will may be done As first that we may haue grace to denie our selues our owne wills and affections for naturally we are herein vnlike God and like the deuill and this must euery one learne that would be Christs disciple Luke 9. v. 23. Secondly that God would incline and dispose our hearts towards his holy word that we may not onely know but obey Gods reuealed will This was Dauids vsuall request Psalm 119. 27. Make me to vnderstand the way of thy testimonies and 36. Incline my heart vnto thy testimonies For how should we doe the will of God vnlesse we know it and how shall we know it vnlesse our hearts affect the meanes of grace and of obedience Thirdly that God would hasten that time and state vnto vs wherein we shall perfectly doe the will of God that is our state of glory Fourthly that vnder euery crosse which God shall lay vpon vs wee may possesse our soules with patience so subiect our selues to Gods absolute will Thus Paul prayes in behalfe of the Colossians that God would strengthen them by the power of his might vnto all patience long suffering with ioyfulnesse Colos. 1. 12. Fiftly that God would turne the hearts of men from sinne bring them euery where to the obedience of his will 3. Use. Duties to be practised Because wee must seeke to practise that which we aske in praier therefore hereby we are also taught to endeauour our selues after these good duties First to prooue what is the good will of God and acceptable Rom. 12. 2. We must by often triall of our actions by the word of God become expert in Gods will vse in all things makes perfect and therefore in all our affaires wee must consult with God whether the things wee goe about be agreeable to his will Most men will haue an eie to the lawes of the land in their ciuill affaires as in buying and selling and why should we not bee as wife for our soules in the matters of God Doe we not dissemble with God when wee say with our tongues Thy will be done and yet in life and conuersation haue no regard to square our works thereby Secondly wee must be strict in the matter of sinne making conscience of euery euill way yea euen of the first motions vnto sinne that neuer come to consent for this petition for obedience respects not only our words and deedes but our secret thoughts for euen they must be brought to obedience to God 2. Cor. 10. 5. Thirdly we must seeke to cut off all things that hinder vs from doing Gods will wee must mortifie and crucifie the lusts of the flesh and all sinnefull motions of our corrupt hearts for these make vs rebells against God in transgressing his will This is a hard thing to doe and vnto a naturall man of himselfe altogether impossible and therefore we must vse spirituall meanes for the deedes of the flesh must bee mortified by the spirit Roman 8. 13. Now the ground of this worke is the death of our Sauiour Christ applyed by faith to our corrupt heart for the old man is crucified with him as the Apostle Paul saith that the bodie of sinne might bee destroyed that henceforth we should not serue sinne Roman 6. 6. This therefore must wee doe if we thinke our selues to haue part in Christ wee must perswade our hearts that when our Sauiour Christ was vpon the crosse in our roome and stead bearing the punishment of our sinnes then were wee in regard of the old man crucified with him the vertue and efficacie whereof wee shall vndoubtedly finde in our selues for the mortifying of sinne when we doe truely beleeue for our fellowshippe with Christ beginnes in his death and if we be dead to sinne how can the motions thereof yet liue and raigne in vs When a malefactour is put to death he ceaseth from his badde courses and so if our corruption be crucified with our Sauiour Christ it must not raigne in our hearts to bring forth the fruits of sinne Let vs therefore meditate on the death of our Sauiour Christ and apply it to our selues by faith and consider the vilenesse of our sinnes in the bitternesse of his passion and then no doubt we shall be mooued to striue against euill motions for if we be Christs we haue crucified the flesh with the affections and lusts Gal. 5. 24. Fourthly we must not liue inordinately but in that sort which God inioyneth Christians in his word euery one must haue a double calling the generall calling of a Christian common to all that liue in the Church concerning the seruice of God in righteousnesse and holinesse and a particular lawfull calling in some set state of life tending to the good of the Church cōmon wealth or familie wherin a man must glorifie God in the good of men this is to liue in order he that wanteth both or one of these liues inordinately for God would haue euery man to abide in that vocation wherein hee hath called him euery one therefore according to his gift and grace receiued of God must liue in a lawfull calling and hee that doth not so resisteth Gods will Whereby wee see that wandring beggers are not to bee suffered in Church or common wealth for they liue without any calling and so transgresse Gods will yea their course of life is here also condemned that spend their life in sports and gaming for such a life is rebellion against God who wil be glorified in workes done by vertue of our lawfull calling Fiftly it is the will of God that through manifold afflictions wee should enter into his kingdome and therefore when any crosse befalls vs walking in our lawfull callings wee must endeauour to subiect our selues patiently to the will of God therein in prosperitie we are cheerefull and thankfull but when affliction comes our nature would repine O remember we say in all estates Thy will be done and therefore in the most bitter crosses that can befall vs wee must labour to say with Iob The Lord giueth and the Lord taketh away blessed bee the name of the Lord Iob. 1. 21. So did the Prophet Dauid beeing banished his kingdome by his owne sonne 2. Sam. 15. 26. But if hee thus say Behold I haue no delight in thee beholde here I am let him doe to mee as seemeth good in his eies and Chapter 16. 10 11. when Shemei cursed him he staied Abisna◠from reuenge vpon consideration of Gods will to haue it so saying Suffer him to curse for the Lord hath bidden him In earth as it is in heauen Hauing spoken of the grace of obedience desired in this petition we now come to the manner how it must bee performed to wit In earth as it is in heauen that is of vs men liuing on earth as the blessed Angels and glorified Saints doe it in heauen for the Angels that excell in strength doe Gods commandements
there be in thee the flesh the spirit the one haling thee one way the other another yet while thou striuest against the flesh desiring and endeauouring to be wholly subiect to the spirit though thou faile often in action yet in Christ bee thy sinnes pardoned and God accepts in thee the will for the deed Endeauour therefore to acquaint thy selfe more and more with the will of thy heauenly master and seeke to please him in all things and labour to mortifie the deeds of the flesh by the spirit so shalt thou know God to be thy onely master and in due time perceiue thy freedom from the bondage of the flesh Vers. 25. Therefore I say vnto you be not carefull for your life what yee shall eate or what yee shall drinke nor yet for your bodie what ye shall put on Is not the life more worth then meat and the body then raâ—ment Our Sauiour Christ hauing forbidden the practises of couetousnes and preuented such obiectioÌ„s as the corrupt heart of man might frame to excuse it selfe therein doth here strike at the very root of couetousnes and seekes to remooue the cause thereof to wit distrustfull inordinate care for the things of this life though they be things necessarie as meat drinke and cloathing and in this argument he proceeds to the end of this chapter Now this verse depends vpon the former as a conclusion inferred vpon all that he had said before coÌ„cerning couetousnes from the 19. v. to this effect Seing they that seek earthly treasures neglecting the heauenly doe want the single â—iâ— of spirituall wisdome to discerne of the true treasure also are themselues seruants vnto Mammon therefore I say vnto you my Disciples be not carefull no not for thing needful immoderately and in a distrustful manner And here againe he meets with another pretence of a couetous minde wherewith it pleads for the seruice of Mammon to wit that the things they seeke for are things necessary without which they cannot liue Hereto Christ answers Yea but I say you must not seek no not for things needful to your life immoderately and distrustfully The Exposition I say vnto you that is I that am your master vpon whom you depend for all heauenly instruction directioÌ„ in all things needfull both for your soules bodies I say vnto you by this he would prepare them to attention reuerent obseruatioÌ„ of his coÌ„mandement following as being a matter of great importance whereon depends the life of all obedience in relying on Gods prouidence in regard whereof wee also must with all good conscience marke the same Bee not carefull for your life c. Least wee should mistake Christs meaning wee must knowe that there bee two kindes of care a godly moderate care and a distrustfull carking care The moderate honest care is inioyned vs by Gods commandement Prov. 6. 6. Wisdome sends the sluggard to learne diligence and prouidence for things needfull of the litle Ant or pismire and Paul saith fathers must lay vp for their children 2. Cor. 12. 14. And he that prouideth not for his owne especially for them of his family is worse then an infidell 1. Tim. 5. 8. So that there is a lawfull care euen for the things of this life Now the practise of it stands in two things First in the diligent walking in a mans lawfull calling dealing vprightly iustly therein with euery one minding onely to get things honest and necessarie in the sight of all men Secondly in leauing the successe and issue of all our labour and endeauour to God for that belongs to him we must vse the meanes soberly and honestly leaue the blessing to God This godly care Moses shewed notably in leading the children of Israel out of Egypt for what God commanded him to doe that he did he goes which way God sends him although he met with many crosses and vseth the meanes that God calls him vnto leauing the issue to God as appeares notably at the red sea when they were at a wonderful strait hauing the sea before them the Egyptians behind theÌ„ and woods and mountaines on each side yet beeing commanded to strike the waters with the rod of God he shewes notable trust in Gods prouidence Feare not saith he stand still and behold the saluation of our God And when Abraham at Gods commandement went to sacrifice his sonne Isaac askes him my father where is the sacrifice AbrahaÌ„ answers with words of faith My sonne God will prouide And thus David went to fight against the Philistims to Keilah at Gods commandement though his owne men discouraged him from it whereby it is plaine he relied on God for the issue of the battell Now this godly moderate care is not here forbidden which hath respect to obedience in the dutie and for the successe depends vpon Gods prouidence The distrustfull care is that whereby men trouble themselues about the issue of their labours and when they haue done the worke doe not rest therwith but vex theÌ„selues about the successe not relying on Gods prouidence for the blessing but onely on the meanes This distrustfull care for our better discerning of it hath these effects First it oppresseth the heart making it exceeding heaâ—â—e and pensiue for feare of want where this feare is there is this distrustful care for this argues a maÌ„ dares not trust God but would haue the successe of his labour out of Gods hand in his owne Secondly it allureth draweth men to vse vnlawfull meanes to got worldly things as lying fraud iniustice in false waights measures c. Thirdly it makes men wearie of Gods worship iâ— distracts their minds in praier and hearing the word and as Christ saith it châ—akes the word that it brings forth no fruit for when the minde is wholly set vpon the world there is no respect to the matters of God And this is that care which is here forbidden euen a distrustful carking care which as the greeke word signifies diuides and distracts the mind by troubling and perplexing it about the issue and successe of our endeauours The Use. That which Christ here forbids his Disciples is the common sin of our age time not in a few persons but in many for though this distrustfull care be the disease of the heart yet it shewes it selfe by actions in the life For first what is the cause of so little fruite of the word preached as may euery where bee discerned is not among many other this worldly care one speciall cause This wee may see in the parable Luke 8. 14. for the seedâ— that light among thornes which choaked it is the word preached to a heart possessed with worldly cares let these men obserue themselues and they shall finde that they can neither pray nor heare the word nor meditate therein without manifold distractions from these worldly thoughts Secondly there is no trade
sinnefull conception al which our Sauiour Christ was free from for at the very time when hee bare our sinnes hee was in himselfe more holy then all men and all Angels Fourthly it is said that if Christs righteousnesse bee made ours then wee are made Sauiours Answer It followeth not for Christs merits and righteousnesse are conuaied and applied vnto men not as they are in Christs person in whom they are sufficient to saue ten thousand worlds but as they serue to saue and iustifie that particular person onely to whom they are imputed so that this remaines an vndoubted truth that that righteousnesse which brings saluation is Christs righteousnesse onely Here some may say How is Christs righteousnesse made ours and wee assured of it Answ. It is made ours by sauing faith which the holy Ghost creates in the heart and soule as an hand whereby wee may laie hold on Christ and applie his righteousnesse vnto our selues as hee is offered vnto vs in the promises of the Gospel Some obiect that if Christs righteousnesse be made ours by our beleeuing it to bee ours then if a man beleeue his neighbours house to be his it is his also and so for any other thing Answer There is not the like reason in these things for it is a meere fancie and imagination for a man to beleeue his neighbours house to be his hauing no ground for it besides his owne conceit but when a man beleeueth Christs righteousnesse to be his he hath Gods commandement and promise for his warrant and assurance that it shall be imputed vnto him and withall that faith so grounded maketh Christs righteousnesse as truely his as any thing a man hath is his owne beeing giuen him of another Now this sauing faith laying hold on Christs righteousnesse for mans iustification is neuer seuered from sanctification by the spirit with the fruits thereof whereby the old man beeing mortified and the new man in Christ renued according to his image in knowledge righteousnesse and true holinesse the whole person is turned vnto God and made carefull to please him both in thought word and deede and hereby doe wee receiue assurance of our iustification for true sanctification is the earnest of the spirit of adoption in our hearts whereby we are sealed vnto the day of our redemption Doth that righteousnesse whereby we must be iustified and saued in the day of our Lord come from Christ onely and not from our selues then we see what iust cause we haue to humble our selues and to acknowledge our great vnrighteousnesse and want of all goodnesse in our selues and when wee can doe this vnfainedly wee haue gone one steppe in the way to true happinesse Secondly we also must hereby learne to esteeme all things as drosse and dongue with the Apostle in respect of Christ Iesus and his righteousnesse for he it is that brings vs to heauen and therefore wee must honour him aboue all and value his righteousnesse as that most pretious iewel which when a man hath found hee will sell all that he hath to get and keepe it Matth. 13. 46. Thirdly we must hunger and thirst after Christ and his righteousnesse for it is the fountaine of all blessednes and without it we are most miserable yea though wee had all the world beside yet without it wee loose our saluation Now what will it profit a man to winne all the world if he loose his soule Fourthly seeing Christs righteousnesse is made ours by faith we made assured of it by sanctification of heart and life wee must labour for true faith whereby our hearts may bee inwardly renued we must not content our selues with an outward holinesse for that will neuer bring a man to heauen but our endeauour must be for inward holinesse whereby we shal be preferred with God aboue all the Pharises in the world and get assurance of eternall happinesse And this faith wee must shewe forth in all holy exercises as when we heare the word wee must lend the inward eare of the heart with the bodily eare and when we fall downe to praier we must bowe the knees of our hearts and in fasting from meate wee must abstaine from sinne yea in all things wee must be carefull to serue God in spirit and truth for which cause wee must pray with Dauid Lord renue a right spirit within me that so feeling Christ to liue in vs by grace wee may bee assured that Christs righteousnesse shall bring vs vnto glorie Verse 21. Ye haue heard that it was said of olde Thou shalt not kill for whosoeuer killeth shall be culpable of iudgement Our Sauiour Christ hauing laid downe his Preface doth here begin his interpretation of the Law beeing indeed the onely true doctour of his Church and herein especially hee doth meddle with the second Table beginning first of all with the sixt Commandement touching Murther In the handling whereof hee obserueth this order First hee setteth downe the false interpretation of this law by the Scribes and Pharises in this verse Secondly hee sheweth the true meaning of it v. 22. And lastly hee propoundeth rules of concord and agreement betweene those that be at variance verses 23 24 25 26. For the first The Exposition Ye haue heard that is you Iewes which now heare mee whether Scribes Pharises or others you haue heard that it hath beene said of old that is by your auncient Teachers the old Scribes and Pharises who haue expounded this law vnto you and that this phrase must be vnderstood of the ancient Iewish Teachers may plainely appeare because in the next verse hee opposeth his owne teaching thereunto and would haue these his hearers that before had learned a false interpretation of this law from their old Teachers now to learne of him the true exposition thereof The Law is this Thou shalt not kill The exposition of the ancient Iewish Teachers was this for whosoeuer killeth shall be culpable of iudgement that is whosoeuer laieth violent handes on another to take away his life for they knew no other murther neither did they extend this commandement to forbid any sin but actual murther shall be culpable of iudgement that is shall be held guiltie of murther both in the courts of men and also before the iudgement seate of God where hee shall receiue the deserued punishment thereof This was the interpretation of the Iewes Here first obserue that Antiquitie is no infallible marke of true doctrine for this exposition of this commandement was ancient received from ancient Teachers and yet Christ the doctour of truth reiecteth it as false and corrupt and therefore the argument which the Papists vse for the stablishing of their religion drawn from Antiquitie is of no effect Secondly by these words of Christ ye haue heard it hath beene said of olde wee may easily gather after what manner the Scribes and Pharises expounded the law namely they left the Scriptures and followed
the testimonie of the spirit touching their reconciliation with God in Christ and some fruits of sanctification whereby the old man is mortified and the new man renued in them but principally at the ende of this life when they shall be fully iustified and sanctified and haue Gods image perfectly renued in them Vers. 7. Blessed are the mercifull for they shall obtaine mercie This verse containeth the fift Rule or precept of our Sauiour Christ touching true happines in which obserue two points first who be blessed secondly wherein this blessednes consisteth For the first the parties blessed be the mercifull And that we may the better know them I will speake something of this vertue first shewing what mercie is then what be the cheife duties thereof First Mercie is an holy compassion of heart whereby a man is mooued to helpe an other in his miserie First I call it a compassion of heart because it makes one man to put on the person of an other and to be grieued for the miseries of an other as if they were his owne and therfore it is called the bowells of compassion because when a mans heart is touched therewith his very liuer and entralls doe stirre in his bodie and are rouled within him as the Prophet speaketh and he is affected as though the bowells of him that is in miserie were in his bodie Secondly I call it an Holy compassion to distinguish it from foolish pitie whereby a man doth vnlawfully tender him that is in deserued miserie such was Ahabs mercie to Benhadad and Sauls in sparing Agag whereas the expresse commandement of God was to the contrarie but such mercie and compassion as God approoueth is a fruit of his spirit and a vertue commended and commanded in the word of God Thirdly this vertue of mercie stirreth and mooueth the heart to helpe an other that is in miserie for helpe in miserie is a notable fruit of true compassion neither can thes be seuered for in the compassion of the heart and in the acte of reliefe stands true mercie and therefore Iohn saith He that seeth his brother in neede and shutteth vp his compassion from him how dwelleth the loue of God in him whereby also we may see that no worke of mercie is shewed to any man in miserie but that which commeth from compassion and thus we see what mercy is Secondly the duties of mercie are answerable to mans miserie Now mans miserie is either in his soule or in his bodie The greatest miseries of man are in his soule as ignorance impenitencie and trouble of conscience mans bodily miseries are sicknes thirst nakednesse c. and to these the works of mercie are answerable Some therefore concerne the soule and some the bodie Mercie towards the soule is when a man is carefull for the saluation of an other vsing meanes to bring a man from spirituall darknes vnto light from the power of Satan vnto God from the state of sinne and the daunger of hell fire to the state of grace in true faith and repentance and so to life eternall And looke how farre the soule is more excellent then the bodie so farre doth this worke exceede any worke of mercy that concernes the bodie Mercie towards the body is called Almes or Releefe whereby a mans outward necessitie for foode raiment or such like is supplied that this is a worke of mercie is manifest Isay 58. 10. where the Releeuing of the hungrie is the powring out of the soule vnto-him and Saint Iohn maketh the not releeuing of our brother in neede to bee the shutting of the doore of compassion from him Now by this which hath beene said concerning mercie and the workes thereof wee may see who is a mercifull man namely such a one as hath his heart touched with compassion towards the miserie of another and thereby is mooued to helpe and releeue him in soule and bodie according to his estate and such a man is blessed by the testimonie of Christ himselfe howsoeuer in the world he may be despised First here we haue to consider what a number of miserable and cursed persons doe liue euen in the bosome of Gods Church for if this Rule of Christ be true then vnmercifull men are accursed Now such are common among vs The Richer sort which abound in outward blessings thinke themselues happie but if they be vnmercifull they are wretched and such are all those that for the maintenance of their outward poâ—â—pe and brauerie spoile the poore that liue vnder them by inclosing of commons racking of rents vnreasonable fines c. or for the satisfying of their vaine pleasure and delight bestowe more vpon hawkes and hounds then on the poore Such a wretched person also is the Corne-monger who hath his barnes full and his garners full and yet suffereth the poore to want bread waiting still for a deerer time Such also are our common vsurers ingrossers and fore-stallers of needefull commodities whatsoeuer all these seeke themselues and haue no mercie on them that are in miserie yea such likewise are those householders who spend their time and wealth in some disordered course as whoring gaming drinking or such like and so neglect their family these denie the faith and are worse then Iewes and Turkes nay then many bruit beasts for they are mercifull towards their owne It were an easie thing thus to shewe through all estates the great multitude of miserable persons for now the common prouerb is become the common practise Euery man for himselfe and God for vs all Secondly seeing the mercifull man is blessed wee must learne to put on tender mercie or the bowels of compassion towards those that bee in miserie And to mooue vs hereunto let vs marke these things First the state of the mercifull is here pronounced blessed of Christ. Secondly mercie is a gift of the spirit and the grace of Gods elect which alwaies accompanieth the happie estate of those that be in Christ for the power of grace doth change their carnall nature Isay 11. 6. 7. Thirdly hereby we become like vnto God our heauenly Father who is the father of merciâ—â— Fourthly hereby we are made instruments of Gods mercie to them that be in miserie for God conuaies his blessings vnto his poore creatures ordinarily by meanes We count it an high honour to be the Kings Almner oh then how great is this dignitie to be Almner to the God of heauen to disperse his goodnesse and mercies among the children of men and hereto wee are aduanced if wee helpe the poore that bee in miserie Fiftly the exercise of mercie commendeth our Religion not onely before men but vnto God for pure Religion and vndefiled before God is this to visit the fatherlesse and widdowes in their distresse and God will haue mercie and not sacrifice therefore the Apostle bids to doe good and to distribute forget not for
not so strictly to be takeÌ„ but indifferently for any diuers garments for in Luke they are thus set downe And him that would take away thy cloake forbid not to take thy coate also And Christs meaning is this If one vniustly contend with thee to take from thee one garment let him haue another also whether coate or cloake or such like thing And yet this commandement is not simply but comparatiuely to bee vnderstood to wit rather then a man should seeke priuate reuenge he must not onely suffer the losse of one garment but of moe and so of other temporall goods Out of this example wee may learne these Instructions First that Christians must be quiet and patient and not giuen to contend whether it be priuately or openly by suite at the law This contention Paul reprooued in the Corinthians 1. Cor. 3. 3. and chargeth the Philippians that nothing be done among them by contention Philip. 2. 3. which is a notable rule for though men be at difference yet there ought to be no contentions either in word or deede all things ought to bee done in loue and so strife shall cease that wrangling spirit is not of God wherby men striue to put downe others in words when a man hath spoken his minde hee ought to cease for multiplying of words is against Christian ciuilitie and euery where condemned in the holy Scripture Secondly here is condemned not the lawfull but the common vse of lawing whereby men for euery trisle will trouble the Courts This argues a contentious spirit and a minde that is giuen to reuenge which beseemeth not Christians as Paul sheweth 1. Cor. 6. 1 2 5 6. and yet it is the common practise in these our daies from whence come such vnchristian speeches as this I will be reuenged on him or else I will spend all that I haue But the truth is that rather then a man should goe thus to law he ought to suffer a double and treble losse Thirdly here Christ teacheth that in all our dealings we must haue a principall regard vnto charitie and rather seeke to maintaine this grace in our hearts then our outward worldly goods Fourthly we are here taught to preferre our owne peace and quietnesse before our temporall goods yet not simply but in this respect that hereby wee may haue fitter time with quietnesse to imploy our selues in the worship of God and to edifie our selues in holinesse and pietie this dutie concerneth them especially which haue much dealing in the world and thereupon many occasions of anger and vexation for such vnruly passions make a man vnfit for Gods seruice it is the meeke and lowly heart that receiues the blessing from the Lord Matthew 11. 29. Lastly in this example is set downe vnto vs a second propertie of euil men namely to be giuen to wrong their brethren in their goods either priuately or vnder colour of law such a one was Zacheus before his calling when he gathered tribute and custome for the Romane Emperour he vsed forged cauillation for his own gaine and these our daies abound with those that eurich themselues by pilling and polling of their brethren but all such are vniust and euill persons by the iudgment of our Sauiour Christ. Verse 41. And whosoeuer will compell thee to goe a mile goe with him twaine Here Christ propounds the third example of wrong doing by Superiours towards their inferiours wherein the partie wronged is likewise forbidden to make resistance by way of priuate reuenge For the vnderstanding whereof wee must knowe that as in this our common wealth we haue Post masters so in other countries especially in Persia there were the like officers who by authoritie froÌ„ their Kings or Emperours might take mens cattel nay men themselues and vse them for trauell carriage at their pleasure and it is like the Iewes had got this custome among them after their captiuitie as may in part appeare by their coÌ„pelling Simon of Syrene to beare Christs crosse when they met him Now Christ speakes here of the abuse of this authoritie saying That if a maÌ„ compell thee wrongfully vnder colour of the Magistrates authoritie to go with him one mile goe with him twaine that is â—ather then by resisting thou shouldest reuenge thy selfe goe with him two miles whence hee giues to all inferiours a commandement to beare patiently the wrongs that are done vnto them by their Superiours and rather to suffer a double wrong then seeke to reuenge themselues by priuate resistance Here then we see a iust ground of â—eproofe of inferiours for sundrie practises of impatience towards their superiours as first when a man is attached by an Officer to make violent resistance This practise swarueth from the Rule of Christ for say thou art attached wrongfully yet thou oughtest to acknowledge Gods ordinance in Magistracie and to obey the same without offering priuate reuenge Secondly it often falls out that Land-lords and men of wealth oppresse the poore by inclosing of common lands and such like now hereupon the poorer sort vse to raile against them and to curse them but this practise is also here forbidden by our Sauiour Christ for albeit the rich men sin grieuously in oppressing the poore yet the poore must suffer rather a double or treble wrong then by cursing speeches seeke priuate reuenge Againe in this example we may see a third kinde of wicked men to wit all such as beeing superiouts doe wrong and violence to their inferiours as cruel Magistrates oppressing Land-lords cauelling officers vsurers such like these are here called euill ones by our Sauiour Christ and therefore they must learne to shew mercie and leaue off wrong violeÌ„ce if they look to escape to be iudged as euil ones at the last day Thus we see the three particular examples of wrongs wherein men may not reuenge themselues priuately Now from them all ioyntly considered we may note two points First that the calling of a Christian is a state of suffering 1. Pet. 2. 20 21. If ye take it patiently when yee suffer wrong for well-doing this is praise worthie for yee are hereunto called therefore if wee would declare our selues to bee the true members of Christ wee must shew forth patience in bearing wrongs without seeking reuenge This was Christs lesson to his Disciples for hauing tolde them of afflictions to come hee bids them to possesse their soules with patience so when the spirit of God sets downe the afflictions of the Church he addes this as an Item here is the patience of the Saints We therefore must labour to repell all malice and rancour when we suffer vniustly remembring this rule of Christ that rather then wee offer priuate reuenge we must suffer the doubling and trebling of the wrong It is true indeed this is hard for flesh and blood to doe but if wee bee but flesh that is naturall men why doe
true euen among the heathen vers 11. If ye then which are euill c. Here is the application of the comparison the ground whereof was laid downe in the two former verses And by euill he meanes not euery sinner but such as are stained with malice enuie and selfe-loue beeing bent to seeke their owne good onely for so saith the Master to the enuious labourer Matth. 20. 15. Is thine eye euill because I am good that is art thou enuious because I am bountifull In these words Christ giues vs to vnderstand that it is the note of an euill man to be giuen wholly to seeke his owne good though otherwise he liue ciuilly for this is a fruite of euill couetousnes and selfeloue Experience sheweth the gricuous 〈…〉 se of this sinne for thence come the manifold practises of iniustice cruelty and oppression that be in the world hence it is that times of dearth are made more heauie vpon the poore then otherwaies Gods hand hath sent them because the rich seeke their owne good and commoditie onely at such times hence come ingrossing deceiuing and inclosing to the spoile of the poore We must therefore beware of this sinnefull practise and on the otherside giue our selues to practise goodnesse towardes others setting our selues to the practise of loue which seeketh not her owne things but is bountifull that so we may shew forth our loue to God by wel-doing to our brethren as the Apostle bids vs Gal. 5. 13. Doe seruice one to another by loue and Phil. 2. 4. Looke not euery man on his owne things but euery man also on the things of other men This was good King Iosias his practise for which cause among many particular vertues all his goodnesses are said to be recorded 2. Chron. 35. 26. And Saint Paul likewise became all things to all men that he might winne some and though he were free from all men yet he made himselfe seruant vnto all men that he might winne the moe 1. Cor. 9. 19. 22. You that are euill can giue good gifts that is bread fish and such like as Luk. 11. 11 12. Here it is plaine that an euill man may haue some kind of vertues in him whereby he may doe some good works Quest. How can this be for an euill man wants faith and so whatsoeuer he doth is sinne Answ. We must know that the gifts of the spirit are of two-sorts some are common whereby the corruption of mans nature is onely restrained and limited for the maintaining of ciuill societies that man with man may liue in some order and quietnesse And hence it was that among the heathen some were iust some mild some liberall c. All these came from the spirit yet not renuing the parties but onely restraining their naturall wickednesse And of this sort of gifts is the loue and care of parents towards their children and the loue of children againe towards their parents And these and such like euill men may haue for they are not sanctifying vertues but rather shadowes thereof The second kinde of the gifts of the spirit are more speciall gifts and graces whereby the corruption of mans nature is mortified and in some part abolished and the graces of Gods image are renued in man whereby they become louing meeke iust temperate c. which in the regenerate are true christian vertues and the exercise hereof is the doing of good works indeede How much more shall your heauenly father giue good things to them that aske him The 〈…〉 ords containe the second part of the comparison wherein Christ doth amplifie and set out the bountifulnes of God in his gifts to his children and Saint Luke specifieth these good things to be the gift of the holy Ghost in regard of grace and operation Here then three points are to be handled I. Who giues these good things II. What is giuen III. To whom For the first the author of these good things is the Father for of him and from him commeth euery good gift and euery perfect giuing Quest. But this gift is the holy Ghost now the holy Ghost is God how then can he bee giuen this seemes to imply inequalitie in the Trinitie for the person giuing must haue power and authoritie ouer the person giuen Answ. Wee must know first that this action of the father in giuing the holy Ghost is not by vertue of superiour power and authoritie but by consent the holy Ghost is freely willing to be giuen of the father for all three persons beeing one and the same God must needs haue one and the same will as in all things so in this gift Secondly this giuing is not in essence or person but in regard of operation and grace as loue ioy peace c. in the hearts of Gods children II. Point What are these good things giuen Answ. The holy Ghost Quest. Why should the father giue the holy Ghost and not the holy Ghost as well giue the father seeing they are equall Answ. The reason is because of that order which the diuine wisedome manifesteth in the Trinitie for though all three persons bee equall in all properties of the godhead which is one and the same in them all yet they are distinct in order the father beeing the first person the sonne not the first but the second and the holy Ghost not the first person nor the second but the third and hence it is that the father giues the sonne both the father and the sonne giue the holy Ghost yet not in person but in regard of gifts and operation and that by free and equall consent not from superioritie or by constraint III. Point To whom doth the father giue this gift of the holy Ghost Answ. To them that aske him Hence some would gather that man hath free will by nature in his conuersion because hee must first aske and then comes the gift of the holy Ghost Answ. We must know that by the holy Ghost here is meant not the beginning of grace but the increase thereof and a greater measure of gifts with a more sensible feeling of them for this promise is made to Gods children that aske which noâ—e can be but by the holy Ghost See this in the Disciples Ioh. 20. 22. Christ said to Disciples who had true grace before Receiue the holy Ghost and yet also after that the holy Ghost came downe vpon them in the forme of clouen tongues of fire Act. 〈…〉 Now these latter giuings were in regard of greater measure as it is said they were filled with the holy Ghost v. 3. Againe by them that aske is not meant euery one that vttereth words of request to God but those that aske in faith and pray aright by graced-as Rom. 10. 14. How can they call on him in whom they haue not beleeued and Rom. 8. 26. We know not what to pray as we ought but the spirit helpeth our infirmities and maketh request for the Saints according to the will