word and receiuing the sacraments yet in heart and life they doe homage to the deuill for they pull their neckes from the yoake of Christ and runne with greedinesse to the workes of sinne they account a strict endeauour after morall obedience to be curiositie and precisenesse and when they be dehorted from vnlawfull gaine and vaine pleasures they wil not heare not consent whereby in effect they say to God with wicked men in Iob Depart from vs we desire not the knowledge of thy waies and with the wicked citizens wee will not haue this man to raigne ouer vs. Secondly here Christ would teach vs that our principall care aboue all other things must be to win for our selues the kingdome of God I shall not need to prooue this to be our dutie seeing it is the onely thing which Christ here intends to commend vnto vs and that by expresse command But some will aske how we shall win and get for our selues the kingdome of God Answ. We must doe three thinges for the obtaining of it First we must come to the place where this kingdome is to be found Secondly we must then enter into it Thirdly we must waite for the full possession of it For the first This kingdome is not to be found in all places but there onely where God doth manifest and reueale the same to the sonnes of men and that is in the assemblies of the Saints where the publike ministerie of reconciliation is dispensed for there God holds out his scepter and offers himselfe to bee a Lord and king vnto men and therefore Dauid calls this ministerie of the word the rod or scepter of Gods power Psal. 110. 2. and in the parable of the sower Matth. 13. 19. the Gospel preached is called the word of the kingdome because hereby God reueales this kingdome vnto men and translates them into it Colos. 1. 13. And for the same cause in the parable of the
Thirdly in Christs addressing of himselfe to speake all persons must learne to make conscience both of silence and of speech this wee shall doe if by silence we close vp our lippes till wee haue iust matter to speake of tending to the glory of God or the good of our brethren and beeing so prepared vpon fit occasion and in due time we may vtter our minde we must remember that Christ left himself an example that we should follow his steppes and also consider that of euery idle word that we shall speake we must render account vnto God If this were knowne and beleeued there would not be so many sinnes in words by cursing swearing vaine and idle speaking as there be Thus much of the Preface Now we come to the matter of this Sermon beginning at the third verse of this Chapter and so continuing to the 28. verse of the 7. Chapter And it may be diuided into 12. heads or places of doctrine The first whereof concerneth true happinesse or blessednesse from the 2. verse of this Chapter to the 13. wherin are propounded sundry rules directing men to attaine thereunto The scope of them all must bee considered which in generall is this Our Sauiour Christ had now preached two yeares among the people and thereby had wonne many to become his Disciples and among the rest his 12. Apostles to all whom hee promised happinesse and life euerlasting if they would continue in the faith and obedience of his word Now though they beleeued in him yet they still remained in the same state for outward things and became more subiect to outward miseries then before so as if they iudged of happinesse by their present outward estate they might easily suspect the truth of Christs doctrine and thinke he had deceiued them because he promised them happinesse and yet for outward things their case was farre worse then before they knewe him This our Sauiour Christ considering doth here goe about to remooue this false conceit out of their minds and for this purpose deliuereth this doctrine vnto them in the first generall head of his sermon that true happinesse before God is euer ioyned yea couered many times with the crosse in this world Whereby hee strikes at the roote of their carnall conceit who placed true happinesse in outward things and looked for outward peace and prosperitie vpon the receiuing of the Gospel As this is the scope of the doctrine following so it stands vs in hand to learne the same and to finde experience hereof in our owne hearts that true comfort and felicitie is accompanied with manifold miseries in this life Indeede carnall wisdome deemeth them happie that enioy outward peace wealth and pleasure but this conceit must be remooued and Christs doctrine embraced who ioyneth true happinesse with the crosse Secondly this serueth to teach vs patience in affliction for it is Gods will to temper happines and the crosse together now this puts life into an afflicted soule to thinke that Christ will haue his felicitie inioyed and felt in outward miserie Thus much of this head of doctrine in generall now we come to the branches thereof Vers. 3. Blessed are the poore in spirit for theirs is the kingdome of heauen Here is Christs first Rule concerning happinesse wherein obserue two points first the parties blessed the poore in spirit secondly wherein this blessednesse consists for theirs is the kingdome of heauen Before we come to these parts seuerally note in a word the forme of speech here vsed they that are ledde by humane reason will rather say blessed are the rich for theirs are the kingdoms of the world But Christ here speaks the flat contrary saying blessed are the poore for theirs is the kingdom of heauen which is infinitely better then all the kingdoms of the world whereby we may see that the wisdome of this world is foolishues with God and the ordinarie conceit of man flat opposite to the sauing doctrine taught by Christ. Blessed are the poore in spirit The word translated poore doth properly signifie a begger one that hath no outward necessaries but by gift from others but here it is more largely taken not onely betokening those that want outward riches for S. Luke opposeth these poore to the rich in this world but also those that are any way miserable wanting inward or outward comfort and such an one was Lazarus that lay begging at Dives gates What is meant by poore in spirit is plainely expounded Isa. 66. 2. where the Lord saith I will looke to him that is poore and of a contrite spirit and that trembleth at my words Christs meaning then is this that those poore are blessed who by meanes of their distresse through want of outward comforts are brought to see their sinnes and their miserie thereby so as finding no goodnesse in their hearts they despaire in themselues and flie wholly to the mercie of God in Christ for grace and comfort as Lazarus did to Diues gates for outward reliefe Seeing Christ doth thus set out the person that is truly blessed let vs see whether we be in the number of these poore ones Indeed we haue many poore among vs some that by excesse and ryot haue spent their substance and others that through idlenesse increase their want as the wandring beggars a sinnefull and disordered people who ioyne themselues to no Church but none of these can by their pouertie make iust claime to true felicitie The blessed poore are poore in spirit and this pouertie we must finde in our hearts if we would knowe our selues to be truely happie but after triall this will be found much wanting for first if men liue outwardly ciuill and keepe themselues from grosse sinnes this thought of pride takes place in their hearts that they are righteous and they perswade themselues with the young man in the Gospel that they can keepe Gods commandements Secondly let worldly wants befall men in body goods or name and they are grieued yea their soules are full of sorrow but for spiritual wants as blindnesse of minde hardnesse of heart vnbeliefe and disobedience their hearts are neuer touched Now whence comes this but from that pride of heart whereby they blesse themselues in their estate and thinke all is well with them in respect of their soules so that true it is pouertie of spirit is hard to be found We therefore must search our selues and labour to feele our spirituall wants and looke how Lazarus lay for his bodie at Diues gates so must wee lie at Gods mercie gate in Christ for our soules abandoning this pride of heart and acknowledging that there is no goodnesse in vs of our selues for the straite gate of heauen cannot receiue a swelling heart that is puffed vp with pride And to induce vs vnto this good dutie let vs consider the gratious promises made to them that be poore in spirit they are called Gods poore hee
thinketh on them though heauen be Gods throne and the earth his footstoole yet will hee looke to him that is poore and of a contrite spirit yea the Lord will dwell with him that is of a contrite and broken heart Christ came to preach the glad tidings of the Gospel to the poore yea the Lord filleth the hungrie that is the poore and hungrie soule with good things but the rich he sends emptie away Let these and many such fauours with God which they enioy prouoke vs to become poore in spirit Secondly are they blessed that be poore in spirit then here all poore and wretched persons in the world may learne to make good vse of their wants and distresses they must consider them as the hand of God vpon them and thereby be ledde to the viewe of their sinnes and by the consideration of their sinnes be brought to see their miserie in theÌ„selues the true ground of this spirituall pouertie Now when they are once poore in spirit they are in a blessed state in the iudgement of Christ. If a man bleed dangerously at the nose the best way to saue his life is to let him blood else-where and so turne the course of the blood another way euen so when a man is oppressed with worldly calamities hee cannot finde any comfort in them for in themselues they are Gods curses yet if thereby he can bee brought to see his spirituall pouertie then of curses they become blessings vnto him and therefore when we are in any distresse wee must not onely fixe our eies vpon the outward crosse but by meanes of that labour to see the pouertie of our soules and so will the crosse lead vs to happinesse Thirdly they that abound with worldly wealth must hereby learne to become poore if they would be saued Poore I say not in goods but in soule and spirit this indeed is hard to flesh and blood for naturally euery rich man blesseth himselfe in his outward estate and perswades himselfe that God loues him because he giues him wealth but such conceits must he striue against and learne of God to reioyce in this that he is made lowe Iam 〈…〉 Fourthly on this saying of Christ that the poore are blessed the Popish teachers obseruing the word translated poore to beâ—oken outward pouertie goe about to builde their vowe of voluntarie pouertie whereby men renouncing their wealth and possessions of this world doe be take themselues to some Monasterie there to liue a poore and solitarie life But their voluntarie pouertie will not agree with this text son Christs poorâ— here pronounced blessed are such as by reason of their pouerty are miserable and wretched wanting outward comforts as we shewed oâ—t of Luke where Christ opposeth them to the rich who abound with all worldly delights but to vndergoe the Popish vow of voluntarie pouertie is no estate of miserie or distresse for who doe liue in greater â—ase or enioy more freedome from the crosses and vexations of this life then their begging Friers Againe if their vowed pouertie had any ground in this text then Christ should pronounce such poore blessed as made themselues poore but that he doth not for then in the next verse he should pronounce such mourners blessed as voluntarily cause themselues to mourne for that verse dependeth on this as a more full explanation of this first rule But no man will say that they that mourne without a cause are there called blessed and therefore Popish vowed pouertie hath no ground on this place And thus much of the persons II. Point Wherein the blessednes of these poore consists namely in hauing a right to the kingdome of heauen For theirs is the kingdome of heauen By kingdome of heauen for the better conceiuing of this blessednes we must vnderstand a state or condition of man whereby he is in Gods fauour and hath fellowship with God The truth of this description is euident by the tenour of the new Testament Now this estate of man is called a Kingdome because herein God rules as king and man obeies as Gods subiect for no man can be in Gods fauour nor enioy his fellowship vnlesse God be his King ruling in his heart by his word and spirit and he Gods subiect resigning himselfe to be ruled by him for this happie estate consists in Gods gracious ruling of man and mans holy subiection vnto God Indeede fewe doe see any great happines in this estate but the truth is mans whole felicity stands herein Rom. 14. 17. The kingdome of God is not meate and drinke but righteousnes peace and ioy in the holy Ghost Here the Apostle teacheth vs three things namely that when Gods spirit rules in a mans heart then first he is iustified there is righteousnes secondly he hath peace with God euen that peace of conscience which passeth all vnderstanding thirdly the ioy of the holy Ghost which is all vnspeakable comfort passing all worldly ioy whatsoeuer And these three doe notably set out the state of an happie man which will yet more plainly appeare by their contraries in Iudas who beeing a wretched sinner vnrighteously betraied his master and thereupon fell into the miserie of a guiltie accusing conscience which was the cause of his desperate death and also that his bodie burst asunder and his bowells gushed out now if an euill conscience be so fearefull then â—ow blessed an estate is the peace and ioy of a good conscience which a man then hath when God by his word and spirit ruleth in his heart Againe this estate is called the kingdome of heauen because that man in whom Christ 〈…〉 by his word and spirit is alreadie himselfe in heauen though iâ— bodie he be yet on earth for heauen is like a citie with two gates thorough both of which a man must passe before he obtaine the full â—oyes thereof now so soone as God by his word and spirit rules in any mans heart he is alreadie entred the 〈…〉 te of grace which is the first gate the other remaines to be passed thorough at the time of death which is the gate of glorie and then he is in full possession Doth true happines consist in this estate where Christ ruleth and man obeies then here behold the errour of all Philosophers and wise men of this world touching happines for some haue placed it in pleasure some in wealth and others in ciuill vertue and some in all these But the truth is it stands in none of these A naturall man may haue all these and yet be condemned for the ciuill vertues of the heathen were in them but glorious sinnes Our Sauiour Christ hath here reuealed more vnto vs then all the wise men of the world did euer know and hereby we haue iust occasion to magnifie the bookes of Scripture farre aboue all humane writings because they doe fully set out vnto vs the nature and estate of true felicitie which no humane
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
mooue vs hereunto I. from the necessitie hereof in Gods Church and children for Gods name is dishonoured ouer all the world In the great dominions of the Turke God is acknowledged but yet out of the Trinitie And the Iewes confessing God denie Christ The Papists in word confesse and acknowledge the Trinitie but yet by their Idolatrie they greatly robbe God of his glorie they robbe Christ of his offices and giue diuine worshippe vnto creatures And in the bosome of the Church are many Atheists blasphemers oppressors drunkards adulterers and voluptuous persons whose bellie is their God all which though they will professe God in word yet by their workes they denie him so that vnlesse Gods children seeke to maintaine and aduance Gods glorie it is like to be trampled and troden vnder foote II. There is great daunger to Gods children in omitting and neglecting this dutie for by calling they are brought neare vnto God now God will be glorified in all that come neare him if we doe not honour him according to our profession his hand will be vpon vs for his glorie in our confusion hence it was that God slew Nadab and Abihu the sonnes of Aaron for offering straunge fire before the Lord and he debarred Moses and Aaron out of the promised land because they glorified him not at the waters of strife This made the wrath of God to burne like fire against the house of Elâ— for the iniquitic of his sonnes which their father saw in them and yet staied them not and so honoured them aboue the Lord. We had neede therefore to looke vnto our selues that we glorifie God in himselfe and in his workes els his hand will be vpon vs in soule or bodie goods or calling or some other way for the glorie of his iustice for God will not loose his glorie III. If wee say Halowed be thy name with our mouth and seeke not his honour in our life we bewray in our selues damnable hypocrisie and make profession of that sinne which the Lord vtterly detesteth we esteeme very basely of dissemblers among men but much more edious is this sinne in the matters of God and therefore let the practise of our liues shew the sinceritie of our hearts when we pray for the glorifying of Gods name Fourthly this petition teacheth vs that wee our selues must bee halowed and sanctified for else we cannot halow Gods name They that beare the vessels of the Lord in his sanctuarie must be clean Isay 52. 11. How much more ought they to be holy that beare the glorious name of God When Ananias doubted of going to Paul the Lord tels him he is a chosen vessel vnto me to beare my name alluding to that state of sanctification whereto the Lord had lately called him whereby hee made him a fit instrument for the glorie of his name in the ministerie of the Gospel And the same state must we labour after if we would be answerable to that we seeme to desire in this petition We must therefore labour to be new creatures changed in minde and heart for an vnholy person cannot truely desire the glorie of God but when wee once feele the grace of sanctification then will the desire of Gods glorie breed in our hearts and we shal know how worthy the Lord is to haue all glorie giuen vnto his name Fiftly if we compare this petition with the reason wherewith Christ concludes this praier wee shall see that the praise and honour of God is the beginning and end of Christs praier and so as it were the first last thing with Christ whence we learne that wee ought to bee more frequent and plentifull in thanksgiuing vnto God then in petition and request Thus we deale with those that be bountifull vnto vs on earth we giue them many thankes for one good turne and therefore should we much more abound in thanksgiuing to our heauenly father from whom we receiue euery good gift that we enioy It beseemes not the childe of God to be alwaies and onely begging as though he had nothing but withall he must be plentifull in thanks and praise for that argues he hath a taste of Gods mercie towards him this made Dauid say Praise is a comely and pleasant thing it well becommeth vpright men to be thankefull Our life of glorie shall be spent in praising God and therefore we should invre our selues thereto in this time of grace and indeed according to our thanksgiuing is our grace little praise little grace but he that abounds in thanksgiuing abounds in Gods blessings Againe heartie thanksgiuing for that we haue is an effectuall praier for more increase Lastly the place wherein this petition is set in this praier teacheth vs to seeke the glorie of God simply and absolutely before all other things This ought to be the affection of Gods child though he should receiue no blessings from God for looke what God preferres in his direction that must we alwaies prefer in all our actions though no good should follow vnto vs thereupon for this ende God giues vs time to liue in this world that wee might glorifie God in our places and callings and hee that imployeth himselfe otherwaies profaneth Gods name and transgresseth this heauenly order here set downe by Christ who is the wisdome of his father Verse 10. Thy kingdome come The Coherence Christ hauing taught vs to pray for the sanctifying of Gods name in the former petition doth in this and the rest which follow as it were expound the same by directing vs to the meanes whereby Gods name is halowed of vs for then doe we glorifie Gods name when he sets vp his kingdome in vs and we suffer him to rule in our hearts when we doe his will depend vpon his prouidence for the things of this life trust in his mercie for the pardon of our sinnes and on his power and strength against temptation Now of them all this second hath the neerest dependance vpon the former as beeing an especial meanes thereof for men ought to glorifie Gods name on earth but of themselues they cannot doe it till God rule in their hearts by his word and spirit and so set vp his kingdome in them The meaning Gods kingdome is two-fold Generall and Speciall Gods generall kingdome is his absolute power and soueraigntie whereby he ruleth all things in heauen in earth and in hell euen the deuils themselues Psal. 103. 19. The Lord hath prepared his throne in heauen his kingdome ruleth ouer all and this wee acknowledge in the ende of this praier For thine is the kingdome Now this wee pray not for because it is alwaies euery where no creature can hinder it no not all the deuils in hell for euery creature is subiect hereunto and can doe nothing but that which God either willeth or permitteth according to his will hee worketh in the armie of heauen and in the inhabitants of the earth and none can
stay his hand nor say vnto him what doest thou Gods speciall kingdome is that whereby hee ruleth his elect and chosen people working his will not onely by them as he doth in his generall kingdome by the deuils themselues but in them also by his holy spirit and it is called speciall because it is not exercised ouer all the world but onely ouer the elect whom hee hath ordained to eternall life This speciall kingdome of God is two-folde either of Grace or of Glorie The kingdome of grace is a spiritual estate wherein God makes men willingly subiect to his written word by his spirit I call the kingdome of grace a spirituall estate both because it is principally exercised in the conscience and also because this regiment in the conscience is by the spirit of God Secondly I shew wherein it consists namely in a voluntarie subiection of the whole man in soule and bodie and spirit to the will of God reuealed in the word Psalm 110. 3. Thy people shall come willingly in the day of assembling thine armie in holy beautie And this subiection stands in three things in Righteousnesse Peace and Ioy in the holy Ghost Rom. 14. 17 18. In Righteousnes that is First in Christs righteousnesse imputed and secondly in the righteousnesse of a good conscience the ground whereof is sanctification by the spirit which Christ giues to them whom he doth iustifie In Peace that is peace of conscience towards God and peace with Gods Church yea with all creatures so farre forth as is needfull for them Now vnder peace we must comprehend loue and all duties of loue for as righteousnesse concernes the person in soule and bodie so peace respects all duties and actions of the life Righteousnesse is the root from whence springeth this peace with euery action thereof for when the heart is sanctified the life is reformed Lastly in ioy in the holy Ghost this is a fruite of both the former respecting especially the state of affliction for when a man is iustified and sanctified and hath peace towards God then ariseth in his heart a spirituall delight in God in all estates yea though great afflictions light vpon him for Gods cause yet he beareth them with inward ioy and delight knowing that the spirit of glorie of God resteth vpon him and that he shall be glorified with Christ if he suffer with Christ which things while he compareth together hee little esteemeth the afflictions of this life in respect of the glorie that shall be reuealed for the light affliction that is but for a moment causeth vnto vs a farre more excellent and eternall waight of glorie These are the branches of this spirituall subiection which whosoeuer hath is a good subiect in the kingdome of grace as the Apostle saith in the next verse he that in these things serueth Christ is acceptable vnto God and approoued of men The kingdome of glorie is the blessed estate of Gods elect in heauen whereby God in Christ becomes all things vnto them immediately 1. Cor. 15. 28. This estate of glorie is a subiection also but yet such a subiectiō as is indeed a glorious regimēt for there we raigne with Christ in whom and through whom God himselfe becomes honour peace health foode raiment and all things needfull to the perfection of felicitie Now these two beeing Gods kingdome differ thus The state of grace is the beginning and entrance to the state of glorie and the state of glorie is the perfection of the state of grace This state of glorie is the citie and the state of grace as it were the suburbs of it In this life wee liue in the kingdome of grace but the kingdome of glorie is reserued for the life to come and this speciall kingdome of God in both these estates doe we here pray for Thy kingdome This imports that there is another kingdome euen the kingdome of Satan which is a kingdome of darkenes full of all disorder and confusion through sinne which greatly hindereth annoyeth Gods kingdome of grace especially Come That is to vs men in the world and then it commeth when God doth erect establish the same in their hearts now vnto perfection it comes by 5. degrees 1. When God giues vnto men the outward meanes of saluation wherein he doth reueale his grace fauour in Christ as the Gospel preached which is therefore called the word of the kingdome Matth. 13. 19. And so Christ hauing relation to his preaching which he confirmed by miracles among the Iewes saith The kingdome of God is come vnto you Luk. 11. 20. and beeing demaunded by the Pharisies when the kingdome of God should come he tels them it was among them Luk. 17. 21. meaning that it was brought vnto them by the ministerie of Iohn Baptist of himselfe and of his Disciples although indeed it were without profit to many of them 2. When the word preached inlightens the minde so as a man knowes and vnderstands the mysterie of the Gospel which is the law of this kingdome 3. When a man is thereby regenerate and so brought into this kingdome for by regeneration we haue effectuall entrance into the state of grace wherein Christ rules in vs by his word and spirit and wee yeeld subiection vnto him 4. At the ende of this life when the bodie goeth to the earth but the soule to God that gaue it beeing translated to the ioyes of heauen in the glorie of this kingdome 5. At the last iudgement when body and soule beeing vnited againe are both made partakers of the glorie of this kingdome and this is the full and perfect cōming of it So then our request to God in this petition is to this effect O Father let thy kingdome come to vs that be pilgrimes and strangers here on earth prepare vs for it and enter vs into it that be yet without renue vs by thy spirit that we may be subiect to thy will confirme vs also in this estate that our soules after this life and both soule and bodie at the day of iudgement may be fully glorified yea Lord hasten this glorie to vs and to all thine elect The Uses 1. Wants to be bewailed The wants we are taught to bewaile in this petition either concerne our selues or others First we must lament and mourne for our owne miserable estate by nature whereby we are the seruants of sinne and so in thraldome and bondage vnder Satan sinne leads vs into bondage for he that committeth sinne is the seruant of sinne and where sinne raigneth there the deuill hath dominion And hence it comes that wee rebell so much against the kingdome of God and refuse to stoop to the scepter of his word Indeede this bondage is weakened in Gods children but none is wholly freed from it in this life as Pauls complaint declares Rom. 7. 14. The law is spirituall but I am carnall sold vnder sin The naturall man is dead
and ioy in the holy Ghost Rom. 14. 17. whereof we haue spoken before all which we must labour to finde in our hearts and to expresse in our liues else this kingdome shall be taken from vs we shall neuer see the glorie of it Thirdly hence we must learne to bee contented in all estates of this life whatsoeuer the hope of the glory of this kingdome which we pray for must swallow vp all the sorrowes that earthly calamities can bring vpon vs This it was that made the Patriarks to walke contented in the state of Pilgrimes and Strangers here on earth Hebr. 11. 13 14. Yea this renues the inner man it cheeres the heart and keepes it from fainting though the outward man perish to looke after the ioyes of this kingdome which are the things not seene and therefore Christ herewith comforts his Disciples against the sorrow of afflictiō saying Feare not little flocke it is your Fathers good pleasure to giue you the kingdome Luk. 12. 32. Fourthly wee must all labour in our places and callings to bring one another into this kingdome one neighbour another one friend another Ezek. 18. 30. Returne saith the Lord to the house of Israel and cause one another to returne This the Prophet Isay noteth as a practise of the subiects of this kingdome that they shall say one to another come let vs goe vp to the mountaine of the Lord Isay 2. 3. But masters of families especially must looke to the practise of this dutie and labour to bring Gods kingdome into their families for this ende they must see to these things First that there bee no manifest or open sinne permitted in their families ridde thy house of such a person if thou canst not reforme him Psalm 101. 7. Secondly instruct thy familie in the way of the Lord that they may know to liue righteously and vprightly both before God and man Thirdly set vp and maintaine the priuate worship of God in thy familie ioyne thou with them in holy duties especially in daily calling vpon the name of God In regard of these and such like duties it is that the Scripture ascribes saluation to a familie where the master or the gouernour of the house is conuerted to the faith And for the practise hereof the holy Patriarkes are commended to all posteritie God saith of Abraham I know him that hee will command his sonnes and his houshold after him that they keepe the way of the Lord and Iacob commands his family to put away their strange gods and to clense themselues and Ioshuah prosessed publikely that he and his familie would serue the Lord. Fiftly hence wee must learne euery day to prepare our selues to die for by death our soules enter into the glorie of this kingdome which we pray may come vnto vs and therefore we must be ready to receiue it euery day that whensoeuer our King commeth vnto vs either by death or in the last iudgement wee may passe from grace to glorie And indeede wee cannot with comfort make this petition vnlesse wee bee in some measure prepared for death and that euery day Now beeing prepared wee must waite as Iob did euery day till our changing come Looke how the godly in the olde Testament looked for our Sauiour Christs first comming in the flesh so must we waite for his comming to vs either by death or iudgement neither must any thing dismay vs in this waiting no not death it selfe for the sooner we die the sooner wee may enter into glorie And here wee may take a viewe of the monstrous hypocrisie of the world for who will not say these words Thy kingdome come but yet the most men neglect to prepare themselues for entrance into this kingdome nay many contemne the word and praier which are the meanes whereby we haue admittance into the state of grace and are prepared for the kingdome of glorie Sixtly wee may here learne of our Sauiour Christ the practise of humilitie and in all things to giue all glorie to God for though this kingdome pertaine equally to him as hee is God with the father yet because he hath it from the father as he is the son therfore he will haue it wholly attributed vnto him for he teacheth vs to say Our father thy kingdome come Lastly here obserue the necessitie of this petition in respect of our outward estate for the comming of this kingdome to any estate is a speciall cause of prosperitie and happinesse vnto it for where this kingdome is Gods hand of blessing and protection is in a speciall manner here the Lord raigneth and his glorious and blessed Angels which are mightie in strength and power keepe watch and guard in that kingdome and about that people who haue the Lord for their King and God Hence it is that this our Kingdome hath so long enioyed peace and protection from many dangerous assaults because we embrace and professe the Gospel which is the scepter of Gods kingdome and if wee could doe it in sinceritie and walke worthie of the Lord our King our prosperitie should bee as the stoods and our peace as the Sunne and Moone in heauen And therefore they that loue the peace of this kingdome must embrace and obey the Gospel and pray for the happie and flourishing estate thereof for therein standes our peace Thy will be done in earth as it is in heauen The Coherence This petition dependeth on both the former thus as a meanes whereby wee doe that which wee desire in the first petition for Gods name is glorified when his will is done and as a manifestation of that which wee desire in the second petition for there wee pray that Gods kingdome may come vnto vs and hee rule in our hearts by his word and spirit now here we craue that we may doe his will and so testisie our selues to be his loyall subiects The meaning This petition is propounded in a comparison which naturally standeth thus As thy will is done in heauen so let thy will bee done in earth And it hath two parts The first respects the grace of obedience which wee pray for Thy will be done in earth The second shewes the right manner of performing it as it is in heauen For the first Thy will c. Gods will is onely one considered in it selfe as God is one yet for our vnderstanding it may be thus distinguished It is either absolute or reuealed Gods absolute will is the will of his good pleasure whereby according to his eternall counsell hee determines of all things what shall be done or what shall not be done and in what manner This absolute will extendeth ouer all creatures and ouer all their actions Ephes. 1. 11. Wee are predestinate according to the purpose of him that worketh all things after the counsell of his owne will Roman 9. 19. Who hath resisted his will Matth. 10. 26. Without this will
bold-hardie that they will raiâ—e vpon and defie the deuill and command him to be gone But without a calling thereunto we may not so doe Indeede if by Gods prouidence we be called to liue in such places necessarily then this we may doe we must not reason with the deuill but betake our selues to God by humble and earnest praier and complaine of Satans vexation making God our shelter and defence both for soule and bodie els if we presume to meddle with him without a calling from God we may iustly be foyled and abused by him as the sonnes of Sceva were because we haue no promise from the Lord to be protected from him For thine is the kingdome and the power and the glorie for euer Amen These words conteine the reason of the former sixe petitions touching which we must obserue two things in generall first that they are not a reason to mooue God whose wil is vnchaÌ„geable but to perswade the child of God that prayeth thus that God will graunt his requests Secondly that this reason is not peculiar to the last petition but generally belonging to them all as halowed be thy name because thine is the kingdome power and glorie and so for the rest The meaning Kingdome This here imports three things in God first that he is al-sufficient of himselfe to doe all things whatsoeuer needing no helpe nor instrument beside his soueraigne will Gen. 17. 1. I am God al-sufficient Secondly that he hath a soueraigne right and title to all things in heauen and earth as a King hath to those things which belong to his territories and iurisdiction Thirdly that he hath soueraigne rule and authoritie ouer all things in heauen and earth gouerning them as he pleaseth and bringing them into an absolute subiection Further the kingdome of God is twofold The kingdome of his prouidence whereby he rules and gouernes all things in heauen and earth euen the deuill and all his angels and instruments and the kingdome of grace whereby he gouernes his Church by his word and spirit and both these are here to be vnderstood Thine The kingdome is here called Gods for two causes First to shew that God hath his kingdome of himselfe and from himselfe alone thus the kingdome of grace and of prouidence are both his Secondly to distinguish God from earthly kings for though they haue a kingdome power and glorie as Daniel tells Nebuchadnezzer yet they haue all these from God not of themselues but God hath them of himselfe alone and not from any other Now because our nature is blind in the things of God I will here propound some reasons to prooue that God hath such a soueraigne kingdome as also to shew the excellencie of it First this appeares by that excellent order which God hath set in all his workes by their creation for how fitly doe times and seasons as spring time and summer autumne and winter succeede one an other how sweetely doe the heauenly creatures the sunne moone and starres serue for the creatures here below as hearbs and plants how doe these serue for beasts and foules and all of them for the vse of man as this prooues against the Atheist that there is a God so it shewes the soueraigntie and most wise regiment of his kingdome When a man sees a great armie in good array and euery one keeping his place and standing constantly he will presently commend the wisdome and authoritie of the leader why then should we not acknowledge the power and souerangntie of the almightie in that constant station of the creatures in that sweete order which they obserue from the creation Secondly the terror accusation of a guiltie conscience doth argue euidently the absolute soueraigntie of Gods kingdom for when a man hath committed some grieuous sinne either against the law of nature or the written word of God though it be so secretly that no man know of it yet wil his conscience accuse and fright him which it would not doe vnles he were to answer for that fact to God the soueraigne Lord of al. Thirdly men of death that is such as by some notorious crime deserue death though through the ignorance or negligence of magistrats they be let to escape yet ordinarily they are ouertaken with some fearefull iudgement and one way or other meete with their desert which is a speciall worke of Gods soueraigne prouidence Fourthly the Gospel preached is as contrarie to mans corrupt nature as fire is to water and yet hath it in all ages wonne men vnto it to professe it and to loue it so as they haue been content for the Gospels sake to forsake house and lands wife children yea and life itselfe This no word of man could euer doe therfore it argues plainly that some supernatural power worketh with it which draws the heart of maÌ„ vnto it Here some may say that the Deuill hath a kingdome contrarie to Gods kingdome wherein he raigneth and therfore Gods kingdome is not absolute Ans. If we regard the malice of Satan or the practise of the wicked it may seeme Gods kingdome should not be absolute because they continually rebell against his reuealed will but consider the power of God which ouerruleth Satan and all his instruments disposing most wisely of all their works to his owne glorie the good of his Church and their own ruine and then we shall plainly see that God ruleth ouer all for howsoeuer the deuill and his angels and all other his instruments oppose themselues vnto the word of God which is the law of his kingdom of grace yet God willingly permits all such works and restraines them all at his pleasure so as that which comes to passe against Gods reuealed will is not contrarie to his absolute will Thine is the power By power is meant an abilitie in God whereby he can doe whatsoeuer he will and more then he will doe for the better conceiuing of it note these two things First that God is not onely powerfull but euen power it selfe in regard of his nature as he is goodnesse and wisdome c. Men and Angels are called powerfull as receiuing power from God but God onely is power it selfe because his nature is infinite in power as in all other properties Secondly that power and will in God are one and the same for our better conceiuing of them they may be distinguished but in themselues they differ not for Gods willing of a thing is the effecting and doing of it It is not so in vs for we will many things which we cannot doe but whatsoeuer God willeth that he doth and that which he cannot doe he cannot will The Scripture saith God cannot lie nor denie himselfe nor die c. now as he cannot doe these things so neither can he wil them for they are no workes of power but of weakenesse and frailtie and therefore is God omnipotent because he can neither doe nor will the same Thine is
c. Here also we say Gods power is his owne that is of himselfe alone not receiued from any other as is also said of kingdome and glorie to distinguish the true God from all creatures who haue not power and kingdome and glorie of themselues but from God whereas all these in God are of himselfe alone And the glorie By Glorie is meant excellencie and maiestie and this propertie rightly ariseth from the two former for seeing he hath an absolute soueraigntie ouer all things and power answerable to dispose and gouerne them at his pleasure therefore of right all glorie and maiestie and excellencie belongs vnto him yea the glorie of all creatures is from him so that sinnefull man must say with Daniel Vnto vs belongs shame and confusion Dan. 9. 7. but vnto God be honour and glorie and power and dominion for euermore The vse I. This reason thus conceiued and vnderstood containes a notable ground of trust and confidence in God and of praier to God in all distresse of life and death for we haue a father whose is kingdome power and glorie now his power assures vs that he is able to helpe vs and is he our King and we his subiects then he is willing to helpe vs. Is glorie his why what can make more for his glorie then to shew mercie to his people in hearing their praiers and helping them in distresse Psal. 50. 15. I will heare thee and thou shalt glorifie my name II. These words are a notable forme of giuing thanks and praise to God for when the heauenly creatures are said to giue thanks to God they doe it to this effect Rev. 4. 9. 11. Thou art worthie O Lord to receiue honour and glorie and power Againe Phil. 4. 6. Be distrustfull in nothing but in all things let your requests be made knowne to God with giuing of thankes where we see praier and thanksgiuing must goe together Now this beeing a perfect forme of praier must needes comprehend thanksgiuing with petitions as therefore in the sixe petitions Christ taught vs to aske all needefull things of God so in this reason he teacheth vs how to giue thanks for these three kingdome power and glorie doe generally comprehend all matter of praise and thanksgiuing vnto God yea it is a summe of all the Psalmes of praise and therfore when Dauid blessed God it was to this effect 1. Chron. 29. 11 12. Thine O Lord is greatnesse and power and glorie and victorie praise for all that is in heauen and earth is thine thine is the kingdome O Lord and thou excellest as head ouer all both riches and honour come from thee and thou raignest ouer all and in thine hand is power and strength c. This point well obserued directeth vs in two Christian duties first that we must be earnest and frequent in giuing prayse and thanks to God for the first thing we aske is grace to glorifie Gods name and the last thing we here doe is to ascribe glorie to God indeede Secondly here we see in what maner we must giue thanks to God namely in euery blessing we must ascribe kingdome and power and glorie vnto God as in the vse of meate and drinke first therein labour to see and accordingly to ascribe the kingdome to God that is acknowledge Gods soueraigntie in that creature that the right and interest thereto belongs to God and that thou hast it from him and not of thy selfe Secondly see and acknowledge the power and prouidence of God in that creature his prouidence in that thou hast it and his power in that it serues for thy good and comfort in thy nourishment and refreshing Thirdly when thou art comforted therewith giue honour and glorie to God so thou shalt be truly thankefull And thus must we be thankefull to God for his word and all other blessings that we enioy Yea this direction must we obserue for our behauiour in affliction we must labour to see and acknowledge Gods soueraigntie and power ouer vs as we are his creatures and that he hath right to dispose of vs at his pleasure and therefore we must humble our selues vnder his hand desiring grace so to behaue our selues therein that we may glorifie his name And thus shall we honour God euen in affliction III. Here we see a way whereby we may obtaine the things we aske of God namely we must confesse our owne vnworthinesse taking shame and confusion to our selues and giue all praise and honour and glorie to God Thus did Iacob Gen. 32. 10. I am not worthie of the least of all the mercies and of all the truth which thou hast shewed vnto thy seruant so Dan. 9. 7. To thee O Lord belongeth righteousnes but vnto vs open shame And thus comming in humilitie of heart renouncing our selues and all that we can doe and endeauouring to giue all glorie to God we shall finde mercie with the Lord for the obteining of all our requests IV. Is kingdome power and glorie Gods then is he to be feared aboue all creatures for howsoeuer Satan and earthly Monarchs haue dominion and power yet it is not of themselues but from God they can doe nothing but by power and permission from God but God of himselfe can punish and destroy Lastly hereby we must be mooued to loue God and to yeild obedience vnto him in all good duties for to such will he shew his soueraigntie and power for all good things that so they may giue the glorie of all to God that giues them Amen We haue heard the preface and the petitions of this praier now we come to the third part of it which is the Conclusion in this word Amen which is as much as verely truly It is commonly taken to be a word of wishing in this place importing as much as So be it I wish it be so or such like But we must know that it hath here a further vse to wit not onely to expresse our desire of the things we aske but also to testifie our faith in assurance of receiuing them according to our desire for so it is vsually taken in the new testament where it is vsed to affirme or asseuere a thing with vehemencie and certentie Againe our Sauiour Christ giuing both direction and incouragement to praier saith thus Whatsoeuer you desire when ye pray beleeue that ye shall haue it and it shall be done vnto you Mark 11. 24. where he shewes two principall things required in prayer the first an earnest desire of the grace and blessing we aske the second is faith whereby we beleeue that God will graunt vs the things we aske Now our desires were sufficiently expressed in the sixe petitions and therefore this beeing a perfect platforme of praier here vndoubtedly is propounded the testification of our faith to this effect As we haue craued these things at thy hands O Lord so doe we beleeue that in thy good time thou wilâ— for Christs sake graunt
field Mat. 13. 24. is the same ministerie of the Gospel called expressely the kingdome of God And therefore when the Church demaunds of Christ where shee shall finde him he bids her follow the steps of the flockes to the tents of the Shepheards Cant. 1. 7. that is the assemblies of the Saints to the preaching of Gods ministers and therefore if euer wee looke to get this kingdom we must diligently frequent the ministerie of the word labour to profit by it because hereby God doth not only reueale but coÌ„uaie his kingdome vnto men Secondly when we haue found this kingdome we must seeke to enter into it for it is not enough to be where it is or to haue it among vs for so the Pharisies had in the time of Christ Luk. 11. 20. Now we cannot enter in of our selues without the speciall worke of Gods holy spirit so saith our Sauiour Christ Matth. 18. 3. Except ye be conuerted and become as little children ye cannot enter into the kingdom of God where two things are required in him that would enter into this kingdome To become as little children and to be conuerted Wee become as little children in humilitie meekenesse and freedome from pride disdaine for we know the child of a Prince will without disdaine associate himselfe in play with a poore mans childe and so we in conscience of our owne sinnes must be humbled in our selues and made base in our own eyes laying aside our naturall pride and selfe-loue and disdaine of others for a heart swelling with pride and selfe-loue cannot enter into the straite gate of this kingdome Againe wee must be conuerted and regenerate by the spirit of God for except a man be borne againe of water and of the spirit he cannot see the kingdome of God This conuersion is not a change of the substance of the soule or of the bodie or of the faculties or parts thereof but onely of their euill qualities and actions whereby the Image of Satan in sinne and corruption is abolished the image of God renued for knowledge righteousnesse and true holinesse both in heart and life When this worke of regeneration is truely begun in vs then doe we enter into Gods kingdome euen in this life for herein the ignorant deceiue themselues that think we enter not before the time of death Thirdly wee must waite for the fruition and full possession of it this we cannot get before the day of death and therefore wee must endeauour all our life long after our conuersion to keepe faith and a good conscience walking in righteousnesse and true holinesse before God in the practise of loue vprightnesse and mercie towards our brethren When the question is who shall dwell in Gods tabernacle and rest in his holy mountaine that is remaine a true member of Gods Church for euer Psal. 51. 1 the answer is vers 2. He that walketh vprightly worketh righteousnesse Hereby we testifie our selues to be alreadie entred for Gods kingdom stands in righteousnesse Rom. 14. 17. And thus haue Gods children done that haue waited for this kingdome Matth. 25. 4. The wise virgins tooke oâ—le in their vessels to light their lamps when the bridegroome came And Ioseph of Arimathea that noble counseller who waited for the kingdome of God was a good man and a iust Luk. 23. 50 51. Thus we see the way to get this kingdome for our selues now the necessitie of our endeauour in these duties with all care and diligence appears by this that out of this estate for true interest to this kingdom is nothing indeed but woefull miserie vnder the curse of God and the power of Satan in the kingdome of darkenesse but in the fruition of this kingdome is true happinesse here is righteousnesse peace and ioy in the â—oly Ghost yea ioy vnspeakeable and glorious for the things that eie hath not seene eare hath not heard neither euer entred into the heart of man to thinke hath God prepared for them that loue him and they are all to be had in this his kingdome Wherefore as we desire to escape the woe and miseriâ— of the deuils kingdome and to bee partakers of the ioyes of heauen so let vs looke vnto the performance of the former duties shewing herein the resolution of the wise marchant that parted with all hee had to get that pearle of price Matth. 13. 46. This kingdome of God is here set out vnto vs like a citie with suburbs and two gates the suburbs of this citie are those assemblies where the word of God is truely preached and dispensed and hereinto come not onely the elect and godly but hypocrites and reprobates The first gate is the true state of grace whereinto the elect of God alone doe enter by regeneration in which estate they continue in this life going on from one degree of grace vnto a greater with endeauour in all things to keepe faith and good conscience both towards God and men and so waite to enter the gate of glorie which is set open vnto them and they enter in at the howre of death And therfore let vs not deceiue our own soules as the foolish virgins did with their burning lamps and content our selues that we come to Church and liue ciuilly though these be good things yet an hypocrite may goe thus farre all this while wee are but in the suburbs of this kingdome but if euer we looke for the glorie of heauen we must in this life enter the gate of grace by regeneration and become new creatures Thus much of the commaundement The reason to enforce it is a gracious and bountifull promise And all these things shall bee ministred vnto you The words are very significant in the originall for the phraso which Christ vseth is borrowed from bargainers to this effect as those who sell come or other things by measure or waight vse to giue some ouer-plus to better the bargaine on the buyers part euen so the Lord promiseth to those that seeke his kingdome and righteousnesse beside the fruition thereof to giue or cast vnto them as the word imports food and raiment and all things needfull to this life Quâ—st How is this true seeing we read that Gods children haue beene many times destitute of things necessary as Paul was oft in hunger and thirst in fastings in colde and nakednesse 2. Cor. 11. 27. and many whom the world was not worthy of were destitute afflicted tormeÌ„ted wandring vp and downe in sheepe skinnes and goate skinnes Heb. 11. 37. Answer Christs promise in this place and all other made of temporall blessings must be vnderstood with the exception of the crosse that is they shall haue such and such blessings vnlesse it please God by the want thereof to correct them for some sinnes or to exercise their faith in the triall of their patience The vse First by this promise of Christ we haue the most excellent direction of him
though he be neuer so great a monarke in the world while hee is out of Gods kingdom wanting righteousnes and regeneration by Iesus Christ. Secondly this also must perswade euery one of vs to put in practise the former instruction endeauouring aboue all things to get Gods kingdome for our selues for till we haue part herein wee can haue no sound comfort in the vse of Gods creatures which necessarily serue to our temporall life This reason alone if there were no more should spurre vs on to all diligence in this dutie what shame and griefe is it to eate our bread in the sight of God as theeues and vsurpers doe in the sight of men and therefore let vs giue no rest vnto our soules till wee attaine to some good assurance in this blessed estate The way wee must remember is by true conuersion and regeneration and wee shall discerne our selues to bee regenerate by these fruits of the spirit in vs to wit I. A true touch of conscience for our sinnes both originall and actuall II. A godly sorrowe and griefe of heart for offending and displeasing God by our transgressions III. An earnest desire or true spirituall hunger and thirst after Christ and his righteousnes testified by our constant and diligent vse of those meanes the word prayer and sacraments wherein God giues grace and assurance of mercie IV. An vnfained turning vnto God from all sinne by newe obedience hauing a constant purpose of heart not to sin and a godly endeauour in life to please God in all things These are the markes of the newe creature who hath true title to Gods kingdome which we must labour to find in our selues for our comfort in the vse of Gods creatures and if we finde them in vs our title is good not only to his creatures but to his kingdome notwithstanding our owne vnworthinesse by our former iniquities IV. In this that temporall blessings are dependants on Gods kingdome we must learne contentation and patience in all temporal losses whatsoeuer though we loose friends goods lands libertie reputatiō or life it selfe yet we must not be ouerwhelmed with sorrow or griefe for if we be Gods children and retaine his fauour the kingdom of heauen remaines sure vnto vs while a mans stocke remaines though some appurtenances bee taken from him he counts himselfe well enough and so must we in all worldly losses while our title is good to Gods kingdome Herewith our Sauiour Christ comforts his Disciples Luk. 12. 32. Feare not little flocke for it is your fathers pleasure to giue you the kingdome Now if God giue vs that with his fauour in Christ wee may be sure he would giue vs all temporall blessings if hee saw them to bee good for vs for if he haue giuen vs Christ how shall he not with him giue vs all things also Thirdly this promise of Christ to giue his kingdome to them that seeke it and beside to cast all temporall blessings vnto them if they seeke his kingdome principally doth notably commend vnto vs the bountiful goodnes of God for here we see he giues to his children more thē they aske or seeke And this bountie of God Paul expresseth as a ground of our praising God Eph. 3. 20. To him therefore that is able to doe exceeding abundantly aboue all that we can aske or thinke according to the power that worketh in vs be praise in the Church by Iesus Christ where we must obserue that hee speakes of Gods abilitie to be bountifull as brought into actiō in his children so as he is not only able but willing hereunto and hereof we haue daily experience in the blessings of God which we doe enioy for when we pray for spirituall graces God giues them vnto vs and many temporal blessings also This Dauid confesseth Psal. 21. 3. Thou diddest preuent me with liberall blessings and Salomon found it to be true who asking only a wise vnderstading heart receiued therupō riches honour besides his wisedom 1. Ki. 3. 13. And so did Iacob who asking only Gods protectiō with meat to eat clothes to put on though he went out but with a staffe yet returned with two bands Now the consideration of this bountie of God must teach vs these duties First to beware of all sinne whereby we doe offend and displease our God who is so gratious and bountifull vnto vs if our outward estate did depend vpon others we would then be careful so to carrie our selues towards them as that we would not willingly giue them any offence or cause of dislike how much more ought we then to seeke the continuance of Gods fauour towards vs by all good behauiour seeing on him depends our whole estate both temporall and eternall Secondly to trust God with our liues health bodies and all wee haue for foode raiment and protection in the sober vse of lawfull meanes for he is a bountifull God Thirdly to seeke for helpe and succour from God in all distresse and want for hee is bountifull hee giueth to all men liberally and reproacheth no man Iam. 1. 5. and therefore wee must be readie and forward to call vpon him and to make our moane vnto him Fourthly to loue so bountifull a God yea to enforce our hearts to all duties of loue towards him Salomon saith Euery man is a friend to him that giueth gifts Pro. 19. 6. but none is to bee compared to God for the riches of bountie therefore our loue to him should abound Fiftly to be thankefull vnto God for all the good things we enioy for whatsoeuer we haue comes from his bountie and therefore we must say with Dauid What shall I giue vnto the Lord for all his blessings are vpon me Psal. 116. 12 13. In a word we must labour continually in heart life to walke worthy of the Lord to please him in al things beeing fruitfull in all good works as the Apostle saith Colos. 1. 10. Verse 34. Care not for the morrow for the morrow shall care for it selfe the day hath enough with his owne griefe Here Christ the third time repeats his commaundement against distrustful care propoūded first in the 25. verse In which often repetition hee intends to make vs more carefull and diligent both to learne and practise the same And hereto hee also addeth a seauenth reason to enforce and further our obedience drawne from the daily griefe trouble which accompanies euery daie of our life The Exposition Care not for the morrow that is for the time to come This may seeme a strange commandement tending to patronage sloth negligence but wee must know that there is a double care for the time to come I. A godly lawfull care II. A distrustfull and inordinate care The godly care is that whereby a man prouides for in the time present such things as are needfull in the time to come cannot then be prouided this lawfull care wee
of our hearts which tende to hurt our brothers life chastitie goods or good name though they nouer come into practise yea though we neuer giue consent of will thereto And these are the restraints of the Law whereto we must conforme our selues if we would enter into life Now follow the restraints of the Gospel which is a part of Gods word touching remission of sinnes and saluation By nature we desire to stand vpright and righteous before God by some good thing in our selues as the rich man in the Gospel he demands of Christ What good thing shall I doe to be saued Againe it is our nature not to looke to be saued by any thing out of our selues if we haue nothing els our good meaning and good hope must saue vs but the Gospel restraines vs of these desires and enioyneth vs to renounce our selues in the matter of saluation and all that is in vs and to depend on a righteousnes out of our selues in the person of Christ which is his obedience and suffering Againe we naturally desire to enioy Gods mercie by sense and feeling but the Gospel restraines vs of this kind of assurance which comes by sense and feeling and enioynes vs to hold and keepe Gods mercie by beleeuing onely both in life and death though we haue no sense thereof at all Further the Gospel renues the law for the manner of louing for the morall law required that we should loue another as we doe our selues but the Gospel requires vs to loue one another as Christ loued vs which is a greater measure of loue then the law required For Christ loued vs more then himselfe for he gaue himselfe for vs and so ought we to loue euen our enemies And thus we see how the Gospel also restraines vs from following our owne naturall desires and inioyneth vs to walke in the narrow way to life whereto as also to the restraints of the law we must applie our selues our thoughts words and deeds so doing we walke in the straite way that leadeth vnto life but if we any way exempt our selues according to our naturall desire from any of these restraints we then walke in the broad way that leadeth to destruction II. Dutie Seeing we must be content with the straitnes of the way we learne that when God layes any crosses or afflictions vpon vs we must not repine or grudge but beare the same with patience and suffer God to breake vs of our owne wills resting contented in our selues with the will of God alone for this is grace and a sure testimonie that we walke in the strait way to life III. Dutie In the case of confession and profession of true religion when we be called thereto we must be content to forsake goods friends yea and life it self rather then by inioying them suffer our selues to be driuen out of this straite way to life my life saith Paul is not deere vnto me so that I may fulfull my course mith ioy Act. 20. 24. Lastly whosoeuer is puffed vp with the pride of his owne heart is too stately to stoope vnder the straitâ—â—â—oâ—e that leadeth to the way of life he therefore that would walke 〈◊〉 this straite way must cast away all pride of heart and humble himselfe for his owne sinnes making himselfe nothing in himselfe Math. 18. 3 4. Except you be conuerted and become as little children who are not proud and hawtie ye cannot enter into the kingdome of heauen But he that humbleth himselfe as this little child the same is the greatest in the kingdome of heauen The third charge giuen vs by our Sauiour Christ concerning the strait way of life is noted by S. Luke that we must striue to enter into it From whence we are taught that our principall care must be aboue all things to come into the way of life euerlasting so much the word striuing imports It is saide that when Iohn first preached the kingdome of heauen suffered violence and the violent tooke it by force that is their was such forwardnes and zeale in them that heard Iohn preach to procure to themselues the kingdome of heauen that they stroue most earnestly to get in David sware vnto the Lord and vowed a vow vnto the mightie God of Iacob that he would not enter into the tabernacle of his house nor come vpon his bedde nor suffer his eyes to sleepe till he had sound a place for Gods Arke where he with the rest of his people might come and pray vnto the Lord and receiue answer from him againe Now looke what zeale was in them that heard Iohn and what care was in David for the outward place of Gods worship the like must be in euery one of vs for the obtaining of reconciliation and life euerlasting Uses I. Hereby many that liue in the Church of God may iustly be reprooued for a number there be that though they may partake of the word and Sacraments yet are most negligent of their saluation vsing no meanes to obtaine reconciliation with God and to come by life euerlasting and this they doe professe that they will leaue all to God relying wholly on his mercie without vsing any meanes on their parts to attaine thereto But these men sinne most grieuously and are their owne deadly enemies for they ought to consider this commandement which condemneth their securitie and straitly inioynes euery one to striue to come into the strait way and to walke therein And because this dutie is so necessarie I will vse some reasons to perswade them hereto I. Consider this when the Philistims were assembled and had Samson in the middest among them to make them sport if they had knowne what he was about to doe when he leaned to the pillars of the house where they sate they would haue preassed to the doores and windowes and there haue striuen to haue got out because of the imminent daunger that was vnto their bodily liues well all those persons that are cold in their profession and careles of religion they haue the wrath of God hanging ouer their heads and while they walke thus dissolutely in the broad way their coÌ„demnation sleepeth not but makes post hast vpon them if they continue and goe forward in this carelsse course they shall as certenly perish in Gods wrath as the Philistims did by the hand of Samson and therefore as they desire to scape damnation so let them be carefull to cast off this damnable securitie II. Reason If an Angel from heauen should come and assure vs from God that life euerlasting did belong vnto vs oh we would count it a blessed message well looke when we turne from the broad way and walke in this straite way of life we haue as good securitie of our saluation as if an Angel from heauen should certifie vs thereof for true repentance is an infallible note of a child of God to whome belongs the kingdome of heauen The consideration
called a debt 293. e. how we become debters to our neighbour 298. e Decree of God depends not on foreseene works 528. b Defamation a maine cause thereof 416. m Delight whether we may vse the creatures for delight 286. e DesertioÌ„ how God vseth it towards his children 450. e Despaire comfort against despaire 22. b. 296. e Deuill why called that euill one 127. e. he is alwaies about vs though vnseene 172. m Difference of people before Christs death 245. e Dispensation against Gods law by Papists 75. m Diuorce onely for Adulterie 145. m. 146 Doctrine corrupt breeds bad manners 200. e Dogges and swine who 439. b. decliners thereto among vs. 440. e E ENchanters can not turne one creature into an other 382. b Enemie described 201. e. to loue an enemie what it is ibid. Popish doctrine thereof 240. m Enemies must noâ— be wronged 204. e. kinde vsage towardes an enemie 212. m Equammity in our dealings 107. m Estate mans outward estate determined of God 381. m A daungerous conceit of a mans owne good Estate 520. m Euill what it signifies 309. e. a note of an euill man 456. â— whether an euill man may doe a good worke 457. m Examples of the godly when they become rules 328. e. the force of bad Examples 122. m Excommunication is Gods ordinance 443. e. the ende of it 444. b. who must execute it ibid. how farre it reacheth ibid. wrongfull Excommunication no curse 44. m. Expounding of Scripture rules thereof 118. m. 155. â— 221. e. 247. b. fraudulent Expounding of Scripture 111. b F FAlling from grace 305 306 Fast a religious fast handled in sixe points 328. c. popish Fasting shewed abominable 334. e. the necessitie of Fasting 335. m. motiues thereto ib. e. whether Fasting be a part of Gods worship 340. m. whether it merit 341. b Faith only iustifieth 135. m. it doth not alwaies minister present coÌ„fort 14. m. true Faith cannot be lost 539. m. tryalls of true Faith 125. e. 390. b. 516. b. degrees of true Faith 388. m. it comprehends three things 515. m. it apprehends Gods promises 389. m. howe to keepe faith 313. b. Father this title handled 252. e. how it belongs to the first person 253. b. Fatherhood in God equall to all beleeuers 257. e Faults corrupt prying into other mens faults 420. e Feare of God grounds of it 165. â— 166. e. remedie against the feare of the deuill ibid. remedie against carnall feare 248. e Feeling not necessarie in the case of grace 480. b Fighting vnlawfull 181. m Flight in persecution when lawfull 43. b Foode how it is sanctified 290. b Forgiuenesse of sinne described 294 b. how man forgiues 298. b. how farre we are bound to forgiue ibid. m. rules of forgiuing 327. b G GEhenna 92. m Gesture in preaching 4 e. despiteful gesture a degree of murther 94. e Getting ill condemned 288. e Gifts of the spirit of two sortes 457. e Glorie motiues to glorifie God 265. b God how to conceiue of God 163. m. how he may be seene 31. â— Gods name what it signifies 260. e. of sanctifying it 261. m. c. whereto Gods titles serue 206. m Gods omnipresence 165. m. power 3â—8 b Good what makes a man good 210. b Goods temporall distinguished 189. e. how to glorifie God therewith 290. e Gospel described 69. e how it differs from the law ibid. how it restraines our naturall desires 487. b Grace how to get it 459. m. whether by the good vse of naturall gifts 460. b. whether true grace may be lost 306. b. 465. m. comfort to the weak in grace 459. â— Grudges in heart forbidden 205. b Guile of spirit what it is and when it preuailes 226. e. 227 H HAire of the head how abused 169. e Happinesse how to know our happinesse before God 23. b. it is accompanied with the crosse 7. b. worldlings erre in iudging of it 11. b Hatred of our brethren is in vs naturally 423. b. of hating an enemie 202. e. 205. b Heare Gods readinesse to heare 453. e. how God heares the wicked ib. b Hearers of Gods word dutie of good hearers 535. e. all hearers bound to obedience 540. e. obedient hearing is true wisdome 536. e. bad hearers 540. m Heart largely taken 353. b. how to know the state of the heart ib. m heart purified two waies 29. e. it must not bee parted from God 371. b. who haue hollow hearts towards God 79. e Heathen their insight into religion 239. e. their coÌ„ceits of God 244 Heauen how it is Gods throne 162 â— how the third heauen was exempted from corruption 352. e. how to know our title to it 353. Heretikes the abundance of them in the primitiue Church 492. e Herodians 84. e Hoarding of corne 96. m Honour two-fold religious ciuil 261. m. Humanitie described 37. b Humilitie 36. e. daily humiliation 296. m. a ground of it towards God 166. â— Hypocrite what it signifies 222. b. kinds 512. e. properties 222. m. 426. b. 428. e. danger 545. what gifts an hypocrite may haue 513 I IDolatrie of the heart 425. e Ignorant persons their excuse is remooued 162. m. 474. m. mans naturall ignorancâ— of God 360 Illumination two-fold 349 m. illumination of the Gospel may be lost 365. b Images of God abhominable â—39 Imputed righteousnesse defended against the Papists 86. e. 87 Itching humors in matters of faith 493. m Iudaâ—sâ—e a false religion 481. b Iudgement of others twofold 440. m. foure kinds of lawfull Iudgement 407. e. Iudges of others should be vnreprooueable 424. b. rash Iudgement described 408. â— the practise of it 409. m. reasons against it 412 m 415. m. 420. b. remedie of rash Iudgement 425. m. how to Iudge rightly of others 414. m. 423. b how to Iudge our selues for sin 427. â— a right Iudge in matters of faith 471. b. what makes à man iust 210. b Iustification consists not in remission of sinnes onely 294. b K KIlling forbidden and the kinds of it 97 98. when it is lawfull to kill 98. b Kingdome of God described 316. m. 394. m. it is two-fold general and speciall 267. m. 394. c Kingdom of heauen 10. b. it is twofold 79. m. how Gods kingdome comes 269. m. proofes of Gods soueraigne kingdom 316. c. hinderances to Gods kingdom 270. furtherances 271. m. 272. b. all are out of Gods kingdome naturally 396. b. our dutie to get in ib. m. Knowledge triall of our knowledge 125. b. Gods knowing of some to be his 525. m. the fruite of this knowledge in them 529. b L LAw in generall described 68. c the parts of it Ceremoniall Iudiciall Morall 69. b. the Law is perpetual 74. m. no creature can dispense with it 75. m. integritie of the Law 76. c. how the Law restraines our naturall desires 484. b. priuiledge of Gods Law aboue mans 101. b. 144. c. Laws of toleration 142. b League betweene people two-folde 36. m Lending handled at large 196 197 198. how it
2. Tim. Chap. Vers. Page 2 15 â—02 506 â— 19 1â—9 527 â— 16 17 502 4 1 2 4.434  14 203 Titâ—â— Chap. Vers. Page 1 12 13 415  15 508 2 15 550 â— 7.10 551 3 10 145.439 Hebrewes Chap. Vers. Page â— 1 2 474 〈◊〉 12 365 â— 13 525 â— 13.16 160 7 12 74 8 8 187 9 9 217  19 20 73 10 24 433 11 1 363  6 225.509  7 389  13 14 272  25 26 120.138  27 399 12 7 132 Iames. Chap. Vers. Page 1 2 303  5 494  6 451  9 199  14 15 304 â— 5 199  10 214  16 192  19 157  21 66 I. Pet. Chap. Vers. Page 3 15 â—61 44â— 4 15 43  18 449.489 5 7 374.479 II. Pet. Chap. Vers. Page 1 5 66 2 1 491  3 510  7 8 270  14 111 3 17 188.191  18 201 I. Ioh. Chap. Vers. Page 2 19 138  27 362 3 2 32  17 24 25 4 1 470  12 31 5 9 471  14 447.452  16 204 II. Ioh. Chap. Vers. Page  10 212 Iude. Chap. Vers. Page  4 50â— Apâ—calyps Chap. Vers. Page 2 24 497 3 18 187.362 13 10 185 18 4 510 21 6 2 FINIS ERRATA 〈…〉 P. 1. l. 8. read two next p. 37. 28. their ministerie p. 67. 36. in his com 〈…〉 p. 123. 8. must we p. 176. marg Ier. 23. p. 181. 39. then reuenge 〈…〉 curse p. 188. 39. did know p. 220. 2. our p. 228. 27. good p. 〈…〉 â—0 p. 3â—9 33. expound p. 378. â—2 men doc p. 400. 5. Deut. 28. 〈…〉 3. 23. Hâ—â—â— our p. 458. 40. to his disciples p. 462. 35. in the Pro 〈…〉 21 consenâ—â—â—â— p. 474. 2â— â—el in p. 4â—8 23. the worke p. 〈…〉 498. 〈◊〉 their doctoâ—â— l. 2â— â—â—l and. p. 50â—â— 10. no 〈…〉 l. 13. insufficient p. â—11 1â— preferred p. 5â—8 33. lifâ—â—0 p. 516 〈…〉 d excluded him a Prov. 8. 8. b Psal. 19. 7. c Prov. 30. 5. d Psal. 119. 140. â—ellar lib. 2. de verb. dei cap. 15. par 31. e 2. Cor. 3. â— 9 11 13. 18. 2. Pet 1. 19. f 2. Tim. 4 1â— g 2. Tim. 3. 16 h Luk. 6. 12. Ioh. 20. 3â— 31 i Ioh. 14. 15. 16. 17. chapt The matter of this Sermon Chap. 5. v. 3. to the 13. Ver. 13. to 17 Vers. 17. to the end of the Chapter Chap. 6. v. â— to the 19. Vers. 19. to the last Chap. 7. v. 1. to the 6. Vers. 6. Vers. 7. to the 12. Vers. 12. Vers. 13 14. Vers. 15. to the 21. Vers. 21. to the â—ndâ— Prov. 10. â— 1 Time a Luk. 6. 7. 2 Scope Iansen commentâ—n concord Eâ—â—ang cap. 40. Bell. lib 4. de Iusâ—f c. 3. b chap. 5. 17. and â— 12. 3 Whether Matthew Luke set downe the same SermoÌ„ c chap. 5. v. 13 14 15 16. Parts of this Sermon I. Preface 1. Circumstance Author d Rom. 15. â— c Act. 3 22. 2. Circumstance Place f Luk. 6. 19. 1 The vses 2 g Ioh. â— 34 h 2. Tim. 4. 〈…〉 â— Circumstance Gesture i Luk. 4. 16. 20. k Luk. 2. 40. l Mat. 26. 55. m Mat. 23. 2. 4. Circumstance Heareâ— 5. Circumstance Christs manner of speaking n Eph. 6. 1o o Iob 〈◊〉 20. p Chap. 7. 29 The vses 1. q Act. 3. 22 23. r Heb. 2. 2 3. 2. Vse 3. Vse Math. 12. 36. The matter of Christs Sermoâ— 1. Part of happinesse 1 The Vse 2 1. Rule of happinesse 1. Part. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s Luk. 6. â—0 â—4 t Luk. 2◠〈◊〉 21. Vse 1. Tâ—â—â—ll of our pouertie u Mat. 19. 20 * Psal. 72. 2. y Psal. 40. 17. z Isay 66. 2. a Isay 57. 1â— b Luk. 4. 18. c Luk. 1. 53. 2. Poore mens dutie 3. Rich mens dutie 4. Against the vow of pouertie Bellar. cont Gen. 5. lib. 2. cap. 20. d Luk. 6. 20. with 24. Kingdome of heauen The vse 1. The error of the world touching happines 2 Pray for Gods kingdome 3 Heare Gods word 4 Consolation to the poor â— Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 6. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vses Consolations 1 2 3 Foure waies of comfort 1 2 2 Chr. â—3 13. 3 Rom. 5. 3. 2. Cor. 1. 8. with v. 4. 5. 4 Luk. 23. 43. Vse 1. 2 â— Rule Foure points touching meeknes What meeknes is The fruit of it 1 a Psal. 39. 9. 2 b Psal. 38. 12. 13. 14. c Math. 11. 29. d 1. Pet. 2. 23 e Luk. 23. 34. Wherein meeknesse must be shewed f Exod 32. 19. 27. Ground of meeknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vse Moderation of affections Motiues to meeknesse g Mat. 11. 29 1 2 3 h 1. Pet. 3. 13 i 1. Pet. 2. 19. k Psal. 10. 4. Isay 〈◊〉 4 How the meeke inherit the earth 1 2 m 2. Cor. 6. 10. 3 n 1. Cor. 3. 21 22. 4 A twofold right to earthly things 1 Ciuill 2 Spirituall Vses 1 The commoÌ„ errour in seeking wealth o Reu. 1. 5. 2 3 4 4. Rule Luk. 6. â—1 Diuers expositions 1 2 3 The right meaning Spirituall hunger and thirst The vse Comfort in Temptation 1. from want of faith 2. from want of sanctification Comfort against despaire The miserie of the full How to know who are happie Labour for spirituall hunger 5. Rule Mercie described a Col. 3. 12. b Hos. 11. 8. c 1. King 20. 41. d 1. Sam. 15. 9. e 1. Ioh. 3. 17 The duties of mercie 1. Ioh. 3. 17. â— Mercifull man The vse The miserie of the vnmercifull their number â— f 1. Tim. 5. â— Motiues to mercie 1 2 g Coloâ—â— 12. 3 h â— Cor. â— 3. 4 5 i Iam. 1. 27. k Hos. 6. 6. l Heb. 13. 16. m Isa. 58. 5. 6 Rules for the exercise of mercie 1. Rule n Deut. 15. 9 o Exod. 3. 7. 9. p Math. 4. 14 q Nehem. 1. 3. 4. and 〈◊〉 2. 5. r 2. Cor. 1. 8. vers 4. 2. Rule 〈…〉 s 1. Cor. 24. 3. Rule t 2. Cor. 8. 2. The vse 1. Against maÌ„s merits 2 u Iam. 2. 13. x Isa. 1. 11. 12. 15. 6. Rule Who be pure in hart Chap. 12. 14. The manner of purifying the heart y Act 15 â— The measure of purification z Rom 8. 23. Concil Trid. sess 5. sect 5â— Pure in hart described Vses 1. a 2. Tim. 3. 5. b Mat. 21. 19 c Heb. 6. 7 8. d Isav 1. 16. e 8. 13. f 2. Cor. 7. 1. g Act. 15. 9. h 1. Ioh. 4. 12 i 1. Tim. 6. 16 How God may be seen k Gen. 17. 1. l Exo. 33. 〈◊〉 Iob. 19. 26. 27 m 1. Ioh. 3 â— How the seeing of God is happinesse n 1. Kin. 10. 8 o Psal. 16. 11. p Exo. 33. 23 q Mat. 17. 4. r 1. Cor. 〈◊〉 12. The Vses 〈◊〉 Comfort against reproach s Isa. 66. 5. t Psal. 118. 6. u Heb. 11. 5. 7. Rule Peace x Act. 4. 3. y Mat. 10. 34
by Christs comming and therfore repent and amend and Math. 11. 12. from the time of Iohn hitherto the kingdome of heauen suffereth violence So then the meaning of this first conclusion is this Whosoeuer breaketh one of these least commandements of the Moral law which afterward I shall expound and teacheth men so to doe he shall be contemned and not counted worthie to bee a member of the Church of God in the new Testament In this conclusion in the practise of the Iewes Christ setteth forth two notable corruptions of an hollow heart towards God The first to set little by the commandements of God esteeming no more of them nay lesse then of mens lawes and traditions but Saint Iames saith he that breaketh one commandement bee it neuer so little is guiltie of all though hee make shewe of keeping all so likewise hee that maketh light and base account of one commandement contemneth all though he seeme to honour the rest neuer so much Though Herod heard Iohn gladly and obeied his doctrine in many things and so seemed to make some account of some commandements yet because he would needs liue in incest against the seauēth commandement he did in effect contemne and breake them all so at this day there are many who professe religion and giue testimonie thereof by hearing the word and receiuing the sacraments and herevpon they would be counted louers of Gods lawe yet in the course of their liues and in their particular callings they will not sticke to oppresse the poore and to deale vniustly for their aduantage to prophane the Sabbath for a little profit or pleasure and to sweare and curse when they are a little prouoked Now howsoeuer such persons may make a glorious shew of profession outwardly yet by these and such like particular actions they shew plainly that they haue but Pharisaicall hearts which indeed make little or no account of Gods commandements Let vs therfore euery one looke into our waies and search in our owne hearts whether this corruption be in vs or no and if it be let vs repent and forsake it and labour to become like Dauid who had respect vnto all Gods commandements and so shall we not be despised in the Church of God The second corruption of an hollow heart noted likewise of Christ in these Iewes is to place the ceremonies rites and traditions of men aboue the commandements of the Morall law Herewith he doth expresly charge the Iewish teachers Matth. 15. 3. Why doe ye transgresse the commandements of God by your traditions And this is also the practise of the Church of Rome at this day they account eating flesh in Lent and on their fasting daies a deadly sinne yet they will dispense with threasons murthers of Christian Princes they allow of Stues they permit and pardon Sodomie and yet vtterly forbid mariage in some estate which the holy Ghost calleth honourable among all men In these and many moe they preferre their owne traditions before the most holy commandements of God yea many ignorant persons among vs are tainted with this corruption for be not some feast daies appointed by the Church as Christs natiuitie all Saints and such like obserued by them with greater conscience and reuerence then the Lords owne Sabbath Though the memorie of Christs natiuitie may be celebrated yet the Lords day should haue the speciall honour Now for the reforming of this corruption we must labour to haue the same minde that was in Dauid who grew into admiration with Gods commandements and thereupon invred himselfe to the obseruation of them We must therefore labour to haue an high estimation of the lawes of God and this will be a notable meanes to drawe vs to a reuerend feare and obedience towards to the same one cause why men do not so highly aduance the law of God as they ought is because they doe not sufficiently waigh the dignitie thereof In euery commandement therefore we must first deepely consider the waight thereof then labour to vnderstand it aright thirdly learne to admire the wisdome and iustice of God therein and lastly endeauour to yeeld loyaltie and obedience thereunto Secondly in this Rule our Sauiour Christ puts a difference between a false Prophet and a true The false Prophet breakes the commandements of God in his owne person and also by his doctrine teacheth others to doe the like But the true Prophet and seruant of God in the Ministerie endeauoureth the aduancement of Gods glorie as well by integritie of life as by soundnesse of doctrine Thirdly in the punishment of a false Prophet here set downe wee haue good direction for our iudgement touching the present Church of Rome namely that shee is not worthie to be esteemed a part of Christs Church on earth by the sentence of our Sauiour Christ because shee breakes Gods commaundements and teacheth men so for whereas the second commandement forbiddeth the worshipping of Images yea and the making of Images to resemble God the Church of Rome doth not onely allow the contrarie against this commandement but teacheth others so to doe saying that it is lawful to resemble the Father the Sonne and the holy Ghost in Images either painted or carued and to worshippe them therein yea and to worshippe the very Images of Christ and of Saints as also the Saints themselues with religious worship Againe they plainely breake the tenth commandement which forbiddeth the first motions vnto sinne with delight though without cōsent of wil by teaching that concupiscence after baptisme is no sinne And as they deale with the commandements so deale they with the Prophets who giue testimonie vnto Christ for first they destroy his manhood by their forged transubstantiation secondly they ouerturne his kingly office by making the Pope the head of the Church and giuing him power to make lawes to binde the conscience Thirdly they ouerturne the Priesthood by their massing Priesthood wherein they daily offer vp an vnbloodie sacrifice for the sinnes of the quicke and the dead Fourthly they rob him of his propheticall office in giuing liberty to the Pope to make new Laws to expound the Scriptures as supreame iudge these things they teach therefore that Church is not worthy to be counted a member of Christs Church But seeing God in great mercie hath vouchsafed vs this fauour in this land that we should receiue and embrace his holy word to publish and teach the same and so esteemeth vs worthie to be accounted a member of his Church wee are therefore to reioyce in this mercie and to praise God vnfainedly for this vnspeakable blessing and to shewe forth our thankefulnesse not onely by teaching and receiuing the truth of his word but also by yeelding obedience in all things thereunto yea our earnest and daily prayer must be because it is so great a blessing to be counted worthie of his kingdome that