foure kinds or parts of invocation to wit I. Supplication when we intreat God to remooue some euill from vs. II. ' Prayer whereby we begge at the hands of God the gift of some good thing vnto vs and these two concerne our selues The III. is Intercession when as we intreate the Lord to graunt some good thing vnto our brethren or to remooue some euill from them The IV. is thankesgiuing whereby we giue laud thanks to God for blessings receiued either by our selues or by our brethren Now in this place Prayer is not to be taken strictly for one part of invocation but generally for the whole worship of God by invocation as it is commonly taken of vs and often vsed in Scripture one part beeing put for the whole Be not as the hypocrites that is doe not as they doe in prayer by hypocrites he vnderstandeth principally the Iewish teachers the Scribes and Pharisies for at them he aimeth in this part of his Sermon For they loue to stand and pray in the Synagogues and in the streetes We must not here conceiue that Christ condemnes altogether this gesture of standing in prayer as vnlawfull for himselfe praied standing when he raised vp Lazarus and the primitiue Church in their assemblies called Stations praied standing but he reprooueth here the abuse of this gesture in these Iewish teachers For first they vsed this gesture to a wrong ende namely thereby to get the praise of men because standing is the fittest gesture which a man can vse in praier to make him be seene of others Secondly these Scribes and Pharisies thought themselues more righteous then all other men and therefore iudged that they had no neede to humble themselues so much either in soule or bodie as the Publicans and sinners did Againe Christ here condemneth not the action of praier in these places the Synagogues and the streets for no man was euer forbidden of God to pray in any place The Patriarks were not tied to any place and vnder the law howsoeuer the Temple was the place appointed for Gods outward worship in sacrificing and such like yet euen then it was lawfull for the Iewes to pray in any place and after Christs comming Paul willeth that men pray euery where lifting vp pure hands vnto God but here is condemned this grosse fault of these Scribes and Pharisies that they minded to pray no where els but in these open and publike places which is expressed by this phrase they loue to stand and pray So that in a word this is the meaning of this verse You my hearers when you pray take heede of the hypocrisie of the Scribes and Pharisies for they regard onely the praise of men and therefore doe vse such gesture in praier and chuse such places to pray in that they may best be seene of men Where wee see he directly condemnes their hypocrisie as well in respect of the ground thereof which was the pride of their hearts not Gods grace as also in regard of the end thereof which was the praise of men not the glory of God The vse 1. Whereas Christ saith When thou praiest he taketh it for graunted that all men of yeares must pray and whereas he condemnes the false manner of prayer and sets downe the right forme and manner thereof he teacheth vs that it is a most necessarie thing for all that haue discretion to exercise themselues religiously in this dutie of prayer And because our Sauiour here vrgeth this dutie so much I will here shew the necessitie of prayer which may appeare vnto vs by sundrie reasons I. Prayer is one of the most principall parts of Gods worship for herein we acknowledge him to be the giuer of all goodnes the searcher and knower of our hearts and hereby we testifie the faith hope and confidence we haue in God And prayer is called the â—alueâ— of our lippes because it is a sacrifice well pleasing vnto God II. By prayer we doe obtaine and also continue and preserue vnto our selues euery good grace and blessing of God especially such as concerne eternall life for God promiseth his spirit to them that aske it by praier the first conuersion of a sinner howsoeuer it be the free gift of God yet by Gods grace moouing and inabling a man thereunto is obtained by praier and so are all the good graces following our conuersion both gotten and increased III. The true gift of prayer is a pledge of the spirit of Adoption and therefore Zacharie calls the spirit of prayer the spirit of grace And Paul saith the spirit helps our infirmities euen the spirit of our Adoption which teacheth vs to crie Aâ—ba father IV. By prayer we haue spirituall communion and familiâ—â—tie with God for in the preaching of the word God speakes to vs and in praier we speake to God and the more we pray the nearer and greater fellowship we haue with God which one reason if there were no more is sufficient to perswade vs of the necessitie of prayer and to mooue vs vnto diligence therein But sundrie obiections are made against the necessitie of praier 1. It is said God knows our thoughts before we praie and therefore it is needlesse to expresse them by praier vnto him Answ. We praie not to acquainte God with our suites or with our hearts as though he knew them not but to performe obedience vnto his commandement who requireth this duty at our hands Againe we praie vnto God to honour him in acknowledging him to be the knower of our hearts the giuer of all goodnes the stay of our faith and hope in whome only we put all our trust and considence Obiect 2. Whether we pray or not God will giue vs the blessings which he meanes to bestow on vs. Ans. This is â—lat Atheisine and yet we must distinguish of Gods blessings for some are common blessings which God oft giues to men without their asking because they serue to preserue nature as raine and fruitfull seasons food raiment c. Act. 14. 16. and yet euen these common blessings must be praied for Phil. 4. 6. In all things let your requests be made knowne to God and Iames saith Ye lust and haue not because ye aske not Psal. 106. 23. Moses prayer saues the people from destruction Others are speciall blessings of the Elect and these must alwaies be sought and obtained by prayer Obiect 3. God hath decreed all euents and euery thing shall so fall out as he hath appointed and therefore its needlesse to pray and oftentimes it s but the crossing of Gods will Ans. This reason is naught for as God hath decreed the euent of all things so likewise he hath appointed the meanes whereby his decree shall be effected and prayer many times is a principall meanes to bring Gods will to passe 1. King 18. 1. God shewed to Eliah that he would send raine in Israel after that long
title Father properly belongs to God who is a father simply by creation giuing beeing to all things and preseruing them by his prouidence Men indeede are called fathers but that is onely secondarily because in some properties of fatherhood they resemble God Now this title is giuen to God sometime simply considered without personall relation as Deut. 32. 6. Doe ye sâ— reward the Lord O foolish people is not he thy father that hath bought thee Orherwhile it is giuen to the particular persons in Trinitie as first and principally to the first person who is commonly called the Father And the second person in Trinitie is sometime called Father as Isa. 9. 6. the father of Eternitie because he is the ground of our adoption whereby we become eternally the sonnes of God and therefore he is brought in thus complaining of reproach Behold I and the children which the Lord hath giuen me are as signes and wonders in Israel for the author to the Hebrewes expounds that place of Christ Heb. 2. 13. he is said to haue seede Isa. 53. 10. And the holy Ghost may proportionally be called Father because with the Father and the Sonne he giues beeing to all things But in this place by father is meant properly the first person who is first and cheifly the father of Christ and in Christ our father He is the father of Christ first by nature begetting him as he is the Sonne of his owne substance before all worlds by communicating vnto him his whole essence or Godhead Secondly he is the father of Christ aâ— Christ is man by the grace of personall vnion for the manhood of Christ doth wholly subsist in the Godhead of the second person and therefore Christ as he is man I say not his manhood which is a nature not a person may well be called the Sonne of God And in this relation of himselfe to the first person Christ saith My Father is greater then I Ioh. 14. 28. God the father is our father not by nature or in regard of personall vnion but by the grace of Adoption in Christ for God sent his Sâ—â—ne made of a woman that is incarnate that we might receiue the adoption of sonnes And this grace we receiue when we truly beleeue in his name Ioh. 3. 12. and Gal. 3. 26. God for Christs sake beeing content to receiue vs for his sonnes and daughters Which art in heauen God is said to be in heauen not as though he were included in the circle of the heauens for the heauens and the heauens of heauens are not able to containe him 1. king 8. 27. and indeede he is neither included nor excluded any place beeing infinite and so euery where but because his maiestie and glorie is most eminent in the highest heauens to his Saints and Angels and thence doth he manifest himselfe vnto vs in his power wisdome iustice and mercie while we are on earth for heauen is his throne and the earth his footstoole Isa 6â— 1. So that the meaning of this preface is this O Lord God thou art the father of our Lord Iesus Christ and in him our most mercifull father by Adoption and grace thou art a most glorious God who dost in heauen and from heauen manifest thy glorious power and mercie thy wisdome iustice c. â— The Instructions I. This title Father here giuen to God teacheth vs to whome we must direct our prayers not to Saints or Angels or any other creatures but to God alone Reasons I. This is a perfect patterne of true praier wanting no direction for the right performance of this part of Gods worship now this directs vs onely vnto God in praier II. God onely is the author and giuer of all good things Iam. 1. 16. and therefore we must aske them of him alone III. The Lord onely who is infinite and omni potentican heare all mens praiers at all times and in all places and therefore he alone is to be praied vnto and not Saints departed as the Papists teach II. By this title we may see in what order we must direct our pâ—aâ—ers vnto God for as the word of God reuealeth God vnto vs so must we pray vnto him now the Scripture reuealeth God vnto vs to be one in essence and three in person vz. the Father the Sonne and the holy Ghost whereof the Father is first the Sonne is the second the holy Ghost the third in order though noâ— in time oâ— greatues Thus and no otherwaies must we conceiue of God neither seuering the Godhead from the persons nor the persons from the Godhead And thus also must we worship him euen one God in three persons and three persons in one God And yet seeing the Father is first in order the Sonne the second and the holy Ghost the third therfore when we pray to God we must obserue this order directing our praiers to God the Father in the mediation of the Sonne by the assistance of the holy Ghost as Christ here teacheth vs to say Our father Quest. May we not direct our praiers to the Soâ—ne or to the holy Ghost by name Ans. Yes for Stephen praied to the Sonne Act. 7. 59. Lord Iesus receiue my spirit and Christ bids hiâ— Disciples Goe teach all nations baptizing them in the name of the Father the Sonne and the holy Ghost that is calling vpon the name of the Father Sonne and holy Ghost Obiect But in this perfect platforme we are taught to pray to the Father alone Ans. Though the Father alone be here named yet the other two persons are not hereby excluded the Father indeede is most vsually named because he is the first in order but yet with him alwaies is implied the Sonne and the holy Ghost for as all the three persons subsist in one and the same diuine nature or Godhead and are not seuered in will in counsell or in outward actions as creation preseruation and redemption saue onely that they are distinguished in the maner of working so likewise must they be all conceiued in our minds together when we pray and none seuered out though they be not named we must pray to all though we name but one hauing in that one relation to the rest in our minde and heart And if we conceiue aright of the order of the persons in Trinitie subsisting in the vnitie of essence we may safely name in our praiers which person we will so that withall we include the rest in our minde and may also if we name all place them in such order as best fitteth our present occasion as the Apostle doth in his benediction 1 â— Cor. 13. 13. The grace of our Lord Iesus Christâ— and the loâ—e of God the father and the communion of the holy Ghost 〈◊〉 with you allâ— Aâ—en where he placeth the second person before first because by the grace of Christ we come to be partakers of the loue of God the father III. In this title Father see the true ground
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
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 testimonie of the spirit touching their reconciliation with God in Christ and some fruits of sanctification whereby the old man is mortified and the new man renued in them but principally at the ende of this life when they shall be fully iustified and sanctified and haue Gods image perfectly renued in them Vers. 7. Blessed are the mercifull for they shall obtaine mercie This verse containeth the fift Rule or precept of our Sauiour Christ touching true happines in which obserue two points first who be blessed secondly wherein this blessednes consisteth For the first the parties blessed be the mercifull And that we may the better know them I will speake something of this vertue first shewing what mercie is then what be the cheife duties thereof First Mercie is an holy compassion of heart whereby a man is mooued to helpe an other in his miserie First I call it a compassion of heart because it makes one man to put on the person of an other and to be grieued for the miseries of an other as if they were his owne and therfore it is called the bowells of compassion because when a mans heart is touched therewith his very liuer and entralls doe stirre in his bodie and are rouled within him as the Prophet speaketh and he is affected as though the bowells of him that is in miserie were in his bodie Secondly I call it an Holy compassion to distinguish it from foolish pitie whereby a man doth vnlawfully tender him that is in deserued miserie such was Ahabs mercie to Benhadad and Sauls in sparing Agag whereas the expresse commandement of God was to the contrarie but such mercie and compassion as God approoueth is a fruit of his spirit and a vertue commended and commanded in the word of God Thirdly this vertue of mercie stirreth and mooueth the heart to helpe an other that is in miserie for helpe in miserie is a notable fruit of true compassion neither can thes be seuered for in the compassion of the heart and in the acte of reliefe stands true mercie and therefore Iohn saith He that seeth his brother in neede and shutteth vp his compassion from him how dwelleth the loue of God in him whereby also we may see that no worke of mercie is shewed to any man in miserie but that which commeth from compassion and thus we see what mercy is Secondly the duties of mercie are answerable to mans miserie Now mans miserie is either in his soule or in his bodie The greatest miseries of man are in his soule as ignorance impenitencie and trouble of conscience mans bodily miseries are sicknes thirst nakednesse c. and to these the works of mercie are answerable Some therefore concerne the soule and some the bodie Mercie towards the soule is when a man is carefull for the saluation of an other vsing meanes to bring a man from spirituall darknes vnto light from the power of Satan vnto God from the state of sinne and the daunger of hell fire to the state of grace in true faith and repentance and so to life eternall And looke how farre the soule is more excellent then the bodie so farre doth this worke exceede any worke of mercy that concernes the bodie Mercie towards the body is called Almes or Releefe whereby a mans outward necessitie for foode raiment or such like is supplied that this is a worke of mercie is manifest Isay 58. 10. where the Releeuing of the hungrie is the powring out of the soule vnto-him and Saint Iohn maketh the not releeuing of our brother in neede to bee the shutting of the doore of compassion from him Now by this which hath beene said concerning mercie and the workes thereof wee may see who is a mercifull man namely such a one as hath his heart touched with compassion towards the miserie of another and thereby is mooued to helpe and releeue him in soule and bodie according to his estate and such a man is blessed by the testimonie of Christ himselfe howsoeuer in the world he may be despised First here we haue to consider what a number of miserable and cursed persons doe liue euen in the bosome of Gods Church for if this Rule of Christ be true then vnmercifull men are accursed Now such are common among vs The Richer sort which abound in outward blessings thinke themselues happie but if they be vnmercifull they are wretched and such are all those that for the maintenance of their outward poâ—â—pe and brauerie spoile the poore that liue vnder them by inclosing of commons racking of rents vnreasonable fines c. or for the satisfying of their vaine pleasure and delight bestowe more vpon hawkes and hounds then on the poore Such a wretched person also is the Corne-monger who hath his barnes full and his garners full and yet suffereth the poore to want bread waiting still for a deerer time Such also are our common vsurers ingrossers and fore-stallers of needefull commodities whatsoeuer all these seeke themselues and haue no mercie on them that are in miserie yea such likewise are those householders who spend their time and wealth in some disordered course as whoring gaming drinking or such like and so neglect their family these denie the faith and are worse then Iewes and Turkes nay then many bruit beasts for they are mercifull towards their owne It were an easie thing thus to shewe through all estates the great multitude of miserable persons for now the common prouerb is become the common practise Euery man for himselfe and God for vs all Secondly seeing the mercifull man is blessed wee must learne to put on tender mercie or the bowels of compassion towards those that bee in miserie And to mooue vs hereunto let vs marke these things First the state of the mercifull is here pronounced blessed of Christ. Secondly mercie is a gift of the spirit and the grace of Gods elect which alwaies accompanieth the happie estate of those that be in Christ for the power of grace doth change their carnall nature Isay 11. 6. 7. Thirdly hereby we become like vnto God our heauenly Father who is the father of merciâ—â— Fourthly hereby we are made instruments of Gods mercie to them that be in miserie for God conuaies his blessings vnto his poore creatures ordinarily by meanes We count it an high honour to be the Kings Almner oh then how great is this dignitie to be Almner to the God of heauen to disperse his goodnesse and mercies among the children of men and hereto wee are aduanced if wee helpe the poore that bee in miserie Fiftly the exercise of mercie commendeth our Religion not onely before men but vnto God for pure Religion and vndefiled before God is this to visit the fatherlesse and widdowes in their distresse and God will haue mercie and not sacrifice therefore the Apostle bids to doe good and to distribute forget not for
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.
terrible For if his wordes were thus powerfull in his base estate of humilitie what force will they then haue when he shall come in glorie and maiestie in the cloudes accompanied with thousands of Angels when as his sight shall be so terrible that men shall call to the mountaines to fall vpon them and to the rockes to grind them in pieces if it were possible well let the consideration hereof mooue vs to be obedient to his voice in the ministerie of his word otherwise will we nill we we shall one day be subiect to that fearefull voice of condemnation Goe ye cursed into euerlasting fire II. Doctrine This astonishment of the people argues some feare and reuerence in them towards Christ which is some commendation vnto them and yet it prooues not the truth and soundnes of their faith and conuersion though no doubt many that heard him were hereby conuerted for a man may be amased at Christs doctrine and yet not be conueâ—â—ed thereby Luk. 4. 22. the people of Capernaum did maruelously affect the Doctrine of our Sauiour Christ admiring at it and yet they beleeued not in him but tooke exceptions against him because he was soâ—â—â—to Ioseph the carpenter Pharaoh Saul and Ahab when they were reprooued by Moses Samuel and Eliah they were oft-times much amased and confounded in themselues and yet they did neuer truely turne from their sinnes And in this place I take it this astonishment of the people is recorded rather for the commendation of Christs ministerie then to note out the faith and conuersion of the people This we are to obserue for speciall cause for it is the ordinarie maner of the most of our hearers to marke more or lesse what is spokeÌ„ to approoue the doctrine and to speake well of the minister which be good things in their kind but yet this is not enough we must further labour to receiue the word by faith to repent of our sinnes and to conforme our hearts and liues vnto the word Luk. 11. 27. when a woman through admiration at Christs doctrine pronounced her blessed that bare him and the paps that gaue him sucke Christ tooke occasion thence to giue vnto her and to the rest of the hearers this lesson nay rather blessed are they that heare the word of God and doe it Act. 2. 37. at the first sermon of Peter after the giuing of the holy Ghost the people were greatly amased at his doctrine and being pricked in conscience cried Men and brâ—thren what shall we doe now Peter suffers them not to stand still in this astonishment but labours further to bring them to true faith and repentance and to haue the same by baptisme confirmed vnto them saying Amend your liues and be baptized v. 38. And so dealt Paul with the Iayler that would haue killed himselfe vpon the sudden sight of the prison doore beeing open for after he was truly humbled he brought him to beleeue It may be here demanded why our Sauiour Christ at this Sermon did no more to the most of his hearers but caused them to wonder when as the Apostles conuerted many thousands at some one Sermon and after brought the whole bodie of the Gentiles to the faith Ans. No doubt he was able to haue conuerted them all and we may perswade our selues here were many conuerted though it be not recorded and though indeede the most were onely astonished But this came so to passe that his promise made to his Disciples might be verified Ioh. 14. 12. which was that they should doe greater workes then Christ did whereof this questionlesse was one to conuert moe in their ministerie then Christ did And the causes hereof were two I. that our Sauiour Christ might shew himselfe willing to vndergoe that base estate of a seruant wherein he was borne and continued till his exaltation therefore he was content to restraine the power of his Godhead euen from his ministerie vntill he were exalted into glorie II. that he might make it manifest in his Apostles times that beeing ascended he did not onely sit at the right hand of his father that is rule as a king ouer all in his princely office but also that he did indeede gouerne his Church by his word and spirit and this reason Christ addeth Ioh. 14. v. 12. to prooue that his Disciples should doe greater workes then he did because he went vnto his father there to rule and gouerne his Church It may yet further be asked why Christ did not conuert them all seeing he was able beeing true and very God Ans. No doubt as hath beene said many were here conuerted yet not all because Christ was now the minister of circumcision as the Apostle speaketh that is though in regard of his person he were the Prophet of the whole Catholike Church yet at this time in this action he was preacher onely to the Church of the Iewes in which regard he performed this dutie as man onely and so could doe no more but deliuer his fathers will vnto them and shew himselfe willing to conuert them And in this manner he speakes vnto Ierusalem Matth. 23. 37. O Ierusalem Ierusalem how often would I haue gathered thy children as a henne gathereth her chickens I would but ye would not that is as the minister of circumcision in mine owne person and as God in the ministerie of my Prophets Thus much of the astonishment it selfe Now follow the circumstances whereby it is amplified and set out and they are three The first circumstance is the time when they were astonished namely when the sermon was ended No doubt they were amased in the time of his deliuerie but yet they were silent all that while and shewed no signes of their affection till the sermon was ended And this good order ought to be obserued of all Gods people in the publike ministerie of the word In the bulding of the materiall temple there was no noise or knocking heard so much as of an hammer whereby was signified that in the assemblies of the Saints where Gods spirituall temple is bulding there should be the like heauenly order obserued men should heare with quitetnes and silence and shew their affectionâ— afterward Secondly we are here taught to labour not onely to be affected in the Act of hearing while the doctrine is deliuered but to treasure it vp in our hearts that we may afterward be affected with it as this multitude was The second circumstance here noted is the persons who were thus astonied to wit the people or the multitude for after the sermon was ended they gathered themselues into companies and make knowne one to another the affections of their hearts toward Christs doctrine Hence we may gather that our Sauiour Christ deliuered his dostrine plainely vnto the conscience of the meanest and to the capacitie of the simplest els they could not thereby haue beene brought to wonder And this is a president for all Ministers to follow in the dispensation
miserie Sâ—gâ—e of regeneration 4 A ground of contentatioÌ„ in losses God bountie a Gen. 28. 2â— b Gen. 32. 10 1. Duties froÌ„ Gods boun tiâ— 2 3 4 5 6 A double prouidence in man 1. Godly â— Inordinate prouidence 7. Reason against distrustfull care A rule for our life The continued miserie of mans life Duties 1. 2 3 6. part of Christs sâ—rmon 4. kinds of lawfull iudgment 1 2 3 4 â—iâ—t 23 1 2 3 Math. 16. 6. Luk. 6. 37. Rash iudgement descrbed The practisâ— of rash iudgment Rash censure of mens persons Iob 1. 8 9 10 11. Rasâ— censure of mens behauiour 1. Sam. 10. 3 4 Reasonâ— against rash iudgement 1 2 3 4 5 Duties to be obserued when we speake of others 1 2 3 4 Of suspecting euill of others Hoâ— to iudge of others â—ightly 1. Rule 2. Rule 3. Rule a Mat. 23. 27 b Luk. 13. â—2 c Isa. 1. 10. 2. Reasons against rash iudgement A tast of mâ—s naturall pride How to know and iudge rightly of our owne sinnes A maine cause of personall defamation â—ecles 7. 23 â—4 How to get a good name Psal. 34. 13. Eccles. 10. 20 Gods iustice in punishing sinners iâ— their kind A terror to all oppressors Amos â— 5. Matth. 24. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our word thoughts must haue good grouÌ„d Prov. 20. 18. Luk â— 18. Eccles. 5. 1. Mans corâ—â—pt prying 〈◊〉 the fâ—â—â—ts of others 〈…〉 in degree Bellar. de amiss grat stat pâ—cc l. 1. c 9. How the father 's called some sinnes veniall Rash iudgement perâ—erts a mans good meaning 1. Sam. 10. 3. Mans carnal securitie Eph. 5. 14. 1. Thess. 5. 3. Iudges of others should be blameâ—esse Râ—â—h censurerâ— the viâ—est persons The remedy of rash iudgment How to cast out a beame out of a maÌ„s owne eye 1 Maine sinnes common to all 2 3 Idolatrie of the heart 4 Hypocrisie 5 Pride 6 How to perceiue the gricuousnes of our sinnes 1. Rule 2. Rule 3. Rule 4. Rule How to iudge our selues Reform our waies Motiues to all the duties 1 2 3 An hypocrite A rule for brotherly correction Reforming our selues brings spiritual wisdom a 2. Chr. 33. 13. How to vnderstand Gods word How to know our adoption How to know true religion Brotherly correction commanded 1. Who must correct Exceptions in the case of correction 1 2 3 4 How euery Christian is a Pastor Heb. 10. 24. Who must be corrected Outward dignity frees none from correction Exod. 2. 14. The matter of reproofe The manner how to reprooue Heb. 10. 24. 2 1. Sam. 25. 36. 37. 3 2. Sam. 21. 1 2. c. â— Tim. 5. 1. 4 5 7. part of Christs sermon Gods word is an holy thing Rom. 3. 11. Gal. 2. 20. Vse the word holily Psal. 26. 6. The pure word alone ought to be taught Exod. 30. 32 33. Exod. 30. 32 33. a Synod Laodic ca. 59 Doctrines of Gods word are pearles How to esteeme of Gods word Prou. 3. 14. How to cosuâ—â— our selâ—â—â— in 〈…〉 â— Tim. 3. 9. Ministers must preserue puritie of doctrine 1. Tim. 6. 2â— Dogs and swine are obstinate enemies Math. 15 2â— Tit. 3 10. 11. Difference betweene dogs and swine 2 Pet. 3. 3 4. Who must iudge men to be dogs swine Where dogs and swine are to bee found How the word must Be dispensed Matth. 13. 15. Excommunication is Gods ordinance e ende ofâ— excommunication Pius 5. pont in Bulla coÌ„tra Elizab. Who must execute this censure How farre excommunication reacheth 1. Reason The holy things of God must be kept from contempt a 2. Thess. 3. â— b Math. 6. 9. 2. king 1â— 36. 2. Reason Ministers may seeke to auoide persecutions Math. 10. 16. Ioh. 10 11. Of flight in persecution â— Part of Christs sermon a Iam. 4. 3. 4. Conditions in acceptable praier 2 3 4 2. Rule Gods promise to hear and respect the person in Christ. Zeale serueacie in praier 1. Cor. 4. 7. Causes why wâ— should be seruent in prayer â— Pet. 4. 18. We must be vrgeâ—t in prayer The best are not here perfect â— Cor. 12. 4. â—ev 3. 17. God withdrawes himselfe sometime froÌ„ his children Reasons of the commaÌ„dement to pray A speciall faith required in praier Rhem. on Iam. 1. sect 6. Bellarm. de iustif l. 3. c. 13 Hab. 2. 4. A motiâ—e to diligence in praier How God hearâ—th the wicked Câ—n. 18. Gods readinesse to heare Vse Our God the onely true God A moriue to loue God Comfort to the afflicted A prerogatiue of parents 1. Tim. 5. 8. Riotous patent reprooued Also such as neglect religious education Most vnnaturall parents A note of an euill man to seeke himselfe Euill men may do good things Gifts of the spirit twofold Luk. 11. 13. How the father giuâ—â— the holy Ghost 〈…〉 gian vi de August â— 4 in IulianuÌ„ cap. 8. How to get grace Pro. 24. 30 31 A comfort to the weak in grace Vniuersall grace confuted Anabaptists familistâ— Aquiâ— 1. ◠◠〈◊〉 art 3. 9. part of Christs sermon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A propertie of our corrupt nature We should doe no hurt to ourneighbour How to deale in bargaining Pretences for badde dealing cut off How to get loue How to keep a good conscience The reason How to know the Scripture of the old Testament Apocrypha bookes not Canonicall Eccl. â— 6. New Testament diuine scripture The bookes of Moses the 1. Script Certaintie of Scripture How it may be knowne â— from the causes 2. From the effects 3. From the properties of Scripture 4. From miracles 5. From contraries 6. From testimonies Of Martyrs Testimony of tâ—e spirit Obiections against scripture answered Popish twofold Scripture Andrad orthod explic l. â— Authority of Scripture The power of Scripture in giuing iudgement a 1. Cor. â— 15 b 1. Ioh. 41. What iudge we must choose The Church an incompetent iudge c Conc. Tri sess 4. d â—ckius Enchir. loc com tit 1. dâ— Eccles. eius author Scripture is authenticall 3. sorts of bookes 1. Diuine â— Ecclesiasticall 3. Humane bookes â— God 's estimony alone in preaâ—â—ing Act. 26. 〈◊〉 Vnwritten traditions not authenticall Andrad orthod explic l. 2 pag 63. Whether the authority of Christ the Prophets be equall The ignoraÌ„t abuse this â—ule 10. Part of Christs Sermon Two distinct places for mens finall aboad Mens different estat in heauen and hell No purgatorie * Bellarm. de purgat l 2. c. 6. Striue to escape hell get to heauen Two waies 1. The way of life A Christians life is twofold 1. Spirituall Fruits of spirituall life Spiritual life is seene in temptation How temporall life is lead by faith A eiuill lâ—â—nest life not sufficient to saluation We must not liue by sense Measure not graâ—â— by feeling Learne to know Gods â—â—ll How to liue in afflictions 1. The way of nature 2. The way of false faith Tur 〈…〉 e. Iudaisme Poperie a Concil Tâ—id sess 6. cap.