Thirdly in Christs addressing of himselfe to speake all persons must learne to make conscience both of silence and of speech this wee shall doe if by silence we close vp our lippes till wee haue iust matter to speake of tending to the glory of God or the good of our brethren and beeing so prepared vpon fit occasion and in due time we may vtter our minde we must remember that Christ left himself an example that we should follow his steppes and also consider that of euery idle word that we shall speake we must render account vnto God If this were knowne and beleeued there would not be so many sinnes in words by cursing swearing vaine and idle speaking as there be Thus much of the Preface Now we come to the matter of this Sermon beginning at the third verse of this Chapter and so continuing to the 28. verse of the 7. Chapter And it may be diuided into 12. heads or places of doctrine The first whereof concerneth true happinesse or blessednesse from the 2. verse of this Chapter to the 13. wherin are propounded sundry rules directing men to attaine thereunto The scope of them all must bee considered which in generall is this Our Sauiour Christ had now preached two yeares among the people and thereby had wonne many to become his Disciples and among the rest his 12. Apostles to all whom hee promised happinesse and life euerlasting if they would continue in the faith and obedience of his word Now though they beleeued in him yet they still remained in the same state for outward things and became more subiect to outward miseries then before so as if they iudged of happinesse by their present outward estate they might easily suspect the truth of Christs doctrine and thinke he had deceiued them because he promised them happinesse and yet for outward things their case was farre worse then before they knewe him This our Sauiour Christ considering doth here goe about to remooue this false conceit out of their minds and for this purpose deliuereth this doctrine vnto them in the first generall head of his sermon that true happinesse before God is euer ioyned yea couered many times with the crosse in this world Whereby hee strikes at the roote of their carnall conceit who placed true happinesse in outward things and looked for outward peace and prosperitie vpon the receiuing of the Gospel As this is the scope of the doctrine following so it stands vs in hand to learne the same and to finde experience hereof in our owne hearts that true comfort and felicitie is accompanied with manifold miseries in this life Indeede carnall wisdome deemeth them happie that enioy outward peace wealth and pleasure but this conceit must be remooued and Christs doctrine embraced who ioyneth true happinesse with the crosse Secondly this serueth to teach vs patience in affliction for it is Gods will to temper happines and the crosse together now this puts life into an afflicted soule to thinke that Christ will haue his felicitie inioyed and felt in outward miserie Thus much of this head of doctrine in generall now we come to the branches thereof Vers. 3. Blessed are the poore in spirit for theirs is the kingdome of heauen Here is Christs first Rule concerning happinesse wherein obserue two points first the parties blessed the poore in spirit secondly wherein this blessednesse consists for theirs is the kingdome of heauen Before we come to these parts seuerally note in a word the forme of speech here vsed they that are ledde by humane reason will rather say blessed are the rich for theirs are the kingdoms of the world But Christ here speaks the flat contrary saying blessed are the poore for theirs is the kingdom of heauen which is infinitely better then all the kingdoms of the world whereby we may see that the wisdome of this world is foolishues with God and the ordinarie conceit of man flat opposite to the sauing doctrine taught by Christ. Blessed are the poore in spirit The word translated poore doth properly signifie a begger one that hath no outward necessaries but by gift from others but here it is more largely taken not onely betokening those that want outward riches for S. Luke opposeth these poore to the rich in this world but also those that are any way miserable wanting inward or outward comfort and such an one was Lazarus that lay begging at Dives gates What is meant by poore in spirit is plainely expounded Isa. 66. 2. where the Lord saith I will looke to him that is poore and of a contrite spirit and that trembleth at my words Christs meaning then is this that those poore are blessed who by meanes of their distresse through want of outward comforts are brought to see their sinnes and their miserie thereby so as finding no goodnesse in their hearts they despaire in themselues and flie wholly to the mercie of God in Christ for grace and comfort as Lazarus did to Diues gates for outward reliefe Seeing Christ doth thus set out the person that is truly blessed let vs see whether we be in the number of these poore ones Indeed we haue many poore among vs some that by excesse and ryot haue spent their substance and others that through idlenesse increase their want as the wandring beggars a sinnefull and disordered people who ioyne themselues to no Church but none of these can by their pouertie make iust claime to true felicitie The blessed poore are poore in spirit and this pouertie we must finde in our hearts if we would knowe our selues to be truely happie but after triall this will be found much wanting for first if men liue outwardly ciuill and keepe themselues from grosse sinnes this thought of pride takes place in their hearts that they are righteous and they perswade themselues with the young man in the Gospel that they can keepe Gods commandements Secondly let worldly wants befall men in body goods or name and they are grieued yea their soules are full of sorrow but for spiritual wants as blindnesse of minde hardnesse of heart vnbeliefe and disobedience their hearts are neuer touched Now whence comes this but from that pride of heart whereby they blesse themselues in their estate and thinke all is well with them in respect of their soules so that true it is pouertie of spirit is hard to be found We therefore must search our selues and labour to feele our spirituall wants and looke how Lazarus lay for his bodie at Diues gates so must wee lie at Gods mercie gate in Christ for our soules abandoning this pride of heart and acknowledging that there is no goodnesse in vs of our selues for the straite gate of heauen cannot receiue a swelling heart that is puffed vp with pride And to induce vs vnto this good dutie let vs consider the gratious promises made to them that be poore in spirit they are called Gods poore hee
in obeying the voice of his word And because this exposition is generally receiued I will not stand to prooue it this onely we must remember that here wee pray not to performe obedience equall in measure and degree to the obedience of the Saints Angels in heauen but such as is like vnto it for this note of comparison here imports a likenesse and resemblance and not equalitie Now this likenesse here stands in 4. things First in cheerefulnesse willingnesse for the holy angels obey the commandement of God freely and readily without murmuring or constraint for this cause they are said to come and stand before God Iob. 1. 6. and to behold his face Matth. 18. 10. to expresse their voluntarie seruice vnto God and so should Gods children obey God as Paul speaketh of Philemons beneficence it must not be as it were of necessitie but willingly As in the case of Almes-giuing God loues a cheerefull giuer so in all obedience he likes a cheerefull doing and therefore hee saith if there be first a willing minde it is accepted according to that a man hath In this regard Peter besought the Elders to feed the flocke of God depending on them and to care for it not by constraint but willingly not for filthy lucre but of a readie minde and the Apostle Paul saith If I doe it willingly I haue a reward This vertue the Prophet Dauid expressed notably Psalm 40. 6 7 8 when God as it were bored newe eares in his soule then he said Lâ—â— I come I desired to doe thy will Secondly in Prioritie for the Angels preferre to doe the will of God before all other things and therefore they are said to stand in his presence continually as it were waiting vpon his pleasure and the like affection for obedience vnto God must be in all his children This Abraham notably testifies when at Gods command he would haue killed Isaac testifying thereby that he preferred obedience vnto God before the deerest thing in the world this also wee may see in Dauid Psalm 119. 14. I haue had as great delight in the way of thy testimonies as in all riches and verse 127. I loue thy commandements aboue golde yea aboue much fine gold and in our Sauiour Christ who said when he was wearie and hungrie My meate is to doe the will of him that sent me and to finish hâ—â— worke Iohn 4. 34. Thirdly in speede and quickenesse for the Angels doe Gods will without all delaie or slackenesse which the Scripture signifies by their wings and flying which it ascribeth vnto them and the like alacritie should Gods children shew in their obedience vnto God Psal. 119. 60. I made hast and delaied not to keepe thy commandements Fourthly in faithfulnesse the Angels doe not Gods will by halues or peace-meale but throughly and perfectly wherein soeuer God imployeth them and so should wee bee faithfull in doing Gods will endeauouring to yeeld sincere obedience not to some but to all Gods commandements which concerne vs Psalme 119. 6. I shall not bee confounded when I haue respect vnto all thy commandements 2. Kings 23. 25. King Iosias turned to the Lord with all his soule with all his heart and with all his might according to all the law of Moses an example to be followed of all Gods children that so they may be like to the blessed Angels The 1. Use. Wants to be bewailed First this patterne of Angelicall obedience here propounded for our imitation must teach vs to acknowledge and bewaile the naturall hardnesse deadnesse and vntowardnesse of our hearts in yeelding obedience vnto the will of God if wee feele not this dull and vntoward heart we may suspect our selues of the want of grace for euery gratious heart feeles it more or lesse and bewailes it vnto God and so must we doe if we say in truth Thy will be done in earth as it is in heauen Secondly wee must here also bewaile the want of sinceritie and faithfulnesse in doing Gods will our maymed and halte obedience shewes how farre we come short of this Angelical example many content themselues with the outward seruice of the bodie and neuer regard the inward worship of the heart and others haue respect to outward duties of pietie that concerne God but for vprightnes and mercy towards men they little regard this the Angels doe not 2. Use. Graces to be desired Hereby also we must learne to pray for the spirit of freedome whereby we may be deliuered from the bondage of corruption and so may the more freely and cheerefully and heartily endeauour to doe Gods will Psal. 51. 12. Restore to me the ioy of thy saluation and stablish me by thy free spirit the holy Ghost is therefore called the free spirit because it giues liberty from the bondage of sinne and makes the heart free and forward and cheerefull in Gods seruice for where the spirit of the Lord is there is libertie 2. Cor. 3. 17. 3. Vse Duties to be practised Because we must practise the good things we pray for therefore here we are taught to frame our liues to an holy Imitation of the blessed Angels Though we cannot attaine to the measure of their obedience yet we must endeauour after their manner of obedience in readinesse c. and so by following them beginne our heauen in this world This will not stand with their humour who account zeale in religion affected precisenesse but such as call God father in sinceritie must set before them the obedience of the holy Angels as a patterne for their imitation Now in them we may obscrue these things for vs to follow First they desired before Christs incarnation to looke into the mysterie of our redemption wrought by Christ 1. Pet. 1. 12. although it concerne them not as it doth vs for they neuer fell and they are established by another grace then of redemption now herein we must follow the Angels or if it were possible goe beyond them for Christ took not the Angels but the seede of Abraham his redemption concernes vs and therefore we much more must be diligent searchers out of this mysterie in the Gospel Secondly the Angels are maintainers of true religion and of the worship of God for the law was giuen by Angels Gal. 3. 19. The most of Daniels visions were shewed by an Angel and so was the reuelation vnto Iohn Reuel 1. 1. the Angels brought the Apostles out of prison to preach the Gospel sundrie times They are enemies to Idolatrie for Apoc. 19. 10. when Iohn would haue worshipped the Angel he forbad him saying See thou doe it not worship God herein also we must be followers of Angels by furthering the Gospel and true worship of God to the vttermost of our power by hindering all Idolatrie and shewing our selues enemies to all the enemies of God and of his truth Thirdly the Angels were alwaies seruiceable vnto Christ they
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
quietly alone to put his mouth into the dust and to giue his cheeke vnto the nippers Doth blessednesse belong to meeke persons hereby then wee are admonished to labour for the moderation of all our affections especially of anger hatred and reuenge and to beware of all hindrances to this blessed vertue as choller hastinesse grudging impatience vnder wrongs with all rayling reuiling chiding and brawling and all such threatning speeches which come too oft in practise that wee may forgiue but we will neuer forget yea in Action we must auoyd all quarrelling fighting contending and going to law on euery light occasion for true meekenesse admits none of all these to take place with Gods children And to induce vs hereunto consider first Christs precept and example bidding vs learne of him for he is meeke and lowely Againe consider Gods owne dealing with vs we daiely wrong him by our offences and yet he beares with vs shall we then bee so vnlike our heauenly Father that we will straight reuenge the wrongs that others doe vnto vs See Colloss 3. 12 13. As the elect of God holy and beloued put on the bowels of mercie gentlenesse lowelinesse of minde meekenesse long suffering forbearing one another and forgiuing one another if any man haue a quarrell against another euen as God for Christs sake forgaue you so doe yee Lastly the fruition and practise of this grace hath the promise of blessednesse belonging to it and therefore as we would bee happie so we must get the spirit of meekenesse into our hearts and expresse the vertue and power thereof in our liues Obiect I. Here some will say If I put vp all iniuries I shall be couÌ„ted a dastard and a foole Ans. In this case learne of Paul to passe little for mans iudgement but be carefull to get and 〈…〉 this grace of meekenesse and then Christ will pronounce thee â—â—â—ssed which ought more to preuaile with thee then all mens estimatioÌ„ in the world and so it will vnlesse thou loue the praise of men more then the praise of God Ioh. 12. 48. Obiect II. Again it will be said The more I vse to put vp wrongs the more shall I haue still done vnto me Ans. That is onely so â—â—th wicked men for who else will wrong thee if thou followe that which is good Yet say they doe thy patient suffering is praise-worthy with God and he will take the matter into his hand yea Christ Iesus who iudgeth not by the sight of the eie he will rebuke aright for all the meeke of the earth Obiect III. But yet thou saist this is the way to loose all that a man hath and to be thrust out of house and harbour Ans. Nothing lesse for Christ here saith the meeke shall inherit the earth doubt not but Christ will make good his word and therefore if thou respect these outward things labour to get and exercise the spirit of meekenesse II. Point Wherein doth this blessednes of the meeke consist namely in their inheriting of the earth And this is a great happinesse for a man to be Lord of the whole earth But how can this be true sith many of Gods dearest seruants haue beene strangers on this earth thrust out of house and land and constrained to wander in mountaines and desarts afflicted and miserable yea destitute of conuenient foode and raiment Heb. 11. 37 38. Ans. The meeke are here called Inheritors of the earth not for that they alwaies haue the possession thereof but first because God giues a meete and conuenient portion of the earth either to them or to their posteritie thus hee dealt with Abraham Isaac and Iacob they had sufficient for themselues and a promise of great possessions which their posteritie did enioy Secondly if it fall out that meeke persons die in want or banishment yet God giues theÌ„ contentation which is fully answerable to the inheritance of the earth so Paul saith of himselfe and other Apostles they were as men hauing nothing and yet possessed all things meaning through contentation with the peace of a good conscience Thirdly the meeke haue this inheritance in regard of right being the members of Christ who is Lord of all Hence Paul saith to the beleeuing Corinthians all things are yours whether it be Paul or Cephas or the world things present or things to come all are yours and ye Christs Fourthly the meeke are made kings by Christ and after the last iudgement they shall rule and raigne with him for euer 〈…〉 â—eu 5. 10. And in these two last respects the meeke are more properly said to be the inheritours of the earth Obiect Yet here it will be said againe that wicked and carnall men are oftentimes the greatest Lords of the earth as Nimrâ—d in his time and the Turke at this day Answ. The right vnto the earth is two-fold Ciuill and Spirituall Ciuill right is that which stands good before men by their lawes anâ—â—ustomes and in regard therof men are called Lords of such lands as they haue right vnto in the Courts of men and so the Turke at this day is a mightie Lord of a great part of the whole world Spirituall right is that which is warrantable and approoued with God himselfe and such right and title had Adam to all the world before his fall which he lost by his sinne both from himselfe and all his posterity but yet in Christ the same is recouered to all the elect And of this right Christ here speaketh when hee calleth the meeke inheritours of the earth in regard whereof the Turke all vnbeleeuers and vngodly persons are but vsurpers of those things which otherwise ciuilly they doe lawfully possesse Here then is an excellent priuiledge of all the true members of Christ that in him they be Lords of the earth whereby first wee may see how farre most men doe ouershoote themselues in seeking earthly possessions for the manner is without all regard of Christ to hunt after the world but this is a preposterous course these men set the Cart before the horses for seeing all our right to the earth was lost by Adam and is onely recouered by Christ doubtlesse till we haue part in Christ we cannot with the comfort of a good conscience either purchasse or possesse any inheritance vpon earth In regard of certaintie men desire to hold their lands in capite that is in the Prince as beeing the best tenure but if wee would haue a sure title and hold aright in capite wee must labour to become true members of Christ and hold our right in him for he is the Prince of the kings of the earth and Lord of all the world and till we be in Christ wee shall neuer haue an holy and sanctified right to any worldly possessions Secondly this serues for a bridle against all immoderate care for the world for if wee
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.
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
could wish and so might haue continued if he would for hee was the adopted sonne of Pharaohs daughter but yet Moses left them all and chose rather to suffer affliction with the people of God in Goshen then to enioy all the pleasures of Egypt And this he did because they were but the pleasures of sinne which hee could not enioy vnlesse hee would forsake the true feare and worship of God and all good conscience his example we ought to follow Now that we may auoid all the occasions of sinne and so put in practise this wholesome precept of our Sauiour Christ I wil here intreat of the occasions of sinne and shew withall how they may be auoyded By occasion of sinne I meane any thing that either of it selfe or by mans abuse becomes offensiue and prouoketh vnto sinne In this large acceptance an occasion of sinne extendeth it selfe not onely to such things as are euill but euen to things good and commendable in themselues which by mans abuse cause transgression against God Occasions of sinne are two-fold either giuen or taken An occasion giuen is that thing either word or action that is euill in it selfe the speaking or doing whereof stirres a man effectually to sinne Occasions giuen are two-fold either of one man vnto another or of man vnto himselfe The occasions whereby one man may prouoke another to sinne are many I will reduce them vnto sixe heads The first is badde counsell whereby one man perswadeth another vnto sinne This is a great cause of much euill in the world thus came the fall of our first parents for Sathan perswaded Eue and Eue her husband thus came the crucifying of the Lord of life for the high ' Priests and Rulers perswaded the people to aske Barrabas and to destroy Iesus Hence commeth seeking vnto wisards one friend perswades another for their outward good as they thinke yea from this bad counsel comes the common neglect of all good duties in Gods worship The second is consent or approbation of sinne and it is two-folde secret or open Secret approbation and consent is when men see sinne committed and are not grieued thereat for this cause the Apostle Paul checketh the Corinthians that they were not sorrowfull but rather puffed vp at the facte of the incestuous man whereby they did in some sort hearten him in his sinnes this is a great occasion of sinne in our daies The Prophet Dauid was of another minde his eies gushed out riuers of teares because men brake Gods lawes Open approbation of sinne is when men doe openly countenance sinners and lewd persons which make profession of badde practises this is a great occasion of many horrible impieties hereby the hands of the wicked are strengthened in their wickednesse as the Lord complaineth and this is the sinne of this age for who is so badde that hath not some patrone of his euill and some backe friend to sooth him in his sinne which makes sinne shameles and sinners impudent But all Gods children must follow Elisha who in great feruencie of spirit told Iehoram to his face though he were a king that if it had not bâ—ene for the preseuce of good King Iehosaphat he would not haue looked towards him nor seene him the Lord himselfe will not take the wicked by the hand neither can he endure that his children should helpe the wicked or loue them that hate the Lord. The third occasion giuen is prouocation vnto sinne when either by word or deed men excite or drawe on others to some euill as vnto anger reuenge hatred to drunkennesse or such like and this is a common fault of those that delight in drunken fellowship The fourth occasion is neglect of good duties vnto our brethren as of exhortation admonition instruction or rebuke Ioshua 7. Achan stole the execrable thing for himselfe alone yet all the people are charged with that fault and punished for it the cause was their neglect to keepe one another from that sinne according as God commanded theÌ„ chap. 6. 18. This is a great occasion of impietie among vs if neighbour would admonish neighbour and one brother an other sinne would not be so rife as it is But this dutie is not onely neglected of priuate men one to another but of publike persons who are more bound vnto it The Magistrate is negligent in punishing and the Minister in reproouing sinne and the master of the family carelesse in reforming those that are vnder him which causeth sinne to abound The fift occasion giuen is euill Example in the practise of any sinne whatsoener which may be knowne this is most dangerous like vnto wild fire that inflameth all places whereon it lighteth The truth hereof appeares among vs for let any one man or woman take vp a new fashion in attire and presently the same is generally receiued let a man inuent or sing a leud song and presently it is learned of all euen of little children that can scarse speake whence also comes it that crawling infants should sweare roundly and frame themselues to all impietie when they cannot speake readily but from the bad example of their Elders with whome they are brought vp Now among all men their bad example is most dangerous who make the greater profession of Religion They are like false lights vpon the shoare which lead the shippesvpon the sands And therefore such as shew any care or forwardnes in holy practises of religion must haue speciall watch ouer all their waies that if it be possible they may be blamelesse both in word and deede for all men haue an eye at them and the wicked would gladly spie holes in their coate The last occasion giuen is the priuate slandering of Gods Ministers and the disgracing of their Ministerie this is an offence as generall as the rest and it causeth many to contemne the meanes of their saluation When men meete together their common talke is of the Ministers and of their doctrine not to be edified by mutuall conference but onely to disgrace their persons and to make their ministerie contemptible but they little know what mischiefe this causeth and therefore it ought to be auoided These are occasions of sinning giuen by one man to another for the auoiding whereof which is the plucking out of the eye and cutting off the hand here commanded this Rule must be obserued We must hate and eschew the occasions of sinne as deadly poison and esteeme those persons that giue them vnto vs in that regard as ill as the deuill Thus Christ dealt with Peter his owne disciple when he went about to hinder him from doing his Fathers will in suffering for our sinnes saying Come behinde me Satan considering him in that action as if he had beene the deuill himselfe for we must know that the deuill comes not openly vnto men but cunningly conuaies himselfe in these
mooue vs hereunto I. from the necessitie hereof in Gods Church and children for Gods name is dishonoured ouer all the world In the great dominions of the Turke God is acknowledged but yet out of the Trinitie And the Iewes confessing God denie Christ The Papists in word confesse and acknowledge the Trinitie but yet by their Idolatrie they greatly robbe God of his glorie they robbe Christ of his offices and giue diuine worshippe vnto creatures And in the bosome of the Church are many Atheists blasphemers oppressors drunkards adulterers and voluptuous persons whose bellie is their God all which though they will professe God in word yet by their workes they denie him so that vnlesse Gods children seeke to maintaine and aduance Gods glorie it is like to be trampled and troden vnder foote II. There is great daunger to Gods children in omitting and neglecting this dutie for by calling they are brought neare vnto God now God will be glorified in all that come neare him if we doe not honour him according to our profession his hand will be vpon vs for his glorie in our confusion hence it was that God slew Nadab and Abihu the sonnes of Aaron for offering straunge fire before the Lord and he debarred Moses and Aaron out of the promised land because they glorified him not at the waters of strife This made the wrath of God to burne like fire against the house of Elâ— for the iniquitic of his sonnes which their father saw in them and yet staied them not and so honoured them aboue the Lord. We had neede therefore to looke vnto our selues that we glorifie God in himselfe and in his workes els his hand will be vpon vs in soule or bodie goods or calling or some other way for the glorie of his iustice for God will not loose his glorie III. If wee say Halowed be thy name with our mouth and seeke not his honour in our life we bewray in our selues damnable hypocrisie and make profession of that sinne which the Lord vtterly detesteth we esteeme very basely of dissemblers among men but much more edious is this sinne in the matters of God and therefore let the practise of our liues shew the sinceritie of our hearts when we pray for the glorifying of Gods name Fourthly this petition teacheth vs that wee our selues must bee halowed and sanctified for else we cannot halow Gods name They that beare the vessels of the Lord in his sanctuarie must be clean Isay 52. 11. How much more ought they to be holy that beare the glorious name of God When Ananias doubted of going to Paul the Lord tels him he is a chosen vessel vnto me to beare my name alluding to that state of sanctification whereto the Lord had lately called him whereby hee made him a fit instrument for the glorie of his name in the ministerie of the Gospel And the same state must we labour after if we would be answerable to that we seeme to desire in this petition We must therefore labour to be new creatures changed in minde and heart for an vnholy person cannot truely desire the glorie of God but when wee once feele the grace of sanctification then will the desire of Gods glorie breed in our hearts and we shal know how worthy the Lord is to haue all glorie giuen vnto his name Fiftly if we compare this petition with the reason wherewith Christ concludes this praier wee shall see that the praise and honour of God is the beginning and end of Christs praier and so as it were the first last thing with Christ whence we learne that wee ought to bee more frequent and plentifull in thanksgiuing vnto God then in petition and request Thus we deale with those that be bountifull vnto vs on earth we giue them many thankes for one good turne and therefore should we much more abound in thanksgiuing to our heauenly father from whom we receiue euery good gift that we enioy It beseemes not the childe of God to be alwaies and onely begging as though he had nothing but withall he must be plentifull in thanks and praise for that argues he hath a taste of Gods mercie towards him this made Dauid say Praise is a comely and pleasant thing it well becommeth vpright men to be thankefull Our life of glorie shall be spent in praising God and therefore we should invre our selues thereto in this time of grace and indeed according to our thanksgiuing is our grace little praise little grace but he that abounds in thanksgiuing abounds in Gods blessings Againe heartie thanksgiuing for that we haue is an effectuall praier for more increase Lastly the place wherein this petition is set in this praier teacheth vs to seeke the glorie of God simply and absolutely before all other things This ought to be the affection of Gods child though he should receiue no blessings from God for looke what God preferres in his direction that must we alwaies prefer in all our actions though no good should follow vnto vs thereupon for this ende God giues vs time to liue in this world that wee might glorifie God in our places and callings and hee that imployeth himselfe otherwaies profaneth Gods name and transgresseth this heauenly order here set downe by Christ who is the wisdome of his father Verse 10. Thy kingdome come The Coherence Christ hauing taught vs to pray for the sanctifying of Gods name in the former petition doth in this and the rest which follow as it were expound the same by directing vs to the meanes whereby Gods name is halowed of vs for then doe we glorifie Gods name when he sets vp his kingdome in vs and we suffer him to rule in our hearts when we doe his will depend vpon his prouidence for the things of this life trust in his mercie for the pardon of our sinnes and on his power and strength against temptation Now of them all this second hath the neerest dependance vpon the former as beeing an especial meanes thereof for men ought to glorifie Gods name on earth but of themselues they cannot doe it till God rule in their hearts by his word and spirit and so set vp his kingdome in them The meaning Gods kingdome is two-fold Generall and Speciall Gods generall kingdome is his absolute power and soueraigntie whereby he ruleth all things in heauen in earth and in hell euen the deuils themselues Psal. 103. 19. The Lord hath prepared his throne in heauen his kingdome ruleth ouer all and this wee acknowledge in the ende of this praier For thine is the kingdome Now this wee pray not for because it is alwaies euery where no creature can hinder it no not all the deuils in hell for euery creature is subiect hereunto and can doe nothing but that which God either willeth or permitteth according to his will hee worketh in the armie of heauen and in the inhabitants of the earth and none can
stay his hand nor say vnto him what doest thou Gods speciall kingdome is that whereby hee ruleth his elect and chosen people working his will not onely by them as he doth in his generall kingdome by the deuils themselues but in them also by his holy spirit and it is called speciall because it is not exercised ouer all the world but onely ouer the elect whom hee hath ordained to eternall life This speciall kingdome of God is two-folde either of Grace or of Glorie The kingdome of grace is a spiritual estate wherein God makes men willingly subiect to his written word by his spirit I call the kingdome of grace a spirituall estate both because it is principally exercised in the conscience and also because this regiment in the conscience is by the spirit of God Secondly I shew wherein it consists namely in a voluntarie subiection of the whole man in soule and bodie and spirit to the will of God reuealed in the word Psalm 110. 3. Thy people shall come willingly in the day of assembling thine armie in holy beautie And this subiection stands in three things in Righteousnesse Peace and Ioy in the holy Ghost Rom. 14. 17 18. In Righteousnes that is First in Christs righteousnesse imputed and secondly in the righteousnesse of a good conscience the ground whereof is sanctification by the spirit which Christ giues to them whom he doth iustifie In Peace that is peace of conscience towards God and peace with Gods Church yea with all creatures so farre forth as is needfull for them Now vnder peace we must comprehend loue and all duties of loue for as righteousnesse concernes the person in soule and bodie so peace respects all duties and actions of the life Righteousnesse is the root from whence springeth this peace with euery action thereof for when the heart is sanctified the life is reformed Lastly in ioy in the holy Ghost this is a fruite of both the former respecting especially the state of affliction for when a man is iustified and sanctified and hath peace towards God then ariseth in his heart a spirituall delight in God in all estates yea though great afflictions light vpon him for Gods cause yet he beareth them with inward ioy and delight knowing that the spirit of glorie of God resteth vpon him and that he shall be glorified with Christ if he suffer with Christ which things while he compareth together hee little esteemeth the afflictions of this life in respect of the glorie that shall be reuealed for the light affliction that is but for a moment causeth vnto vs a farre more excellent and eternall waight of glorie These are the branches of this spirituall subiection which whosoeuer hath is a good subiect in the kingdome of grace as the Apostle saith in the next verse he that in these things serueth Christ is acceptable vnto God and approoued of men The kingdome of glorie is the blessed estate of Gods elect in heauen whereby God in Christ becomes all things vnto them immediately 1. Cor. 15. 28. This estate of glorie is a subiection also but yet such a subiectiō as is indeed a glorious regimēt for there we raigne with Christ in whom and through whom God himselfe becomes honour peace health foode raiment and all things needfull to the perfection of felicitie Now these two beeing Gods kingdome differ thus The state of grace is the beginning and entrance to the state of glorie and the state of glorie is the perfection of the state of grace This state of glorie is the citie and the state of grace as it were the suburbs of it In this life wee liue in the kingdome of grace but the kingdome of glorie is reserued for the life to come and this speciall kingdome of God in both these estates doe we here pray for Thy kingdome This imports that there is another kingdome euen the kingdome of Satan which is a kingdome of darkenes full of all disorder and confusion through sinne which greatly hindereth annoyeth Gods kingdome of grace especially Come That is to vs men in the world and then it commeth when God doth erect establish the same in their hearts now vnto perfection it comes by 5. degrees 1. When God giues vnto men the outward meanes of saluation wherein he doth reueale his grace fauour in Christ as the Gospel preached which is therefore called the word of the kingdome Matth. 13. 19. And so Christ hauing relation to his preaching which he confirmed by miracles among the Iewes saith The kingdome of God is come vnto you Luk. 11. 20. and beeing demaunded by the Pharisies when the kingdome of God should come he tels them it was among them Luk. 17. 21. meaning that it was brought vnto them by the ministerie of Iohn Baptist of himselfe and of his Disciples although indeed it were without profit to many of them 2. When the word preached inlightens the minde so as a man knowes and vnderstands the mysterie of the Gospel which is the law of this kingdome 3. When a man is thereby regenerate and so brought into this kingdome for by regeneration we haue effectuall entrance into the state of grace wherein Christ rules in vs by his word and spirit and wee yeeld subiection vnto him 4. At the ende of this life when the bodie goeth to the earth but the soule to God that gaue it beeing translated to the ioyes of heauen in the glorie of this kingdome 5. At the last iudgement when body and soule beeing vnited againe are both made partakers of the glorie of this kingdome and this is the full and perfect cōming of it So then our request to God in this petition is to this effect O Father let thy kingdome come to vs that be pilgrimes and strangers here on earth prepare vs for it and enter vs into it that be yet without renue vs by thy spirit that we may be subiect to thy will confirme vs also in this estate that our soules after this life and both soule and bodie at the day of iudgement may be fully glorified yea Lord hasten this glorie to vs and to all thine elect The Uses 1. Wants to be bewailed The wants we are taught to bewaile in this petition either concerne our selues or others First we must lament and mourne for our owne miserable estate by nature whereby we are the seruants of sinne and so in thraldome and bondage vnder Satan sinne leads vs into bondage for he that committeth sinne is the seruant of sinne and where sinne raigneth there the deuill hath dominion And hence it comes that wee rebell so much against the kingdome of God and refuse to stoop to the scepter of his word Indeede this bondage is weakened in Gods children but none is wholly freed from it in this life as Pauls complaint declares Rom. 7. 14. The law is spirituall but I am carnall sold vnder sin The naturall man is dead
brought the tidings of his birth to the shepheards Luk. 2. 9 10. they ministred vnto him in his temptation Mat. 4. 11. in his Agonie Luk. 22. 43. in his resurrection Math. 28. 2. and ascension Act. 1. 10. so should we performe vnto Christ all the seruice we can Fourthly they spend their time in praising and lawding the name of God and so should we labour to haue our hearts inlarged for his glorie and our mouthes filled with his praises Fiftly they be seruiceable for our good if we be Gods children though they be farre better then we are Heb. 1. 14. They are ministring spirits sent forth to minister for their sakes which shall be heires of saluation Psal. 91. 12. They are as nurces to beare Gods children in their hands Psal. 34. 7. The Angel of the Lord pitcheth round about them that feare him And all this they doe vnto vs of loue as though it were not inioyned them So we after their example must imploy our selues in soule and bodie calling credit and all we haue for the good of men Sixtly the Angels are ioyfull when sinners are humbled and conuerted from sinne vnto God Luk. 15. 10. and they are grieued when men by sinne dishonour God And the like affections should be in vs we should mourne for all sinne in our selues and others whereby God is dishonoured and haue our hearts to leape for ioy when sinners repent and turne vnto God In the world to come we shall be like the Angels of heauen in glorie Math. 22. 30. let vs therefore here testifie this hope by beginning our heauen vpon earth in becomming like to the Angels though not in glorie yet in obedience Here lastly obserue what honour we are to giue to the Angels of heauen namely the honour of Imitation becomming like vnto them in obedience and treading in the steps of their vertues but for the honour of inuocation that is due to God alone and we must not giue it to Angels damnable therefore is the doctrine and practise of the Church of Rome who pray vnto the Angels and giue vnto them the honour of God in religious worship vers 11. Giue vs this day our daily bread The coherence Hitherto we haue handled the petitions that concerne Gods golrie now we come to the petitions that concerne our selues as the word Us doth plainly shew in these three which follow and they depend vpon the former as an explication of the manner of our obedience for there we asked grace to doe Gods will and here we pray for those blessings and mercies wherein we may expresse our obedience for we doe Gods will when we depend vpon his prouidence for the blessings of this life when we relie vpon his mercie for the pardon of our sinnes and trust in his power for strength against temptation and deliuerance from euill Now then to come particularly to this fourth petition hauing in the former craued grace to doe Gods will in our particular callings here we pray for such sufficiencie of all temporall blessings whereby we may glorifie God therein In the handling of this petition sixe points are to be considered 1. what we aske Bread 2. what bread we aske daily bread 3. whose bread ours 4. for what time this day 5. to whome to vs 6. whence we would haue it by gift from God giue vs. For the first The thing we aske is Bread But what is meant by Bread is not agreed vpon some expound it spiritually of Christs bodie and blood the foode of the soule in the word and Sacraments But the vnfitnesse of this exposition we shall see by the weakenesse of their reasons alleadged for it First they say it is not meete that in so heauenly a praier we should aske so base a thing as materiall bread of our heauenly father Ans. If God command vs to aske him bread and to depende vpon him for it wee must not iudge basely of it nowe in this chapter God commands vs to depend vpon him for foode to eate yea 1. Pet. 5. 7. we must cast all our care on him and Iacobs practise in praying for bread to eate Gen. 28. 20. and Agurs praying for a competencie in outward things Prov. 30. 8. declare plainely the lawfulnesse thereof Secondly they say we must first seeke Gods kingdome and his righteousnesse and then all these things shall be cast vpon vs v. 33. Ans. Distrustfull and distracting care is there onely forbidden but a moderate care is there allowed and therefore praier for them is vndoubtedly lawfull The second opinion touching Bread is of the Papists to wit that here we aske not onely all necessarie sustenance for the bodie but much more all spirituall foode namely the blessed Sacrament which is Christ the bread of life But neither is this so fit for first we praied for spirituall things directly in the second petition Secondly sacramentall bread cannot here be meant because it was not ordained when Christ taught his Disciples this praier Thirdly their exposition is against their owne practise for if by bread were meant Christ in the Sacrament then the people should be fed therewith euery day which they barre them frō The third opinion is that by bread is meant corporall food and blessings necessarie to temporall life onely and this I take to be the truth for these reasons which also make against the former expositions First S. Luke the best interpreter of our Sauiour Christ expounds the words of bread that serues for the day that is for euery day Luk. 11. 3. and therefore it must needes be bodily for spirituall food once truly receiued serues not for a day but for euer Ioh. 4. 14. Secondly this is a perfect platforme of praier and therefore must containe petition for temporall blessings els it were not perfect now we cannot comprehend our requests for temporall blessings vnder any other petition but this onely and therefore Christ here propoundeth them Now properly bread imports that sustenance made of graine which is fit and conuenient for mans bodily nourishment such as Melchisedek brought out to Abraham and his companie with wine for their refreshing Gen. 14. 18. and such is meant in Scripture where bread is opposed to wine or water But more generally it is taken for all kinde of foode whatsoeuer whereby life is preserued in which sense goates milke is called bread Prov. 27. 27. and the fruit of trees Ier. 11. 19. and all things that passe too and fro in trafficke Prov. 31. 14. Now in this place it must be taken in a generall sense not onely for bread but for all other necessarie foode and for raiment also with health peace libertie and all other things that are meete and needfull for the good outward estate of man of family or common wealth The vses 1. In that Christ bids vs pray for bread and not for dainties hereby he would teach vs to beware of couetousnes the common sinne
in the child of God then hee labours to get him commit some offence and sinne whereby the name of God may bee dishonoured his profession disgraced his conscience wounded Gods children offended Thus he dealt with Dauid in his sinnes of adulterie murther 2. Sam. 11. ch 12. 9. and with Peter in the denial of his master Mat. 26. 74. We therefore must pray according to this petition that we may be sanctified throughout and that our whole spirit and soule and bodie may be kept blameles vnto the coÌ„ming of our Lord Iesus Christ that our hearts may be established in euery good word and worke God deliuering vs from euery euill worke and preseruing vs vnto his heauenly kingdome 2. Tim. 4. 18. III. Policie When the child of God is fallen into any sin then the deuil labours to cast him asleep therein that hee might lie in it without remorse and so neuer repent of it thus he dealt with Dauid who lay in his sinne of adulterie murther without repentance one whole yere almost thus hee hath dealt with the nation of the Iewes blinding their eies and hardening their hearts from the knowledge of the Messias whom they crucified euen vnto this day and thus he dealeth with many Christians in the Church of God In regard wherof we must pray in temptation as Dauid did that he would not forsake vs ouer-long Psa. 119. 8. but though in iustice hee may leaue vs to our selues for a time yet he would please to renue his mercies towards and repaire vs by his grace IV. Policie When the Lord vouchsafeth to men the means of saluation as the word and sacraments chastisements for sinne then SataÌ„ labours to make the same void and of none effect that so they may not only misse of saluation but bee condemned more deepely for the neglect and contempt of the means vouchsafed vnto them this Paul knew well and therefore he sent Timothy to the Thessalonians to know their faith lest the tempter had tempted them and so their labour vpon them had beene in vaine 1. Thess. 3. 5. For this cause he is called that euill one who steales away the seed of the word from out their hearts Math. 13. 19. and that enuious man who soweth tares among the seed v. 28. Here therfore we must pray against this practise of Satan that as the Lord vouchsafeth the meanes of grace vnto vs so he would giue his blessing withall that they may be profitable vnto vs for without this the meanes wil turne to our deeper iudgement V. Policie When he cannot worke his will in their soules inwardly as he desires then he assaies to do them mischiefe by some outward satanicall operations as possessioÌ„ witchcraft or striking their bodies with strange diseases or abusing their dwelling places with feareful noises apparitions thus he plagued Iob in his goods and in his body when he could not preuaile against his soule when hee could not preuaile against Christ by temptation then he vexed him by transportatioÌ„ Mat. 4. 5. 8. and thus he bound a daughter of Abraham eighteene yeare Luk. 13. 16. Here therefore we pray for the comfort of Gods prouidence for the presence and assistance of the good angels that wee may be preserued though not from temptations inward in minde yet from such bodily and outward abuses and iniuries as the deuil would inflict vpon vs for herein he is curbed and restrained ordinarily in respect of that malice and crueltie which he beares to the children of God whereupon I take it the childe of God may lawfully pray against all outward crosses and afflictions so farre â—orth as they are euill and proceed from that euil one the deuil for this is Gods promise to the godly person Ps. 91. 10. There shall none euill come vnto thee neither shall any plague come neere thy Tabernacle that is so farre forth as it is euill for otherwaies it is most true that many are the troubles of the righteous because it is many times good for them to be afflicted Psal. 119. 71. VI. Policie Lastly Satan labours to bring Gods children to some fearefull and miserable ende not so much for the bodily death as in regard of the inward horror and terror of conscience for though he seldome spares any man yet he reserues the extremity of his power malice to a mans last gaspe Indeede he is many times restrained so as many a childe of God can say at his ende in despite of Satan Lord now lâ—ttest thou thy seruant depart in peace but where he is not restrained there he labours to bring men either to presumption or despaire Here therefore we are taught to pray to God for a good and comfortable death in the Lord and that we may be so presâ—rued therein and iâ—abled by grace that our ende may neither be euill to our selues nor in appearance but that we may haue both time and grace to prepare our selues so as though our death be neuer so suddain yet we be not vnprepared for though suddaine death be very vncomfortable yet it is neuer dangerous to him that is readie for the Lord but the vnprepared death is the plague of plagues for after it there is no time nor meanes allowed vnto man to alter the state of his soule Eccles. 9. 10. Uses 1. That which we here pray for wee must endeauour to practise and therefore our speciall care must be to resist the deuill and to keepe our selues from the assaults of Satan vnto sinne whether they come from our owne corruption or from this euill world 1. Iohn 5. 18. Hee that is borne of God sinneth not but keepeth himsefâ— that the â—icked one toucheth him not This wee see may be done and it is a notable signe of our adoption and regeneration now the way to doe it is set downe by the Apostle Paul 1. Tim. 1. 18 19. Fight the good fight which he expounds in the words following which prescribe 2. duties hauing faith and a good conscience To haue faith is to hold and maintaine true religion in life and death renouncing all heresie whatsoeuer whether of Iewes Turkes Papists or any other which whosoeuer would doe must not content himselfe with a shewe of godlinesse in profession but must get the power of religion fast rooted in his heart which hee must expresse in his conuersation And for this ende these rules must bee remembred First wee must haue in our hearts sincere loue to God in Christ and to his Church and true religion Christ must haue the chiefe place in our hearts our loue to God in him must be so strong that it must ouerwhelme all other affectioÌ„s so as we may truely say with Paul I count all things losse and doc iudge them to be dongue that I might win Christ and this must bee the order of our loue we must loue God and Christ for themselues the church
say there is a God and this God is to be worshipped to be loued and feared and that we must loue our neighbour as our selues and liue wel they seeke no further and yet if a man were brought vp in the wildernesse he might see all this by the light of nature the wicked eie seeth thus much but we must not content our selues herewith for if there be no more the life is full of darkenesse still and the soule may goe to vtter darkenesse with all this We therefore must remember to get the single eie else we are no schollers in the schoole of Christ. Indeed some plead that Preachers can say no more in effect but this Loue God aboue all and thy neighbour as thy selfe but these men know not what they say blessing themselues in their ignorance they must know that grace must be put to nature and sanctifie it and spirituall knowledge ioyned with naturall or else we remaine with the wicked eie If wee haue no more but a generall confused knowledge in moral points that serues not to saue vs but to make vs without excuse at the last day Againe another common fault worthy reproofe is this that men content themselues with naturall reformation they will graunt that God is to bee worshipped and loued that we must liue wel deale iustly and loue our neighbours but the blinde eie seeth thus much The meere ciuill man will goe thus farre and yet his life is nothing but darkenesse all this reformation is but naturall We therefore must labour for renued hearts by the spirit of God and reformed liueâ— according to the Gospel for howsoeuer a ciuill conuersation may commend vs vnto men yet it will not saue vs in the day of the Lord. Thirdly is this euill eie in euery one by nature then beware we bee not wise in our selues and from our selues in matters of saluation herein the word of God must be our wisedome Deut. 12. 8. 11. Ye shall not doe euery man that which seemeth good in his owne â—ies but that which I command you Farre be it therefore from vs to appoint to our selues how we will worship God or how we will be saued and yet such is our blinde presumption that wee will bee our owne masters in these things The Turke hath his religion the Iewe his and the Papist his all swaruing from the truth of God and yet euery one of these look to be saued in their religion each one of these haue a different manner of worshipping God and all swaruing from the true worship and yet they all perswade themselues that God is well pleased with their seruice And thus it goes with naturall men among vâ— though otherwise sufficiently wise for worldly things they resolue vpon their own course for the saluation of their soules let the preacher say what he will some thinke if they repent at their ende and then commend their soules to God it is sufficient others looke to be saued by their wel-doing and others by their faith as they call it but in truth by their owne good meaning and intent to liue well for what faith haue they that knowe not Gods word and promises Thus by their owne wisedome wil men be saued and hereby the deuil destroyes many a soule but let God bee wise and euery man a foole and let vs submit our selues in the things of God wholly to be ruled and guided by his written word lest Iewishly and Popishly we going about to stablish our own conceits in the matters of saluation doe plunge our soules into the pit of destruction Fourthly is the eie of the minde naturally corrupt then must wee labour for a better eie that is the eie of faith by which we relie on Gods mercie for our saluation and on his prouidence for all needfull things in life and death This eie makes supply to that which is wanting to naturall knowledge hereby we discerne rightly of God and of our selues this enables vs to see afarre off yea hereby we see things inuisible for it is the euidence of things which are not seene Heb. 11. 1. hereby Abraham saw the day of Christ and was glad Ioh. 8. 58. and all the Patriarkes saw the promise of God afarre off Heb. 11. 13. This will inable vs to walke in their steps towards the heauenly ciâ—ie and therefore let vs get this faith that so becomming children of the promise we may be counted for the seed And thus much for the wicked eie The third kind of eie is the blinde eie which is set out with the fruits thereof in these words Wherefore if the light that is in thee bee darkenesse how great is that darkenesse For the better discerning of the state of man with this blinde eie we must see what is meant by light and also by darkenesse By light is meant that knowledge of God of iustice of good and euill which is in the minde by nature now though this cannot be quite put out for the most wicked wretch and the veriest Atheist that liues hath some conscience remaining which is a worke of this light yet it may be so buried and couered that no light shall appeare nor any vse be made of it and then is it said to be darkenes which is the state of those that are giuen vp to a reprobate sense as when a man denies there is a God or that the Scriptures be the word of God or such like in these men naturall light is become darkenesse And the cause of this change in them is their corrupt will and rebellious affections which ouer-ruling naturall knowledge and conscience cause men to giue themselues to actuall sinnes whereby at length they come to commit sinne greedily and without remorse yea euen against conscience and the light of nature and so burie them both in such sort that they haue no more vse of them then if they were quite put out Now where the light of nature is thus put out the fruite of it is most palpable darknesse How great is that darkenesse that is there is nothing in that mans life but brutish confusion in hellish actions of pride couetousnesse enuie blasphemie and vnnaturall vncleannesse as Rom. 1. 27 29 c. The Use. Considering the light of nature may be thus put out wee must hereby be admonished First to enter into a serious consideration of our owne vilenesse for naturally wee haue in vs euen the best of vs all such rebellious lust and damnable desires as vnlesse they be restrained or renewed by grace will darken and as good as put out the light of nature This should make vs vile in our owne eies that nourish such corruptions and esteeme so of sinne which wil put out that light which yet Adams fall left in vs. Secondly hereby we are admonished to haue speciall care to mortifie our corrupt desires and our vnruly affections that else wil exstinguish in vs the light of nature Before the fall the