and rebellion into our Land if this were not our peace would continue for euer for the worke of iustice shall be peace quietnesse and assurance for euer And againe in righteousnesse shalt thou be established and be farre from oppression This therefore should mooue all vngodly persons to repent and to breake off the course of their sinnes vnlesse they will continue professed enemies to the peace of the state vnder which they liue The second Point wherein this blessednesse of Peace-makers consists namely in that they shall be called the children of God that is they shall be esteemed and reputed for Gods children in this world of God himselfe and all good men and in the world to come fully manifested so to be That this is true happinesse will soone appeare by the view of the state of euery childe of God for they are vnited vnto Christ by the spirit of grace by which they are regenerate and in Christ they are adopted for sonnes and daughters and so enioy Gods speciall grace and fauour Now hereupon they are Kings children hauing God for their Father who loues them more tenderly then any earthly Parents can loue their owne children secondly they haue Christ for their brother and so are heires annexed with him hauing heauen and earth for their possession In him they are made Kings and Priests vnto God and shall be iudges of the world at the last day yea they haue the holy Angels for ministring spirits to attend vpon their persons for their defence from the power of the enemie which farre surpasseth the dignity of any guard of men on earth whatsoeuer all things worke together for the best vnto them their crosses and afflictions are no curses but fatherly trialls and chastisements yea their sinnes are turned to their good to them death is no death but a sweet sleepe vnto their bodies and a straite passage for their soules into eternall glorie yea in the acte of death they haue the comfort of life in the ioy of the spirit and the Angels readie when breath departeth to carrie their soules to heauen If this be true happinesse to be called Gods children then they that liue after their owne wicked lusts voyd of all care to keepe a good cōscience are miserable and accursed for they are the children of the diuell seruing him in the workes of sinne and expressing his image in vngodlinesse and worldly lustes It stands them therefore in hand if they haue any care of true happinesse to labour after regeneration whereby forsaking the lusts and courses of their former ignorance and embracing and obeying sincerely the word of life they may become Gods children and so happie Secondly hast thou receiued this grace of Gods spirit whereby thou art inclined to haue peace with all men and to seeke for peace between God and thine owne conscience yea betweene the Lord and others then comfort thy selfe thou art the childe of God these motions come from grace flesh and blood brings forth no such fruits labour therefore to maintaine these good motions with all other pledges of thine adoption and so shalt thou growe fully assured of thine own happines In this age men make much adoe to get good assurance of earthly purchases but what madnesse is this so greatly to regard momentanie things and to haue no care in comparison of our eternall inheritance which we shall haue assured vnto vs when wee become the children of God Verse 10. Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdome of heauen 11. Blessed are ye when men reuile you and persecute you and say all manner of euill against you for my sake falsly 12. Reioyce and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you Here Christ propounds his eight Rule touching happinesse which he handles more largely then the former for hauing laid downe the Rule vers 10. he expounds the same in a speciall application of it to his Disciples in the 11. and 12. verses In the Rule it selfe note two points first the parties blessed secondly wherein their blessednesse consists The parties blessed are they which suffer persecution for righteousnesse sake Persecution properly signifieth pursuite such as one enemie maketh after another but here the word must be taken generally for all kind of persecution whatsoeuer Now because it is a paradoxe and absurd in humane reason to thinke him blessed that for any cause is persecuted therefore Christ to verefie the truth hereof repeats the same Rule in the nextwerse where also he expounds euery parcell thereof wherewith I will content my selfe because Christ is the best interpreter of his owne words In the 11. verse therefore Christ sets downe three things all pertaining to the true exposition of this Rule First he explaines more particularly the parties that be blessed saying to his Disciples Blessed are yee In the beginning of the Chapter wee heard that hee cast his eies vpon them and spake vnto them and now here he doth the like again therefore this Rule must not be vnderstood of all men in the world that suffer but of all Christs true Disciples and generally it is not true for the heathen and infidels doe often suffer for good causes and yet remaine infidels without the true God and so are not blessed Againe a Chrstian professor may giue vp his life in a good cause yet not of loue to God or his truth but vpon ambition and so not be blessed for though I giue my bodie to be burned yet wanting loue it profiteth mee nothing Secondly Christ expoundeth particularly what hee meaneth by persecution naming three parts thereof first slaundering and reuiling which is the persecution of the tongue Thus the Iewes persecuted the Apostles saying they were drunke or full of sweete wine Thus Festus persecuted Paul making him madde or beside himselfe Secondly persecution meaning hereby as the word doth properly signifie first pursuite such as one enemie maketh after another when he seekes to spoile him of his goods or of his life secondly the bringing a man vnto the Barre and there of malice to accuse and arraigne him thirdly euill speaking with lying when as men of purpose be without cause malitiously carried thereunto as when the Iewes called Christ a Samaritan that had a diuell and said that he cast out diuels by Belzebub the prince of diuels and thus were the Christians in the Primitiue Church persecuted beeing malitiously accused for killing their owne children for worshipping the head of an asse for incest and such like To these three kindes of persecutions S. Luke Chap. 6. 22. addes a fourth namely hatred and a fift called separation wherby men were excommunicated and cast out of the Temple Synagogues for Christs sake and his Gospels These are the seuerall kinds of that persecution for the enduring whereof Christ pronounceth men blessed vers 10.
after their fall Secondly because he commits euil and wickednesse continually without ceasing and therefore is compared to an hunger-bitten Lyon who goeth about continually seeking whom he may deuoure The most wicked man that is or euer was will sometime doe good Pharaoh humbled himselfe and confessed his sinnes to Moses and Saul desires to worship God with Samuel Herod also heard Iohn Baptist gladly and did many things according to his Ministerie but the deuil herein differs from all wicked men that he doth nothing but practise wickednesse he is alwaies murthering and neuer ceaseth to seeke mens destruction Thirdly because he practiseth sinnes of all sorts and degrees in himselfe and by his Ministers for the sinnes that be in the world be all from him either originally or by furtherance The vilest man that is doth abstaine from sinne sometime yea by nature he hateth some sinnes the proud and prodigall man cannot abide couetousnesse and the drunkard may abhorre idolatrie but the deuil continually practiseth sinnes of all sorts and therefore is iustly called the euill one Here theÌ„ we may see a reason why we are called the childreÌ„ of wrath and of the deuil by nature namely because by nature we carrie in vs about vs as liuely an image of the deuil in sin as any childe doth of his naturall father For first in our corruption we are guiltie of Adams sin in eating the forbidden fruit Secondly our nature is stained with originall sinne which is not a practise but a pronenessâ— vnto all manner of mischiefe and wickednesse that is committed in the world Seest thou a man kill his father or mother or betray his Master as Iudas did to Christ though it may be thou abhorrest such sinnes yet doubtlesse the seed thereof is in thee yea if God in mercie did not keep vs from it our corruption would carrie vs to the blasphemie against the Spirit And thirdly froÌ„ this naturall corruption do arise innumerable euil thoughts words and deeds in the course of our liues in all which we beare the image of the deuil till God bring vs to repentance and therefore iustly may we be called the children of wrath and of the deuill by nature hauing the same corruption in vs that is in the deuil though not in the same degree and manner Hence we learne First to be ashamed and confounded in our selues yea to hang downe our heads for what cause hath hee to be puffed vp with selfe loue that is by nature in himselfe like to the deuil Secondly this teacheth vs aboue all things to labour to haue the image of God renued in vs in righteousnesse and true holinesse which was lost in Adam that so the deuils image in sinne and wickednes may bee defaced Thirdly this must cause vs to make no account of any worldly thing that pertaineth to vs but all our ioy must be in Christ hee must bee our wisedome and righteousnesse our riches and all things else because by him we are renued from the deuils likenesse to the image of God Verse 38. Ye haue heard that it hath beene said an eie for an eie and a tooth for a tooth c. Here Christ returnes to the commaundements of the second Table intending to restore the same to their proper sense and withall to confute the erroneous interpretation therof giuen by the Iewish Teachers And first he commeth to a particular Iudiciall law of Moses pertaining to the sixt commandement touching the Requitall of like for like in which as in the former he first sets downe the words of the law of Moses but yet to be vnderstood with the erroneous interpretation of the Scribes and Pharises verse 38. Then he giues the right sense of that law and withall confuteth the false interpretation of the Iewish teachers v. 39 40 41. For the first the words of Moses law here set downe An eie for an eie and a tooth for a tooth are written Exod. 21. 24. whereto as to the former Christ prefixeth this preface It hath beene said thereby giuing vs to vnderstand that he is about to lay downe the law of God in the false sense of the Iewish Teachers for the better perceiuing whereof we must obserue the true meaning of that law An eie for an eie and a tooth for a tooth wherein the Lord requireth requitall of like for like not by euery priuate man but by the publike Magistrate As if a man did put out his neighbours eie then the Magistrate should put out his â—ie and strike out his teeth that strikes out his neighbours teeth this appeares to be so because reuenge is directly forbidden to euery priuate person and plainely appropriated to the Iudge Deut. 19. 18 19 21. But the Iewish Teachers expounded this law of priuate reuenge as though God had said to euery priuate man If thy neighbour plucke out thine â—ie plucke out his againe and if hee strike out thy tooth strike thou out his tooth this is the false interpretation of the Iewes Quest. How could they so farre ouershoote themselues in so cleare a case seeing in all the bookes of Moses it is plainely referred to the Magistrate Ans. There may be two reasons giuen thereof First it is a naturall opinion that a man may reuenge himselfe in his owne cause priuately and not waite for recompence of the Magistrate and answerable hereunto there is a mightie strong desire of reuenge in euery mans heart by nature when he is iniuried now it is like that these Iewes followed their corrupt nature and headie affections in the interpretation of this law Againe the Iewish people were mightily giuen to reuenge by their naturall disposition as may appeare by the law of the Cities of Refuge and by mentioning of the Reuenger of blood which plainely imports that the Iewes would haue blood againe of him that shed blood whersoeuer they met with him Now the Iewish Teachers framed their doctrine to the common disposition and behauiour of their people and so falsified the truth of God as many times it fals out that the common practise of men makes sinne to seeme no sinne In the person of these Iewish Teachers we may see the policie of the deuil whose intent is and hath beene in all ages to ouerturne religion and to this end he endeauours to cause men to temper religion to their naturall disposition and common opinion in outward manners whereby he ouerturneth both religion and people This appeares in other points among the Iewes as well as in this case of reuenge They were a people giuen much to couetousnesse as may appeare by the law of toleration for taking vsury of strangers and by their hardnesse of heart so much reprooued by all the Prophets Now the deuill perceiuing this to be their naturall disposition makes Gods doctrine of saluation seeme to them a doctrine of earthly benefits for hee caused them to dreame of an earthly king for their Messias
dealt Satan with Eue he made shewe that hee had some good thing to tell her whereby their state might be bettered but it turned to theirs and our destructiō So did the foure hundred false Prophets of Baal contrarie to the true Prophet Michaiah prophecie good successe to Ahab in his war against the Aramites but his harkning to them cost him his life And so dealt Hananie with the Iewes when they were besieged by the King of Babels armie contrarie to Ieremies counsell he prophecied peace and safetie but it turned both to his owne and to their destruction Ier. 28. 1 2. c. The 7. pretence is boldnesse and constancie in suffering for their opinions for a man in obstinacie may liue and die for errour as well as the childe of God may doe for the truth Constancie in opinion is no sure note whereby to iudge a true Prophet for many heretikes haue suffered death confidently for the maintenance of their damnable heresies Thus we see the pretences of false Prophets now hereto wee must adde this second point to wit that for all this they bee but wolues because by their damnable doctrine they seeke to poison and corrupt the soules of simple men If it be said they haue no such intent they themselues thinke it to be the truth I answer that may be true in some but this cleareth them not from beeing wolues for the deuill that hath deluded them who is their Lord and master doth by them dangerously delude and deceiue the simple The Vse 1. Considering this danger of false Prophets we must practise Christs lesson Mat. 10. 16. Be simple as doues that is bee innocent and harmelesse thinking euill of none neither intending euil or offence to any in thought word or deede and yet we must be wise as serpents who haue great subtiltie in sauing and defending their head from harme so must euery one that lookes to be saued labour for so much wisedome whereby hee may preserue himselfe from the hurt of false prophets Now the beginning of this wisedome is to feare God in hi◠word beleeuing his promises obeying his commandements The true feare of God is not without knowledge and therefore euery one must labour to be instructed in the principles of religion for without knowledge we cannot feare God and so shall want true wisdome to eschew false Prophets II. In that the false teacher by so many faire shewes seekes to bring in false doctrine it is euery mans dutie in his place to labour to preserue wholesome doctrine and the puritie of true religion This dutie is necessary for we must be as forward for the truth as the enemie is for falshood and doe as much for God as they doe for the deuill Againe no poyson is more deadly to the body then false doctrine 〈◊〉 to the soule therefore seeing God hath long blessed vs with his truth let vs esteeme it aboue all outward blessings and by seeking to preserue the puritie thereof shew our selues thankfull to God for the same Verse 16. Ye shall know them by their fruits do men gather grapes of thornes or figs of thistles This verse those which follow to the 21. containe the third point which Christ laieth down concerning false prophets namely the means whereby we may discerne and iudge of them And herein he obserueth this order First he giues vs a notable rule to direct vs in iudging of false prophets Ye shall know them by their fruits Secondly hee explanes the same rule by a similitude drawne from trees Doe men gather grapes of thornes c. For the rule that we may vnderstand it the better wee are to search what is meant by the fruits of false Prophets A false Prophet must bee considered two waies First as he is a man taking vpon him the name profession of Christ for so false Prophets vse to do and secondly as he is a false prophet in both these respects hee hath his fruits As he is a man taking vpon him the profession of Christs religion hee may bring forth many outward duties of external obedience vnto the moral law but these fruits are not here meant for a false Prophet may dissemble much goe farre in the outward duties of religion so as he cannot be discerned by his generall profession or by the works of his ciuil conuersatiō There be other fruits which come frō him as he is a false prophet by them must he be discerned these therefore are to be considered Now we shall know them the better by searching out the fruits of a true Prophet 〈◊〉 he is a man of God appointed to teach Gods people The fruits of a true Prophet be principally three I. He teacheth and preacheth in the name of God by vertue of calling from God and otherwise dares not presume to teach Rom. 10. 14. How shall he teach vnlesse he be sent and the author to the Hebrewes saith Christ tooke not the honour of beeing the high Priest and Prophet of the Church to himselfe but was called thereto by his father Heb. 5. 5. And this stands with reason for euery true Prophet and teacher stands in Gods roome and is Gods embassadour to deliuer his will to his people which thing none can doe but he whome God calleth and sendeth for that purpose Yet the calling of Prophets and teachers by God is diuers Some are called by voice from God immediatly as were Abraham Moses and Samuel and all the Apostles in the new Testament by the immediate voice of Christ for Paul was called by the voice of Christ from heauen Act. 9. 4 5 6. Againe others haue their calling from God by the speciall message of some Angel or some men Thus was Aaron called by Moses Elisha by Elias and Philip by an Angel to preach to the Eunuch Act. 8. 26. Thirdly others be called by the instinct and motion of Gods spirit so Act. 8. Philip was by ordinarie calling a Deacon but by extraordinarie instinct he became an Euangelist and a preacher of the Gospel for the building of Gods Church These three kinds of calling men into the ministerie were extraordinarie and are now ceased and not to be looked for neither are they to be regarded which say they are thus called at this day A fourth way whereby God now calleth Prophets and teachers into his Church is by his Church for God hath giuen to particular Churches a particular ministeriall power and seruice whereby they may designe a place vnto the teacher and also make manifest that God hath called him Now this authoritie is but ministeriall to designe and manifest whome God hath called for the principall calling is from God for Act. 20. 28. the Elders of the Church of Ephesus are said to be made ouerseers by the holy Ghost when as they were designed thereto by men And by one of these foure waies are all true Prophets and Teachers called Here some may demaund what kind of calling
the interpretation of their ancient Teachers But here Christ checketh and reprooueth this manner of teaching and therefore the like cannot be warrantable among vs at this day whereby we see that kind of teaching reprooued wherein euery point is stuffed out with the testimonies of Fathers Schoolemen and humane writers And here also is discouered a wicked and daungerous practise of the Papists who referre all deciding of controuersies and interpretation of hard places of Scripture to the Church and to the Fathers If we say that Fathers oft dissent and the Church may erre then they send vs to the Popes breast But if this course were safe then the Iewish teachers might haue had a good defence against this charge of Christ for they had both Church and Fathers on their side and the high Priest that was then in place Indeede the Fathers must be reuerenced as lights of the Church in their time and their testimonies duly regarded wherein they agree with the written word but for the confirmation of the truth in mans conscience and for the edifying of the soule in the graces of the spirit the word of God hath the onely stroake by it alone Gods children are begotten and borne anew to a liuely hope and by it alone they are fed and nourished in the faith yea by it alone they are confirmed and stablished in the truth Thirdly in these Iewish Teachers forbidding nothing as a breach of this law but the outward sinne of murther and on the contrarie approouing of those as keepers of this law that kept their hands from this Actuall crime of blood and by consequent worthie of life euerlasting behold a plaine picture of euery naturall man for is not this the common opinion that vnlesse a man kill an other he breakes not this commandement and so for the rest if he abstaine from the outward actuall grosse sinnes of stealing adulterie and false witnes bearing then he keepes those commandements though his heart be neuer so full fraught with enuie malice lust couetousnes falshood c. But let vs obserue Christs reproofe of such erronious interpretations of Gods law as a meanes to schoole our hearts from such vaine conceits vers 22. But I say vnto you whosoeuer shall be angrie with his brother vnaduisedly shall be culpable of iudgement and whosoeuer saith vnto his brother Raca shall be worthie to be punished by the Councell and whosoeuer shall say foole shall be worthie to be punished by hell fire Here our Sauiour Christ propounds the true interpretation of this Commandement But I say vnto you that is whatsoeuer you haue heard the Scribes or Pharisies teach you from themselues or from their fathers it is nothing let them not deceiue you for I that am the Law-giuer and Doctor of my Church and therefore best know the meaning of mine owne law I say otherwise vnto you whosoeuer is angrie with his brother c. Here Christ laies downe three kinds of murther and three degrees of punishments for the same The first degree of murther is Anger not anger simply but rash and indiserâ—et anger towards a brother and by Brother he meaneth first one Iew with an other to whome Christ spake secondly one neighbour with an other whether Iew or Gentile for by creation we are all brethren hauing one father which is God as Adam is called the sonne of God Luk. 3. 38. The second degree of murther is calling his brother Raca Some expound this word Raca an idle or emptie braine others an euill man others take it to signifie a loathsome man one to be spit at as we by spitting vse to shew our contempt but these interpretations cannot so fitly stand for then the third degree of murther and this second should be one and the same for to call a man emptie braine euill or loathsome and to call him foole are equall in degree Now Christs intent is to set downe distinct degrees of murther as is euident by the distinct degrees of punishment adioined thereunto A more fit exposition is this that Raca hath no perfect signification but is onely an interiection of indignation whereby a man doth not slaunder or reuile his brother but onely in gesture shew the contempt and anger of his heart against him as when in English we say fie tush or such like which words are not open raylings but onely outward signes of the inward anger and contempt concealed in the heart so that the meaning is this He that is angrie with his brother and expresseth this his anger either in gesture or countenance by frowning lookes gnashing of teeth or by imperfect speech as tush fie pish or such like he is guiltie of murther The third degree of murther is wheÌ„ a man doth shew his anger against his brother by open raylings and reproachfull names expressed in these words whosoeuer shall call his brother foole And all these three degrees are beyond the interpretation of the Iewish Teachers who onely condemned actuall killing by this commandement Now to these seuerall kinds of murther Christ addeth distinct degrees of punishment The first is to be culpable of iudgement for vnaduised anger The second to be worthie to be punished of a Councell for outward signes of this anger The third is to be worthie of hell fire for reproachfull names or raylings And here we must vnderstand that Christ speaketh not properly in setting downe these degrees of punishment but figuratiuely alluding to the custome of punishing offenders vsed among the Iewes for they had three courts The first was held by three men for meane matters and other cases of small importance The second was held by three and twentie men wherein were determined matters of great importance that could not be decided in the first court as matters of life and death and it was kept in the cheife cities of the land The third court was held at Ierusalem onely called the court of the Seauentie-two from which none might appeale to any other In it were all weightie and great causes determined and this court is here called a Councell Now Christ alluding hereto saith to this effect Lookâ— as among you Iewes there are different courts and some matters are adiudged in your courts of iudgement and others in the Councell at Ierusalem so God also he hath his Iudgement and his councell those that are rashly angrie shall vndergoe Gods iudgement and he that makes knowne his anger by speech or countenance shall be punished more grieuously and vndergoe a deeper iudgement as it were by the Lords councell but he that shall by open reuilings and raylings shew forth his malice against his brother as by calling him foole or such like he shall be worthie the most grieâ—â—us iudgement and torment of hell fire alluding to the highest degree of torment among the Iewes which was burning for before their Gouernment was taken from them by Herod the Iewes vsed these foure kinds of punishments hanging beheading
brought the tidings of his birth to the shepheards Luk. 2. 9 10. they ministred vnto him in his temptation Mat. 4. 11. in his Agonie Luk. 22. 43. in his resurrection Math. 28. 2. and ascension Act. 1. 10. so should we performe vnto Christ all the seruice we can Fourthly they spend their time in praising and lawding the name of God and so should we labour to haue our hearts inlarged for his glorie and our mouthes filled with his praises Fiftly they be seruiceable for our good if we be Gods children though they be farre better then we are Heb. 1. 14. They are ministring spirits sent forth to minister for their sakes which shall be heires of saluation Psal. 91. 12. They are as nurces to beare Gods children in their hands Psal. 34. 7. The Angel of the Lord pitcheth round about them that feare him And all this they doe vnto vs of loue as though it were not inioyned them So we after their example must imploy our selues in soule and bodie calling credit and all we haue for the good of men Sixtly the Angels are ioyfull when sinners are humbled and conuerted from sinne vnto God Luk. 15. 10. and they are grieued when men by sinne dishonour God And the like affections should be in vs we should mourne for all sinne in our selues and others whereby God is dishonoured and haue our hearts to leape for ioy when sinners repent and turne vnto God In the world to come we shall be like the Angels of heauen in glorie Math. 22. 30. let vs therefore here testifie this hope by beginning our heauen vpon earth in becomming like to the Angels though not in glorie yet in obedience Here lastly obserue what honour we are to giue to the Angels of heauen namely the honour of Imitation becomming like vnto them in obedience and treading in the steps of their vertues but for the honour of inuocation that is due to God alone and we must not giue it to Angels damnable therefore is the doctrine and practise of the Church of Rome who pray vnto the Angels and giue vnto them the honour of God in religious worship vers 11. Giue vs this day our daily bread The coherence Hitherto we haue handled the petitions that concerne Gods golrie now we come to the petitions that concerne our selues as the word Us doth plainly shew in these three which follow and they depend vpon the former as an explication of the manner of our obedience for there we asked grace to doe Gods will and here we pray for those blessings and mercies wherein we may expresse our obedience for we doe Gods will when we depend vpon his prouidence for the blessings of this life when we relie vpon his mercie for the pardon of our sinnes and trust in his power for strength against temptation and deliuerance from euill Now then to come particularly to this fourth petition hauing in the former craued grace to doe Gods will in our particular callings here we pray for such sufficiencie of all temporall blessings whereby we may glorifie God therein In the handling of this petition sixe points are to be considered 1. what we aske Bread 2. what bread we aske daily bread 3. whose bread ours 4. for what time this day 5. to whome to vs 6. whence we would haue it by gift from God giue vs. For the first The thing we aske is Bread But what is meant by Bread is not agreed vpon some expound it spiritually of Christs bodie and blood the foode of the soule in the word and Sacraments But the vnfitnesse of this exposition we shall see by the weakenesse of their reasons alleadged for it First they say it is not meete that in so heauenly a praier we should aske so base a thing as materiall bread of our heauenly father Ans. If God command vs to aske him bread and to depende vpon him for it wee must not iudge basely of it nowe in this chapter God commands vs to depend vpon him for foode to eate yea 1. Pet. 5. 7. we must cast all our care on him and Iacobs practise in praying for bread to eate Gen. 28. 20. and Agurs praying for a competencie in outward things Prov. 30. 8. declare plainely the lawfulnesse thereof Secondly they say we must first seeke Gods kingdome and his righteousnesse and then all these things shall be cast vpon vs v. 33. Ans. Distrustfull and distracting care is there onely forbidden but a moderate care is there allowed and therefore praier for them is vndoubtedly lawfull The second opinion touching Bread is of the Papists to wit that here we aske not onely all necessarie sustenance for the bodie but much more all spirituall foode namely the blessed Sacrament which is Christ the bread of life But neither is this so fit for first we praied for spirituall things directly in the second petition Secondly sacramentall bread cannot here be meant because it was not ordained when Christ taught his Disciples this praier Thirdly their exposition is against their owne practise for if by bread were meant Christ in the Sacrament then the people should be fed therewith euery day which they barre them frō The third opinion is that by bread is meant corporall food and blessings necessarie to temporall life onely and this I take to be the truth for these reasons which also make against the former expositions First S. Luke the best interpreter of our Sauiour Christ expounds the words of bread that serues for the day that is for euery day Luk. 11. 3. and therefore it must needes be bodily for spirituall food once truly receiued serues not for a day but for euer Ioh. 4. 14. Secondly this is a perfect platforme of praier and therefore must containe petition for temporall blessings els it were not perfect now we cannot comprehend our requests for temporall blessings vnder any other petition but this onely and therefore Christ here propoundeth them Now properly bread imports that sustenance made of graine which is fit and conuenient for mans bodily nourishment such as Melchisedek brought out to Abraham and his companie with wine for their refreshing Gen. 14. 18. and such is meant in Scripture where bread is opposed to wine or water But more generally it is taken for all kinde of foode whatsoeuer whereby life is preserued in which sense goates milke is called bread Prov. 27. 27. and the fruit of trees Ier. 11. 19. and all things that passe too and fro in trafficke Prov. 31. 14. Now in this place it must be taken in a generall sense not onely for bread but for all other necessarie foode and for raiment also with health peace libertie and all other things that are meete and needfull for the good outward estate of man of family or common wealth The vses 1. In that Christ bids vs pray for bread and not for dainties hereby he would teach vs to beware of couetousnes the common sinne
bodies really for whatsoeuer he doth is by Gods permission only we must be carefull to please God and to relie on him who will shortly tread Satan vnder the feet of all his children Rom. 16. 20. 6. Use. That which we aske of God in praier we must sincerely endeauour after in life and therefore as we pray to God not to be carried into temptation so must we seeke to arme and furnish our selues with grace that wee may bee able to encounter with our spirituall enemies and to withstand their assaults This is the Apostles counsell Eph. 6. 11. 12 13. c. Put â—ee on the whole armour of God that ye may bee able to stand against the assaults of the deuill c. then after hee nameth those Christian vertues which as spirituall armour the childe of God must take vnto him and arme his soule withall if hee would perseuere in grace vnto the ende The first part of this armour is truth or veritie wherewith the loynes must be girt about and this is an excellent grace whereby a man professeth true religion endeauoureth himselfe in the practise of all the duties of religion in sinceritie his speeches and his actions are sutable proceeding from an honest heart that truely meaneth whatsoeuer the tongue vttereth or the members of the bodie doe practise The second part is iustice or righteousnesse when a man leades his life so vnblameably and vprightly that hee can truly say with the Apostle Paul I knowe nothing by my selfe 1. Corinth 4. 4. Indeede the best Christian hath his faults and falls but yet he must not liue in known sins for then he cannot say I know nothing by my selfe The third is the preparation of the Gospel of peace wherewith the feete must be shod By Gospel of peace is meant the glad tidings of saluation by Christ reuealed in the Gospel which promiseth pardon of sinne and life euerlasting by Christ and commandeth vs by way of thankfulnesse to denie our selues to take vp our crosse and to follow Christ now when we finde our affections thus cleauing vnto Christ though it be through tribulation then haue we put vpon our â—eete this spirituall furniâ—ure The fourth is the sheild of faith by which a man laies hold on the mercie of God in Christ for his saluation and vnder it shrowds himselfe against the fierie darts of Satan The fifth is â—ope by which we waite for that saluation which we apprehend by faith The sixt is the word of God which we must make a rule and square to all our thoughts words and deedes seeking to subdue thereby all contrarie motions that would take place in our hearts The last is praier whereby we betake our selues to God in all estates crauing mercie for the pardon of our sinnes and strength of grace to resist temptation and an happie deliuerance out of the middest of it And he that can take to himselfe these excellent vertues and put vpon him this compleat armour of Christianitie is readie and fit to meete with any temptation whatsoeuer and howsoeuer he may be assaulted yet he cannot be ouercome neither shall the gates of hell euer preuaile against him to hinder his saluation But deliuer vs from euill These words containe the second part of this petition which is added as an exposition of the former for then are we not lead into temptation when God deliuers vs from it giuing strength to withstand and a good issue out of it The meaning Some thinke that by euill here is meant Satan onely that euill one as he is called Matth. 13. 13. But we are to enlarge it further to comprehend all our spirituall enemies for first this title euill is not onely giuen to Satan but to sinne also Rom. 12. 9. Let vs abhorre that which is euill 1. Pet. 3. 11. Eschew euill And to the world 1. Ioh. 5. 19. The whole world lieth in euill Gal. 1. 4. Christ gaue himselfe to deliuer vs from this present euill world And to the flesh that is the corruption of our nature for that is the euill treasure of the heart Matth. 12. 35. Secondly that aduantage which the Deuill hath against vs is by the world the flesh and sinne and therefore with that euill one the Deuill sinne the world and the flesh must be vnderstood Indeede the Deuill is that maine and principall euill and great tempter against whome we pray chiefly but yet we also pâ—ay against sinne the flesh and the world because they are Satans agents and instruments in temptation against vs. We pray not to be deliuered from Satans presence for that is not possible while wee liue in this vale of teares where the deuil is a Prince with an infinite multitude of wicked spirits all which bestirre themselues most busily to get aduantage against Gods child neither is his presence so dangerous though it were visible But here we haue a greater matter in hand which wee pray against euen Satans sleights and policies which he exerciseth against all men but especially against Gods children for their ruine and destruction they indeede are many but here I will propound sixe most dangerous policies of Satan which we are to watch against I. Policie When men haue many good things in them as knowledge in the mysterie of saluation beside other morall vertues as temperance iustice c. then the deuil labours that concupiscence may still raigne in their hearts by their lying and liuing in some one sinne or other whereto they are naturally inclined Caine no doubt was brought vp in the knowledge and seruice of God as well as Abel for he offered sacrifice vnto God though not with the like truth of heart that Abel did but herewith all the deuil so wrought that the horrible sinne of hatred and malice should possesse his heart which brought him to kill his brother and so to destruction so Iudas no doubt had excellent gifts of wisedome and prouidence and therefore among all the Disciples hee was made as it were the Steward of our Sauiour Christs familie hee had questionlesse much knowledge and his carriage was such in his profession that the Disciples knewe not hee should bee the traitor but euery one was afraid of himselfe when our Sauiour Christ said One of you shall betray me Iohn 13. 22. yet for all this the deuill so wrought in his heart that the concupiscence of couetousnesse should raigne in him which mooued him to betray his master and so brought him to perdition And this course Satan holds to this present day in the bosome of the Church of God hee labours by might and maine to holde the professors of religion in some one sinne or other and therefore wee must alwaies praie as here wee are taught that this naturall concupiscence may bee daiely mortified and made weake so as it budde not forth in any branch of sinne raigning in vs. II. Policie When Satan cannot procure some grosse corruption to raigne
power of his gratious regiment in that affliction and not suffer Satan or our owne corruptions to raigne in vs. 3. That we may obey God therein as well as in any other estate of peace or â—ase 4. That we may see his prouidence therein and be patient relying also vpon the same hand of God for our deliuerance 5. That our sinnes may not turne it into a curse but that we hauing the pardon of our sinnes may make good vse thereof for our humiliation and reformation 6. That we may not in that our weaknesse be assaulted of Satan aboue our strength but that God would deliuer vs from all temptations U. In the howre of death we may most comfortably commend our selues to God following these petitions praying first that we may glorifie God in sicknesse and death as wel as in life health 2. That God would now shew the comfortable worke and regiment of his word and spirit in our hearts euen aboue all that we haue felt in the time of our health 3. That we may as readily and cheerefully obey God dying as liuing 4. That God would giue his blessing vpon all meanes we shall vse for our comfort or recouerie making vs contented with his prouidence euen in death it selfe 5. That we may be truly humbled for our sinnes and hauing comfortable assurance of mercie and pardon may with ioy render vp our soules into the hands of God in the moment of death 6. That seeing Satan is most busie and malitious in our greatest weaknesse it would please the Lord to magnifie his mercie in strengthening our soules against all the assaults of sinne and Satan Thus we see how in all estates of life and death we may haue sweete and comfortable recourse to God following these petitions we must therefore labour to know and vnderstand this heauenly praier that so we may vse it on all occasions to the glorie of our God and the comfort of our soules we cannot giue more euident testimonie of the grace of Adoption then by the sincere exercise of the gift of praier when we can come with boldnesse into the presence of our heauenly father and therefore we must giue our selues to the serious and often imitation of this heauenly patterne and not content our selues to say ouer the words but from a feeling heart powre out our soules before God according to the meaning of this praier in all estates 2. Vse These petitions may serue for a notable direction according to which we may frame our whole liues for what we aske of God in praier that must we endeauour to practise in our liues and therefore according to our requests in these petitions must we spend our time in a godly endeauour after these sixe things 1. our cheife care and endeauour must be euery day to bring some glorie to God 2. We must euery day yeild vp our selues in soules and bodies vnto God submitting our sâ—â—â—es in all things vnto his godly regiment 3. We must endeauour to doe his will in all things euery day making conscience of all sin whereby we rebell against him 4. We must applie our selues faithfully to our callings yet so as we still depend vpon Gods prouidence for a blessing in euery thing we take in hand 5. We must humble our selues euery day before God in regard of our daily offences still confessing our sinnes and crauing pardon for them at the hands of God 6. We must daily flie to God for helpe and succour in our spirituall combate with sinne and Satan striuing manfully against our owne corrupt nature against the world and the deuill 3. Vse This praier of Christ ministers most heauenly comfort to euery child of God by certifying him of his Adoption for out of euery petition he may gather a speciall note thereof As 1. an earnest and heartie desire in all things to further the glorie of God 2. A care and readinesse to resigne our selues in subiection to God to be ruled by his word and spirit in thought word and deede 3. A sincere endeauour to doe his will in all things with cheerefulnesse making conscience of euery thing we know to be euill this is an infallible note of the child of God 4. Vpright walking in a mans lawfull calling and yet still by faith to relie vpon Gods prouidence beeing well pleased with Gods sending whatsoeuer it is 5. Euery day to huÌ„ble a mans selfe before God for his offences seeking his fauour in Christ vnfainedly so daily renuing his faith repentance 6. A continuall combate betweene the flesh and the spirit corruption haling drawing one way grace resisting the same drawing another way where this striuing resistance is in mind and heart there is the spirit for els all would goe full-sway with corruptioÌ„ Hereby then make search in thy selfe for these graces of God if thou find theÌ„ in thee comfort thy selfe in assurance of thine adoption though thou canst not find theÌ„ all yet if there be an vnfained desire after them when thou puttest vp these requests vnto God comfort thy selfe for thou art the child of God for without the spirit of praier which is the spirit of adoption we cannot cal God father nor say halowed be thy name from a true heart vnfainedly desiring Gods glorie 4. Use. Out of these petitions we may obserue the plaine marks of a carnall man as 1. to neglect the glorie of God and to seeke his owne praise glorie 2. To follow the sway of his owne corruptions suffering them to be his guide to neglect to yeeld subiection and obedience to the word of God 3. To make no conscience of sinne if it fit his humour so his own will be satisfied he cares not for the doing of Gods will 4. Not to rest on Gods prouidence for the things of this life but wholly to relie vpon the meanes if they faile his heart is downe his hope is gone 5. To goe on in sinne without remorse or humbling himselfe vnto God this impenitence is a plaine marke of a carnall man 6. To runne headlong into temptation without feare or feeling so as he finds no occasion to pray for deliuerance from sinne he that hath any of these sixe things raigning in him is a carnall man therfore trie thy selfe if thou finde them in thee turne vnto God by true repentance And look what we haue said of praier according to the patterne of the former petitions may also be said of thanksgiuing after the example of these words For thine is the kingdome the power and the glory We haue shewed the vse of theÌ„ before so accordingly in al Gods blessings and works of his prouidence for which we must giue thanks we must first labour to see therein the soueraignty power of God then we must ascribe the same to God with all glorie praise thanksgiuing And not onely giue assent but with 〈…〉 ce of heart wait for the
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
deale with a broken ioynt wil handle the same very tenderly and so must they be dealt with in reproofe that sinne of humane fiailtie Example of this mildenes in reproofe we haue in Nathan who reprooued Dauid in a parable and so brought him to condemne himselfe the Apostle Paul reproouing the Coâ—inthians in the beginning of the first Epistle doth include himselfe Apollos in the same reproofe as though they had bin guiltie of the same crime 1. Cor. 4. 6. And giuing direction to Timothy how to carrie himselfe in the Church of God though he allow him to vse rebuke reproofe 2. Tim. 4. 2. yet he bids him Exhort an Elder therein giuing good directioÌ„ for admonition if the partie be an Elder though reproofe be not vnlawfull yet it is not so fit as exhortation and the like mildenesse must be vsed toward all those that sinne of humane frailty But if the offence proceede from wilfulnes and obstinacie then the iudgements of God must be denounced against them to driue them to repentance 4. Euery one that is to correct another must consider himselfe and his owne estate knowing that of himselfe he may fall into the like offence So Paul bids them that are to seeke the restoring of such as are fallen to consider theÌ„selues Galat. 6. 1. 5. Brotherly correction must bee deliuered with Doctrine and instruction 2. Tim. 4. 1 2. I charge thee before God to reprooue exhort and rebuke with all long suffering and doctrine He that will admonish must first himselfe be resolued that the thing done is a sinne then he must propound it to the partie as a sinne out of Gods word and deliuer the reproofe not in his owne name but in the name of God so as hereby the partie may know himselfe to haue offended and also say that he is reprooued of God himselfe rather then of man This ought all superiours to practise in correcting and admonishing their inferiours they must not goe thereto in rage but in long suffering nor rudely but with doctrine that the partie offending may see his fault And thus much for this dutie of brotherly correction Vers. 6. Giue not that which is holy vnto dogs neither cast yee your pearls before swine least they tread them vnder their feet and turning againe all to rent you Hitherto the Euangelist hath set down the seuerall heads of Christs Sermon more at large but from this verse to the ende of the Chapter he handleth briefly the points which follow This verse dependeth not vpon the former but herein our Sauiour Christ laies down a new point of instruction directing his Disciples and in them all ministers vnto that Christian discretion which ought to be obserued in the dispensation of the word of God And his direction is here propounded in a prohibition of giuing holy things to dogs or casting pearles before swine which is enforced by a double reason least they tread vpon you c. Now for the better vnderstanding hereof first I will speake of the words because they are hard and difficult and then come to the doctrines In the words foure things are to be sought out 1. What is meant by holy things 2. What is meant by pearles 3. What is meant by dogs and 4. what is meant by swine For the first by that which is holy we must vnderstand first and properly the word of God written in the bookes of the old and new testament in his right and holy vse that is read dispensed and preached and consequently by holy things are meant the Sacraments and Christian admonition Gods word is called an holy thing for sundry causes but principally for these two first because it is holy in it selfe and secondly in effect operation It is holy in it selfe because it is set apart by God to be in the Church in stead of his owne liuely voyce vnto his people for the reucaling and determining of all things to be beleeued and done in his Church In the old testament God himselfe spake by a liuely voice vnto the Patriarkes and after the giuing of the Law hee gaue answer to the high Priest at the Mercie-seat yet we are not inferiour to them though we want that liuely voice for we haue the written word in stead thereof which is answerable euery way thereunto for looke what the written word saith is as much as if the Lord from heauen should speake by a liuely voice and so consequently it is to vs in stead of the Arke of God a pledge of his presence And thus it is holy in it selfe Secondly Gods word is holy in regard of operation for it is the instrument of the spirit set apart by God himselfe to be the meanes whereby he sanctifies and reformes the hearts and liues of his children And consequently the Sacraments are holy things for they are the word made visible so likewise is Christian admonition grounded â—pon Gods word From this doctrine sundrie dutie 〈◊〉 to be learned First we are oft commanded in Gods word to drawe neerâ— vâ—â—o God to seeke him to feare him and to walke before him in his prâ—â—â—nce how shall wee doe these things seeing God is inuisible and in glory and maiestie is in heauen Surely we must consider the word of God which is that holy thing set apart by God to be in stead of his owne liuely voyce therefore we neede not seeke for him that is inuisible but wee must haue recourse vnto the word labour to haue it present with vs in our hearts in our liues and consciences Enoch walked before God not onely in regard of his infinite maiestie which though it bee inuisible is euery where present but principally in respect of his word setting that before him wheresoeuer he was When we are commanded to feare God wee must know that that is done not onely when wee stand in awe of his glorious maiestie but principally when wee feare to offend God commanding vs in his word The Apostle saith that the holy Ghost dwels in our hearts which must not be thought to be meant of that infinite substance of the holy spirit but of the dwelling of the word which is made effectuall by the holy spirit for saith euer hath relation to the word beeing beleeued it dwels in the heart makes the spirit which workes by the same word present also In which regard Paul saith Now I liue not but Christ liues in me which he expoundeth after saying I liue now by faith in the son of God because the word of Christ was present with him and the grace of saith that liues by that word Secondly seeing the word of God is of this holinesse we must learne to vse the same publikely or priuately with all reuerence carefully sanctifying our selues thereunto When the people came to receiue the Law in Mount Sina they were sanctified three daies before the same preparation for substance ought we to
true euen among the heathen vers 11. If ye then which are euill c. Here is the application of the comparison the ground whereof was laid downe in the two former verses And by euill he meanes not euery sinner but such as are stained with malice enuie and selfe-loue beeing bent to seeke their owne good onely for so saith the Master to the enuious labourer Matth. 20. 15. Is thine eye euill because I am good that is art thou enuious because I am bountifull In these words Christ giues vs to vnderstand that it is the note of an euill man to be giuen wholly to seeke his owne good though otherwise he liue ciuilly for this is a fruite of euill couetousnes and selfeloue Experience sheweth the gricuous 〈…〉 se of this sinne for thence come the manifold practises of iniustice cruelty and oppression that be in the world hence it is that times of dearth are made more heauie vpon the poore then otherwaies Gods hand hath sent them because the rich seeke their owne good and commoditie onely at such times hence come ingrossing deceiuing and inclosing to the spoile of the poore We must therefore beware of this sinnefull practise and on the otherside giue our selues to practise goodnesse towardes others setting our selues to the practise of loue which seeketh not her owne things but is bountifull that so we may shew forth our loue to God by wel-doing to our brethren as the Apostle bids vs Gal. 5. 13. Doe seruice one to another by loue and Phil. 2. 4. Looke not euery man on his owne things but euery man also on the things of other men This was good King Iosias his practise for which cause among many particular vertues all his goodnesses are said to be recorded 2. Chron. 35. 26. And Saint Paul likewise became all things to all men that he might winne some and though he were free from all men yet he made himselfe seruant vnto all men that he might winne the moe 1. Cor. 9. 19. 22. You that are euill can giue good gifts that is bread fish and such like as Luk. 11. 11 12. Here it is plaine that an euill man may haue some kind of vertues in him whereby he may doe some good works Quest. How can this be for an euill man wants faith and so whatsoeuer he doth is sinne Answ. We must know that the gifts of the spirit are of two-sorts some are common whereby the corruption of mans nature is onely restrained and limited for the maintaining of ciuill societies that man with man may liue in some order and quietnesse And hence it was that among the heathen some were iust some mild some liberall c. All these came from the spirit yet not renuing the parties but onely restraining their naturall wickednesse And of this sort of gifts is the loue and care of parents towards their children and the loue of children againe towards their parents And these and such like euill men may haue for they are not sanctifying vertues but rather shadowes thereof The second kinde of the gifts of the spirit are more speciall gifts and graces whereby the corruption of mans nature is mortified and in some part abolished and the graces of Gods image are renued in man whereby they become louing meeke iust temperate c. which in the regenerate are true christian vertues and the exercise hereof is the doing of good works indeede How much more shall your heauenly father giue good things to them that aske him The 〈…〉 ords containe the second part of the comparison wherein Christ doth amplifie and set out the bountifulnes of God in his gifts to his children and Saint Luke specifieth these good things to be the gift of the holy Ghost in regard of grace and operation Here then three points are to be handled I. Who giues these good things II. What is giuen III. To whom For the first the author of these good things is the Father for of him and from him commeth euery good gift and euery perfect giuing Quest. But this gift is the holy Ghost now the holy Ghost is God how then can he bee giuen this seemes to imply inequalitie in the Trinitie for the person giuing must haue power and authoritie ouer the person giuen Answ. Wee must know first that this action of the father in giuing the holy Ghost is not by vertue of superiour power and authoritie but by consent the holy Ghost is freely willing to be giuen of the father for all three persons beeing one and the same God must needs haue one and the same will as in all things so in this gift Secondly this giuing is not in essence or person but in regard of operation and grace as loue ioy peace c. in the hearts of Gods children II. Point What are these good things giuen Answ. The holy Ghost Quest. Why should the father giue the holy Ghost and not the holy Ghost as well giue the father seeing they are equall Answ. The reason is because of that order which the diuine wisedome manifesteth in the Trinitie for though all three persons bee equall in all properties of the godhead which is one and the same in them all yet they are distinct in order the father beeing the first person the sonne not the first but the second and the holy Ghost not the first person nor the second but the third and hence it is that the father giues the sonne both the father and the sonne giue the holy Ghost yet not in person but in regard of gifts and operation and that by free and equall consent not from superioritie or by constraint III. Point To whom doth the father giue this gift of the holy Ghost Answ. To them that aske him Hence some would gather that man hath free will by nature in his conuersion because hee must first aske and then comes the gift of the holy Ghost Answ. We must know that by the holy Ghost here is meant not the beginning of grace but the increase thereof and a greater measure of gifts with a more sensible feeling of them for this promise is made to Gods children that aske which noâ—e can be but by the holy Ghost See this in the Disciples Ioh. 20. 22. Christ said to Disciples who had true grace before Receiue the holy Ghost and yet also after that the holy Ghost came downe vpon them in the forme of clouen tongues of fire Act. 〈…〉 Now these latter giuings were in regard of greater measure as it is said they were filled with the holy Ghost v. 3. Againe by them that aske is not meant euery one that vttereth words of request to God but those that aske in faith and pray aright by graced-as Rom. 10. 14. How can they call on him in whom they haue not beleeued and Rom. 8. 26. We know not what to pray as we ought but the spirit helpeth our infirmities and maketh request for the Saints according to the will
one for killing himselfe which is the most cruell and dangerous murther that can be and the author also excuseth his insufficiencie in penning of it which beseemeth not him that is guided by Gods spirit In the song of the 3. children it is said the flame ascended 49. cubits aboue the furnace which seemes incredible especially that still they should then cast in fuell or approach so neere as to put any man into it Likewise in the storie of Susanna it is said vers 45. that Daniel was a young childe when he executed iudgement vpon the two false witnesses which was in the ende of Astiages raigne immediately before the raigne of Cyrus and verse 64. Daniel by this meanes is said to growe famous which cannot possibly accord with the true storie of Daniel neither for his age nor for his fame and reputation And the like may be said of the rest whereby it is plaine these bookes cannot be canonicall Scripture And yet they are not to be reiected but reuerently esteemed of as the books of worthy men Here some may say If Moses and the Prophets comprehend all Scripture that hath diuine testimonie then the bookes of the new Testament shall not be Scripture because they were not written by the Prophets Answ. They were either penned by the Apostles or by other Apostolike men and allowed by the Apostles as Saint Lukes Gospel and the Acts were written by Luke a Physition and Saint Marke that writ that Gospel was not an Apostle yet those bookes were approoued by Apostolike authoritie which is all one as if they had beene written by the Apostles and the Apostles in speaking and writing were of equall authoritie with the Prophets hauing the infallible assistance of the holy Ghost as well as the Prophets for Acts 15. 28. they say It seemeth good to the holy Ghost and to vs and Ephes. 2. 20. the Church is said to be built on the foundation of the Prophets and Apostles where the Apostles are made equall with the Prophets II. Point This reason also doth giue vs to vnderstand what was the first Scripture that euer was penned namely the bookes of Moses before which there was no word of God written which was for the space of 2400. yeares It may be asked what was then the booke of the warres of the Lord mentioned Numb 21. and the booke of the Righteous spoken of by Ioshuah Chapt. 10. 13. Answer These were the writings of men humane stories like to our bookes of Chronicles Yet it is said Iude 14. Enoch the seauenth from Adam prophesied Answ. That prophecie was not penned but went from hand to hand â—y word of mouth and if it were penned yet it was not done by Enoch himselfe but by some Iew in his name long after Moses for it cannot bee prooued that Enoch euer penned any part of Scripture Some will aske mee how the people of God did for that space of two thousand and foure hundred yeares before the Law was written what guide had they for to knowe the will of God Answer They had the word of God immediately taught them by word of mouth from God himselfe as we may see in the Patriarkes Abraham Isaac and Iacob and they to whom it was deliuered did also conuaie the same from man to man by tradition And because it may seeme strange how religion could for so long time bee preserued pure without writing wee are to knowe that before the lawe was written the Church of God from the beginning was the most part in one familie onely as in Adams Enochs Noes Abrahams c. whereby it was a more easie thing to preserue Gods word among them Againe those men that first receiued the word of God without writing were of long continuance liuing neere to a thousand yeares space whereby they might better see the word preserued and continued without writing by tradition Besides when religion was corrupted God himselfe restored the puritie thereof reuealing his will againe and renewing his couenant vnto his seruants as hee did to Abraham and the rest of the Patriarkes Here then behold how the heads of families preserued Gods word and true religion in the beginning of the world namely by teaching it to their posteritie and from them we may learne what is the dutie and ought to bee the practise of euery gouernour of a family at this day they must not thinke themselues discharged for that the word is written in the Church and euery man may read and heare the same but they must see the same bee taught vnto their children and to the rest of their familie that so it may bee preserued among them So God commandeth his people to teach their children the seruice of the Passeouer Exod. 12. 26. 27. and to whet the words of the Law vpon their children Deut. 6. 7. III. Point In this reason our Sauiour Christ takes for granted that the writings of Moses and of the Prophets are of infallible certaintie for it is all one as if he had said this must needes be euery mans dutie to doe as he would be done to for this is the Law and the Prophets and so answerable to them all other bookes of Scripture containe doctrine of infallible truth and certaintie Here some may aske how we should be perswaded hereof in our consciences Answ. By these Arguments which are all drawne from Scripture it selfe for as euery Science and Arte hath his grounds and principles so hath the holy Scripture which is not the Church but Scripture it selfe 1. from the causes 2. from the effects 3. from the properties 4. from signes 5. from the contraries 6. from the testimonie that is giuen hereof The 1. Argument Among the causes the first and principall is the Author thereof which is God himselfe to him doe Scriptures referre themselues also shew how God is their Author In Scripture we read that God spake to Adam to Enoch Noe Abraham and the rest and of Christ the new Testament giues most liuely testimony making him the Author subiect thereof Now nothing is falsly ascribed to God but God in time will bring the same to nought and therefore if Scripture had not beene Gods word it would long agone haue vanished Again the cause conuersant must bee considered the deuill by wicked men and heretickes hath laboured to take away Gods word from mens hearts and hands but yet it is still preserued in the Church which argues that it is kept by a greater power then is in all men and all angels that is by the power of God Thirdly the pen-men the instrumentall causes they were holy men of God Prophets and Apostles who for vertue and pietie farre exceeded other writers and if they had beene meere polititians their writings would haue shewed it for the pen-men of holy Scripture haue there in faithfully registred their own faults which no politike person would haue done Againe consider the matter of holy Scripture which stands in
feruently to call for mercie and for this cause the Scripture many times ioynes prayer and fasting together IV. Point The causes or occasions of a religious fast which may iustly mooue vs thereunto and they be seauen First when we our selues haue fallen into any grieuous sinne or sinnes whereof our conscience accuseth vs and whereby we procure the wrath of God against vs then to resonne our selues and to escape the wrath of God we had neede to giue our selues to prayer and fasting 1. Sam. 7. 6. The Israelites hauing fallen to Idolairie put away their strange gods and turne vnto the Lord with weeping and fasting and when they kept the feast of Expiation which was a type of their forgiuenes by the Messias then they humbled themselues in fasting before the Lord Leuit. 16. 29. Secondly when some among vs fall into any grieuous sinne though wee our selues bee cleare from it yet then wee must fast because for the sinnes of others Gods iudgements may iustly fall vpon vs. Hence it was that Paul blames the Corinthians because they sorrowed not for the sinne of incest committed among them And in this regard euery godly person ought to humble himselfe because of the grieuous sinnes of Atheisme blasphemie oppression c. which abound among vs. Thirdly when the hand of God in any iudgement lies vpon vs so did the Israelites when they fell in battell before the Beniamites and so ought we to doe for many iudgements of God that haue laien long vpon vs. Fourthly when the hand of God in any fearefull iudgement lies heauie on others among whom we liue though we our selues be freo in this case Dauid oft times humbled himselfe not onely when his child gotten in adulterie was sicke 2. Sam. 12. 16. but euen when his enemies were sicke he fasted Psal. 35. 13. Fiftly when Gods iudgements are imminent as it were hang ouer our heads so did Iâ—hosaphat when his enemies came against his countrie and in this regard we ought to humble our selues for the professed enemies of Gods grace are daiely plotting our subuersion Sixtly when we stand in need of some needfull blessing of God especially such as concerne saluation thus Cornesius besought the Lord in prayer and fasting when he desired true resolution concerning the Messias and so ought we to doe to get assurance of our recoÌ„ciliation with God in the pardon of our sinnes Seauenthly for Gods blessing and good successe vpon the ministerie of the Gospel so did the Church for Paul and Barnabas when they sent them to preach Act. 13. 3. and so ought we to doe at this day These be the iust occasions of fasting mentioned in the word whereto wee may referre the rest and when any of these befall particular persons families congregations cities countries or kingdomes then they ought to humble themselues in fasting before the Lord U. Point The time of a religious fast this now is free in regard of conscience Indeede in the old testament they had a set time of fasting to wit the tenth day of the seanenth moneth but in the newe testament there is no set time which bindes the conscience onely men must fast as iust occasion is offered If it be said that diuers reformed Churches haue set times of fasting I answer those fasts are set for orders sake and not to binde conscience and they are ciuill fasts and not religious for the Church may alâ—er them at her pleasure The time of a religious fast is the time of mourning which is vncertaine vnto any Church and therefore the time thereof cannot be set which must bee marked because the church of Rome doth herein erre in that they bind mens consciences to their set times of religious fasts Tollet instr Sacerd l. 6. c. â— UI. Point The kinds of a religious fast and they are two priuate and publike A priuate fast is that which is performed priuately either by one man alone for some of the forenamed occasions peculiar to to himselfe as Cornelius did Act. 10. 33. when he desired to know the true Messiss or by a priuate familie vpon peculiar causes mouing them thereto and so did Hester fast with her maides Hester 4. 16. This fast was foretold by Zacharie The land shall bewaile euery familie apart the familie of the house of Dauid apart and their wines apart c. A publike fass is that which is performed publikely by diuers families assembling in one or in many congregations and this publike fast is appointed partly by the Church partly by the Magistrate the Church must iudge of the time and occasion thereof and the Magistrate must authorize and proclaime it Againe a religious fast may be distinguished otherwaies in respect of the time of continuance and manner of abstinence therin for sometime a religious fast is onely from one meale for one day as Iudg. 20. 26. sometime it is from one meale for many daies together as 1. Sam. 31. 13. they fasted seauen daies together for Saul and Ionathan abstaining from their dinners and taking some refreshing in the euening and so Daniel fasted for three weekes of daies that is each day from morning till night Dan. 10. 3. And sometime it is from all kinde of sustenance for many daies together so Hester and her maides fasted three daies Hest. 4. 16. Now the two former may be vsed of vs as occasion serueth but this last is very dangerous for it is not with vs in this regard as it was with the Iewes they liued in hot countries and so had colde stomacks by reason whereof they might fast three daies without any great inconuenience but wee that liue in colder clymates haue hotter stomacks and so haue neede of more and oftener refreshing then they had neither can we fast so long without endangering life or health now fasting must bee to humble and afflict the body but not to destroy it Thus much of fasting in generall now I come to Christs doctrine of fasting here propounded And first of his reformation of the abuses thereof then vsed among the Iewes When ye fast looke not as the hypocrites c. Quest. How doth this agree with the commandement of God Ioel. 1. 13 14. where hee bids them howle and crie in their fast which cannot be without a mournfull countenance and indeede in a true fast rightly celebrated the sorrow of the heart must needes be testified by some conuenient signes and gesture in the bodie Ans. Christ doth not here simply condemne a sorrowfull countenance in fasting when as iust occasion of sorrow therein is offered for Nehemiah looked sad but onely the hypocrisie of the Pharisies who when they fasted had a sad countenance without a sorrowfull heart for all their heauie lookes they had no broken spirits this therefore Christ saith carrie not a sad and heauie looke when thou hast no sorrowfull mourning heart mind not thy outward
countenance in respect of thy heart and conscience For they disfigure their faces c. This also may seeme not blame-worthie for Gods children haue in their fasts diuers waies disfigured their faces and beene approoued Ezra pluckt off the haire of his head and of his beard and Ioshuah and the Israelites fell to the ground vpon their face and put dust vpon their heads which could not but disfigure their faces Answ. The Pharisies are blamed for disfiguring their faces in diuers respects and that iustly for first this was the chiefe and onely thing they looked to in their fasts euen the outward shewe thereof which God hateth Againe the word translated disfigure signifieth the very abolishing of their fauour and visage which is farre more then the auncient Iewes euer vsed to doe they indeed humbled their bodies and testified their sorrow which God approoued but they sought not to deforme their naturall complexion they pined not themselues to make their faces pale that so men might the better take notice of their much fasting as these Pharisies did and such were they in Pauls time who spared not their bodies Colos. 2. 23. Thus much for the meaning The words thus explaned containe two parts a commandement a reason thereof The commandement forbiddeth â—ained mourning in fasting Looke not as the hypocrites as if he should say The hypocritical Scribes and Pharisies when they fast make an outward shewe of contrition and sorrow when as indeed their hearts are no whit humbled but you shall not doe so The reason of the former prohibition is drawne from the practise of hypocrites which is set out by the ende and fruite thereof their practise is to disfigure their faces therein is all their sorrow their end is ostentation that they might be seene vnto men to fast And the fruit is answerable verely I say vnto you they haue their reward that is reputation and praise of men Thus then we see that Christ coÌ„demnes not religious fasting nor godly sorrow therein no nor yet the seemely signes of godly sorrow but onely hypocriticall fasting when men haue mournfull lookes without humble and contrite hearts The Vses 1. Here obserue the practise of these Scribes and Pharisies in Christs time they did not only fast often as twice a weeke but they were carefull in obseruing all outward rytes and signes pertaining to a religious fast yet as in the two former duties of Almes-deeds Praier so in this the principal thing is wanting that is truth sincerity of heart for their sowre looks came not froÌ„ sorrowful hearts they were whole and righteous in their own conceit and so needed not the Phisition Christ Iesus nor amendment of life Now in them we may see a true patterne of the propertie of naturall men in matters of religion they more busie theÌ„selues about the outward worke then inward truth they content themselues with outward rytes and ceremonies and little regard the true worship of the heart See this in Ahab who humbled himselfe outwardly in great measure for feare of punishment but hee contented himselfe therewith and neuer came to true humiliation of heart in sorrow for sinne for he continued still in his old sinnes and the Israelites both in the wildernesse and in the land of Canaan when God afflicted them would humble themselues and seeke his fauour but yet not in constant sinceritie and truth for as Dauid saith They flattered him with their mouth for their heart was not vpright with him they performed the outward ceremonies and so drew neere to God with their lips but their heart was farre from him And thus it goeth generally with naturall men the whole religion of the Papists stands in outward ceremoniall actions partly Iewish and partly heathenish and when they haue obserued them they looke no further And so it fareth with many among vs that professe true religion for the ignorant sort which are very many euery where content themselues with the outward actions of religion as comming to Church hearing the word read and sometime preached and receiuing the Sacrament once or twice a yere and when the worke is done though without vnderstanding yet all is well they thinke God is serued wel enough Yea many that haue knowledge doe yet rest in the outward actions of religion for doe not some esteeme the conscionable endeauour of morall obedience to be but precisenesse and so though they beare some shew of religion yet they reproach the power of it in others And another sort doe onely so farre forth maintaine and professe religion as it standeth with the good of their outward estate and their peaceable fruition of wealth honour and delights and so make a policie of religion and pietie But let all these take heed vnto their soules and betime repent for these practises make them hypocrites in religion whose end will be damnation and therefore bring thy heart to God with thy outward worship and content not thy selfe with the shew of godlinesse but get the power of it and shew it in thy conuersation and embrace religion for it selfe and not for the world Secondly is the Pharisies fasting condemned of Christ because they rested in the outward worke and did it in ostentation for the praise of men then doubtlesse Popish fasting is abhominable because it aboundeth with more abuses for I. In their religious fasts they allow one meale so it be not flesh and besides that drinking of any kind of wines or drinkes taking of electuaries and strong waters conserues and such like at any time of the day which is a mock-fast and nothing else II. They make distinction of meates necessarie to a fast and that not for ciuill endes as Magistrates may doe or for temperance sake as priuate men may doe but for conscience sake which is a doctrine of deuils as the Apostle saith III. They binde men in conscience to many set daies of fasting and make the omission thereof a deadly sinne wherein they take away our Christian libertie for there was no want of care in our Sauiour Christ to appoint all good meanes for the mortifying of the flesh and yet he prescribed no set fasts in the new Testament IV. They make fasting meritorious teaching that a man therby may satisfie Gods iustice whereby they doe blasphemously derâ—gate from the al-sufficiencie of Christs obedience and passion Now â—ith they haue thus defaced religious fasting let vs learne by Christs command not to fast as the Papists doe Thirdly Christ saying to his Disciples when ye fast takes it for granted that sometimes they fasted and so ought to doe here he blames the Pharisies not for fasting simply but for their hypocrisie therein whereby wee see that Christ requires of all the godly that when iust occasion is offered they should fast either publikely or in priuate And if Christ blame the Pharisies for their bad manner of