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
fasting then much more wil he blame them that fast not at all though neuer so iust occasion be giuen vnto them for in this case it is not a thing indifferent but necessarie for the want whereof God doth many times renue and increase his iudgements as wee may see I say 22. 12 13 14. Wherefore to mooue our hearts hereunto let vs consider these reasons First wee haue here in the worthy president of most holy men in time past who carefully performed this dutie when occasion was offered as Dauid Daniel Ezra Nehemiah our Sauiour Christ and his Apostles especially Paul who fasted often now their examples must bee a cloud of witnesses vnto vs for we come farre short of them in many graces of God and in obedience and therefore had more neede to humble our selues Secondly wee haue among vs continuall occasions of fasting both in publike and priuate as I. Gods iudgements present for when haue we beene free from some one of these either famine or pestilence or vnseasonable weather II. Gods iudgements imminent and hanging ouer our heads for our professed enemies watch for our subuersion and we are in danger to haue the kingdome of heauen taken from vs in the power of the Gospel the comfort of praier and of the Sacraments because wee doe not bring forth the fruites thereof III. We haue our owne corrupt natures to subdue and many sinnes to breake off with particular iudgements vpon our selues to remooue for any one whereof we haue great neede to fast often IV. Though wee had no such cause in regard of our selues yet the horrible sinnes that abound in our land are cause sufficient to bring vs on our knees Paul feared hee should be humbled at Corinth in bewailing many that had sinned and shall not the common Atheisme the contempt of Gods word and iudgements the blasphemies oppression and fearefull securitie of this age cause vs to waile and mourne V. We should oft humble our selues for the Church of God and for the continuance of the Gospell in sinceritie among vs and to our posteritie hereby wee shall best expresse zeale for Gods house which should â—â—te vs vp as it is said of Christ and of Dauid Gods Ierusalem should be our chiefe ioy and we must testifie it by praying for the peace thereof Christ praied and fasted when he chose his Apostles for the planting of his Church much more therefore must we doe it for the continuance of it Fourthly Christ here disallowes not onely the affectation of prayse in these Pharisies but the disfiguring of their faces by a kind of pyning of themselues whereby he would teach vs that a true fast stands not in the afflicting and weakening of the bodie Now albeit few offend this way at this day for most are giuen too much to pamper the flesh yet here may fitly be shewed what care men ought to haue of their bodies And first of all a two-fold care must be auoyded as well an immoderaâ— care to pamper the bodie with meate and drinke for that makes the heart heauie and the head drousie and hereby lust is kindled and sinne cherished which the Apostle forbids Rom. 13. 14. as also too little care whereby the bodie is pined and pulled downe to ouermuch weaknes which is one thing here reprooued The care required is that moderate regard vnto the bodie whereby it is so sustained by meate and drinke that it may alwaies become the temple of the holy Ghost and a sit instrument for the soule vnto workes of righteousnesse and the worship of God Now he that would thus order his bodie must doe two things First he must obserue perpetuall temperance in foode and rayment taking that which may well suffice nature but not fulfill the lusts thereof Secondly if this will not serue to subdue the flesh but that it will still rebell against the law of the spirit of life as in some it will not then fasting must be vsed in which the body is to be afflicted and the soule humbled for the subduing of the rebellious flesh but yet herin we must beware that we destroy not our health our strength or our constltution for thus we neglect our life which is a sin of murther wherein though few yet some doe offend who in the meane time liue in the practise of soule and grosse sinnes otherwaies Fiftly here note how farre the Pharisies goe in outward humiliation they are content to afflict their bodies euen to the disfiguring of their complexion but yet they will not repent and leaue their sins no though Ioh. Baptist Christ preach repentance vnto them wherein behold the propertie of our corrupt nature in Gods seruice if outward actions and bodily exercises wil serue the turne we can be content to bestow much cost to take great paines and to endure some affliction but yet still wee desire to liue in our sins This is euident in Popery for who are more auâ—tere to their own bodies in watchings wandring in whipping themselues fasting c. and yet where is more abhominable filthines then among them this makes that religion so embraced because in dispensing with sin for the performaÌ„ce of these bodily actions it fits so well to our corrupt nature Wherfore let vs take notice of this our corruptioÌ„ though we must not neglect the humbling of the body vpon iust occasion yet let vs principally looke to the mortifying of sinne and the obedience of the heart vers 17. But when thou fastest annoint thine head and wash thy face 18. That thou seeme not vnto men to fast but vnto thy father which is in secret thy father which seeth in secret wil reward thee opeÌ„ly Christ the true doctor of his Church hauing in the former v. sought to reforme the exercise of fasting from Pharisaicall abuses doth in these two verses seeke to restore the same to his right vse not so much intending to command vs to fast as to bring vs to the right maner of fasting The exposition When thou fastest c. It seemeth that Christ here speaketh especially of a priuate fast for besides that he vseth words of the singular number Thou Thine c. he inioyneth the concealing of it froÌ„ others which cannot be done in a publike fast and yet the maine thing here inioyned is the approbatioÌ„ of the heart vnto God which must be obserued in all religious fasts as well publike as priuate Annoynt thine head wash thy face Here Christ alludeth to the custom of the Iewes who to shew their cheerefulnes vsed to annoynt their heads with sweet oyntments and to wash their faces as we may see by Naomies coÌ„mand to Ruth by Dauids practise when he perceiued his child was dead would testifie that he had ceased from mourning for it as also by the speech of Christ iustifying the woman that annointed his feet with oyntmeÌ„t mine head
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
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.
doctrine and style the doctrine of Scripture is the Law and the Gospel now the Law is set forth in most excellent puritie nothing therein is against right reason or common equitie In the lawes of men are many things found against reason and equitie they commaund such things as common reason would condemne and omitte many things which reason and equitie would commaund And for the Gospel in it is set downe doctrine altogether aboue mans reason touching Christs incarnation and mans redemption by his death and although these things bee aboue nature yet wee finde them true wholesome and good in experience of conscience which also prooues that they are the word of God Men may deuise things aboue nature but they can neuer be wholesome to the conscience Further for the style of Scripture the phrase is plaine familiar and yet in any one speech there is more maiestie then in all the writings of men Lastly the ende of Scripture prooues the same to bee Gods word for the Scripture sets vp Gods worshippe and mans saluation and yet giues nothing to men or Angels but all to the glorie of God but for the writings of men they doe either directly or by insinuation ascribe some thing to the writers thereof II. Argument From the effects one worke of Scripture is this It is against our corrupt nature crossing and condemning the same and yet it winneth men to the loue therof and to obedience thereto which could not be vnlesse it were the truth of God for wee abhorre and detest the words of men that be against our nature A second effect is this Gods word serues notably to comfort a man in all distresses whatsoeuer euen in the pangs of death when no word of any man can doe him the least good but onely his word that is the Lord of our soule and the God of our life III. Argument From the propertiâ—s of Scripture the first whereof is Antiquitie The Scriptures of all writings are most auntient and euermore truth is most auntient among humane writings wee haue none of certaintie in the things they record before the times of Nehemias and Ezra but Scripture sets downe things done from the beginning A second propertie is mutuall consent for though the bookes of Scripture were written by diuers men in sundry ages and times yet all agree within themselues no contradiction is in Scripture but the writings of men haue not this consent no not in the same Author IV. Argum. From the signes and miracles thereof The doctrine of Scripture teacheth and recordeth true miracles as the parting of the Sea the staying of the sunne and moone the taking away of barrennesse and the incarnation of the son of God a miracle of all miracles all which beeing wrought by the power of God shew that the Scripture which recordeth them is the infallible truth of God V. Argum. From the contraries Contrarie to the word of God is the will of the deuill mans corrupt nature the deuil hates Scripture and mans sinfull nature repines thereat when it is checked and controlled thereby now that which is contrary to these to must needs be holy and true and that is the word of God VI. Argument From testimonie There bee two kindes of testimonies touching Scripture one of holy Martyrs who in all ages haue sealed the truth thereof with their blood preferring the word of God before their owne liues It will be said that Heretikes haue died for falshood Answer There is great difference in their endes the Martyrs haue vnspeakable ioy in the spirit in their torments but Heretikes haue no such ioy but a naturall senslesse blockishnesse whereby they vndergoe these tortures A second testimonie is most principall and that is the testimony of Gods spirit for when men beginne to learne and obey the word of God then the spirit of God setles their consciences in the perswasion of the truth of Scripture whereupon it is called the sealing of the spirit of truth because it assures a man in conscience of his reconciliation with God which assurance none can haue till he be first resolued of the certaintie of Scripture which is the grouÌ„d thereof Question How may a man finde this seale in himselfe Answer When hee findes the Scripture imprinted in his heart as the signe of the seale is in the waxe and his heart is transformed into Scripture as the waxe is into the similitude of the seale then doth the spirit out of the holy Scripture seale vp assurance of the truth thereof vnto his soule None other writing of any man hath the like worke in the heart of man and from these grounds especially from this last may wee resolue our selues that the Bible is of infallible certaintie And yet for further resolution let vs see what obiections are made against it I. Obiect It is said that Scripture is against all reason Ans. This is not true for the Law is perfect reason and the Gospel is aboue reason not contrarie to reason nay holding this principle of nature that God is almightie euen the Gospel it selfe may stand with reason as that the sonne of God should be incarnate and that by his death we should receiue life which is the summe of the Gospel II. Obiect There bee falshoods in Scripture for the passage thorough the redde Sea was no miracle but might bee done in the ebbing of the Sea as in other countries there is oft-times passage through the Washes Answer The Scripture saith the water stood as walls on each side the passage which could not bee by an ebbe againe reason shewes that it could not bee by naturall course for their passage ouer was at the full of the Moone when all Seas are most full and doe not ebbe and flowe as they vse to doe at other times III. Obiect The greatest part of the world reiect the Bible as Turks and Pagans and the Iewes care not for the new Testament Ans. We must reuerence Gods worke in this withholding his mercie in Christ from some to whome he denies the meanes which is his holy word for hence it comes that some reiect the Bible because God in his secret yet most iust iudgement withholds this blessing from them And therefore though Atheists barke yet the truth is Scripture is thâ— word of God Vses 1. Seeing the word written is the certen truth of God we must take heede of beeing seduced by Popish teachers who say there be two kinds of Scripture Inward and Outward Inward Scripture is a consent of doctrine written by the holy Ghost in the hearts of all Catholikes and this say they is right Scripture The outward Scripture iâ— written in paper and parchment which hath no certen sense but as the present Church determines thereof But this is a deuillish doctrine abolishing written Scripture the true word of God and setting vp the opinions of their owne hearts making Scripture what themselues will we must therefore hold
God and to conceiue aright of this God namely that he is one in essence and three in person and that the persons must be worshipped in the vnitie of the godhead for as they are one in nature so we must vnite them in one and the same worship Againe by nature we take libertie to our selues to forget the true God and in our owne hearts doe set vp a false god vnto our selues some make riches their God some honours some pleasures for looke whereon a man bestowes his heart and his affections as his loue his feare and confidence that he makes his god and hence it comes that some in iudgement hold the true God and yet haue a false god vnto themselues in their hearts but the first commandement restrains vs of this libertie also and it inioynes vs to bestow our whole heart and all our affections on the true God louing fearing and trusting in him aboue all Thirdly our nature is to exalt our selues to ascribe some thing vnto our selues esteeming the good things that be in vs as of our selues and as though they were our owne whereby we take to our selues some thing that is proper to God becomming like to the prodigall child which would haue his portion to himselfe seuered from his father With this naturall pride was Dauid puffed vp when he numbred the people But the first commandement restraines vs of this also perscribing vnto vs the dutie of inward adoration which we performe first when we giue vnto him all the honour that we can esteeming our selues but dust and ashes and ascribing vnto him all the good that is in vs as from him secondly whē we subiect our selues vnto him wholly as to our creatour and doe submit our hearts wills and conscience to his holy word and these be the strait waies which this commandement perscribes vs. The 2. commaundement concernes Gods outward worship and it puts vnto vs many restraints Our nature desires to conceiue of God in some forme and to represent him in some image but the Lord is a spirit and this commandement inioynes vs to worship him in spirit and truth and to conceiue of him in his workes and properties restraining our naturall desires of conceiuing and representing God Secondly it is our nature to performe outward worship vnto God onely but for any further thing wee would take libertie to our selues wee would giue him onely the outward bodily worship as come to Church heare the word pray outwardly and receiue the Sacraments but the Lord in this commandement giues vs charge that with as great care conscience we should giue vnto him the inward worship of the heart for god must be serued with the whole man our loue feare trust in God must be cōformable to our outward worship Further euery man almost can be content to professe religion and to performe so much as the laws of his countrie require for the seruice of God but yet they would take libertie in their callings to liue as they list but Gods commandement restraines this desire also We must hold religion not only in the Church but also shew the same in our liues and conuersations and therefore is the second table ioyned with the first to teach vs that wee must performe dutie to God in the seruice of man The third commandement concernes the holy vse of the holy things of God especially of his word and Sacraments Now for the outward worke of hearing the word and receiuing the Sacraments we are content to performe them but we would haue God thinke himselfe satisfied with the worke done But this commandement restrains vs of this desire inioyning vs not onely to vse his holy things but also in an holy manner that is with repenting beleeuing hearts for they are not holy to vs vnlesse we vse them in and by faith and repentance Againe we take libertie to vse Gods name in oathes and specially in vowes as in baptisme which we renue when we come to the Lords table but herein we ordinarily abuse this his holy name not hauing like care to make good our vowes vnto God as we haue to make them The 4. commandement concernes the time of Gods worship wee our selues would haue all times in our owne disposing we thinke it hard to be restrained of any time but this commandement restraines vs of this desire binding vs in conscience to giue one day in seauen to the honour of God in his publike and solemne worship The 5. Comm concernes the giuing of honour and reuerence to Superiours and it restraines vs of our naturall desire which is to seeke for and to take honour vnto our selues alone for this inioyneth vs to giue honour one to another especially to them to whome it belongs as to all superiours in authoritie in gifts or age let this be your honour saith Paul to giue honour to whome it belongs Rom. 13. 7. The sixt Commandement concerneth murther and it restraineth our naturall desire which is vpon small occasion to conceiue malice and to beare grudging against our brother forbidding all thoughts wordes deedes and gestures which tend to the impairing or destroying of our neighbours life and person The 7. Commandement concerneth chastitie and it restraines mans nature which desires to take libertie in vncleannes and fornication both of heart and life and it binds vs to abstaine from all speach action or gesture which tends to the hindrance of our owne or of our neighbors chastitie for God is holy and pure and so ought our bodies and minds to be which are temples of his blessed spirit The 8. Commandement concernes our neighbours goods and it restraines our corrupt nature which desires to haue libertie by all meanes good and bad to intich our selues And it inioyneth vs both in will and word and in trafficke also to seeke the common good and the good of those with whome we liue Againe this also restraines our naturall desire of abundance inioyning vs to seeke onely for necessaries as foode and raiment for we may not seeke to be rich yet if God giue vs more then things necessary in the labours of our calling then we are to blesse God for them and to vse them to his glorie this is a strait way to the worldly man but it must stand and we must walke in it if we would enter into life The 9. Commandement concernes our neighbours good name and it restraines vs of our naturall desire which is to conceiue and speake vnto others as also to receiue from others euill report of our neighbour and on the contrarie it inioynes vs by all good meanes to seeke to preserue our neighbours good name and credit The 10. Commandement is touching lust When as we hurt no man in word or deede then we take it for graunted that we may thinke what we will no lawes restraine thought that we hold to be free But this Commandement restraines the very first motions
Thirdly in Christs addressing of himselfe to speake all persons must learne to make conscience both of silence and of speech this wee shall doe if by silence we close vp our lippes till wee haue iust matter to speake of tending to the glory of God or the good of our brethren and beeing so prepared vpon fit occasion and in due time we may vtter our minde we must remember that Christ left himself an example that we should follow his steppes and also consider that of euery idle word that we shall speake we must render account vnto God If this were knowne and beleeued there would not be so many sinnes in words by cursing swearing vaine and idle speaking as there be Thus much of the Preface Now we come to the matter of this Sermon beginning at the third verse of this Chapter and so continuing to the 28. verse of the 7. Chapter And it may be diuided into 12. heads or places of doctrine The first whereof concerneth true happinesse or blessednesse from the 2. verse of this Chapter to the 13. wherin are propounded sundry rules directing men to attaine thereunto The scope of them all must bee considered which in generall is this Our Sauiour Christ had now preached two yeares among the people and thereby had wonne many to become his Disciples and among the rest his 12. Apostles to all whom hee promised happinesse and life euerlasting if they would continue in the faith and obedience of his word Now though they beleeued in him yet they still remained in the same state for outward things and became more subiect to outward miseries then before so as if they iudged of happinesse by their present outward estate they might easily suspect the truth of Christs doctrine and thinke he had deceiued them because he promised them happinesse and yet for outward things their case was farre worse then before they knewe him This our Sauiour Christ considering doth here goe about to remooue this false conceit out of their minds and for this purpose deliuereth this doctrine vnto them in the first generall head of his sermon that true happinesse before God is euer ioyned yea couered many times with the crosse in this world Whereby hee strikes at the roote of their carnall conceit who placed true happinesse in outward things and looked for outward peace and prosperitie vpon the receiuing of the Gospel As this is the scope of the doctrine following so it stands vs in hand to learne the same and to finde experience hereof in our owne hearts that true comfort and felicitie is accompanied with manifold miseries in this life Indeede carnall wisdome deemeth them happie that enioy outward peace wealth and pleasure but this conceit must be remooued and Christs doctrine embraced who ioyneth true happinesse with the crosse Secondly this serueth to teach vs patience in affliction for it is Gods will to temper happines and the crosse together now this puts life into an afflicted soule to thinke that Christ will haue his felicitie inioyed and felt in outward miserie Thus much of this head of doctrine in generall now we come to the branches thereof Vers. 3. Blessed are the poore in spirit for theirs is the kingdome of heauen Here is Christs first Rule concerning happinesse wherein obserue two points first the parties blessed the poore in spirit secondly wherein this blessednesse consists for theirs is the kingdome of heauen Before we come to these parts seuerally note in a word the forme of speech here vsed they that are ledde by humane reason will rather say blessed are the rich for theirs are the kingdoms of the world But Christ here speaks the flat contrary saying blessed are the poore for theirs is the kingdom of heauen which is infinitely better then all the kingdoms of the world whereby we may see that the wisdome of this world is foolishues with God and the ordinarie conceit of man flat opposite to the sauing doctrine taught by Christ. Blessed are the poore in spirit The word translated poore doth properly signifie a begger one that hath no outward necessaries but by gift from others but here it is more largely taken not onely betokening those that want outward riches for S. Luke opposeth these poore to the rich in this world but also those that are any way miserable wanting inward or outward comfort and such an one was Lazarus that lay begging at Dives gates What is meant by poore in spirit is plainely expounded Isa. 66. 2. where the Lord saith I will looke to him that is poore and of a contrite spirit and that trembleth at my words Christs meaning then is this that those poore are blessed who by meanes of their distresse through want of outward comforts are brought to see their sinnes and their miserie thereby so as finding no goodnesse in their hearts they despaire in themselues and flie wholly to the mercie of God in Christ for grace and comfort as Lazarus did to Diues gates for outward reliefe Seeing Christ doth thus set out the person that is truly blessed let vs see whether we be in the number of these poore ones Indeed we haue many poore among vs some that by excesse and ryot haue spent their substance and others that through idlenesse increase their want as the wandring beggars a sinnefull and disordered people who ioyne themselues to no Church but none of these can by their pouertie make iust claime to true felicitie The blessed poore are poore in spirit and this pouertie we must finde in our hearts if we would knowe our selues to be truely happie but after triall this will be found much wanting for first if men liue outwardly ciuill and keepe themselues from grosse sinnes this thought of pride takes place in their hearts that they are righteous and they perswade themselues with the young man in the Gospel that they can keepe Gods commandements Secondly let worldly wants befall men in body goods or name and they are grieued yea their soules are full of sorrow but for spiritual wants as blindnesse of minde hardnesse of heart vnbeliefe and disobedience their hearts are neuer touched Now whence comes this but from that pride of heart whereby they blesse themselues in their estate and thinke all is well with them in respect of their soules so that true it is pouertie of spirit is hard to be found We therefore must search our selues and labour to feele our spirituall wants and looke how Lazarus lay for his bodie at Diues gates so must wee lie at Gods mercie gate in Christ for our soules abandoning this pride of heart and acknowledging that there is no goodnesse in vs of our selues for the straite gate of heauen cannot receiue a swelling heart that is puffed vp with pride And to induce vs vnto this good dutie let vs consider the gratious promises made to them that be poore in spirit they are called Gods poore hee
and duties of religion were abomination vnto the Lord because their hands were full of blood and because they had no mercie therefore they were led into captiuitie as we may see at large Ier. 5. 28. Euck. 9. 9 10. and Zach. 9. 12. Now we beeing in the same case with them for vnmercifulnes and crueltie haue no doubt deserued long since the same punishment euen that the Enemie should depriue vs both of Gospel and peace and of all our prosperitie and wealth what then shall we doe surely we must humble our selues by praier and fasting vnto the Lord if not publikely yet priuately euery man and euery familie apart euen for this one sinne of vnmercifulnesse and withall in this humiliation begin to practise mercie by bestowing that vpon the poore which we spare froÌ„ our bodies in the daie of our fast Verse 8. Blessed are the pure in heart for they shall see God These words containe the sixt Rule of Christ touching true happinesse wherein as in the former obserue two points the persons blessed and wherein their blessednesse consists The persons blessed are thus qualified they are pure in heart This is diuersly expounded By pure in heart some vnderstand those that are chasse others those that are simple hearted voide of guile and deceit But the words will beare a more generall sense betoken such as are holy in heart hauing their hearts purged from the defilement of their sinnes and be in part renued and sanctified by the holy Ghost and that they are so to bee taken may appeare Psal. 24. 4. whence these words are borrowed where also the Prophet expoundeth the pure in heart to be such as haue not lift vp their minde to vaine things to which purpose the Author to the Hebrewes saith Follow peace with all men and holinesse without which no man can see God Againe the intent of our Sauiour Christ in this place was no doubt to crosse the Pharisaicall conceipt of those times whereby men did content themselues with outward holinesse as sufficient to true happinesse and therefore he saith Blessed are the pure not outwardly but inwardly in heart Further by heart we are to vnderstand the soule with the parts and faculties thereof that is the mind the conscience the will and affections And that wee may yet conceiue more clearely of this point we are to search out two things first in what maner then in what measure the heart is made pure For the first the purifying of the heart is by a two-fold Action of the holy Ghost first by creating in the minde a sauing faith which vnites a man vnto Christ as an hand applieth Christs puritie that is his obedience to the heart so Peter speaketh of the Gentiles in the Councell at Ierusalem that by faith the Lord purified their hearts Secondly when a man is in Christ the holy Ghost purgeth and sanctifieth the heart inwardly by mortifying all the corruptions in the minde will and affections and by putting into it inward holinesse whereby the image of Christ is renued therein And this our Sauiour Christ expresseth Iohn 15. 2. when hee saith that the father purgeth every one that bringeth forth fruit in him Now vnto these the holy Ghost addeth an excellent grace of Christian Resolution whereby a man hath a constant purpose not to sinne against God any way either in thought word or deede but in all things to please God continually so as if at any time he-sinne it is against his holy resolution Now for the measure of this purification it is onely in part in this life for the grace of sanctification is not perfect till death as the Apostle saith we receiue but the first fruits of the spirit that is not the Tenths but as an handfull of corne to a whole field the soule is freed from the punishment and guilt of sinne and in some sort purged from corruption but not wholly This wee must obserue the more diligently because the Papists teach otherwise to wit that after Baptisme and regeneration sinne is so taken away that there is in man nothing that God can hate but experience in euery childe of God shewes this to be false The chiefe ground of their opinion is this that if sinne properly called should remaine in the regenerate then God should repute a man to be iust which is a sinner But we answer that God neuer reputeth an impenitent sinner iust but onely the repentant and regenerate which are by faith in Christ and so in effect are no sinners because though corruption remaine in them in part yet it is not imputed to their persons Besides in the acte of their conuersion corruption hath receiued that deadly wound whereof it shall neuer recouer but daiely die till it be quite abolished and therefore doth it not raigne in them And thus we see in what manner and measure the heart is purified whereby the pure in heart may be thus described They are such as beleeue the pardon of their sinnes in Christ and be in part renewed in their soules by the holy Ghost hauing their naturall corruptions mortified and abolished in some measure and the graces of Gods image repaired in theÌ„ and a godly resolution wrought in their hearts not to sinne against God in any thing Considering that the pure in heart bee blessed wee must search our selues and see whether our hearts bee qualified with this grace As in former times so at this day inward puritie is much neglected The ancient Iewes stood vpon their legall puritie and righteousnesse and the Pharises after them relied vpon their outward holinesse and the holy Ghost foretold that in the latter daies should come perilous times by reason of sundrie sinnes wherof this is one that men should content theÌ„selues with a shadow and shew of godlinesse and in truth denie the power thereof And doth not experince shewe this to be true among vs for the pure heart is so little regarded that the seeking after it is turned to a by-word and a matter of reproach Who are so much branded with vile tearmes of Puritans and Presitians as those that most indeauour to get and keepe the puritie of heart in a good conscience Againe the generall ignorance that euery where abounds doth plainely argue the want of this grace for what can bee in the heart but impuritie and iniquitie where there is no knowledge of the will of God in the minde And for such as haue more knowledge then the rest generally they are not answerable vnto it in practise for take a view of all the markets in the land and you shall hardly find a man that is to sell his graine that will be brought to abate one iot of the highest price no not vnto the poore that stand in extreame neede which as it argueth a bloodie and cruell heart so it sheweth our times to be euill daâ—es wherein men professe much and doe nought which sinne
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
and strict exposition of the Law according to the traditions of the Fathers and they were most holy outwardly and of chiefe account among the Iewes and therefore the Apostle Paul saith that after the most strict sect of their religion he liued a Pharisâ—â— that he was a Pharise the sonne of a Pharise Yet besides these there were another sect called HerodiaÌ„s who as some think were courtiers which held taught that Herod was the Messias And thus we see what the Scribes and Pharises were whome Christ here ioyneth together for amplification sake vnderstanding thereby such teachers among the Iewes Priests and Levites as liued after the most strait custome of the Pharisies for the Pharisies were by office Scribes as we may plainely see by comparing together Ioh. 1. 19. with v. 24. where the Priests and Leuites who were Scribes as we haue shewed are called Pharisies II. Point What was that righteousnes of the Scribes and Pharisies which is here so debased as beeing vnable to bring a man to heauen By the tenour of Scripture it will appeare that it was an externall righteousnes onely standing in the outward obseruation of the law for they were carefull to abstaine from actuall grosse sinnes as whoredome theft murther idolatrie and such like and they were very forward in fasting praying and giuing of almes openly and in keeping the traditions and ceremonies of the Elders and in all things to carrie themselues in shew conformable to the law but the inward righteousnes of the heart they nothing regarded thinking that perfect righteousnes consisted in outward obedience by that they looked to be saued as it is said Rom. 10. 2. neglecting vtterly the righteousnes of God In these Scribes and Pharisies we may obserue what is the naturall perswasion of man touching righteousnes to wit that an outward righteousnes will serue the turne and therefore euery man naturally contents himselfe therewith and hence it is that men will bring their bodies vsually to the place of Gods worship to pray to heare the word and receiue the Sacraments but few haue care to bring their hearts with them that they may inwardly worship God in spirit and truth so likewise many are content to rest from their ordinarie labours on the Sabbath day but few are carefull to consecrate their rest vnto God men be carefull to abstaine from actuall murther but few make conscience of malice hatred reuiling and quarelling many hate theft that yet will not sticke to robbe their neighbours of their good name by vile reports many are ashamed to robbe openly that make no bones to deceiue by false weights and measures by glosses and such like and yet all these will blesse themselues with their outward righteousnes and think all is well not doubting but they shall be saued by it though they haue no more but this is Pharisaicall pride and folly for all such outward righteousnes is here condemned as vnable to saue the soule Againe here wee may see the palpable and grosse opinion of all worldly men euen of those who coÌ„monly are called honest men if they be told of their sinnes of the danger of daÌ„nation except they repent their answer is they are no theeues no murtherers no grosse sinners and therefore they hope God will saue them for they liue orderly and doe no man wrong but let all such take heede lest they deceiue their owne soules for this ciuill honestis was the righteousnesse of the Scribes and Pharises which could neither bring them nor any other into the kingdome of heauen as Christ the God of truth saith expresly in this place To giue almes to fast to praie and to deale vprightly with men be very good things but yet wee must labour for more then these if euer wee meane to come to heauen wee must get another righteousnesse of the heart renouncing vtterly our owne righteousnesse in the matter of Iustification and condemne our selues for our best actions that so we may be fit to receiue that true righteousnesse which will commend vs vnto God III. Point What is that true righteousnesse which will bring a man to heauen Answ. It is the righteousnesse of Christ 1. Cor. 1. 30. for Christ is made vnto vs of God wisedome righteousnesse yea hee was made sinne for vs that wee might be made the righteousnesse of God in him This is that righteousnesse which exceedes the righteousnesse of the Scribes and Pharises and whereby a sinner doth stand iust before God for when as by Adams fall wee all became guiltie of sinne and thereby subiect to the curse of God and to eternall condemnation from which we could neuer haue deliuered our selues then it pleased Christ to come from the bosome of his father and to become our suretie and Sauiour who in his life became obedient to the law for vs and in and by death vpon the crosse suffered whatsoeuer was due vnto our sinnes which obedience and satisfaction beeing made by him that was both God and man was alone all-sufficient both to free vs from the curse of the law and also to iustifie vs before God and this righteousnesse of Christ is that which exceeds the righteousnesse of the Scribes and Pharises and is able to bring a man to heauen Yet further for our Iustification Christs righteousnesse hath three parts the puritie of his humane nature the integritie and obedience of his life and the merit of his sufferings vpon the crosse and all this must be ours to answer for our corrupt nature and sinnefull life deseruing a cursed death Here some make question how Christs righteousnesse can be ours and how one mans righteousnes can saue so many thousands Answ. Christs righteousnes is not the righteousnes of a meere man for then it could saue but one at the most but it is the righteousnesse of that person who is both God and man and therfore is an infinit righteousnes of merit sufficient to saue a thousand worlds But some here say If Christs righteousnesse bee ours then we are as righteouse as Christ Answ. The same righteousnesse that is in Christ is ours but not in the same manner or measure for Christ hath it by merit and action of himselfe we haue it onely by mercie and imputation it is in Christ as a roote and fountaine in vs by reception and application like the light in the Moone and in the Starres which is not in them originally but receiued from the Sunne the fountaine thereof Thirdly it is said If we by Christs righteousnesse be iustified and made the sonnes of God then is Christ by our sinnes made vniust and so the childe of the diuell Answer We may safely say that Christ was made a sinner by our sinnes not actually but by imputation now hence it will not follow that hee should bee the childe of the diuell for that commeth by the acte and habite of sinning after
the aged but now it is become a tricke of youth and is the badge of a proud heart for how can they say they glorifie God therby when the Apostle saith It is a shame for a man to haue long haire Well sith God hath set his name therein we must beware how we make it an instrument of sinne If it be said to weare long haire is our English fashion I answer It is not our auncient English fashion but indeede it is a forraine tricke and therefore as vnlawfull as forraine attire which God condemnes Zeph. 1. 8. Our auncient English fashion except it were among the aged was to weare short haire and in euery countrie the most auncient and graue fashions ought to be followed not onely in the vse of the haire but in apparel also that therein men may shew the grace of their heart for mans attire is Gods ordinance borrowed from his creatures wherin God hath set his name and therefore we ought not to deface it with the stampe of pride and vanitie but rather shew therein that libertie and modestie that may honour Gods name Verse 37. Let your communication be yea yea and nay nay for whatsoeuer is more commeth of euill This verse containeth two parts A rule for the framing of our speech in common talke and a Reason thereof The Rule is this Let your communication be yea yea nay nay where he sheweth that though men may not sweare in their common talke yet they may vse a simple affirmation or negation to the thing they speake This Rule is diuersly expounded some take it to respect the truth of our speech as if Christ had said Whatsoeuer you affirme in speaking affirme it truely whatsoeuer you denie in speaking denie it truely But by the circumstances of the place it rather seemeth that Christ here propoundeth a Rule for the very forme of our common talke to this effect If you would affirme any thing in your ordinarie speech let your affirmation bee yea and if you would denie any thing let your negation or deniall bee no and in your ordinarie communication say no more though you bee vrged thereto So must we take communication for ordinarie common talke for in some cases it is lawfull to sweare as hath beene shewed First by this Rule is condemned the adding of inuocations to our common affirmations or negations as O Lord yea nay good God and such like In some cases and at some times these may be vsed but in ordinarie and familiar communication these inuocations are abuses of Gods name An earthly Prince will not suffer his name to bee tossed in euery mans mouth much lesse will the Lord who herein is iealous of his glorie Secondly here note that asseuerations may not be ordinarily vsed in common talke as verely yea no in truth and such like these are more then simple affirmations and negations therefore in common speech may not be vsed Our Sauiour Christ the patterne of pietie neuer vsed them but in waightie matters which were carefully to be remembred and then he said Verely verely I say vnto you Thirdly here is condemned the vse of execrations when we affirme or denie a thing in our common talke as to say yea or else I would I were dead and such like Fourthly ordinarie swearing is here againe plainely forbidden whether it be by the name of God or by other creatures Some to auoide swearing as they thinke in their common talke for yea and nay vse to say by yea by no but herein they offend for these phrases are oathes as well as by faith and by troth and in a word all speeches in common talke added to confirme our speech aboue yea and nay are abuses against this Rule of Christ for ordinary communication For whatsoeuer is more then these that is whatsoeuer exceedeth a simple affirmation or negation in common speech comes of euill that is of the euill one the diuel so Chap. 6. 13. Deliuer vs from euill that is from the deuil that euil one This is a most excellent reason to mooue men to put in practise this Rule for all abuses of oathes asseuerations inuocations and deprecations in common speech are abuses of Gods name and they come from the diuel he is the schoolemaster that teacheth men to vse them Quest. Whether doth euery temptation come from the diuel Answer Euery temptation to euill is of the diuell so much this Text prooueth and Math. 4. 3. the diuel is called the Tempter because hee giues himselfe to tempt all men by all meanes at all times True it is that some temptations come from our corrupt hearts but yet the diuel hath an hand in them to further them Quest. How can this be seeing the diuel is but one and can be but in one place at once Answ. There is indeede one head of wicked spirits called Beelzebub and the diuell who hath innumerable wicked angels ministering vnto him as may be gathered Matth. 25. 41. where hell is said to be prepared for the diuell his angels and it is not vnlike but they are moe in number then all the men vpon the earth for where can any man bee in this life but some wicked spirit will be ready to tempt him vnto sinne doth he not prouoke the filthie person to vncleannesse and euery man to such sinne whereunto he is most inclined And say the euill motions arise from our owne corruption yet the diuels helpe is neuer wanting to bring it into action This serueth to confute the follie of our common people who neuer feare the diuell but when hee appeares vnto them in some shape they thinke he is neuer neere them but when they see him but they must know that the diuel by his wicked spirits is alwaies about them day night and in all places and therefore they must learne more to feare his temptations then his appearance for that is not so terrible to the sight as his temptations are hurtfull to the soule Secondly this presence of the diuell with euery man to tempt him at all times must teach vs to keepe straite watch against all sinne and the occasions thereof we are easily perswaded to watch against thieues that would depriue vs of our temporall goods or naturall life now the diuel our spirituall enemie is daily about vs to seeke the ruine of our soules and therefore wee must alwaies haue an eie to his temptations And indeede if wee would well consider his presence and malice against vs it would make vs watch feare lest he should take vs in his snare But why is the diuel called the euill one Answ. By a kinde of excellencie of speech for these reasons First because he is euill in excesse his sinnes are in the highest degree for it is like his first sinne was directly against the holy ghost which may be one reason why God chose not angels but men on whom hee would shew mercie
we professe our selues to be Christians for he that hath not the spirit of God is none of his Rom. 8. 9. And if we be in the spirit wee must obey the motions thereof and learne of Christ who was meeke and humble and following him wee shall finde rest for our soules Secondly when Christ sets downe these three examples of suffering wrong he applies himselfe to the present outward estate of the Iewes which was this For one man to suffer wrong of another in his bodie and in his goods and yet to rest contented without reliefe or amends Now the cause of this their miserable condition was their seruitude to the Romane Emperour who a little before Christs comming had remooued the Scepter from Iuda made Iuda a Prouince tributarie vnto Rome so as they were ruled not by a Prince of their owne but by a forraine enemies Deputies In this estate we may see the miserable condition of any people that are in bondage to a forraine enemie their liues are euery way miserable for besides their personall bondage they are constrained to suffer losses and wrongs in goods and in their names without all remedie or reliefe The consideratioÌ„ hereof must teach vs First to be heartily thaÌ„kfull vnto God for the happie outward peace which with the Gospel of Gods grace we now enioy vnder our dread Soueraigne being free from subiection vnto any forraine power Secondly to praie earnestly vnto the Lord for the good estate life and health of our Prince by whom vnder God we enioy such ioy and prosperitie as also for the continuance of Gods holy hand of protection to preserue the whole land against all forraine power whatsoeuer Thirdly to repent vnfainedly of all our sinnes that so we turning vnto God from them he may continue vnto vs those happy daies of peace wherein we haue freedome from subiection to forraine tyrannie for our sinnes are our greatest foes they lay open the ports of our lands and the gates of our cities to the spoyling enemie they will put downe our strong walls and take away the strength of our armed men no enemies can doe vs so much harme as our owne sinnes and therefore we must humble our selues for them and if we haue not repented now we must beginne and if we haue begunne we must proceede and renew the same more and more If we had felt the miserie of subiection to foraine power as these Iewes now did it would touch vs and therefore before these euills come vpon vs let vs meete our God by true repentance that so he may keepe from vs this fierce wrath vers 42. Giue to him that asketh and from him that would borrow of thee turne not away Christ hauing forbidden priuate reuenge doth here command the requitall of good for euill in two particular examples of well-doing taken from giuing and lending by both which though not expressely yet in sense and meaning Christ would teach his hearers thus much Let the man be what he will doe thou good vnto him for euill For the first Giue to him that asketh c. These words must not be taken simply but in this sense Giue to him that asketh on a iust cause beeing poore though be cannot requite thee againe nay though he had done thee wrong and were thine enemie This exposition is plaine Luk. 6. for hauing set downe his commandement for giuing v. 30. he renders this reason thereof in effect because they cannot requite thee againe v. 33. which plainely imports that it must be to the poore Here now first obserue the forme of Christs words they are commanding Giue to him c. whence I gather that a man is bound in conscience vpon paine of death to giue Almes and releefe Matth. 25. 41 42. Christ adiudgeth some to hell for the neglect of this dutie now there could be no such course if there were no commandement that did bind their conscience to doe that for want whereof they are condemned Againe in the sixt commandement we are bound to doe all duties that may preserue our neighbours life of which sort is giuing releefe vnto the poore without which they cannot liue If it be saide that Daniel made Almes deedes no commandement but a matter of counsell vnto Nebuchadnezzar I answer that things commaunded may be propounded by way of counsell so doth Christ to the Church of Laodicea I counsell thee to buie of me gold c. Againe Daniel vsed this forme of speech to the King Let my counsell be pretious vnto thee not because it was no commandement but because he would so temper his speech that it might better take place in the stout heart of this proud king And when as Paul 2. Cor. 8. 8. speaking of Almes saith he speaketh not by commandement it is to be vnderstood not simply of Almes giuing but of thâ— measure thereof as the former verse doth plainly shew Here then wee see those men confuted which say they may doe with their owne what they will this is not so for mens goods are not their owne simply but Gods also and they indeede are but the Lords stewards to dispose of them as he commands now his will is that part thereof should be giuen to them which want Secondly we see here also that those men sinne grieuously who are so couetous that they will giue nothing to the poore sell they will and lend also vpon a good pawne for their owne aduantage but by free gift they will part with nothing These are miserable persons who doe what they can to condemne themselues for Gods commandement binds men in conscience to giue vnto the poore and that freely Yet here we must know that not onely they who giue fâ—eely doe a worke of mercie but also they who lend and sell when as their lending and selling will as much profit the poore as giuing this in effect is almes deedes here also commanded and therefore is Ioseph commended not onely for giuing but for selling corne to the Egyptians and others in the time of dearth Thirdly this beeing a commandement binding conscience must stirre vs vp to doe all good duties of releefe with cheerefulnes that so meete and decent prouision for the poore may not onely be begunne but also continued for it is acceptable vnto God A second point here to be obserued is what kind of commandement this is Giue to him that asketh Gods commandements be of two sorts Affirmatiue and Negatiue and in the Morall law the one is alwaies comprehended in the other now this commandement is affirmatiue which must be noted because negatiue precepts lay a straighter bonde vpon the conscience then the affirmatiue and therefore are the precepts of the Morall law for the most part propounded negatiuely for the negatiue precept binds a man to obedience alwaies and to all and euery time as when God saith Thou shalt not kill a man is neuer exempted from obedience hereunto but an affirmatiue
of that boldnes wherewith Gods children come before God in praier namely their interest in the couenant of grace in Christ in whome God becomes their father The Scripture mentioneth two couenants one of workes which saith Doe this and thou shalt liue the other of Grace concerning reconciliation by the Messias through faith for it saith Beleeue in the Lord Iesus and thou shalt be saued Now the couenant of workes thorough the corruption of our flesh driues vs from God and throwes vs to hell but the couenant of grace shewes our reconciliation to God in Christ for God was in Christ and reconciled the world vnto himselfe not imputing theâ—â—â—iâ—â—â—s vnto them for which the first couenant would haue condemned them And when we truly beleeue in Christ we performe the condition of this couenant and so through faith in him haue peace with God yea boldnesse and entrance with confidence And therefore when we come to God in praier we must ground vpon this couenant in Christ and so shall we goe boldly to the throne of grace bring faith in Christ then is God thy father and so thou shalt be welcome â— hence it was that the Prophets and holy men vnder the Law doe so often intreate the Lord in their prayers to remember his couenant made with Abraham Isaac and Iacob which was the couenant of grace as the Apostle sheweth Gal. 3. and Rom. 4. IV. In this tytle Father we are taught how to dispose our selues towards God when we pray vnto him namely as children towards their father for our whole behauiour both outward and inward And this stands especially in foure things I. in due reuerence both of heart and gesture like as gracious children come before their awful parents II. in true humilltie from our hearts renouncing our owne meritts and our owne wills and relying wholly on Christs righteousnes and on the will of God in him III. in true contrition and sorrow of heart for our owne sinnes whereby we haue offended God who hath beene so gratious mercifull a Father vnto vs in Christ IV. in a sound purpose of heart to breake off the course of all sinne and to walke before God in new obedience to all his commandements This is such behauiour as beseâ—neth Gods children in praier and hereunto must we labour to conforme our selues when we come before God or els we shew our selues not children but rebells and traytors beware therfore of all vnreuerend behauiour in praier beware of pride of hardnes and wickednes of heart as hauing the least purpose to liue in sinne for as Dauid saith If I regard wickednes in my heart God will not heare my praier but saith he I will wash my hands in innocincie and so will I compasse thine altar with a contrite and broken heart Psal. 51. 17. disclayming his owne righteousnes v. 1. and Psal. 115. 1. and in all reuerence of behauiour Psal. 95. 9. Thus much of the title Father Now let vs see how we must applie it to our selues in praier Our Father that is my father in Christ and not mine onely but the father of all that truly beleeue in him Hence we learne sundrie instructions I. That when we pray we must applie to our selues all the promises of God in Christ touching righteousnes and life euerlasting for he that makes them is our father and therefore they belong to vs that be his children These promises are many and excellent And that they must be applied to our selues in praier is graunted on all parts but how there is the controuersie The Papists say we must applie them to our selues by hope we say by faith which is the ground of things hoped for laying hold on them for our selues particularly as Thomas did on Christ My God and my Lord which I prooue thus Whatsoeuer we aske in praier we must beleeue that God will graunt it for his sonnes sake but this we cannot doe vnlesse we beleeue that God is our father in Christ and Christ our redeemer and therefore we must first by faith lay hold vpon the maine promise of righteousnes and life euerlasting in Christ which is the ground of all other blessings we receiue from God Oh will some say this is hard to doe Ans. Yet we must doe our endeauour herein and striue against doubting vsing the means whereby we may come to that measure of grace to say with Paul I liue now by faith in the sonne of God who hath loued me and giuen himselfe for mee doing this in sinceritie God accept the will for the deede euen our desire and endeauour to applie Christ and his benefits for application it selfe And if we continue in this vse of meanes he that hath begunne in vs this good desire will finish it in the fruition of grace and full assurance II. This teacheth vs when we pray to be mindfull of Gods whole militant Church and people for we must say Our father Indeede it is not vnlawfull to applie this title in praier to our selues particularly for God saith of euery one that truly beleeueth Thou shalt call me my father Ier. 3. 19. and so did Christ his Apostles applie to themselues this title in their praiers But yet Christ would haue vs alwaies to pray for our brethren beeing assured from this his direction that they likewise pray for vs. This was Dauids vsuall practise no doubt for when he praied most earnestly for the pardon of his owne personall sinnes he then forgets not Zion but praies the Lord to doe well vnto it and to build the wals of Ierusalem Now if in euery praier we make we must haue respect to the Church of God then vndoubtedly in the course of our liues we must imploy our selues to seeke the good of others especially of Gods Church for our conuersation must expresse the truth of our deuotion Euery one will say this is the Ministers dutie which is most true but yet it is not his onely for as in the naturall bodie euery member imployes it selfe for the good of the whole bodie so must it be in the mysticall bodie of Christ for the meanest Christian hath some gift of the spirit and the manifestation of the spirit wheresoeuer it is is giuen to profit withall The common saying is Euery man for himselfe and God for vs all but this is a gracelesse saying flat against the communion of Saints wherein euery one seekes an others good III. Hence we learne how we must come affected towards our brethren when we pray to God namely louingly and peaceably as to children of the same father when we come to the Lords Table we make conscience of loue and amitie with all men and so should we doe in praier for therein we bring a spirituall sacrifice vnto God and therefore we must be reconciled to our brethren when we offer it for when mens hearts be full of malice or their hands full
of God a sparrow cannot fall to the ground And this absolute will of God is hidden from vs till God reueale it by the euent Gods reuealed will is the sacred doctrine of God in his word whereby he signifieth vnto man so farre as concernes his happinesse and saluation what he ought to doe or what he ought not to doe This is not Gods absolute will but rather an effect thereof concerning man reuealing vnto him not what he simply and absolutely willeth to bee done for that must needes be done but what is pleasing or displeasing vnto him done by man and what he will haue man to doe or not to doe if he desire to come to life and would not be condemned And this reuealed will comprehendeth both the Law and the Gospel with all their commandements prohibitions threatenings exhortations promises such like whereto the Apostle hath relation when he saith Proue what is the good will of God and acceptable Rom. 12. 2. Now this distinction of Gods wil being according to the Scripture hath his vse in this place for when we say Thy will be done wee meane not the absolute but the reuealed will of God Reasons I. The absolute will of God is alwaies done cannot be resisted My counsel shal stand saith the Lord and I will doe whatsoeuer I will and againe Who hath resisted his will that is his absolute will for his reuealed will is generally transgressed by men and men doe that which seemeth good in their owne eies notwithstanding God reueale his will to the contrarie II. A man may sometime dissent from the absolute will of God without sinning so be it he still submit himselfe to the will of God resting therein when it is reuealed Thus Abraham praied for the safetie of Sodome yet submissiuely which God willed and decreed to destroy and Dauid prayed for the life of his childe which God would haue to die and our Sauiour Christ prayed for the remooual of that cuppe which God had absolutely decreed he should drinke of yet submitting his will vnto his fathers And Paul according to his Apostolike function desired to preach the Gospel in Bythinâ—a but the spirit suffered him not which sheweth plainely it was not the will of God that he should preach there and yet he desired it religiously without sinne as did the rest before mentioned And as in will so in affection a man may dissent from Gods absolute will without sinne Christ as the sonne of God knew his Fathers will concerning the destruction of Ierusalem and yet he wept for it in a tender compassion ouer their miserie to come and so the brethren at Cesarea wept and lamented for Pauls going to Ierusalem though Agabus prophesied that God would haue it so neither must this seeme strange vnto vs for two things may remaine both good and yet differ one from the other so may mans created will differ from Gods absolute and vncreated will and yet both remaine good Hauing found that this petition must bee vnderstood of the reuealed will of God wee now come to search out the speciall branches of Gods reuealed will which wee shall finde in seuerall places of the holy Scripture The first is the conuersion of a sinner Ezekiel 33. 11. As I liue saith the Lord I will not the death of a sinner but that the wicked turne from his way and liue The second is that wee denie our selues and relie wholly on our Sauiour Christ Iesus for life and saluation Iohn 6. 40. This is the will of God that hee that seeth the sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day The third is our sanctification in soule and bodie and spirit 1. Thess. 4. 3. This is the will of God euen your sanctification The fourth is that euery one that liues in the church of God beside his generall calling of a Christian should haue a particular calling to liue in wherein he must seeke the glorie of God in the good of others 1. Cor. 7. 20. Let euery man abide in the same vocation wherein he is called and therein walke with God v. 24. The fiâ—t part of Gods will is to subiect our selues vnto the hand of God in all crosses and afflictions whatsoeuer when the brethren at Cesarea saw Pauls resolution to goe to Ierusalem notwithstanding the bonds that there remained for him they said as it were expounding this petition the wil of the Lord be done Act. 21. 14. Be done According to the Scripture there bee two degrees of doing Gods will the first is prescribed in the Gospel to wit a sincere endeauour and strife according to all the power of grace that God hath giuen vs to doe the will of God and this especially is here meant The second is commanded in the Law and it is a fulfilling of Gods will doing that which God commandeth in that manner of perfection which he commandeth but this is not attained vnto in this life and therefore our desire of God in this petition is that he would giue vs grace sincerely to endeauour to doe his whole will here on earth and to hasten that time and state vnto vs wherein we shall doe it perfectly as the Law requires 1. Vse Wants to be bewailed both in our selues and others I. This petition teacheth vs to bewaile our naturall disposition whereby we are prone to rebell against the will of God beeing wholly bent to disobedience in doing that which is euill II. We must bewaile our naturall hypocrisie euen that which remaineth in vs after grace receiued for though we may say these words yet we can not possibly haue our hearts affected with such a perfect desire after obedience to Gods will as we ought to haue III. Though we haue neuer so much grace yet here we must lament and bewaile our want of obedience in all good duties for though we giue our selues to doe good things yet the best of vs all faile in the manner of doing them as in hearing the word in receiuing the Sacraments and praier so as we must be humbled for our wants and confesse that we are vnprofitable seruants when we haue done all that is commanded vs Luk. 17. 10. Secondly we must bewaile the sinnes of others whereby they disobey the will of God and so rebell against him hereby God is dishonoured and therfore in zeale of Gods glorie and loue to our brethren we must be grieued when others sinne Thus was Dauid affected Psal. 119. 136. and Paul 2. Cor. 12. 21. I feare least when I come vnto you my God abase me among you and I shall bewaile many of them that haue sinned alreadie 2. Use. Graces to be desired As we must bewaile the wants that hinder the doing of Gods will in our selues and others so we must stirre vp our hearts vnto heauenly desires after those graces whereby Gods
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
field Mat. 13. 24. is the same ministerie of the Gospel called expressely the kingdome of God And therefore when the Church demaunds of Christ where shee shall finde him he bids her follow the steps of the flockes to the tents of the Shepheards Cant. 1. 7. that is the assemblies of the Saints to the preaching of Gods ministers and therefore if euer wee looke to get this kingdom we must diligently frequent the ministerie of the word labour to profit by it because hereby God doth not only reueale but coÌ„uaie his kingdome vnto men Secondly when we haue found this kingdome we must seeke to enter into it for it is not enough to be where it is or to haue it among vs for so the Pharisies had in the time of Christ Luk. 11. 20. Now we cannot enter in of our selues without the speciall worke of Gods holy spirit so saith our Sauiour Christ Matth. 18. 3. Except ye be conuerted and become as little children ye cannot enter into the kingdom of God where two things are required in him that would enter into this kingdome To become as little children and to be conuerted Wee become as little children in humilitie meekenesse and freedome from pride disdaine for we know the child of a Prince will without disdaine associate himselfe in play with a poore mans childe and so we in conscience of our owne sinnes must be humbled in our selues and made base in our own eyes laying aside our naturall pride and selfe-loue and disdaine of others for a heart swelling with pride and selfe-loue cannot enter into the straite gate of this kingdome Againe wee must be conuerted and regenerate by the spirit of God for except a man be borne againe of water and of the spirit he cannot see the kingdome of God This conuersion is not a change of the substance of the soule or of the bodie or of the faculties or parts thereof but onely of their euill qualities and actions whereby the Image of Satan in sinne and corruption is abolished the image of God renued for knowledge righteousnesse and true holinesse both in heart and life When this worke of regeneration is truely begun in vs then doe we enter into Gods kingdome euen in this life for herein the ignorant deceiue themselues that think we enter not before the time of death Thirdly wee must waite for the fruition and full possession of it this we cannot get before the day of death and therefore wee must endeauour all our life long after our conuersion to keepe faith and a good conscience walking in righteousnesse and true holinesse before God in the practise of loue vprightnesse and mercie towards our brethren When the question is who shall dwell in Gods tabernacle and rest in his holy mountaine that is remaine a true member of Gods Church for euer Psal. 51. 1 the answer is vers 2. He that walketh vprightly worketh righteousnesse Hereby we testifie our selues to be alreadie entred for Gods kingdom stands in righteousnesse Rom. 14. 17. And thus haue Gods children done that haue waited for this kingdome Matth. 25. 4. The wise virgins tooke oâ—le in their vessels to light their lamps when the bridegroome came And Ioseph of Arimathea that noble counseller who waited for the kingdome of God was a good man and a iust Luk. 23. 50 51. Thus we see the way to get this kingdome for our selues now the necessitie of our endeauour in these duties with all care and diligence appears by this that out of this estate for true interest to this kingdom is nothing indeed but woefull miserie vnder the curse of God and the power of Satan in the kingdome of darkenesse but in the fruition of this kingdome is true happinesse here is righteousnesse peace and ioy in the â—oly Ghost yea ioy vnspeakeable and glorious for the things that eie hath not seene eare hath not heard neither euer entred into the heart of man to thinke hath God prepared for them that loue him and they are all to be had in this his kingdome Wherefore as we desire to escape the woe and miseriâ— of the deuils kingdome and to bee partakers of the ioyes of heauen so let vs looke vnto the performance of the former duties shewing herein the resolution of the wise marchant that parted with all hee had to get that pearle of price Matth. 13. 46. This kingdome of God is here set out vnto vs like a citie with suburbs and two gates the suburbs of this citie are those assemblies where the word of God is truely preached and dispensed and hereinto come not onely the elect and godly but hypocrites and reprobates The first gate is the true state of grace whereinto the elect of God alone doe enter by regeneration in which estate they continue in this life going on from one degree of grace vnto a greater with endeauour in all things to keepe faith and good conscience both towards God and men and so waite to enter the gate of glorie which is set open vnto them and they enter in at the howre of death And therfore let vs not deceiue our own soules as the foolish virgins did with their burning lamps and content our selues that we come to Church and liue ciuilly though these be good things yet an hypocrite may goe thus farre all this while wee are but in the suburbs of this kingdome but if euer we looke for the glorie of heauen we must in this life enter the gate of grace by regeneration and become new creatures Thus much of the commaundement The reason to enforce it is a gracious and bountifull promise And all these things shall bee ministred vnto you The words are very significant in the originall for the phraso which Christ vseth is borrowed from bargainers to this effect as those who sell come or other things by measure or waight vse to giue some ouer-plus to better the bargaine on the buyers part euen so the Lord promiseth to those that seeke his kingdome and righteousnesse beside the fruition thereof to giue or cast vnto them as the word imports food and raiment and all things needfull to this life Quâ—st How is this true seeing we read that Gods children haue beene many times destitute of things necessary as Paul was oft in hunger and thirst in fastings in colde and nakednesse 2. Cor. 11. 27. and many whom the world was not worthy of were destitute afflicted tormeÌ„ted wandring vp and downe in sheepe skinnes and goate skinnes Heb. 11. 37. Answer Christs promise in this place and all other made of temporall blessings must be vnderstood with the exception of the crosse that is they shall haue such and such blessings vnlesse it please God by the want thereof to correct them for some sinnes or to exercise their faith in the triall of their patience The vse First by this promise of Christ we haue the most excellent direction of him
is to repent of our sinnes and this is a fruite of faith In true repentance there be two things the beginning and the nature of it The beginning of it is a godly sorrow when a man is greeued properly and directly because by his sinne he hath offended God who hath beene vnto him so louing a father in Christ. This causeth repentance vnto saluation not to be repented of 2. Cor. 7. 10. and it ariseth not so much from the feare of punishment as from the consideration of Gods mercie making a man displeased with himselfe for offending so louing a God who hath beene so gratious and bountifull vnto him in Christ. The nature of repentance stands in the change of the minde when any person laies aside the purpose of sinning and by Gods blessing and grace taketh to himselfe a new purpose neuer to sinne more This is properly to repent and if this be in truth hence will follow the change of the will of the affections and of all the actions of the life It may be said that an hypocrite may repent as Iudas did Matth. 27. 3. and therefore this is not a good note of doing Gods will Answ. Iudas did repent hee was indeed grieued for his fact wishing with all his heart that it had neuer beene done but this was nothing his sorrow was onely worldly causing death as the Appstle calleth it 2. Cor. 7. 10. arising from the horror and feare of punishment not from consideration of Gods mercy it was without true hatred of sin committed without hope of mercie or purpose to glorifie God by new obedience and so was no true repentance The third worke wherein consisteth the doing of Gods will is new obedience and it is the fruite of both the former whereby a man beeing indued with faith and repentance doth according to the measure of grace receiued indeauour himselfe to yeeld obedience to all Gods commaundements from all the powers and parts both of his soule and his bodie and this I call newe because it is a renuing of that in man whereto hee was perfectly enabled by creation But here it will bee said that many who shall neuer bee saued haue attained to reformation of life and therefore this is not a true and sufficient note of him that shall bee saued Answ. True it is many hypocrites haue reformation of life but yet they faile two waies First their reformation is onely outward not inward their thoughts wills and affections still remaine wicked and corrupt Secondly their obedience is partiall onely to some of Gods commaundements not to all so Herod he would heare Iohn gladly and doe many things but yet he would not leaue his brothers wife But true obedience which proceedeth from true faith hath these heads and branches First the partie must proâ—ue what is the good will of God Rom. 12. 2. Secondly he must restraine his life from outward offences which tend to the dishonour of God and scandall of the Church 1. Thess. 5. 22. 1. Peâ— 2. 11 12. Thirdly he must mortifie the inward corruptions of his owne heart Fourthly he must labour to conceiue new motions agreeable to the will of God thence bring forth and practise good duties so performing both outward and inward obedience vnto God and by these may a man discerne the truth of his obedience and thus we see what professors they be which shall be saued Uses 1. Now considering that saluation is promised to them that â—e doers of Gods will we must hereby be exhorted to become more chearefull in doing Gods will by faith repentance and new obedience and to further vs in this dutie we must vse these helpes I. We must labour for a true perswasion of Gods mercy in the pardon of our sinnes and for the saluation of our soules this beeing truly conceiued will vrge a man to true obedience whereby he may shew himselfe thankefull to God for so great a mercie II. We must consider that we are the temples of the holy Ghost which is a wonderfull dignitie to a sinfull man and in regard hereof we must stirre vp our selues so to liue that we make not sadde the spirit of God which dwelleth in vs. III. We must consider the blessings of God bestowed vpon vs both in soule and bodie one by one and this will mooue vs to loue God which loue we shall shew in keeping his commandements for this is the loue of God that we keepe his commandements 1. Ioh. 5. 3. IV. Let vs consider the threatnings of God against sinne and his iudgements vpon theÌ„ that liue in sinne for euery place is full of Gods iudgements and these will helpe to restraine our corruptions that they breake not forth into action V. We must meditate on the word of God vse feruent praier vnto God for his grace for by this meanes Dauid did notably stirre vp himselfe to faith repentance and new obedience as we may see at large in the 119. Psalme II. Use. In that many hauing faith and repentance and outward reformation of life in some degrees shall neuer be saued we must labour to goe beyond all hypocrites in these graces in faith we must not content our selues with a generall perswasion of Gods mercie but we must labour to conceiue the same to be true and sound touching the remission of our sinnes and the saluation of our soules we must looke that it haue a sound beginning good fruits and stead fast continuance And for repentance we must labour to see that our sorrow arise from the consideration of the goodnes of God whome we haue offended that it breed in vs a change of our minds in the purpose of not sinning whereto must be conformable the will and affections and the whole man And for new obedience we must be as carefull in minde will and affections as in the outward actions of our life and to doe the will of God and than in all Gods commandements III. Vse Many there be that thinke their case good because they liue a ciuill honest life without wronging others openly or wittingly which thing indeed is commendable but yet farre short of that which is required for saluation therefore they must noâ— trust to these broken stâ—â—es of outward and common honestie though they be good things in their kind for many there be that shall neuer come in heauen which haue had farre more in them then these things are and therefore whatsoeuer these persons be they must not rest till they find some portion of true grace in their hearts by vertue whereof they may plainly see themselues gone beyond all hypocrits in the things that concerne saluation vers 22. Many will say vnto me in that day Lord Lord haue we not by thy Name prophesied and by thy Name cast out deuills and by thy Name done many great workes 23. And then will I professe to them I neuer knew you depart from me ye that worke iniquitie In these two verses
hee is a seuere iudge against all iniquitie II. This shewes that Christ preferres an honest and godly life aboue most worthy gifts euen before the gifts of Prophecie and Miracles and therefore our principall care must be to frame our hearts and liues to true obedience vnto our God in all his commaundements III. This must stirre vs vp to true and vnfained repentance If wee haue not yet repented it must mooue vs to beginne it if wee haue repented wee must doe it more for Christ will pronounce a fearefull sentence of condemnation vpon many professours because they liue in sinne though they haue prophecied in his name and cast ouâ— deuils and done many great workes yet because they haue beene in heart addicted to some sinnes hee shall say vnto them at the last day Depart from mee and goe yee cursed into euerlasting â—â—râ— The horrour whereof seeing Christ hath so long before made it knowne vnto vs ought to mooue vs to humble our selues to turne vnto God and to breake off the course of our sinnes euen in the purpose of our hearts And if wee will not now tremble and turne the day will come when wee shall heare a fearefull commaundement and obey it and noâ— bee able to turne from it but if wee shal now turne to God by true repentance and new obedience we shall in that day heare the blessed voyce of absolution vpon our selues when as the feareful sentence of condemnaâ—ion shall be pronounced vpon others IV. Whereas many men shall be condemned because in heart they haue beene addicted to some open or secret sinnes wee must in the feare of God labour to purge our hearts from all sinne so as wee bee not addicted to any one sinne with purpose to liue therein yea wee must labour to turne our selues from euery euill way from sinnes in thought in affections in behauiour and actions The purpose of our heart muâ—t bee not to liue in any one sinne so as if wee fall wee may yet truely say it was against our purpose and intent and therefore we must labour to bee renued in the spirit of our mindes euen in the most secret part of our soules It is not enough to leaue sinne when it leaues vs by reason of weakenesse or want of opportunitie thus doth many an aged man who hauing liued in lewdnesse and lust all his youth doth at length by reason of weakenesse in olde age leaue those sinnes in practise but yet his heart is still addicted to them and therefore euen then when hee cannot goe without a staffe will hee take great delight in rehearsing and remembring the trickes of his youth Now this man hath no repentance for his delight in the remembrance of sinne past is all one before God as if hee had liued still in the practise thereof our prayer therefore must be with Dauid to the Lord continually that hee would incline our hearts vnto his commaundements and not to couetousnesse or any other sinne Psal. 119. 36. Verse 24. Whosoeuer then heareth of me these words and doth the same I will liken him to a wise man which hath builded his house on a rocke 25. And the raine fell and the floods came and the windes blew and beat vpon that house and it fell not for it was grounded on a rocke After the deliuery of many notable instructions in this sermon of our Sauiour Christ whereby he hath sufficiently shewed himselfe to be the true Prophet and Doctor of his Church in this verse and those which follow to the 28. he comes to lay downe the conclusion of this excelleÌ„t sermon wherein he doth stirre vp his hearers to a notable duty namely that they should not make light account of his doctrine contenting themselues barely to heare reade or to learne the same but further to goe about the practise thereof in their liues and conuersations And for the effecting hereof hee laies downe here at large the fruite of true obedience to the word In this conclusion are these points contained I. A maine dutie to be done of all his hearers that is to heare and doe the words of Christ. Whosoeuer heareth these my words doth the same II. The propertie of this dutie it is a note of great wisedome I will liken him to a wise man c. III. The fruite of this dutie Safetie and securitie against all perâ—ls of bodie and soule in the 25. verse all which are amplified by their contraries in the 26. and 27. verses as we shal see in their place The first point is the maine dutie of euery good hearer namely to ioyne practise with knowledge of the word of Christ. This dutie is oft vrged vpon vs by the holy Ghost Rom. 2. 12. Not the hearers of the Law but the doers thereof shall bee iustified before God and Saint Iames stands long on this dutie Iam. 1. 22. Be the doers of the word and not hearers onely deceiuing your ownâ— soules which after he enforceth both by the vanitie of hearing without doing v. 23 24. by the blessing that accompanies obedient hearing v. 25. Luk. 11. 27 28. when a woman in admiration at Christs doctrine pronounced her blessed that bare him Christ answered â—ay rathâ—r blessed are they that hear the word of God keepe it And in the parable of the sower Mat. 13. there are 4. kinds of hearers three bad one onely good who doe heare know receiue embrace the word of God withall bring forth fruit plentifully And naturall reason may perswade vs of the waight of this duty for the best learning that men haue in humane things is too little or of no vse without practise much lesse can diuine doctrine then profit a man without obedience be ioyned therewith Use. The consideration hereof must mooue vs to pray to God the Father in the name of Christ that he would vouchsafe his spirit vnto vs wherby our hearts might be enclined disposed bent to an vnfained loue obedience of Gods precepts deliuered in his holy word because it is our dutie to liue in the practise of that we heare Yea we must pray so to performe obedience in our life that our consciences may not only not accuse vs but also excuse vs before God in regard therof or at least in regard of our true endeauour desire to obey This duty being practised will minister true comfort vnto vs in time of distresse yea in the fearefull case of death it selfe Hereby did good king Hezekias comfort himselfe at his death that hee had walked before the Lord with an vpright perfect heart Isay 38. And the word of God is plaine for this comfort If our hearts condemne vs not we haue boldnes towards God 1. Ioh. 3. 21. alwaies prouided we haue a good vnderstanding of our duty to God for an ignorant conscience will falsly excuse II. Point The property of this dutie It is a part of great wisdom for he that heareth and