we professe our selues to be Christians for he that hath not the spirit of God is none of his Rom. 8. 9. And if we be in the spirit wee must obey the motions thereof and learne of Christ who was meeke and humble and following him wee shall finde rest for our soules Secondly when Christ sets downe these three examples of suffering wrong he applies himselfe to the present outward estate of the Iewes which was this For one man to suffer wrong of another in his bodie and in his goods and yet to rest contented without reliefe or amends Now the cause of this their miserable condition was their seruitude to the Romane Emperour who a little before Christs comming had remooued the Scepter from Iuda made Iuda a Prouince tributarie vnto Rome so as they were ruled not by a Prince of their owne but by a forraine enemies Deputies In this estate we may see the miserable condition of any people that are in bondage to a forraine enemie their liues are euery way miserable for besides their personall bondage they are constrained to suffer losses and wrongs in goods and in their names without all remedie or reliefe The consideratioÌ„ hereof must teach vs First to be heartily thaÌ„kfull vnto God for the happie outward peace which with the Gospel of Gods grace we now enioy vnder our dread Soueraigne being free from subiection vnto any forraine power Secondly to praie earnestly vnto the Lord for the good estate life and health of our Prince by whom vnder God we enioy such ioy and prosperitie as also for the continuance of Gods holy hand of protection to preserue the whole land against all forraine power whatsoeuer Thirdly to repent vnfainedly of all our sinnes that so we turning vnto God from them he may continue vnto vs those happy daies of peace wherein we haue freedome from subiection to forraine tyrannie for our sinnes are our greatest foes they lay open the ports of our lands and the gates of our cities to the spoyling enemie they will put downe our strong walls and take away the strength of our armed men no enemies can doe vs so much harme as our owne sinnes and therefore we must humble our selues for them and if we haue not repented now we must beginne and if we haue begunne we must proceede and renew the same more and more If we had felt the miserie of subiection to foraine power as these Iewes now did it would touch vs and therefore before these euills come vpon vs let vs meete our God by true repentance that so he may keepe from vs this fierce wrath vers 42. Giue to him that asketh and from him that would borrow of thee turne not away Christ hauing forbidden priuate reuenge doth here command the requitall of good for euill in two particular examples of well-doing taken from giuing and lending by both which though not expressely yet in sense and meaning Christ would teach his hearers thus much Let the man be what he will doe thou good vnto him for euill For the first Giue to him that asketh c. These words must not be taken simply but in this sense Giue to him that asketh on a iust cause beeing poore though be cannot requite thee againe nay though he had done thee wrong and were thine enemie This exposition is plaine Luk. 6. for hauing set downe his commandement for giuing v. 30. he renders this reason thereof in effect because they cannot requite thee againe v. 33. which plainely imports that it must be to the poore Here now first obserue the forme of Christs words they are commanding Giue to him c. whence I gather that a man is bound in conscience vpon paine of death to giue Almes and releefe Matth. 25. 41 42. Christ adiudgeth some to hell for the neglect of this dutie now there could be no such course if there were no commandement that did bind their conscience to doe that for want whereof they are condemned Againe in the sixt commandement we are bound to doe all duties that may preserue our neighbours life of which sort is giuing releefe vnto the poore without which they cannot liue If it be saide that Daniel made Almes deedes no commandement but a matter of counsell vnto Nebuchadnezzar I answer that things commaunded may be propounded by way of counsell so doth Christ to the Church of Laodicea I counsell thee to buie of me gold c. Againe Daniel vsed this forme of speech to the King Let my counsell be pretious vnto thee not because it was no commandement but because he would so temper his speech that it might better take place in the stout heart of this proud king And when as Paul 2. Cor. 8. 8. speaking of Almes saith he speaketh not by commandement it is to be vnderstood not simply of Almes giuing but of thâ— measure thereof as the former verse doth plainly shew Here then wee see those men confuted which say they may doe with their owne what they will this is not so for mens goods are not their owne simply but Gods also and they indeede are but the Lords stewards to dispose of them as he commands now his will is that part thereof should be giuen to them which want Secondly we see here also that those men sinne grieuously who are so couetous that they will giue nothing to the poore sell they will and lend also vpon a good pawne for their owne aduantage but by free gift they will part with nothing These are miserable persons who doe what they can to condemne themselues for Gods commandement binds men in conscience to giue vnto the poore and that freely Yet here we must know that not onely they who giue fâ—eely doe a worke of mercie but also they who lend and sell when as their lending and selling will as much profit the poore as giuing this in effect is almes deedes here also commanded and therefore is Ioseph commended not onely for giuing but for selling corne to the Egyptians and others in the time of dearth Thirdly this beeing a commandement binding conscience must stirre vs vp to doe all good duties of releefe with cheerefulnes that so meete and decent prouision for the poore may not onely be begunne but also continued for it is acceptable vnto God A second point here to be obserued is what kind of commandement this is Giue to him that asketh Gods commandements be of two sorts Affirmatiue and Negatiue and in the Morall law the one is alwaies comprehended in the other now this commandement is affirmatiue which must be noted because negatiue precepts lay a straighter bonde vpon the conscience then the affirmatiue and therefore are the precepts of the Morall law for the most part propounded negatiuely for the negatiue precept binds a man to obedience alwaies and to all and euery time as when God saith Thou shalt not kill a man is neuer exempted from obedience hereunto but an affirmatiue
fasting then much more wil he blame them that fast not at all though neuer so iust occasion be giuen vnto them for in this case it is not a thing indifferent but necessarie for the want whereof God doth many times renue and increase his iudgements as wee may see I say 22. 12 13 14. Wherefore to mooue our hearts hereunto let vs consider these reasons First wee haue here in the worthy president of most holy men in time past who carefully performed this dutie when occasion was offered as Dauid Daniel Ezra Nehemiah our Sauiour Christ and his Apostles especially Paul who fasted often now their examples must bee a cloud of witnesses vnto vs for we come farre short of them in many graces of God and in obedience and therefore had more neede to humble our selues Secondly wee haue among vs continuall occasions of fasting both in publike and priuate as I. Gods iudgements present for when haue we beene free from some one of these either famine or pestilence or vnseasonable weather II. Gods iudgements imminent and hanging ouer our heads for our professed enemies watch for our subuersion and we are in danger to haue the kingdome of heauen taken from vs in the power of the Gospel the comfort of praier and of the Sacraments because wee doe not bring forth the fruites thereof III. We haue our owne corrupt natures to subdue and many sinnes to breake off with particular iudgements vpon our selues to remooue for any one whereof we haue great neede to fast often IV. Though wee had no such cause in regard of our selues yet the horrible sinnes that abound in our land are cause sufficient to bring vs on our knees Paul feared hee should be humbled at Corinth in bewailing many that had sinned and shall not the common Atheisme the contempt of Gods word and iudgements the blasphemies oppression and fearefull securitie of this age cause vs to waile and mourne V. We should oft humble our selues for the Church of God and for the continuance of the Gospell in sinceritie among vs and to our posteritie hereby wee shall best expresse zeale for Gods house which should â—â—te vs vp as it is said of Christ and of Dauid Gods Ierusalem should be our chiefe ioy and we must testifie it by praying for the peace thereof Christ praied and fasted when he chose his Apostles for the planting of his Church much more therefore must we doe it for the continuance of it Fourthly Christ here disallowes not onely the affectation of prayse in these Pharisies but the disfiguring of their faces by a kind of pyning of themselues whereby he would teach vs that a true fast stands not in the afflicting and weakening of the bodie Now albeit few offend this way at this day for most are giuen too much to pamper the flesh yet here may fitly be shewed what care men ought to haue of their bodies And first of all a two-fold care must be auoyded as well an immoderaâ— care to pamper the bodie with meate and drinke for that makes the heart heauie and the head drousie and hereby lust is kindled and sinne cherished which the Apostle forbids Rom. 13. 14. as also too little care whereby the bodie is pined and pulled downe to ouermuch weaknes which is one thing here reprooued The care required is that moderate regard vnto the bodie whereby it is so sustained by meate and drinke that it may alwaies become the temple of the holy Ghost and a sit instrument for the soule vnto workes of righteousnesse and the worship of God Now he that would thus order his bodie must doe two things First he must obserue perpetuall temperance in foode and rayment taking that which may well suffice nature but not fulfill the lusts thereof Secondly if this will not serue to subdue the flesh but that it will still rebell against the law of the spirit of life as in some it will not then fasting must be vsed in which the body is to be afflicted and the soule humbled for the subduing of the rebellious flesh but yet herin we must beware that we destroy not our health our strength or our constltution for thus we neglect our life which is a sin of murther wherein though few yet some doe offend who in the meane time liue in the practise of soule and grosse sinnes otherwaies Fiftly here note how farre the Pharisies goe in outward humiliation they are content to afflict their bodies euen to the disfiguring of their complexion but yet they will not repent and leaue their sins no though Ioh. Baptist Christ preach repentance vnto them wherein behold the propertie of our corrupt nature in Gods seruice if outward actions and bodily exercises wil serue the turne we can be content to bestow much cost to take great paines and to endure some affliction but yet still wee desire to liue in our sins This is euident in Popery for who are more auâ—tere to their own bodies in watchings wandring in whipping themselues fasting c. and yet where is more abhominable filthines then among them this makes that religion so embraced because in dispensing with sin for the performaÌ„ce of these bodily actions it fits so well to our corrupt nature Wherfore let vs take notice of this our corruptioÌ„ though we must not neglect the humbling of the body vpon iust occasion yet let vs principally looke to the mortifying of sinne and the obedience of the heart vers 17. But when thou fastest annoint thine head and wash thy face 18. That thou seeme not vnto men to fast but vnto thy father which is in secret thy father which seeth in secret wil reward thee opeÌ„ly Christ the true doctor of his Church hauing in the former v. sought to reforme the exercise of fasting from Pharisaicall abuses doth in these two verses seeke to restore the same to his right vse not so much intending to command vs to fast as to bring vs to the right maner of fasting The exposition When thou fastest c. It seemeth that Christ here speaketh especially of a priuate fast for besides that he vseth words of the singular number Thou Thine c. he inioyneth the concealing of it froÌ„ others which cannot be done in a publike fast and yet the maine thing here inioyned is the approbatioÌ„ of the heart vnto God which must be obserued in all religious fasts as well publike as priuate Annoynt thine head wash thy face Here Christ alludeth to the custom of the Iewes who to shew their cheerefulnes vsed to annoynt their heads with sweet oyntments and to wash their faces as we may see by Naomies coÌ„mand to Ruth by Dauids practise when he perceiued his child was dead would testifie that he had ceased from mourning for it as also by the speech of Christ iustifying the woman that annointed his feet with oyntmeÌ„t mine head
Lordship and vnder your Honourable protection to the houshold of faith And because I doubt not of your diligence in the faithful and frequent perusall of it I wil turne my perswasions towards you this way into praier to the Almightie for you that by the edifying of your faith and other graces of God herein you may more and more abound in the fruits of righteousnesse inioying here much true honour with long and happie daies in the peace of our Syon and the prosperitie of your familie and in the ende eternall life through Iesus Christ. Your Honours to commaund THOMAS PIERSON Maie 1608. A GODLY AND LEARNED EXPOSITION OF CHRISTS Sermon in the MOUNT Math. 5. 1. And when he saw the multitude he went vp into a Mountaine And when he was set his Disciples came to him 2. And he opened his mouth and taught them saying c. IN this Chapter and the next is contained Christs Sermon in the Mount preached to his Disciples and others that were conuerted vnto him among the multitude Hereof I haue chosen to intreate because it is a most diuine and learned Sermon and may not vnfitly be called the Key of the whole Bible for here Christ openeth the summe of the Old and New Testament Before we come to the parts of this Sermon three generall points are to be scanned for the clearing of the doctrine following First the Time when this Sermon was preached to wit in the second yeare of CHRISTS ministerie vpon this occasion when Christ had wrought a miracle in cuâ—ing the man with the withered hand vpon the Sabbath day the Scribes and Pharisies went about to kill him whereupon he departed from among them and went into a Mount where he spent the whole night in prayer And when it was day he chose the twelue Apostles which done he came downe into a plaine place neare to the Mount where he wrought many miracles but because the people thronged about him to touch him for there went vertue out of him which cured them therefore he withdrew himselfe out of the throng into the Mountaine againe and there preached this Sermon vnto his Disciples soone after their election no doubt for this ende to teach them his will and also to frame and instruct them so as they might become profitable teachers vnto others II. Point The scope and drift of this large Sermon namely to teach his Disciples with all that beleeue in him to lead a godly an holy and blessed life Although this be euident in the text yet the Popish Teachers haue depraued this ende and scope saying that Christ herein propoundeth a new Law farre more perfect then the Law of Moses also deliuereth new diuine counsell to his Disciples which was not giuen in the Law or in the Prophets But they erre and are deceiued for Christs intent is to cleare the true meaning of Moses and the Prophets which was corrupted by the false glosse of the Iewish teachers and not to adde any new Law or counsell thereunto as afterward will plainly appeare Againe there cannot be giuen vnto man a more perfect rule then Moses Law the summe and scope whereof is To loue God with all the heart with all the soule and with all the strength then which there cannot be greater perfection in a creature We therefore vpon the consideration of this worthie ende must labour to shew the greater care and conscience to learne and doe the things propounded in this Sermon III. Point Whether is this Sermon the same with that which is set downe by S. Luke Chap. 16. v. 20. This question is necessarie for if they be the same Sermon then will the one giue great light vnto the other Men indeede differ in iudgement touching this point some say they are diuers Sermons others say they are one and the same and that opinion is most likely For first they haue one beginning and one matter the same order of preaching and the same conclusion as the comparing of them together will plainely declare Secondly this Sermon recorded by them both was made vpon the election of Christs twelue Apostles a little after the curing of the man with the withered hand This is plaine in S. Luke and may well be gathered from the doctrine of this Sermon recorded by Matthew wherein Christ instructeth his Apostles particularly in their office and calling which he would not haue done if he had not formerly called them thereunto If it be said that S. Matthew recordeth their election afterward in the 10. Chap. Ans. In the writings of the Euangelists there be certaine Anticipations that is some things are set downe after which were done before and some things are set downe before which were done after as might easily be prooued by sundrie examples and in the point in hand is euident for the election of the Apostles is set downe by S. Matthew in his tenth Chap. vpon occasion of his recording their commission to preach so that this circumstance of the Apostles election doth notably prooue these Sermons to be one S. Matthew setting downe the same more largely and Luke more briefly Their Reasons who hold them to be two distinct Sermons are of no moment They say that the Sermon recorded by S. Luke was made on the plaine this of Matthew in the Mountaine that of Luke was made by Christ standing this of Matthew as he sate downe Answ. But Luke saith not that it was made by Christ in a plaine or standing onely this he saith that Christ comming from the Mountaine stoode in a plaine place and there wrought certaine miracles and then preached now all this might be done and yet Christ might preach this Sermon in the Mount sitting as S. Matthew saith for the order of this storie is this Christ beeing maligned of the Iewes went into a Mount and there praied after long praier he chose the twelue Apostles and then came downe into a plaine and wrought Miracles but by reason of the throng which pressed about him to touch him he went into the Mountaine againe and there preached this Sermon to his Apostles and others that followed him Thus much in generall Now we come to the Sermon it selfe which containeth three parts A Preface the Matter of the Sermon and the Conclusion The Preface or preparation is contained in the two first verses of this Chapter wherein are set downe diuers circumstances pertaining to the Sermon As first and principally the Author of it to wit IESVS CHRIST the Redeemer and Mediatour of mankinde who in the making of this Sermon must be considered two waies euen as he is a Prophet first as the Minister of Circumcision for the truth of God as the Apostle speaketh whereby thus much is signified that Iesus Christ as he was man borne among the Iewes was vnto them a Prophet and Minister in his owne person and with his owne mouth was to teach them the will of his Father which thing
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
and duties of religion were abomination vnto the Lord because their hands were full of blood and because they had no mercie therefore they were led into captiuitie as we may see at large Ier. 5. 28. Euck. 9. 9 10. and Zach. 9. 12. Now we beeing in the same case with them for vnmercifulnes and crueltie haue no doubt deserued long since the same punishment euen that the Enemie should depriue vs both of Gospel and peace and of all our prosperitie and wealth what then shall we doe surely we must humble our selues by praier and fasting vnto the Lord if not publikely yet priuately euery man and euery familie apart euen for this one sinne of vnmercifulnesse and withall in this humiliation begin to practise mercie by bestowing that vpon the poore which we spare froÌ„ our bodies in the daie of our fast Verse 8. Blessed are the pure in heart for they shall see God These words containe the sixt Rule of Christ touching true happinesse wherein as in the former obserue two points the persons blessed and wherein their blessednesse consists The persons blessed are thus qualified they are pure in heart This is diuersly expounded By pure in heart some vnderstand those that are chasse others those that are simple hearted voide of guile and deceit But the words will beare a more generall sense betoken such as are holy in heart hauing their hearts purged from the defilement of their sinnes and be in part renued and sanctified by the holy Ghost and that they are so to bee taken may appeare Psal. 24. 4. whence these words are borrowed where also the Prophet expoundeth the pure in heart to be such as haue not lift vp their minde to vaine things to which purpose the Author to the Hebrewes saith Follow peace with all men and holinesse without which no man can see God Againe the intent of our Sauiour Christ in this place was no doubt to crosse the Pharisaicall conceipt of those times whereby men did content themselues with outward holinesse as sufficient to true happinesse and therefore he saith Blessed are the pure not outwardly but inwardly in heart Further by heart we are to vnderstand the soule with the parts and faculties thereof that is the mind the conscience the will and affections And that wee may yet conceiue more clearely of this point we are to search out two things first in what maner then in what measure the heart is made pure For the first the purifying of the heart is by a two-fold Action of the holy Ghost first by creating in the minde a sauing faith which vnites a man vnto Christ as an hand applieth Christs puritie that is his obedience to the heart so Peter speaketh of the Gentiles in the Councell at Ierusalem that by faith the Lord purified their hearts Secondly when a man is in Christ the holy Ghost purgeth and sanctifieth the heart inwardly by mortifying all the corruptions in the minde will and affections and by putting into it inward holinesse whereby the image of Christ is renued therein And this our Sauiour Christ expresseth Iohn 15. 2. when hee saith that the father purgeth every one that bringeth forth fruit in him Now vnto these the holy Ghost addeth an excellent grace of Christian Resolution whereby a man hath a constant purpose not to sinne against God any way either in thought word or deede but in all things to please God continually so as if at any time he-sinne it is against his holy resolution Now for the measure of this purification it is onely in part in this life for the grace of sanctification is not perfect till death as the Apostle saith we receiue but the first fruits of the spirit that is not the Tenths but as an handfull of corne to a whole field the soule is freed from the punishment and guilt of sinne and in some sort purged from corruption but not wholly This wee must obserue the more diligently because the Papists teach otherwise to wit that after Baptisme and regeneration sinne is so taken away that there is in man nothing that God can hate but experience in euery childe of God shewes this to be false The chiefe ground of their opinion is this that if sinne properly called should remaine in the regenerate then God should repute a man to be iust which is a sinner But we answer that God neuer reputeth an impenitent sinner iust but onely the repentant and regenerate which are by faith in Christ and so in effect are no sinners because though corruption remaine in them in part yet it is not imputed to their persons Besides in the acte of their conuersion corruption hath receiued that deadly wound whereof it shall neuer recouer but daiely die till it be quite abolished and therefore doth it not raigne in them And thus we see in what manner and measure the heart is purified whereby the pure in heart may be thus described They are such as beleeue the pardon of their sinnes in Christ and be in part renewed in their soules by the holy Ghost hauing their naturall corruptions mortified and abolished in some measure and the graces of Gods image repaired in theÌ„ and a godly resolution wrought in their hearts not to sinne against God in any thing Considering that the pure in heart bee blessed wee must search our selues and see whether our hearts bee qualified with this grace As in former times so at this day inward puritie is much neglected The ancient Iewes stood vpon their legall puritie and righteousnesse and the Pharises after them relied vpon their outward holinesse and the holy Ghost foretold that in the latter daies should come perilous times by reason of sundrie sinnes wherof this is one that men should content theÌ„selues with a shadow and shew of godlinesse and in truth denie the power thereof And doth not experince shewe this to be true among vs for the pure heart is so little regarded that the seeking after it is turned to a by-word and a matter of reproach Who are so much branded with vile tearmes of Puritans and Presitians as those that most indeauour to get and keepe the puritie of heart in a good conscience Againe the generall ignorance that euery where abounds doth plainely argue the want of this grace for what can bee in the heart but impuritie and iniquitie where there is no knowledge of the will of God in the minde And for such as haue more knowledge then the rest generally they are not answerable vnto it in practise for take a view of all the markets in the land and you shall hardly find a man that is to sell his graine that will be brought to abate one iot of the highest price no not vnto the poore that stand in extreame neede which as it argueth a bloodie and cruell heart so it sheweth our times to be euill daâ—es wherein men professe much and doe nought which sinne
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
or calling without his conuaiances of craft and deceipt though it doe not appeare so much in some callings as in others and hard it is to finde them that make conscience hereof when gaine and profit may come thereby which comes from this distrustfull care in mens hearts whereby they doubt of Gods blessing answerable to their desire in the vse of lawfull meanes onely But sith Christ forewarnes vs of this sinne we must beware it take not place in our hearts and for the auoyding of it we must follow the counsell of the holy Ghost in Scripture Psal. 37. 5. Commit thy way vnto the Lord and trust in him and he shall bring it to passe which is oft commended vnto vs Psal. 55. 22. Cast thy burden vpon the Lord he shall nourish thee Pro. 16. 3. Rowle thy worke vpon the Lord 1. Pet. 5. 7. Cast all your care on him for â—e careth for you In all which places we haue a most worthy instruction to this effect not exempting men from doing the duties of their calling but teaching theÌ„ that when they haue done their endeauour in the diligent sober vpright vse of meanes then they must leaue the euent and issue for good successe to the blessing of God Thus the trades-man whose liuing stands by buying and selling must be carefull and diligent about his businesse without deceit or lying and in so doing referre the successe of his bargaine to the blessing of God and so must the husbandman plow and sowe leaue earing and haruest to Gods good prouidence This is the Apostles couÌ„fell Phil. 4. 6. Be nothing carefull that is after a distrustfâ—ll or distracting sort as the word signifies but in all things let your requests bee made knowne to God with giuing of thankes where it is to be marked that distrustfull care is opposed to praier and thankesgiuing as an hinderer thereof and therefore our care must onely be to vse the lawfull meanes moderately for any blessing and then to pray to God for good successe and blessing relying wholly thereon that when it comes wee may giue him thankes But some will say it is hard for flesh and blood not to be carefull of successe how then should we be able to leaue it wholly to God Answer We must lay to our hearts the blessed promises of God made to them that depend vpon his mercy and goodnesse and labour to liue by faith thereon Psal. 127. 2. It is in vaine for man to rise early and to lie downe late and to eate the bread of sorrow meaning while hee trusts to himselfe or in the meanes but God will surely giue rest to his beloued which serue him and trust in him in the vse of meanes Psal. 34. 10. The Lyons doe lacke and suffer hunger though euery poore beast of the field bee a prey to his teeth but they which seeke the Lord shall lacke nothing that is good If wee had no more promises in the Bible yet these were sufficient to cause vs to rest vpon his prouidence in the sober vse of lawfull meanes Againe this must bee considered how wee shall relie vpon his mercie for the sauing of our soules in the time of temptation and howre of death that dare not trust in his prouidence for the things of this life Quest. But what if all things goe crosse with men will some say may I not then sticke more to the meanes Ans. Nay rather cleaue the more to God for if the blessing were in the means men would not be so often crossed God knoweth what is good for thee better then thou thy selfe and therfore rest contented with his prouidence though he crosse thine expectation for outward blessings want is many times better for Gods children then plentie and affliction then peace and prosperity as Dauid found Psal. 119. 67 71. therfore God laies it vpon them Did not good Iosias fall before Pharaoh Necho which he should not haue done but that God would chasten him for not regarding the words of Pharaoh Necho which were of the mouth of God perswading him not to fight against him and also that he might be taken away from seeing the euill to come and was not Hezekiahs heart puffed vp in time of peace in so much that wrath came vpon him and vpon Iudah and Ierusalem Therefore learne to depend vpon Gods prouidence in the moderate vse of lawfull meanes whether he giue thee blessings or take them away blesse his name for it is good for thee it should be so And thus much for the maine commaundement Now further marke in the wordes how Christ distinguisheth betweene life and the bodie and applieth meate and drinke to life and raiment to the bodie and yet we know that apparel serues to preserue life also especially in cold countries But Christ doth thus distinguish them so iust cause for though in cold countries apparell serues to preserue life as well as meate and drinke doe yet the first and most generall vse of apparell is another matter to wit to hide the shame of nakednesse which the sinne of Adam brought vpon it Gen. 3. 7. 21. for before their fall the man and the woman were both naked were not ashamed Gen. 2. 21. Here then we are to learne that the proper and maine end of apparell is for the bodie to couer the shame of nakednesse that sinne hath brought vpon vs which is so great that if necessitie would permit both hands and face should also be couered The consideration whereof as it shews their immodestie and want of shame that laie open the nakednesse of their breasts or other parts of their bodie more then need requires so it teacheth vs neuer to bee proud of our apparell but rather humbled and abashed when we put it on or looke vpon it for it is the couer of our shame and so an ensigne of our sinne the thiefe hath as good cause to be proud of the bolts on his heeles or of his braÌ„d in the hand or hole in the care as wee of our apparell for as these are badges of misdemeanour so is apparel a badge of our sinne And on the other side that we may haue comfort in this ordinance of God for our bodies wee must labour therein to expresse the graces of God in our hearts as modestie sobrietie temperance frugalitie and such like Is not the life more worth then meat and the bodie then raiment Our Sauiour Christ hauing giuen commandement against the immoderate care for things needfull to naturall life least the same should passe away without effect doth here begin to enforce the same with diuers arguments the first whereof is in these words taken froÌ„ the creation wherin God giues life and the bodie which are better then food raiment from whence Christ reasons for his prouidence thus The life is better theÌ„ food the body then raiment but God by creation giues life bodie therefore will he