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
stay his hand nor say vnto him what doest thou Gods speciall kingdome is that whereby hee ruleth his elect and chosen people working his will not onely by them as he doth in his generall kingdome by the deuils themselues but in them also by his holy spirit and it is called speciall because it is not exercised ouer all the world but onely ouer the elect whom hee hath ordained to eternall life This speciall kingdome of God is two-folde either of Grace or of Glorie The kingdome of grace is a spiritual estate wherein God makes men willingly subiect to his written word by his spirit I call the kingdome of grace a spirituall estate both because it is principally exercised in the conscience and also because this regiment in the conscience is by the spirit of God Secondly I shew wherein it consists namely in a voluntarie subiection of the whole man in soule and bodie and spirit to the will of God reuealed in the word Psalm 110. 3. Thy people shall come willingly in the day of assembling thine armie in holy beautie And this subiection stands in three things in Righteousnesse Peace and Ioy in the holy Ghost Rom. 14. 17 18. In Righteousnes that is First in Christs righteousnesse imputed and secondly in the righteousnesse of a good conscience the ground whereof is sanctification by the spirit which Christ giues to them whom he doth iustifie In Peace that is peace of conscience towards God and peace with Gods Church yea with all creatures so farre forth as is needfull for them Now vnder peace we must comprehend loue and all duties of loue for as righteousnesse concernes the person in soule and bodie so peace respects all duties and actions of the life Righteousnesse is the root from whence springeth this peace with euery action thereof for when the heart is sanctified the life is reformed Lastly in ioy in the holy Ghost this is a fruite of both the former respecting especially the state of affliction for when a man is iustified and sanctified and hath peace towards God then ariseth in his heart a spirituall delight in God in all estates yea though great afflictions light vpon him for Gods cause yet he beareth them with inward ioy and delight knowing that the spirit of glorie of God resteth vpon him and that he shall be glorified with Christ if he suffer with Christ which things while he compareth together hee little esteemeth the afflictions of this life in respect of the glorie that shall be reuealed for the light affliction that is but for a moment causeth vnto vs a farre more excellent and eternall waight of glorie These are the branches of this spirituall subiection which whosoeuer hath is a good subiect in the kingdome of grace as the Apostle saith in the next verse he that in these things serueth Christ is acceptable vnto God and approoued of men The kingdome of glorie is the blessed estate of Gods elect in heauen whereby God in Christ becomes all things vnto them immediately 1. Cor. 15. 28. This estate of glorie is a subiection also but yet such a subiectiō as is indeed a glorious regimēt for there we raigne with Christ in whom and through whom God himselfe becomes honour peace health foode raiment and all things needfull to the perfection of felicitie Now these two beeing Gods kingdome differ thus The state of grace is the beginning and entrance to the state of glorie and the state of glorie is the perfection of the state of grace This state of glorie is the citie and the state of grace as it were the suburbs of it In this life wee liue in the kingdome of grace but the kingdome of glorie is reserued for the life to come and this speciall kingdome of God in both these estates doe we here pray for Thy kingdome This imports that there is another kingdome euen the kingdome of Satan which is a kingdome of darkenes full of all disorder and confusion through sinne which greatly hindereth annoyeth Gods kingdome of grace especially Come That is to vs men in the world and then it commeth when God doth erect establish the same in their hearts now vnto perfection it comes by 5. degrees 1. When God giues vnto men the outward meanes of saluation wherein he doth reueale his grace fauour in Christ as the Gospel preached which is therefore called the word of the kingdome Matth. 13. 19. And so Christ hauing relation to his preaching which he confirmed by miracles among the Iewes saith The kingdome of God is come vnto you Luk. 11. 20. and beeing demaunded by the Pharisies when the kingdome of God should come he tels them it was among them Luk. 17. 21. meaning that it was brought vnto them by the ministerie of Iohn Baptist of himselfe and of his Disciples although indeed it were without profit to many of them 2. When the word preached inlightens the minde so as a man knowes and vnderstands the mysterie of the Gospel which is the law of this kingdome 3. When a man is thereby regenerate and so brought into this kingdome for by regeneration we haue effectuall entrance into the state of grace wherein Christ rules in vs by his word and spirit and wee yeeld subiection vnto him 4. At the ende of this life when the bodie goeth to the earth but the soule to God that gaue it beeing translated to the ioyes of heauen in the glorie of this kingdome 5. At the last iudgement when body and soule beeing vnited againe are both made partakers of the glorie of this kingdome and this is the full and perfect cōming of it So then our request to God in this petition is to this effect O Father let thy kingdome come to vs that be pilgrimes and strangers here on earth prepare vs for it and enter vs into it that be yet without renue vs by thy spirit that we may be subiect to thy will confirme vs also in this estate that our soules after this life and both soule and bodie at the day of iudgement may be fully glorified yea Lord hasten this glorie to vs and to all thine elect The Uses 1. Wants to be bewailed The wants we are taught to bewaile in this petition either concerne our selues or others First we must lament and mourne for our owne miserable estate by nature whereby we are the seruants of sinne and so in thraldome and bondage vnder Satan sinne leads vs into bondage for he that committeth sinne is the seruant of sinne and where sinne raigneth there the deuill hath dominion And hence it comes that wee rebell so much against the kingdome of God and refuse to stoop to the scepter of his word Indeede this bondage is weakened in Gods children but none is wholly freed from it in this life as Pauls complaint declares Rom. 7. 14. The law is spirituall but I am carnall sold vnder sin The naturall man is dead
bold-hardie that they will raiâ—e vpon and defie the deuill and command him to be gone But without a calling thereunto we may not so doe Indeede if by Gods prouidence we be called to liue in such places necessarily then this we may doe we must not reason with the deuill but betake our selues to God by humble and earnest praier and complaine of Satans vexation making God our shelter and defence both for soule and bodie els if we presume to meddle with him without a calling from God we may iustly be foyled and abused by him as the sonnes of Sceva were because we haue no promise from the Lord to be protected from him For thine is the kingdome and the power and the glorie for euer Amen These words conteine the reason of the former sixe petitions touching which we must obserue two things in generall first that they are not a reason to mooue God whose wil is vnchaÌ„geable but to perswade the child of God that prayeth thus that God will graunt his requests Secondly that this reason is not peculiar to the last petition but generally belonging to them all as halowed be thy name because thine is the kingdome power and glorie and so for the rest The meaning Kingdome This here imports three things in God first that he is al-sufficient of himselfe to doe all things whatsoeuer needing no helpe nor instrument beside his soueraigne will Gen. 17. 1. I am God al-sufficient Secondly that he hath a soueraigne right and title to all things in heauen and earth as a King hath to those things which belong to his territories and iurisdiction Thirdly that he hath soueraigne rule and authoritie ouer all things in heauen and earth gouerning them as he pleaseth and bringing them into an absolute subiection Further the kingdome of God is twofold The kingdome of his prouidence whereby he rules and gouernes all things in heauen and earth euen the deuill and all his angels and instruments and the kingdome of grace whereby he gouernes his Church by his word and spirit and both these are here to be vnderstood Thine The kingdome is here called Gods for two causes First to shew that God hath his kingdome of himselfe and from himselfe alone thus the kingdome of grace and of prouidence are both his Secondly to distinguish God from earthly kings for though they haue a kingdome power and glorie as Daniel tells Nebuchadnezzer yet they haue all these from God not of themselues but God hath them of himselfe alone and not from any other Now because our nature is blind in the things of God I will here propound some reasons to prooue that God hath such a soueraigne kingdome as also to shew the excellencie of it First this appeares by that excellent order which God hath set in all his workes by their creation for how fitly doe times and seasons as spring time and summer autumne and winter succeede one an other how sweetely doe the heauenly creatures the sunne moone and starres serue for the creatures here below as hearbs and plants how doe these serue for beasts and foules and all of them for the vse of man as this prooues against the Atheist that there is a God so it shewes the soueraigntie and most wise regiment of his kingdome When a man sees a great armie in good array and euery one keeping his place and standing constantly he will presently commend the wisdome and authoritie of the leader why then should we not acknowledge the power and souerangntie of the almightie in that constant station of the creatures in that sweete order which they obserue from the creation Secondly the terror accusation of a guiltie conscience doth argue euidently the absolute soueraigntie of Gods kingdom for when a man hath committed some grieuous sinne either against the law of nature or the written word of God though it be so secretly that no man know of it yet wil his conscience accuse and fright him which it would not doe vnles he were to answer for that fact to God the soueraigne Lord of al. Thirdly men of death that is such as by some notorious crime deserue death though through the ignorance or negligence of magistrats they be let to escape yet ordinarily they are ouertaken with some fearefull iudgement and one way or other meete with their desert which is a speciall worke of Gods soueraigne prouidence Fourthly the Gospel preached is as contrarie to mans corrupt nature as fire is to water and yet hath it in all ages wonne men vnto it to professe it and to loue it so as they haue been content for the Gospels sake to forsake house and lands wife children yea and life itselfe This no word of man could euer doe therfore it argues plainly that some supernatural power worketh with it which draws the heart of maÌ„ vnto it Here some may say that the Deuill hath a kingdome contrarie to Gods kingdome wherein he raigneth and therfore Gods kingdome is not absolute Ans. If we regard the malice of Satan or the practise of the wicked it may seeme Gods kingdome should not be absolute because they continually rebell against his reuealed will but consider the power of God which ouerruleth Satan and all his instruments disposing most wisely of all their works to his owne glorie the good of his Church and their own ruine and then we shall plainly see that God ruleth ouer all for howsoeuer the deuill and his angels and all other his instruments oppose themselues vnto the word of God which is the law of his kingdom of grace yet God willingly permits all such works and restraines them all at his pleasure so as that which comes to passe against Gods reuealed will is not contrarie to his absolute will Thine is the power By power is meant an abilitie in God whereby he can doe whatsoeuer he will and more then he will doe for the better conceiuing of it note these two things First that God is not onely powerfull but euen power it selfe in regard of his nature as he is goodnesse and wisdome c. Men and Angels are called powerfull as receiuing power from God but God onely is power it selfe because his nature is infinite in power as in all other properties Secondly that power and will in God are one and the same for our better conceiuing of them they may be distinguished but in themselues they differ not for Gods willing of a thing is the effecting and doing of it It is not so in vs for we will many things which we cannot doe but whatsoeuer God willeth that he doth and that which he cannot doe he cannot will The Scripture saith God cannot lie nor denie himselfe nor die c. now as he cannot doe these things so neither can he wil them for they are no workes of power but of weakenesse and frailtie and therefore is God omnipotent because he can neither doe nor will the same Thine is
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
thinketh on them though heauen be Gods throne and the earth his footstoole yet will hee looke to him that is poore and of a contrite spirit yea the Lord will dwell with him that is of a contrite and broken heart Christ came to preach the glad tidings of the Gospel to the poore yea the Lord filleth the hungrie that is the poore and hungrie soule with good things but the rich he sends emptie away Let these and many such fauours with God which they enioy prouoke vs to become poore in spirit Secondly are they blessed that be poore in spirit then here all poore and wretched persons in the world may learne to make good vse of their wants and distresses they must consider them as the hand of God vpon them and thereby be ledde to the viewe of their sinnes and by the consideration of their sinnes be brought to see their miserie in theÌ„selues the true ground of this spirituall pouertie Now when they are once poore in spirit they are in a blessed state in the iudgement of Christ. If a man bleed dangerously at the nose the best way to saue his life is to let him blood else-where and so turne the course of the blood another way euen so when a man is oppressed with worldly calamities hee cannot finde any comfort in them for in themselues they are Gods curses yet if thereby he can bee brought to see his spirituall pouertie then of curses they become blessings vnto him and therefore when we are in any distresse wee must not onely fixe our eies vpon the outward crosse but by meanes of that labour to see the pouertie of our soules and so will the crosse lead vs to happinesse Thirdly they that abound with worldly wealth must hereby learne to become poore if they would be saued Poore I say not in goods but in soule and spirit this indeed is hard to flesh and blood for naturally euery rich man blesseth himselfe in his outward estate and perswades himselfe that God loues him because he giues him wealth but such conceits must he striue against and learne of God to reioyce in this that he is made lowe Iam 〈…〉 Fourthly on this saying of Christ that the poore are blessed the Popish teachers obseruing the word translated poore to beâ—oken outward pouertie goe about to builde their vowe of voluntarie pouertie whereby men renouncing their wealth and possessions of this world doe be take themselues to some Monasterie there to liue a poore and solitarie life But their voluntarie pouertie will not agree with this text son Christs poorâ— here pronounced blessed are such as by reason of their pouerty are miserable and wretched wanting outward comforts as we shewed oâ—t of Luke where Christ opposeth them to the rich who abound with all worldly delights but to vndergoe the Popish vow of voluntarie pouertie is no estate of miserie or distresse for who doe liue in greater â—ase or enioy more freedome from the crosses and vexations of this life then their begging Friers Againe if their vowed pouertie had any ground in this text then Christ should pronounce such poore blessed as made themselues poore but that he doth not for then in the next verse he should pronounce such mourners blessed as voluntarily cause themselues to mourne for that verse dependeth on this as a more full explanation of this first rule But no man will say that they that mourne without a cause are there called blessed and therefore Popish vowed pouertie hath no ground on this place And thus much of the persons II. Point Wherein the blessednes of these poore consists namely in hauing a right to the kingdome of heauen For theirs is the kingdome of heauen By kingdome of heauen for the better conceiuing of this blessednes we must vnderstand a state or condition of man whereby he is in Gods fauour and hath fellowship with God The truth of this description is euident by the tenour of the new Testament Now this estate of man is called a Kingdome because herein God rules as king and man obeies as Gods subiect for no man can be in Gods fauour nor enioy his fellowship vnlesse God be his King ruling in his heart by his word and spirit and he Gods subiect resigning himselfe to be ruled by him for this happie estate consists in Gods gracious ruling of man and mans holy subiection vnto God Indeede fewe doe see any great happines in this estate but the truth is mans whole felicity stands herein Rom. 14. 17. The kingdome of God is not meate and drinke but righteousnes peace and ioy in the holy Ghost Here the Apostle teacheth vs three things namely that when Gods spirit rules in a mans heart then first he is iustified there is righteousnes secondly he hath peace with God euen that peace of conscience which passeth all vnderstanding thirdly the ioy of the holy Ghost which is all vnspeakable comfort passing all worldly ioy whatsoeuer And these three doe notably set out the state of an happie man which will yet more plainly appeare by their contraries in Iudas who beeing a wretched sinner vnrighteously betraied his master and thereupon fell into the miserie of a guiltie accusing conscience which was the cause of his desperate death and also that his bodie burst asunder and his bowells gushed out now if an euill conscience be so fearefull then â—ow blessed an estate is the peace and ioy of a good conscience which a man then hath when God by his word and spirit ruleth in his heart Againe this estate is called the kingdome of heauen because that man in whom Christ 〈…〉 by his word and spirit is alreadie himselfe in heauen though iâ— bodie he be yet on earth for heauen is like a citie with two gates thorough both of which a man must passe before he obtaine the full â—oyes thereof now so soone as God by his word and spirit rules in any mans heart he is alreadie entred the 〈…〉 te of grace which is the first gate the other remaines to be passed thorough at the time of death which is the gate of glorie and then he is in full possession Doth true happines consist in this estate where Christ ruleth and man obeies then here behold the errour of all Philosophers and wise men of this world touching happines for some haue placed it in pleasure some in wealth and others in ciuill vertue and some in all these But the truth is it stands in none of these A naturall man may haue all these and yet be condemned for the ciuill vertues of the heathen were in them but glorious sinnes Our Sauiour Christ hath here reuealed more vnto vs then all the wise men of the world did euer know and hereby we haue iust occasion to magnifie the bookes of Scripture farre aboue all humane writings because they doe fully set out vnto vs the nature and estate of true felicitie which no humane
workes could euer doe we must therefore account of them not as the word of man but of the euerliuing God yea this must perswade vs to maintaine the bookes of Scripture against all diuellish Atheists that denie the same to be the word of God Secondly hereby we are taught from the bottome of our hearts to make that petition for our selues which Christ teacheth in his holy prayer namely that he would let his kingdome come that is not suffer sinne Sathan or the world to raigne in vs but by his word and spirit to rule in our hearts giuing vs grace to be guided thereby in all our waies We affect nothing more then happines and therefore we must oftentimes most seriously make this request to God preferring this estate with God before all pleasures and happines in this world and vse all good meanes to feele in our hearts the power of Christs kingdome Thirdly this should mooue vs to heare Gods word with all feare and reuerence for by this meanes the kingdome of Christ is erected in vs when the word of Christ takes place in our hearts by faith and brings forth in our liues the fruits of righteousnesse and true repentance then may we truely say the kingdome of heauen is in vs. Lastly Christ ascribing this happie title of his heauenly kingdom to them that be poore and of a contrite heart doth herein minister a soueraigne remedie against all temptations from outward pouertie and distresse Doubtlesse pouerty is a grieuous crosse not onely in regard of the want of bodily comforts but especially because of that contempt and reproach which in this world doth hang vpon it wherevpon many doe esteeme their pouertie as a signe of Gods wrath against them and thereby take occasion to despaire thinking the kingdome of darkenes belongeth vnto them But here consider you poore this sentence of Christ where he plainely teacheth that if a man in outward distresse can be brought to feele his spirituall pouertie and the wretchednesse of his soule by reason of his sinnes then he is so farre from hauing iust cause to despaire of Gods fauour by reason of his pouertie that on the contrary he may gather to his soule a most comfortable assurance from the mouth of him that cannot lie that the kingdome of heauen belongs vnto him Vers. 4. Blessed are they that mourne for they shall bee comforted Here is Christs second rule touching blessednesse wherein consider two points first the parties who are blessed they that mourne secondly wherein their blessednesse consists namely in receiuing comfort For the first by mourners we must not vnderstand euery one that is any way grieued but such as haue iust and waightie causes of griefe and doe therfore mourne for the words import an exceeding measure of griefe such as is expressed by crying and weeping as is plaine by Saint Luke who thus relateth Christs saying blessed are ye that now weepe And yet euery one is not blessed that mourneth vnder grieuous distresse for Caine Saul Achitophel and Iudas were all deepely affected in soule with their most woefull estates though farre from this blessednes This rule then must thus be vnderstood that they are blessed who with their mourning for waightie causes of griefe doe withall mourne for their sins for so was the former Rule to bee vnderstood of those that with the sense of their outward distresse had adioined an inward feeling of their spirituall wants and this verse is but a more full explication thereof as if he should haue said they are blessed that are poore in spirit Yea put case a man bee distressed for most waightie causes of griefe so as hee howle and crie vnder the burthen of them yet if withall hee can vnfainedly mourne and waile in heart for his sinnes notwithstanding all his pouertie and distresse he is truely blessed This blessed sentence vpon them that mourne serues sundry waies for a soueraigne salue to the conscience of a Christian. As first put the case a man were distressed with grieuous calamities and withall were ouertaken with some hainous sinne whereupon not onely his body is afflicted but his conscience also wounded and so hee is cast into the gulfe of desperation yea say further that by reason of the terror of his conscience his flesh were withered and his marrowe consumed in his bones were not this a cause of exceeding mourning yet loe our most blessed Physition Christ Iesus hath made a plaister for his sore for if this man of distresses can withall truely mourne for offending God through his transgressions he is vndoubtedly blessed for Christ hath said it whose word shall neuer faile though heauen and earth come to nothing A blessed text which beeing well applied will not onely support the heart in great distresse but recouer the conscience from vnder deepe despaire Secondly put case a man were grieuously sicke and that he felt the very pangs of death without all ease to seaze vpon him so as both speech and sight with all outward comforts began to faile him this state were lamentable yet if in his soule he can truly mourne for his offences euen in this extremitie he is blessed Thirdly put case a man were taken of his enemies and his wife and children slaine before his face hauing their braines dashed out vpon the stones afterward himselfe put to a most wofull racke and torture this were an estate more wofull then death yet herein a man must not iudge himselfe a cast-away but with mourning for this miserie he must labour to be sorrowfull for his sinnes and then he neede not feare what flesh can doe vnto him for he is blessed Christs word must stand let thy distresse be what it will if vnder it thou mourne for thy sinnes blessed art thou We cannot conceiue while we enioy peace of the worth of this rule in the euill day neither doe we know how neere the time is wherein we shall haue neede thereof and therefore we must now learne this neuer to be forgotten to season all other mourning with godly sorrow for our sinnes II. Point Wherein this blessednes consists namely in that their mourning shall haue an ende and be turned into true comfort That this is true happines will appeare by the contrarie for the woe and sorrow that is here begun and continued in the world to come is the punishment of the damned spirits the portion of the Reprobate which is endles miserie therfore vnto thē that mourne it is true happines that they shall receiue comfort This promise of Comfort is accomplished foure waies First when God tempers and delaies the sorrowes and afflictions of them that mourne according to the measure of their strength 1. Cor. 10. 13. God is faithfull and will not suffer you to be tempted aboue that you are able to beare This was promised to Dauid and his seede that if they did sinne he would correct them with the
rodde of men but not take his mercie quite from them 2. Sam. 7. 14. Secondly when God remooues the griefe with the causes thereof thus he comforted Manasses who for his abominable Idolatries and witchcrafts was carried captiue into Babylon and there laid in prison fettered in chaines of iron yet when he did mourne vnder that affliction and withall humbled himselfe vnto God for his sinnes the Lord comforted him by bringing him out of that captiuitie and prison to Ierusalem into his owne kingdome Thirdly when God giues inward comfort to the heart and conscience by his word and spirit In this case Paul said we reioyce in afflictions knowing that the loue of God is shedde abroad in our hearts by the holy Ghost which is giuen vs yea when he was exceedingly afflicted aboue his strength so as he receiued the sentence of death in himselfe hauing no hope of life yet euen then he professeth that as the sufferings of Christ abounded toward him so his consolations through Christ abounded in him Fourthly when God by death puts an ende to all their miseries and brings their soules to eternall life Thus was Lazarus comforted as Abraham saith vnto Dives Luk. 16. 25. and thus doth Christ comfort the Theefe vpon the crosse who with his bodily torment for his leud life was vndoubtedly touched in conscience for his sinnes and therefore desires Christ to remember him when he came into his kingdome by telling him that that day he should be with him in Paradise Here then we haue a notable remedie against the immoderate feare of death whether naturall or violent and of any other iudgement of God for when death it selfe or any other miserie whatsoeuer shall befall vs if we can there with bewaile our transgressions we neede not feare still holding fast this promise by faith in our hearts that we shall be comforted Secondly this promise well obserued may teach vs to auoide the perill of this false conceit That true faith doth alwaies minister present comfort Many doe herewith perplexe themselues measuring their estate towards God by that which they feele in theÌ„selues so as if in time of trouble they finde not present comfort they iudge themselues voide of faith and cast out of Gods fauour but herein they greatly wrong themselues for though the apprehension of comfort from God in distresse be a fruit and worke of faith yet a man may haue true faith that wants this sense and feeling of present comfort Doubtlesse none are blessed that want faith yet many are blessed that want feeling for here it is saide they that mourne for sinne are now blessed and yet it is not said they are now comforted but they shall be comforted meaning afterward in Gods good time Vers. 5. Blessed are the meeke for they shall inherit the earth This is the Third rule of Christ touching happinesse which as the former containeth two parts first the parties blessed secondly wherein this blessednes consists For the first The parties blessed be the meeke That we may know aright who be meeke I will somewhat lay open the vertue of meekenes and briefly handle these foure points first what meekenes is secondly what be the fruits thereof thirdly wherein it must be shewed fourtly the cause and ground thereof I. Point Meekenes is a gift of Gods spirit whereby a man doth moderate his affection of anger and bridle in himselfe impatience hatred and desire of reuenge II. Point The fruits of meekenes are principally two First it makes a man with a quiet and patient heart to beare Gods iudgemeÌ„ts which is a worthie grace of God and the greatest fruit of meekenes Levit. 10. 3. When Aarons two sonnes Nadab and Abihu were burned with fire from heauen which was a grieuous iudgement he went to Moses to know the cause thereof who told him that God would be glorified in all that came neere him which when Aaron heard he held his peace and was not mooued with grudging or impatience So Dauid beeing in great distresse through the hand of God vpon him doth notably shew forth this grace saying I was dumbe and opened not my mouth because Lord thou diddest it Secondly meekenes causeth one with a quiet minde to beare the iniuries men doe vnto him yea to forgiue and forget them and to requite good for euill referring all reuenge to God that iudgeth righteously When Dauids enemies laid snares for his life vttered sorrowes and imagined deceit against him continually yet by this vertue he suffered all patiently beeing as a deafe man that heareth not and as the dumbe which openeth not his mouth so farre was he from priuate reuenge And our Sauiour Christ sets forth himselfe a patterne of this vertue saying Learne of me that I am meeke and lowly in heart herein he left himselfe an example that we should follow his steppes who when he was reuiled he reuiled not againe when he was buffeted he threatned not but referred all to the iudgement of him that iudgeth righteously yea he praied for them that crucified him So did Stephen Act. 7. 60. Lord lay not this sinne to their charge so Zachariah the sonne of Iehoida beeing stoned saide onely this The Lord will see and require it at your hands 2. Chron. 24. 22. III. Point Wherein must this meekenesse be shewed Ans. Not in the matters of God when his glorie is impeached for therein we must haue zeale as hote as fire but in the wrongs and iniuries that concerne our selues Moses was the meekest man vpon the earth in his time Numb 12. v. 3. and yet when the Israelites had made a golden calfe in zeale to Gods glorie hee brake the two tables of stone put to the sword that same day three thousand men of them that had so dishonoured God Dauid also that held his tongue at his owne wrongs did consume away with zeale against his enemies that forgat Gods word Psal. 119. 139. And our Sauiour Christ who as a lambe before the shearer opened not his mouth for the wrongs done vnto himself did yet in rescue of his fathers glorie make a whip of cordes and driue the buyers out of the Temple who made his Fathers house a denne of theeues Math. 21. 12. IV. Point The cause and ground of this meekenesse is affliction and pouertie of spirit as the order of these rules declareth where it is placed after pouertie of spirit and mourning and therefore Psal. 37. 11. whence these words are borrowed the meeke person is called by a name that signifieth one afflicted to teach vs that hee that is meeke indeede is one who by affliction and distresse hath beene brought to mourne for his offences for hardly can he bee meeke and patient in spirit that hath not beene acquainted with the crosse Lamen 3. 27 28 29. The Church commendeth this bearing of the crâ—sse in youth because it maketh a man to sit
be members of Christ and meeke persons then the inheritance of the earth is ours what neede haue we then to carke care so much for worldly pelfe as most men do who neuer thinke they haue enough Thirdly this serues for a iust rebuke of all those that seeke to enrich themselues by crueltie lying fraud and oppression for if thou bee in Christ thou hast right to the whole world what neede then hast thou to vse vnlawfull meanes to get that which is thine owâ—e But sure it is thou hast no part in Christ while thou giuest thy selfe to these courses for if thou haddest thou wouldest bee content with whatsoeuer God sends in the vse of lawfull meanes Philip. 4. 11. Lastly hence all Gods children may learne to comfort their hearts against the feare of any punishment for the name of Christ for keepe Christ sure and whither soeuer thou art sent thou art vpon thine owne ground for the whole earth is thine and in Christ one day thou shalt possesse it when all Tyrants shall be banished into hell Now beeing on thine owne ground what need hast thou to feare Vers. 6. Blessed are they which hunger and thirst after righteousnes for they shall be filled Here is the fourth Rule touching blessednesse which is also mentioned by Saint Luke yet some thing different from this of Matthew for according to Luke Christ directeth his speech to his Disciples and speakes of bodily hunger saying Blessed are ye that hunger now for yee shall be satisfied as if he should say You my Disciples doe now suffer hunger and thirst but this shall not preiudice your happie estate for hereafter you shall be satisfied Now Mathew goeth a degree further and laieth downe a cause and Reason why they beeing hungrie are blessed not simply for that they were pinched with bodily hunger but because withall they did further spiritually in their soules hunger after righteousnesse Thus then the two Euangelists do agree S. Luke laies downe this Rule generally but Matthew propounds therein the reason of this blessednesse This Rule as the former containes two parts first who are blessed secondly wherein this blessednes doth consist For the first the parties blessed are such as hunger and thirst after righteousnes The exposition of these words is diuers Some giue this sense Blessed are those that are grieued with the iniquities that abound in the world and withall doe in heart and soule long for the amendment and reformation thereof Others expound the words thus Blessed are those that by wrongs and iniuries are depriued of their right 〈◊〉 this world and so are constrained to hunger and thirst after that which is their owne wayting by patience to obtaine the same But there is a third exposition which doth more fully open vnto vs the meaning of Christ to wit by righteousnes we may well vnderstand in the first place the righteousnes of faith whereby a â—inner is iustified through grace in Christ and so standâ— righteous before God hauing the pardon of all his sinnes â—besides this we may here also vnderstand inward righteousnes whereby a man â—s sanctified and made holy hauing Gods image renued in him by the spirit of grace which was lost by the fall of our first parents And that this imputed and renued righteousnes may here be vnderstood will appeare by these reasons First in such places of Scripture where like sentences are repeated we must vnderstand not Ciuill righteousnes but iustification sanctification and regeneration as Isa. 55. 1. Hoe euery one that thirsteth come to the waters and buie without siluer and Ioh. 7. 37. If any man thirst let him come vnto me and drinke and Reuel 21. 6. I will giue to him that is a thirst to drinke of the waters of life freely all which places are one in substance for by waters we must vnderstand righteousnes which is that spirituall grace of God the fountaine of all blessings whereby sinners are iustified and sanctified Secondly that which is most of all to be desired must needes be the most excellent righteousnes but this righteousnes here mentioned is most to be desired for Christ saith men shall hunger and thirst after it thereby expressing a most earnest and vehement desire and therefore by righteousnes we must vnderstand Gods grace and mercie in Christ absoluing a sinner from the guilt and punishment of his sinnes with sanctification the fruit thereof whereby he is purged from corruption Secondly by hungring and thirsting we must vnderstand two things first a sorrow and griefe of heart in regard of a mans owne sinnes and vnrighteousnes secondly an earnest and constant desire of the righteousnes of God that is of iustification and sanctification in Christ. Answerable to these two things which are in bodily hunger and thirst to wit first a paine in the bottome of the stomacke for want of meate and drinke secondly an earnest desire and appetite after meat and drinke to be satisfied therewith And blessed is he that is so grieued for his owne vnrighteousnes and withall hath an earnest desire after reconciliation with God in Christ and after true regeneration and sanctification by the holy Ghost for this is true spirituall hunger and thirst whereto belongs this gratious promise that in due time he shall be satisfied and filled with plentie of Gods mercie and grace wherein this happinesse doth consist which is the second branch of this Rule This I take to be the true and proper meaning of these words whereupon the two former expositions depend for he that is thus spiritually an hungred is oft depriued of his owne right among men and so is said to hunger and thirst after that which is his owne in this world Againe such a man doth vnfainedly grieue at the iniquities that bee in the world and withall his heart doth most earnestly desire reformation thereof both in himselfe and others First this sentence must be remembred as a storehouse of true comfort in all grieuous temptations but especially against these three the want of faith the smallnesse of sanctification and despaire For the first many in Gods Church haue a true care to please God in all things and to liue in no sinne against their conscience and yet they finde in themselues much distrust and despaire of Gods mercie they feele more doubting then faith whereupon they are brought to doubt of their election and state of grace before God Now how may such bee releeued and be well perswaded of their good estate Answer The way is laid downe by our Sauiour Christ in this Rule Blessed are they that hunger and thirst after righteousnesse For here he teacheth that those are blessed who are displeased with their own doubting and vnbeleefe if they haue a true earnest desire to be purged from this distrust and to beleeue in God through Christ. Indeede this desire of faith and to beleeue is not true faith in nature but in Gods acceptance for
God respects them for this true desire as if they had faith And they are blessed because they shall haue plentie of faith and assurance of grace and fauour with God in Christ for it is mercie and grace with God to hunger after grace and mercie when the heart feeles the want thereof But yet such persons must be admonished that they shew the truth of this desire by a constant endeauouring in the meanes which God hath sanctified for the obtaining of a true and liuely faith in Christ wherewith they may be satisfied The second temptation is from the smallnesse of sanctification Many there be that endeauour to please God making conscience of all sinne and yet they finde in themselues an exceeding measure of rebellious corruption much ignorance in their minds peruersenesse in their wills and frowardnesse in their affections yea a continuall pronenesse vnto all manner of sinne and on the contrarie they can perceiue but small fruits of sanctification the olde man they feele rushing in them like a mightie Gyant but the newe man so weake and seeble that they can hardly discerne any spirituall life and hereupon they are sore troubled with temptations yea oftentimes driuen to doubt whether they haue any true grace at all This cannot but be an heauie case and yet here is true comfort for them for Christ calleth them blessed not that are filled with righteousnesse but who hunger and thirst after it that is who feeling the want of righteousnesse in themselues doe earnestly desire it in their soules These persons therefore that feele in themselues a sea of corruption and scarce a drop of sanctification must truely examine their owne hearts how they stand affected to these things for if they be truely grieued for their corruption and rebellion and withall doe earnestly desire grace and sanctification vsing the meanes constantly whereby they may be freed from the one and indued with the other then they haue wherewith they may comfort their hearts for Christ calles them blessed and so they are for in due time they shall be satisfied and in the meane time their will and desire is accepted of God in Christ for the deed it selfe The third temptation is to despaire when a man after the breach of conscience by some grieuous sinne is plunged into this gulfe that he thinkes verely hell is prepared for him and he must needes be damned what remedie now in such a case Answ. Some thinke the onely way is to propound vnto him the grounds of vniuersall grace as that because he is a man Christ died for him for Christ died for all but this is a slender comfort for the despairing conscience will thus replie God indeed hath done his part but I refused Gods grace when it was offered Therefore another way of comfort must bee sought which is by proouing vnto him out of Gods word that he is within the couenant and that the promises of grace and life doe belong vnto him for the effecting whereof one maine ground is here propounded to wit that though a man want all righteousnesse yet if he truely hunger after it he is blessed and the right applying of this ground is this search must be made whether the partie thus despairing hath in him any sparke of true grace or no and this will be knowne by these two demands first whether he dislike his sinnes because they are sinnes secondly whether he truely desire to be reconciled vnto God to repent and beleeue in Christ Now if his conscience tell him that these things bee in him indeede then is he brought within the compasse of this blessednesse here pronounced by Christ and hath title to this promise that he shall be satisfied for he that is grieued for his sinne because thereby he hath offended God and withall hath an earnest desire of mercie and grace to repent and beleeue is truely blessed And therefore it may bee said vnto him seeing thou findest in thy heart this griefe for sinne and desire of grace thou art blessed and shalt be satisfied Thus may the distressed soule receiue comfort but as for them that liue in sinne here is no comfort for they haue no true dislike of sinne no purpose or desire to repent thereof Secondly as this rule of Christ ministreth comfort to some so it dedeclareth the miserable estate of others to wit of all those that want this spirituall hunger after righteousnesse for they haue no title to the promise of heauenly satisfaction by Gods mercie in Christ. And yet generally this is the state of men euery where for after riches pleasures honours and preferments men hunger and thirst as the drought in summer doth after raine but rare it is to finde a man that sauoureth the things of God and thirsteth after his righteousnes and yet such onely are blessed Thirdly this rule of Christ serues for sure direction whereby we may know our estate before God in regard of true happines if we hunger and thirst after righteousnes we are surely blessed for the mouth of the Lord hath spoken it Now this spirituall hunger is knowne by two things first by an vnfained heartie sorrow and griefe for sinne past where this is wanting true spirituall hunger and thirst is not secondly by an earnest desire of Gods mercie in Christ for the pardon of sinne and for sanctification testified by a constant endeauour in the vse of meanes to come thereby he that hath these things in him may assure himselfe that he is blessed for these be the motions of Gods spirit and the true pledges of his grace Hereby then we must trie our estate if these things be in vs we haue wherein we may reioyce but if our hearts be dead and hard so as we haue no touch for our sinnes no hungering after the blood of Christ nor desire of sanctification then are we voide of grace and so most miserable for the smallest measure of true grace that can be is to hunger after grace in the want thereof Lastly this rule of blessednes must admonish vs as we tender our saluation so to labour for this spirituall hunger in our soules after reconciliation with God in Christ for all our sinnes past and for the sanctification of our hearts and liues by his word and spirit we may heare read and talke of Gods word and yet all to no ende vnlesse we be in heauines for our owne vnrighteousnes and from our hearts doe sende forth sighes and grones after mercie and grace in Christ. For what auaileth it to haue wit and learning honour and riches if the soule be voide of mercie and grace in Christ which doubtlesse it is while this spirituall hunger is wanting in the heart And to mooue vs to labour for this hunger the reason annexed is very effectuall namely the Lords promise that they shall be filled which also shewes wherein this blessednes doth consist Now they that thus hunger are filled partly in this life by receiuing
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.
Stephen giueth the reason hereof namely their hard hearts whereby they resisted the holy Ghost in the ministerie of the word for which God left them to themselues so as they ran headlong to this height of impiety to persecute Gods deerest seruants The like we may see in these our daies some that haue beene professors after long hearing breake forth into open Atheisme calling this into question whether there be a God and among others there is also to be seene as vile crueltie and oppression in their particular dealings and as abhominable filthinesse as is to be found among the heathen or Idolaters all which and many other enormous sinnes proceed from this that though men professe religion yet they denie subiection to the Gospel preached so as it is not in them a Word of power for which cause God in his iustice giues them vp to hardnes of heart to commit sinne without remorse And therefore if wee would escape the fearefull iudgement of a reprobate sense let vs labour with feare trembling to become obedient to the word which we heare for if we doe not glorifie God in the meanes wherein he offers grace and mercie God will bee sure to glorifie himselfe in our deserued confusion Vers. 13. Ye are the salt of the earth but if the salt haue lost his sauour c. In this verse and the rest to the 16. Christ propoundeth the second branch of his sermon touching the office of the Apostles and in them of all Ministers wherein his intent is to mooue them to diligence in preaching the will of God to all people The Coherence of this part with the former standeth thus Christ had shewed before in diuers precepts that many are blessed whervpon some might aske how they should attaine to this happines and to those graces of the Spirit which make them fit for that estate Christ here answers that the preaching of the Gospel is the principall meanes to worke in their hearts those graces to which true happines is promised And because it is an excellent priuiledge to bring men to this estate therfore he exciteth his disciples to diligence in this Ministerie by two Reasons drawne from the properties of this worke propounded in two similitudes The first is taken from salt in these words ye are the salt of the earth amplified in the words following to the ende of the verse The second is drawne from light ver 14. 15. For the first yee are the salt of the earth yee that is you whom I haue called to be Apostles and set apart for the worke of the Ministry are salt not properly but by resemblance yet not in regard of their persons but of their ministerie because hereby they were to season men for God and to make them sauourie both in heart and life Of the earth not of Iudea only but of the whole world as may appeare by their commission Math. 28. 19. Goe therefore and teach all Nations From this description both Ministers and people may learne their dutie First for Ministers by this title of salt heare giuen vnto them Christ would teach them first how they ought to dispence the word of God both Lawe and Gospell namely so as they labour therein to expresse the properties of salt whereto Christ alludeth in his Title Now the properties of salt applied to rawe flesh or fresh wounds are principally three First it will bite and fret being of nature hot and drie Secondly it makes meats sauourie vnto our taste Thirdly it preserueth meates from putrifaction by drawing out of them superfluous moistnesse The Apostles therefore and other Ministers being salt must not onely in generall deliuer the word of God vnto the people but withall applie the same particularly vnto mens hearts consciences as salt is applied vnto meat And that for three endes first the Law must be applied to rippe vp mens hearts to make them see their sinns it must fret and bite them by the curse thereof to cause them to renounce themselues and to crie with the Iewes Men and brethren what shall we doe Secondly the Gospel must be preached that men feeling their corruption like rottennes in their soules may by the blessing of the spirit be thereby seasoned with grace and so reconciled vnto God and made sauourie in his sight This is the end of the Ministrie 2. Cor. 5. 20. We are Embassadours for Christ as though God did beseech you through vs we pray you in Christs steed that you be reconciled vnto God Thirdly both the Law and the Gospel must bee continually dispensed that thereby sinne and corruption may be daiely mortified and consumed both in heart and life euen as superfluous humours are dried vp by salt And this is the right dispensing of Gods word for euery discourse vpon a text of Scripture is not preaching but he that so expoundeth and applyeth the word that his ministerie may be salt vnto his hearers he it is that preacheth the word indeede Secondly Christ calling his Disciples salt teacheth them and all ministers that they themselues ought first to be seasoned by the word for how can they fitly season others by applying this salt vnto their consciences who neuer felt the biting of it vpon their owne He that is vnseasoned himselfe may speake Gods word which God may blesse to the good of others but yet in respect of himselfe it is a riddle which can not be vnderstood Thirdly this Title giueth good direction to euery Minister for his manner of preaching for if the word of God alone be that sauory salt wherewith mans heart is seasoned for the Lord then it ought to be dispensed purely and sincerely without the mixture of humane inuentions This was Pauls care my word my preaching saith he stood not in the entising speach of mans wisedome but in plaine evidence of the spirit and of power that your faith should not be in the wisedome of men but in the power of God Experience teacheth vs that salt by mixture with other things looseth of his sauour and so is it with the word In deede there is a place for Arts and tongues and humane learning with euery dispenser of the word wherein he may vse them with great commendation to witte in his priuate preparation but not in the publique dispensation whereby he seasoneth mens hearts vnto God that the word of God alone must doe for to it alone belongs the promise of the spirit Isay. 59. 21. And therefore he must vse great discretion in this ministerie and labour so to speake that the spirit may take delight to accompanie the same Fourthly this Titile teacheth all Gods Ministers by patience to possesse their soules when the wicked doe fret and fume against them for their ministerie for this is a testimonie that their ministrcie is salt and bites their corrupt consciences as it ought to doe therefore they are to goe on with chearefulnes endeauouring more and more to season their hearers
God would continue the truth of his will to vs and to our posteritie for euer The second Conclusion Whosoeuer shall keepe them and teach men so the same shall be called great in the kingdome of heauen that is hee shall bee honoured in the Church of God and esteemed a worthie member thereof because by this meanes he endeauoureth to keepe the law vnchangeable for euer In this conclusion two points are to be considered the office of a faithfull Teacher and his reward his office is two-fold First in his owne person hee must be a doer of Gods commandements Secondly in his publike Ministerie hee must teach men so to doe Here first obserue the order of these duties Doing must goe before Teaching This order Christ propounds and that doubtlesle on speciall grounds First because a man cannot with ioy and comfort fitly teach others before himselfe bee a doer of the thing hee teacheth for if a man teach others from the instruction of the spirit hee shall finde his owne heart inclined by the same spirit to the obedience of the word he teacheth Againe the experience of the fruite and efficacie of the word in his owne person is the best Commentarie a man can haue for the opening of it vnto others The writings of men with the knowledge of artes and tongues are excellent helpes yet if a man want the spirit of God framing his heart to beleeue and obey the word hee teacheth whereby he should become a doer of it doubtlesse the word wil seeme but a dreame or riddle vnto him neither can he fitly apply the same vnto others hauing neuer had experience of it in his owne soule This then should mooue all Ministers and such as set themselues to this calling first and chiefly to labour to become doers of the word themselues other helpes of learning are to bee fought for with all diligence to make them fit and able Ministers of so great mysteries but especially they must labour for the spirit of grace to frame their hearts to embrace and their liues to obey the word which they teach that so they may be fitted according to our Sauiour Christs direction Now this spirit is attained by knocking ut heaâ—â—n gates by praier Luke 11. 13. and by opening the doore of our hearts when our Sauiour Christ knocketh thereat by his woâ—d Reuel 3. 20. Secondly in â—aying downe this dutie our Sauiour Christ propoundeth a singular comfort to such faithfull Ministers as be grieued with the vntowardnesse of their people hee propoundeth not the conuersion of the people as a propertie of a faithfull Teacher but the doing and teaching of the will and word of God And doubtlesse a man may bee a faithful Teacher and yet not conuert many vnto God hence the Prophet complaines that hee had laboured in vaine and spent his strength in vaine nay the same Prophet is sent to blinde the eies of his people to make them dull of hearing and to harden their hearts by his Ministerie which was a heauie case but yet that saying of the Apostle Paul must be remembred that howsoeuer vnto some his Ministerie was the sauour of death yet vnto God it was alwaies the sweet sauour of Christ So that a Minister mourning truely for his people to see their hardnes of heart may comfort himselfe with this that in a good conscience hee endeauoureth to obey the word of God and to teach men so II. Point The reward of a faithfull Teacher is this hee shall bee counted great in the kingdome of heauen that is he shall be honoured and counted worthie to bee a member of Christs Church both in this life and in the life to come This must be remembred to incite all Ministers to become faithfull Teachers both in life and doctrine To get respect in Princes courts is much sought after on earth O then how should this high respect with God preuaile in our hearts to incite vs to be faithfull in this calling Verse 20. For I say vnto you except your righteousnesse exceed the righteousnesse of the Scribes and Pharises you cannot enter into the kingdome of heauen These words are commonly taken to bee a Reason of the former verse by way of answer to a secret obiection which the Iewes might frame there-from to this effect Thou saiest whosoeuer breaketh one of these least commandements and teach men so shall be called least in the kingdome of heauen But our Teachers the Scribes and Pharises looke to haue chiefe place in the kingdome of heauen and yet if thy doctrine be true they breake Gods commandements and teach others so to doe Now here-to Christ should answer thus I say vnto you except your righteousnesse exceedes theirs ye cannot enter into the kingdom of heauen But if we marke well the words may more fitly be referred to the 17. verse as a third reason to prooue that Christ came not to destroy the Law or the Prophets but to fulfill them because he exacts at euery mans hands a more perfect and exact righteousnesse then that which the Scribes and Pharises either haue in themselues or require in others without which no man can enter into the kingdome of heauen In this verse are three points to be handled First what these Scribes and Pharises were Secondly what was their Righteousnesse and thirdly what is that true Righteousnesse whereby a man may enter into the kingdome of heauen and stand iust before God For the first a Scribe is a name of office whereof there were two sorts among the Iewes Ciuill who as Publike Notaries did register the affaires of Princes and such a one was Shimshai Ezra 4. 8. And Ecclesiasticall who were imployed in the expounding of the Scripture such a one was Ezra Ezra 7. 1 5 6. And those of whom our Sauiour Christ saith Matth. 13. 52. Euery Scribe taught vnto the kingdome of heauen is like a good housholder and Matthew 32. 2. the Scribes and Phraises sit in Moses chaire that is they are expounders of the law of Moses And such Scribes are meant in this place to wit men in Ecclesiasticall office descending from the tribe of Leuie who expounded the Law vnto the people and these were all one with the Priests and Leuites vnder the Law and therefore Ezra is called both a Scribe and Priest Nehem. 8. 1 2. The name Pharise betokeneth a sect not an office for there were three speciall sects among the Iewes The Essenes the Sadduces and Pharises The Essenes were like Popish Monkes and Friers which did separate themselues from the people vowing and dedicating themselues to liue in perpetuall sanctitie The Sadduces were a sect that did expound the law according to the letter and syllable and with-all denied the resurrection and the immortalitie of the soule as is plaine Acts 23 8. The Pharises were such as did forsake the common exposition of the Scribes and taught and framed a more exact
sinnefull conception al which our Sauiour Christ was free from for at the very time when hee bare our sinnes hee was in himselfe more holy then all men and all Angels Fourthly it is said that if Christs righteousnesse bee made ours then wee are made Sauiours Answer It followeth not for Christs merits and righteousnesse are conuaied and applied vnto men not as they are in Christs person in whom they are sufficient to saue ten thousand worlds but as they serue to saue and iustifie that particular person onely to whom they are imputed so that this remaines an vndoubted truth that that righteousnesse which brings saluation is Christs righteousnesse onely Here some may say How is Christs righteousnesse made ours and wee assured of it Answ. It is made ours by sauing faith which the holy Ghost creates in the heart and soule as an hand whereby wee may laie hold on Christ and applie his righteousnesse vnto our selues as hee is offered vnto vs in the promises of the Gospel Some obiect that if Christs righteousnesse be made ours by our beleeuing it to bee ours then if a man beleeue his neighbours house to be his it is his also and so for any other thing Answer There is not the like reason in these things for it is a meere fancie and imagination for a man to beleeue his neighbours house to be his hauing no ground for it besides his owne conceit but when a man beleeueth Christs righteousnesse to be his he hath Gods commandement and promise for his warrant and assurance that it shall be imputed vnto him and withall that faith so grounded maketh Christs righteousnesse as truely his as any thing a man hath is his owne beeing giuen him of another Now this sauing faith laying hold on Christs righteousnesse for mans iustification is neuer seuered from sanctification by the spirit with the fruits thereof whereby the old man beeing mortified and the new man in Christ renued according to his image in knowledge righteousnesse and true holinesse the whole person is turned vnto God and made carefull to please him both in thought word and deede and hereby doe wee receiue assurance of our iustification for true sanctification is the earnest of the spirit of adoption in our hearts whereby we are sealed vnto the day of our redemption Doth that righteousnesse whereby we must be iustified and saued in the day of our Lord come from Christ onely and not from our selues then we see what iust cause we haue to humble our selues and to acknowledge our great vnrighteousnesse and want of all goodnesse in our selues and when wee can doe this vnfainedly wee haue gone one steppe in the way to true happinesse Secondly we also must hereby learne to esteeme all things as drosse and dongue with the Apostle in respect of Christ Iesus and his righteousnesse for he it is that brings vs to heauen and therefore wee must honour him aboue all and value his righteousnesse as that most pretious iewel which when a man hath found hee will sell all that he hath to get and keepe it Matth. 13. 46. Thirdly we must hunger and thirst after Christ and his righteousnesse for it is the fountaine of all blessednes and without it we are most miserable yea though wee had all the world beside yet without it wee loose our saluation Now what will it profit a man to winne all the world if he loose his soule Fourthly seeing Christs righteousnesse is made ours by faith we made assured of it by sanctification of heart and life wee must labour for true faith whereby our hearts may bee inwardly renued we must not content our selues with an outward holinesse for that will neuer bring a man to heauen but our endeauour must be for inward holinesse whereby we shal be preferred with God aboue all the Pharises in the world and get assurance of eternall happinesse And this faith wee must shewe forth in all holy exercises as when we heare the word wee must lend the inward eare of the heart with the bodily eare and when we fall downe to praier we must bowe the knees of our hearts and in fasting from meate wee must abstaine from sinne yea in all things wee must be carefull to serue God in spirit and truth for which cause wee must pray with Dauid Lord renue a right spirit within me that so feeling Christ to liue in vs by grace wee may bee assured that Christs righteousnesse shall bring vs vnto glorie Verse 21. Ye haue heard that it was said of olde Thou shalt not kill for whosoeuer killeth shall be culpable of iudgement Our Sauiour Christ hauing laid downe his Preface doth here begin his interpretation of the Law beeing indeed the onely true doctour of his Church and herein especially hee doth meddle with the second Table beginning first of all with the sixt Commandement touching Murther In the handling whereof hee obserueth this order First hee setteth downe the false interpretation of this law by the Scribes and Pharises in this verse Secondly hee sheweth the true meaning of it v. 22. And lastly hee propoundeth rules of concord and agreement betweene those that be at variance verses 23 24 25 26. For the first The Exposition Ye haue heard that is you Iewes which now heare mee whether Scribes Pharises or others you haue heard that it hath beene said of old that is by your auncient Teachers the old Scribes and Pharises who haue expounded this law vnto you and that this phrase must be vnderstood of the ancient Iewish Teachers may plainely appeare because in the next verse hee opposeth his owne teaching thereunto and would haue these his hearers that before had learned a false interpretation of this law from their old Teachers now to learne of him the true exposition thereof The Law is this Thou shalt not kill The exposition of the ancient Iewish Teachers was this for whosoeuer killeth shall be culpable of iudgement that is whosoeuer laieth violent handes on another to take away his life for they knew no other murther neither did they extend this commandement to forbid any sin but actual murther shall be culpable of iudgement that is shall be held guiltie of murther both in the courts of men and also before the iudgement seate of God where hee shall receiue the deserued punishment thereof This was the interpretation of the Iewes Here first obserue that Antiquitie is no infallible marke of true doctrine for this exposition of this commandement was ancient received from ancient Teachers and yet Christ the doctour of truth reiecteth it as false and corrupt and therefore the argument which the Papists vse for the stablishing of their religion drawn from Antiquitie is of no effect Secondly by these words of Christ ye haue heard it hath beene said of olde wee may easily gather after what manner the Scribes and Pharises expounded the law namely they left the Scriptures and followed
imploy them as we will but for his glorie who is our absolute Lord now his direction is to this effect that first we should glorifie God with our temporall goods imploying them for the maintenance of his worship and of true religion Secondly that we should imploy them for the common good in the releefe of the poore and other necessarie duties for the common-wealth Thirdly that we should prouide for our owne especially them of our family that we may liue in peace and quietnes and so the better prepare our selues for the life to come VI. Point From whom must we looke to receiue our bread namely from God for we say vnto him that is our father in Christ Giue vs which teacheth vs that though we be his children and so haue right to temporall blessings yet whatsoeuer wee haue we must know it comes from God and must receiue and vse it as from his hand And this we shall doe if we sanctifie the creatures of God vnto our temporall vse for euery creature of God is good if it be sanctified in his vse Now the creature is sanctified not as man is when the spirit of God worketh in him abolishing corruption and renuing grace nor yet as the elements in the sacraments are sanctified which are set apart by God to an holy and spirituall vse to be seales and pledges of grace but when it is made fit to our temporall ciuill vse which is done by the word and prayer 1. Tim. 4. 4. Where by the word is meant first the word of creation whereby God in the beginning fitted the creature for mans vse and gaue him power and soueraigntie ouer it secondly the word of restitution whereby after the fall and after the flood he graunted vnto man the vse of his creatures Gen. 9. 3. thirdly the word of the Gospel concerning our Christian libertie wherein he hath inlarged our vse in the creatures of God Act. 10. 15. And by prayer we desire God to giue his power vnto the creatures and his blessing vpon them to serue for our good and comfort as also to giue vs grace to receiue them as from his hand and to vse them to his glorie If we could learne and practise this dutie we should haue more comfort in the creatures then yet we haue yea it would restraine vs from fraud oppression crueltie and from pride and vanitie in getting and vsing all Gods blessings for if we were perswaded that all temporall blessings came from his hand how durst we sinne against him either in getting or vsing of them Secondly in that after our labour and diligence in our callings we must still pray to God to giue vs bread we must learne to obserue that order of causes which God hath set in the producing of all temporall blessings for his life for not onely foode and rayment but our labour and diligence thereabout are secondarie causes depending vpon the blessing of God which is the first cause of all disposing and ordering all things vnto goodnesse for it comes from God that meate doth feede vs and cloathes doe keepe vs warme If he say vnto stones become bread they shall feede vs Matth. 4. 4. yea in the want of bread he can preserue strength for many daies Exod. 34. 8. and 1. king 19. 8. yea if he speake the word poyson shall become bread and nourish vs but without his blessing nothing can doe vs good Psal. 127. 1 2. Except the Lord build the house they labour in vaine that build it wee therefore must learne to relie vpon Gods prouidence for a blessing on all our labour and studie and waite for his blessing in all the meanes we vse for our good and comfort for he is our life our health and preseruation vers 12. And forgiue vs our debts as we forgiue our debters I. The Coherence Christ hauing taught vs in the former petition to pray for temporall blessings and for grace to relie vpon Gods prouident dispensation for the things of this life doth in this petition and the next direct vs to aske spirituall blessings for our selues to wit remission of our sinnes and strength against temptation and the reason of this order is this Christ makes the former petition a steppe vnto these for a man must rest vpon Gods prouidence for the preseruation of his bodie that will relie vpon his mercie for the saluation of his soule he that can not be perswaded that God will giue him bread will hardly be resolued that hee will forgiue him his sinnes Where first we may note what is the faith of worldlings they doe not trust in God for foode raiment and other temporal blessings how then can we say that their faith is sound for eternall mercies Isa. 28. 16. He that beleeueth will not make hast but will stay Gods leasure waiting for his blessings whereof he stands in neede But is this the practise of the world no verily for let a crosse come and men will not sticke to vse vnlawfull meanes for their deliuerance and so they deale when hope of gaine is offered making little conscience of fraud lying oppression c. and so making hast to be rich they ouerrunne the prouident hand of God that would lead them by ordinarie lawfull meanes Secondly hence we learne how to enioy and vse all temporall blessings foode raiment such like namely as helps and meanes to draw vs towards Gods mercie in Christ. Thus did Iacob Gen. 28. 20. 21. If God will be with me and giue me bread to eate and clothes to put on then shall the Lord be my God Ioh. 6. 27. Christ bids those whome he had fed miraculously when they sought him afterward for outward things that they should not labour for that foode which perisheth resting therein but for that which endureth vnto euerlasting life leading them from bodily care and labour to that which is heauenly and spirituall To come to the petition wherein we will handle first the necessitie of it then the meaning and lastly the vses For the first This petition may seeme to be needlesse for they that make it are Gods children who haue all their sinnes forgiuen them both past present and to come Ans. This indeed must be the daiely petition of all Gods children in this world and the necessitie of it is great for howsoeuer in the purpose of God all sinnes are pardoned to true beleeuers yea all sinnes past repented of are so forgiuen that they shall neuer be againe imputed yet sinnes present and to come are not actually pardoned till they be repented of This experience teacheth for who can feele the assurance of mercie for any sinne committed before he haue repented of it and though true repentance once had set vs for euer in Gods fauour yet it must bee daiely renued for our daiely falls or els we cannot know it to be true Hence it is that Paul intreats the Saints of God in Corinth though they had
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
condition of man in this life whereby in Christ he enioyes the fauour of God and hath right to euerlasting life This very estate of man is in Scripture called the kingdome of God and the kingdome of heauen because whosoeuer is in this estate hath sure right and interest to Gods glorie in heauen and God here rules in him as a king ruleth in his kingdome The kingdome of God is onely one and yet it hath two degrees the first in grace and the second in glorie The kingdome of grace is that spirituall regiment which God exerciseth in man or in his Church by his word and spirit in this life and it is the first step or entrance into Gods heauenly kingdome The kingdome of glorie is the full fruition of immediate fellowship with the blessed Trinitie by meanes of Iesus Christ in the highest heauens after this life Now both these degrees are here vnderstood by the kingdom of God The second thing to be thus sought for is his righteousnesse that is the righteousnesse of God and not as some translate it the righteousnesse thereof that is of Gods kingdome for the wordes will not beare that translation And the seeking of Gods righteousnesse is here added for speciall cause to let vs see by way of explication when we haue obtained for our selues the kingdome of God for Gods kingdome standes in righteousnesse and then doth God rule in man when hee makes him partaker of his righteousnesse Now by righteousnesse of God wee must here vnderstand the obedience which Christ our mediatour performed for vs in fulfilling the law and in his sufferings This is the very ground-worke and foundation of Gods kingdome among men hereof Paul speaketh oft Rom. 1. 17. For by it that is the Gospel the righteousnesse of God is reuealed from faith to faith and Rom. 3. 21 22. Now is the righteousnesse of God made manifest c. and 2. Cor. 5. 21. God made him to be sinne for vs which knew no sinne that wee might be made the righteousnesse of God in him And it is so called for diuers respects First because it is freely giuen vs of God to be our righteousnesse in his sight and man cannot attaine vnto it of himselfe by any worke of nature or of grace without the gift of God Secondly because God will accept this obedience of Christ at the day of iudgement for his elect as satisfying his iustice and the rigour of the law which no righteousnes of man can doe Thirdly because it is the righteousnesse of that person who is God for Christ is both God and man and though he obeyed the law and suffered death as he was man yet that obedience was performed by that person who was also God Adams righteousnesse by creation was in himselfe but he lost it by his fall but our righteousnes is in Christ out of vs and therefore he is said to be made righteousnesse vnto vs of God But how should we get this righteousnesse seeing it is in Christ Answ. It is made ours by imputation for when wee truely repent of our sinnes and beleeue in Christ God accepts the obedience of Christ for vs as if wee had perfectly satisfied his iustice and done his will in our own persons Now with this imputed righteousnesse wee must vnderstand and ioyne the fruite hereof in vs which is sanctification or renued holinesse whereby we are enabled to walke before God in new obedience bringing forth the fruits of righteousnesse for these two are neuer seuered whom God iustifies by the righteousnesse of Christ them he sanctifies by his spirit The full meaning then of Christs commandement here is this First seeke c. that is aboue all things in this world let your principall care bee to procure vnto your selues the kingdome of God that is that state of grace whereby you may enioy Gods fauour in Christ being iustified by his obedience and sanctified by his spirit whereby you walke in good workes The vse First by this commandement of Christ to seeke Gods kingdome we may gather that by nature we are all out of Gods kingdome destitute of the grace and fauour of God and indeed vnder the power of Satan and in his kingdome of darkenesse This the holy Ghost shews in calling Satan the god of this world 2. Cor. 4. 4. and the prince of this world Ioh. 12. 31. because all the world naturally are vassals vnto him yeelding him homage in the workes of sinne and therefore is he called the prince that ruleth in the aire that workes in the children of disobedience And this naturall miserie is iustly come vpon vs for seeing we refuse to yeeld subiection vnto God in his kingdome are we not worthily left to the power of Satan to bee made his slaues and drudges Now that men liue naturally out of Christs kingdome may appeare by the course of their liues for howsoeuer most men can bee contented to beare the badge of Christ in outward profession hearing the word and receiuing the sacraments yet in heart and life they doe homage to the deuill for they pull their neckes from the yoake of Christ and runne with greedinesse to the workes of sinne they account a strict endeauour after morall obedience to be curiositie and precisenesse and when they be dehorted from vnlawfull gaine and vaine pleasures they wil not heare not consent whereby in effect they say to God with wicked men in Iob Depart from vs we desire not the knowledge of thy waies and with the wicked citizens wee will not haue this man to raigne ouer vs. Secondly here Christ would teach vs that our principall care aboue all other things must be to win for our selues the kingdome of God I shall not need to prooue this to be our dutie seeing it is the onely thing which Christ here intends to commend vnto vs and that by expresse command But some will aske how we shall win and get for our selues the kingdome of God Answ. We must doe three thinges for the obtaining of it First we must come to the place where this kingdome is to be found Secondly we must then enter into it Thirdly we must waite for the full possession of it For the first This kingdome is not to be found in all places but there onely where God doth manifest and reueale the same to the sonnes of men and that is in the assemblies of the Saints where the publike ministerie of reconciliation is dispensed for there God holds out his scepter and offers himselfe to bee a Lord and king vnto men and therefore Dauid calls this ministerie of the word the rod or scepter of Gods power Psal. 110. 2. and in the parable of the sower Matth. 13. 19. the Gospel preached is called the word of the kingdome because hereby God reueales this kingdome vnto men and translates them into it Colos. 1. 13. And for the same cause in the parable of the
that is wisedome it selfe how to order our selues in seeking for all temporall blessings needfull to this life namely we must first seeke Gods kingdome and his righteousnesse in the performance of those duties that may bring vs thereunto and then all these needefull things for this life as food and raiment shall be cast vnto vs in the sober vse of ordinarie meanes The reason hereof is plaine for Gods kingdom is mans chiefe good and happinesse and all temporall blessings depend thereupon as appurtenances to the principall as it were intailed thereon and therefore he that would haue these dependants must get vnto himselfe the kingdome of God which is the principall While the arke of the couenant was in Obed Edoms house God blessed him and all that he had 2. Sam. 6. 11. How much more then shall God blesse them that receiue his holy spirit to rule in their heart by grace for as Dauid sâ—ith the godly man shall be like a tree planted by the riuers of water and whatsoeuer he doth shall prosper By the blessing of God we haue had his kingdome among vs for many yeares in this nation and God hath giueÌ„ vs with it peace protection with great abundance of temporall blessings Indeede God hath sundry waies corrected vs and laid his heauie hand vpon vs in sundrie iudgements as plague famine c. and often shaken his rodde at vs in the hand of our enemies and all because we haue not receiued the word of his kingdome nor yeelded obedience to it as we ought yea and we may feare the fulnesse of his wrath vnlesse we repent and amend of this sinne especially But if wee would set our selues to seeke this kingdome wee needed not to feare the want of any needfull blessing for so God promised to his people to giue them aboundance of all things if they would obey his commaundements which are the lawes and statutes of his kingdome Deut. 21. 1 2. c. This point then is to be obserued for our direction in particular Art thou a poore man and wouldest haue sufficient foode and raiment for thy temporall life then first set thy heart to seeke Gods kingdome follow the word and labour therein for regeneration and new obedience and doubt not but if thou be vpright and diligent in thy lawfull calling thou shalt finde sufficient for this life Quest. If this bee the way to get sufficient how comes it that we haue so many beggars that wander vp and downe from doore to doore Answ. They are for the most part a cursed generation which haue no regard to Gods ordinances either for their soules or bodies they ioyne not themselues to any setled congregation for the obtaining of Gods kingdome and so this promise belongs not to them but God suffers them to wander in an idle course all their life long destitute of this blessing to eate their own bread Againe art thou a rich man and wouldest continue in that estate to thine owne confort and for the good of those that depend vpon thee then set thine heart to seeke Gods kingdome with a speciall care seeke to plant religion in thy familie and thou and thine house shall flourish Art thou a student and desirest the blessing of God vpon thy labours with all things sufficient to thy state and calling then first seeke Gods kingdome and righteousnesse labour for righteousnes and true holinesse and God will lade thee with his blessings In a word whatsoeuer thou art magistrate minister merchant trades-man c. man or woman young or olde and desirest Gods blessing for thy selfe or any that belong vnto thee remember the practise of this dutie and vse the lawfull meanes which God laies before thee in thy calling and nothing doubt but though all meanes faile yet God will send sufficient Secondly this promise of temporall blessings vpon the faithfull seeking of the kingdome of God lets vs see that foode raiment and all things needefull for this life are appurtenances and dependants on Gods kingdome that is such things as ouer and besides his kingdome God will giue to them that principally seeke his loue and fauour by the righteousnesse of Christ and labour for grace and sanctification by his spirit for if hee haue giuen vs Christ how shall hee not with him giue vs all things also Roman 8. 32. The consideration hereof serues for speciall vse I. To discouer vnto vs the preposterous course that men take in seeking for temporall blessings for most meÌ„ generally neglect the maine good which is Gods kingdome wholly addict themselues to seeke the things of this life they take little or no thought for the eternall state of their soules but spend their wit and strength in prouiding for their bodies which is nothing else but to gripe at the shadow and to let the substance goe Wherein we shew our selues foolish and simple like to little children who are better pleased with the gift of a nut or an apple then with the promise of rich reuenues or great inheritance II. This teacheth vs with what minde we must seeke the temporall blessings of this life namely with the same honest minde wherewith wee seeke the kingdome of God for they are appurtenances therevnto and depend vpon it and therefore with an vpright heart we must onely vse lawfull meanes moderately for the getting of them And when we haue them this may direct vs in the right ende whereto we must vse our temporall blessings namely to the furtherance of our selues and others towards the kingdome of God so wee honour God with our riches as Salomon biddes vs Prou. 3. 9. III. This teacheth vs that they which haue no right to Gods kingdome nor part in Christs righteousnesse haue no good interest into any temporall blessings as food raiment and such like for they are dependants vpon Gods kingdome and righteousnes As for the heathen before Christs comming Turks and Pagans and all profane persons that liue in the Church at this day who both heretofore now also doe enioy temporall blessings in great abundance this we must know that they haue thereto a ciuil right by Gods permission so as it is sin without good cause to depriue them thereof but yet of themselues they are but vsurpers in regard of true title sanctified vse before God for by AdaÌ„s fall we lost our right soueraigntie in the creatures it is only restored renued iâ— Christ so as they which haue not part in Christ caÌ„not haue this true title This we must obserue first to instruct our selues the better in the knowledge of our own miserable state by nature for what wretched creatures are wee that cannot make good claime nor title before God to the apparel vpon our backs nor to the meate we put into our bellies nay of our selues we haue not right to the breath we drawe in at our nosthrils And out of question this is the state of euery naturall man
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
of God v. 27. Use. 1. Hence we learne that grace is giuen not to the idle but to them that vse the good meanes ordained of God for the obtaining of grace as the holy exercises of the word in hearing reading meditation and humble and earnest praier and therefore if we would haue grace we must diligently exercise our seluos in these means for faith comes by hearing Rom. 10. 17. And Gods children in all ages haue vsed the meanes to get grace Lament 5. 21. Turne thou vs O Lord vnto thee and we shall be turned and Dauid is plentifull in the meanes whereby he abounded in grace Psal. 119. 33. Teach me O Lord the way of thy sbatutes and verse 99. I haue bâ—d more vnderstanding then all my Teachers for thy restimonies are my meditation So Christs Disciples did not onely heare him preach but desired to bee instructed in those things which they knew not Matth. 13. 36. Declare to vs the meaning of the parable also they prayed him to increase their faith Luk. 17. 5. Here then we may see the cause of that ignorance and want of grace which abounds in the world namely contempt or negligence in the meanes which God hath ordained for the obtaining of grace for the heart of the negligent is like the field of the sluggard that hath no corne in it but is ouer-growne with briers and thâ—â—nes Secondly this serues for the comfort of those that haue as yet but the beginnings of grace in small and weake measure they must not bee discouraged for God hath plentie of grace in store if they can but find and feele their want of grace and lament it vnto God vsing the meanes of the word praier to get supply here is a promise of the holy Ghost who is the storehouse and fountaine of all grace Thirdly this serues for a good ground to confute sundrie â—rrours as first the opinion of vniuersall grace wherby some hold that euery man may be saued if he will for the promise of the holy Ghost without which none can be saued is not vniuersall but here made with restrâ—int to those that aske according to Gods will which none can doe without the spirit which must teach vs to pray in faith without which wee receiue nothing from God Iam. 1. 7. Secondly this ouerthroweth the fond conceit of Anabaptists and Familists which looke for the spirit by reuelation and not in the exercise of the word and praier But we must looke to the meanes in which God giues the spirit and out of that meanes we are more subiect to the delusions of Satan then to the operation of the holy Ghost Thirdly this also confuteth the errour of the Church of Rome who teach that a man by the good vse of the gifts of nature may come to obtaine the gifts of the holy Ghost But there is no larger promise then this in all the Scripture where the gifts of the holy ghost are promised to the exercise of the gift of praier in faith which we cannot doe by nature but by grace And besides when we aske in faith by grace this is no cause of the gifts of the spirit which wee receiue but onely a discharge of our dutie in the exercise of the meanes which God hath appointed whereupon followeth the increase of grace yet no way of our merit but from Gods free mercie and his bountie Verse 12. Therefore whatsoeuer ye would that men should doe to you euen so doe ye to them for this is the Law and the Prophets This verse containes the fourth part of this Chapter concerning equitie and instice And it consists of two branches a commaundement Whatsoeuer ye would c. and a reason for this is the Law and the Prophets For the first The meaning The commandement is propounded in a forme of speech that hath reference to some thing going before Therefore whatsoeuer c. and yet it seemeth very hard that it should depend either vpon the doctrine of praier or of dispensing the word or of rash iudgement Why then is it said therefore c. Some thinke it is to be referred to the doctrine of Iustice which was deliuered in the fift Chapter but that is scarse probable because so many different points of doctrine are handled betweene Others thinke that it doth not depend of any thing that went before but that the word therfore doth abouÌ„d and this is more probable for such particles doe sometimes abound Ioh. 1. 20 he denied and said because â— I am not the Christ where the word because doth abound Now though the word therefore doe abound yet it is not without his vse for it imports that the doctrine here deliuered is a speciall doctrine and a maine conclusion inferred vpon diuers particular duties of Iustice before deliuered in the whole Sermon Whatsoeuer It may seeme that this ought not to be so for many desire and wish euil vnto themselues as children that they may haue their wils to take their pleasure and not be held in subiection vnto their parents or held to good education and so idle persons wish euill vnto themselues for they would not bee set a worke Wee are therefore to know that this must not be vnderstood of euil wishes but of a will and desire wel ordered either by grace and according to the written word or at least by the light of naturall knowledge and conscience so that Christs meaning is this as if he had said Whatsoeuer thing either by the light of nature and conscience or by direction from Gods word you would wish that men should doe to you that doe ye vnto them The commaundement thus explaned containeth two things I. The thing to be ruled and ordered namely our actions to other men II. The rule it selfe that must order all our sayings and doings towards others to wit that desire of iustice equity which euery man by nature would haue others shew to him in all things In this commaundement our Sauiour Christ would let vs see a notable propertie of our corrupt nature namely that we are forward and diligent to exact iustice and equitie at other mens hands towards vs but flacke and backeward to yeeld the same to others againe In other mens doings towards our selues wee are masters able to teach them what they ought to doe but in our owne dealings toward others wee are scarce schollers that will learne their dutie we our selues would be reuerenced and commended but we hardly doe the like to others Secondly here we are taught to auoyd all practises whereby wee might hurt our neighbour either in body goods or good name as lying slaundering vsurie oppression and such like this naturall reason might teach vs for wouldest not thou haue others to defame hurt or oppresse thee then doe not this to them for the rule is not doe as men doe to thee but doe to others as thou wouldest haue them doe to thee
how to correct and reforme our foolish conceite we haue of men in the world We thinke of those that haue worldly wisdome to be able to goe beyond others in the greater affaires of this life that they are the onely men deseruing best place of gouernment both in Church and common wealth But we must know that these men though they haue neuer so good heads for the things of this life yet if they faile in the knowledge of this dutie to God or in the practise thereof are here by our Sauiour Christ noted with the brand of follie The rich man in the Gospel had notable forecast for the augmenting of his wealth when his substance increased he could pull downe his barnes and make them greater but yet because he failed in the maine point of his saluation he is noted for a rich foole Luk. 12. 20. And therefore in all sorts and estates of men he is the wisest who hath grace to know and answerably to obey the will of God II. This must excite vs to a carefull endeauour after true obedience to God in all his commandements We all desire to be freed from the reproach of folly among men and we take it for a great disgrace to be counted fooles well if we would auoid this ignominie indeede let vs be willing to heare and carefull to obey the word of Christ both in thought word and deede otherwise let men iudge as they list God will account vs fooles III. Point The practise of this follie which consists in this that he builds his house vpon the sands whereby is signified another thing concerning the soule namely to build our saluation vpon insufficient foundation and that doth euery hearer of Gods word that makes not conscience of obedience for profession is as it were the erecting or rearing of an house and the not performing obedience withall is the setting of this house vpon the sands There be three sorts of men that thus build vpon the sands I. The Papist that will be iustified and saued by Christ but yet withall he must haue works of grace to concurre for the increase of his iustification and for the accomplishment of his saluation Now this is to build vpon the sands when we ioyne workes with Christ in the matter of saluation for though Christ be a sure rocke in himselfe yet if we will fortifie him by our works we fall from this rocke into perdition and our foundation is no better then sand Gal. 5. 2. Behold I Paul say vnto you that if you be circumcised Christ shall profit you nothing and v. 4 Ye are fallen from Christ whosoeuer will be iustified by the law in which â—laces the Apostle labours to ouerthrow the opinion of the Galatians learned of the false Apostles which was to ioyne works with Christ in the matter of iustification Rom. 9. 32. Christ became vnto the Iewes a rocke of offence when as they would be saued by the works of the law A second sort that build vpon the sands are the common Protestants by whome I meane such as beare the name of Christians and yet rest themselues contented and satisfied with their ciuill liues thinking that because they abstaine from outward euill and grosse sinnes and doe no man wrong therefore God will hold them excused whereupon they professe religion more for obedience to the lawes of men then for conscience to God But this will not serue the turne these men though they professe Christ outwardly yet in deede they denie him for by their course though it may be they thinke not so they will needes become Sauiours and so Christs vnto themselues which thing they doe when as they stay themselues on their owne ciuill life The Scribes and Pharisies for outward actions were very godly and many of them liued vnblameably but yet Christ saith to his Disciples Math. 5. 20. Except your righteousnes exceede the righteousnes of the Scribes and Pharisies ye cannot enter into the kingdome of heauen 1. Cor. 4. 4. I know nothing by my selfe saith Paul and yet I am not thereby iustified this was a notable thing for a man to walke so vprightly in his calling that his conscience could not accuse him of any offence against God or man and yet this is nothing in the matter of Iustification because euery man therein must answer to God The third sort of those that build vpon the sand is the Protestant that is more forward in religion then the former I meane such as doe heare the word and receiue it with ioy bringing forth some good fruit thereof It had beene hard I must confesse to haue called such men foolish builders vnles Iesus Christ had reuealed them to be such and yet that these doe build on the sand it is plaine in the parable of the seede that fell on stonie ground Luke 8. 13. whereby are resembled such men as heare Gods word and receiue it with ioy and bring forth some fruit but yet in the time of temptation doe fal away for though they professed Christ yet they were not founded on him they wanted sound humilitie and true faith which want in the time of peace they could not espie Uses I. Seeing that men which heare and receiue the word of God with ioy may build on a fandie foundation we must pray to God for this one blessing that he would write his word in our hearts by the finger of his spirit as he writ the law on the tables of stone in Mount Sina for our hearts are deceitfull and will counterfeit grace till the time of triall come now God hath promised this blessing to his Church in the new Testament and therefore we must pray for it that hauing his law written in our hearts we may be the doers of it II. This must mooue vs to looke vnto the deceitfulnes of our hearts for faire shewes will not serue the turne in time of triall and our hearts be deceitfull aboue all things for when a man shall receiue the word with ioy and bring forth some fruit thereof how should he not thinke himselfe to be in a good case and yet in time of triall this will disappoint him and deceiue him Wherefore we must looke that in our profession we carie a true heart vnto God and to our selues and for this cause must see that we be throughly humbled in our selues for our sinnes that we may make God and his feare to be our chiefe treasure for which cause we must remember that we are not our owne but Gods and so must not haue the disposing of our selues but subiect our selues wholly to his will in all things and if thus we make him our treasure we shall be sure to make him our rocke also III. We must not content our selues only to know Christ to be our Sauiour and to imbrace religion in profession but we must labour further to feele in our selues the power of Christs death to mortifie sinn in vs and
of the word so did Paul 2. Cor. 4. 2. 3. in such plainenesse deliuer the word of God that if it were hid he saith it was hid to them which perish The third circumstance is the obiect of their astonishment that is his doctrine They were astonied at his Doctrine This teacheth vs that the word of God must be so deliuered that the Doctrine it selfe may affect the hearers It is a carnall thing for a man so to preach as the consideration of his wit of his memorie of his eloquence of his great reading may affect the hearers many worthy parts no doubt were in our Sauiour Christ for which he might well be admired and yet in the dispensation of his word he labours by his doctrine onely to affect his hearers and so must all they doe that will be followers of Christ. II. Point Thus much for the fruite of Christs sermon Now follows the cause thereof which is Christs authoritie in teaching v. 29. for hee taught aâ— onâ— hauing authoritie not as the Scribes This authoritie in Christâ— ministerie was caused from three things I. From the matter of his sermon II. From the manner of his deliuerie III. From the things that accompanied his teaching I. The matter of his sermon was the incomparable excellencie of heauenly doctrine thus much his enemies the Scribes that came to tempt him did confesse Mar. 12. 14. Master thou art true and teachest the way of God truly And this was long before confirmed by Moses who deliuered the promise of Christ vnto the people into whose mouth God would put his word Deut. 18. 18. and Ioh. 7. 16. Christ confesseth that his doctrine was not his owne but his fathers that sent him II. The manner of his teaching was heauenly and this shewed it selfe in sundrie things for I. Christ taught in his owne name as a Lord of his doctrine and not as a messenger or interpreter thereof as the Prophets were II. His speach and deliuerie was with speciall grace Luk. 4. v. 22. The people wondred at the gratious words that proceeded out of his mouth wherein he expressed his humilitie his meekenes loue mercie and compassion plainly shewing by his speech that he was indued with all gifts of the spiâ—â—â— aboue measure in this regard it is said Isa. 50. 4. God gaue him that is Christ the tongue of the learned to be able to speake a word in due season for the comfort and appeaâ—ing of a distressed conscience which no man but Christ is able to doe III. As he deliuered the word vocally vnto the outward â—are so hee was able by the power of his Godhead to make his hearers giue attendance and to receiue and beleeue that which he taught And lastly his zeale for his fathers glorie and his earnest desire to bring the soules of men vnto saluation which were principall ends of his ministery did also adde grace and authoritie thereto III. The things that went with his doctrine did also cause authoritie in his ministerie and these were two I. Miracles as curing the sicke and casting out deuils which did greatly confirme his doctrine vnto his hearers Mark 7. 37. when hee had cured one that was both deafe and dumbe the people were beyond measure astonished II. An vnblameable life for hee was Iesus Christ the righeous who performed all things that the law required fulfilling the will of God in suffering and suffering in his obedience Further note the phrase in the originall it is said here Hee was teaching that is it was his vsuall manner and custome thus to preach with authoritie Herin Christ is a notable presideÌ„t vnto vs for sundrie duties First hereby euerie minister of Gods word is taught to maintaine the credit of his ministrie and to preserue the same from contempt especially in his owne place and in his owne person though Christ were here in a meane and base estate yet he would not suffer his calling to be contemned but gets grace therevnto And Paul chargeth Timothie to see that no man deâ—pise his youth 1. Tim 4. 12. and to Titus he giues the like commandement Tit. 2. 15. These things speake and exhort and rebuke with all authoritie See that no mâ—â— dispiâ—e thee Now in the example of Christ we shall see how this is done not by outward pompe and estate or by earthly meanes but by truth and soundnesse of doctrine by zeale for Gods glorie and for the good of mens soules and by an vnblameable life Secondly hence also Gods ministers if they wil be followers of Christ must learne not onely to â—each sound and heauenly doctrine but to obserue therein a diuine and spirituall manner of teaching 1. Cor. 2. vers 4. and 13. Paul saith his preaching was not in humane wisdome but in the plaine euidence of the spirit comparing spirituall things with spirituall things which is then done whâ— the people may acknowledge the grace of God in the teacher As it is said of the ignorant man who is rebuked of the Prophets 1. Cor. 14. 25. Hee falls downe on his face and saith plainely God is in you indeedr There is great difference to be made betweene discoursing in Philosophie which may be done by humane wit and preaching in diuinitie Hee that can discourse well in Philosophie cannot therupon presently preach dispense the word of God aright for preaching is a spirituall dutie which cannot be performed by naturall gifts only The Prophet Isay must haue his tongue touched with a cole from Gods altar before hee could speake and vtter Gods word vnto the people and Paul the most famous of the Apostles desireth in all his Epistles to be praied for that his mouth might bee opened whereby he doth signifie that to deliuer wholesome doctrine in spirituall manner for the glorie of God the good of his people is a great matter and cannot by naturall gifts be attained vnto And indeed this is that teaching which saues the soule affects the heart of him that belongs to God which is the thing that euery minister of Gods word ought to labour for Thirdly seeing Christ in his preaching doth maintaine the authoritie of his ministerie euery man in his place is taught to maintaine and preserue the dignitie of his profession We are all of vs by our profession Christians and by baptisme the sonnes and daughters of God now our dutie is to walke worthie this our calling to take heed wee bring it not into contempt It is a most hainous wickednes for any man to bring a slaunder vpon the name and religion of God and yet nothing is more frequent in this our age for men will needs â—e christians in profession and therefore will receiue the sacraments which be the highest top sailes of all profession and yet in their liues they are profane and liue as they list yea and if others will not ioyne with them in their wickednes they will not spâ—râ— to scorne
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.