the Prophets r Verse 17. I came saith he to fulfill them he fulfilleth them by his doctrine merit and efficacie by his doctrine as our Prophet by his merit as our Priest and sacrifice also by his efficacie as our King For as our great Prophet hee restored them to their true sence freeing them from the most corrupt glosses of the Scribes and Pharises As our high Priest offering vp himselfe in sacrifice to God vpon the crosse for the sinnes of the whole world he fulfilled all that was promised and typified in the Law and the Prophets concerning our purgation from sinne and reconciliation with God And as our King by the efficacie of his spirit concurring with his word he openeth the eyes of our vnderstanding and worketh faith in our hearts whereby we conceiue receiue and apply to our soules and consciences the merit of his sacrifice for our purgation and reconciliation with God By which efficacie he reneweth vs also after the image of God in knowledge in righteousnesse and true holinesse So that hee came to fulfill the Law not so much in himselfe he had no neede of it as in vs when Å¿ Rom. 8. 3. 4. by sinne or by his sacrifice for sinne hee condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in vs which walke not after the flesh but after the spirit his meaning is that all we which fulfill not the lusts of the flesh but mortifie the deedes of the body by the spirit approue our selues thereby to be in Christ Iesus by faith and in him to fulfill the Law because for vs and in our place he fulfilled it doing all righteousnesse and dying for our vnrighteousnesse according to the tenour of the Law This his fulfilling of the Law is the very Basis or ground-worke both of our euerlasting saluation and of our consolation in present in that thereby wee recouer all our losses by the wofull fall of our first parents hee being t 1. Cor. 1. 30. made vnto vs of God wisdome and righteousnesse and sanctification and redemption wisdome by his most sound and plenarie doctrine righteousnesse by his most meritorious and sufficient sacrifice once offered sanctification in this present life and redemption in the life to come by the effectuall operation of his almightie spirit freeing vs from the dominion not only of sinne but of the graue and cloathing vs with glorie and immortalitie in due time That no flesh should glory in his presence not the superstitious rabble in their traditions will-worships opus operatum or bodily exercises not the iustitiarie pharisaicall or papisticall in their legall righteousnesse or merit of workes nor the Pelagian Papist or Arminian in their free will but hee that glorieth let him glorie in the Lord Iesus Christ ascribing all to his most sacred word bloud and spirit alone Hence the perpetuitie of the Law of God and of euery part and parcell thereof is auouched with a vehement asseueration and laying the weight of his authoritie vpon it u Verse 18. Amen or verily I say vnto you till heauen and earth passe one iote or one title shall in no wise passe from the law till all be fulfilled meaning that both all Euangelicall promises and types should most certainely haue their accomplishment in due time and all the precepts morall ceremoniall and iudiciall in regard of the truth and equitie of them should endure for euer To this effect the Prophet with a holy admiration extolleth the word of God for the constancie and perpetuitie of it by comparing it with the most eminent and durable creatures x Psal 119. 89 90. O Lord saith he thy word indureth for euer in heauen Thy truth is from generation to generation thou hast layed the foundation of the earth and it abideth They remaine to this day by thine ordinances Teaching vs not to measure the word and truth of God by the wheeling about of things which we see in this world it standerh firme and shall stand firme for euer by the vnchangeable decree of God in heauen And if the earth with the fulnesse of it remaine still in that estate wherein it was created at the first by vertue of Gods word how much more shall that word stand for euer which he hath spoken concerning his Church Wherefore most assuredly blessed are all they that resting vpon it y Psal 103. 18. and 119. 1 2 3. keepe his couenant and thinke vpon his commandements to doe them as the same Prophet testifieth elsewhere And woe be to the transgressers because of necessitie it must at the length befall them according to Ioshuas premonition or forewarning giuen to the people of Israel vpon experience of Gods former workes z Iosh 23. 14. 15 ye know saith he in all your hearts in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to passe vnto you and not one thing hath failed thereof Therefore it shall come to passe that as all good things are come vpon you which the Lord your God promised you so shall the Lord your God when you haue transgressed his couenant bring vpon you all euill things vntill hee haue destroyed you c. All which afterward as we know they found most true to their great cost Wee also vpon whom the ends of the world are come may in like manner now reason As no one thing hath failed of all that which God had spoken before concerning the first comming of his Sonne concerning his incarnation manifestation death buriall resurrection glorification all things haue come to passe in due time iust acording to the predictions of the Prophets though theâ—e weâ—e the greatest vnlikelihood and opposition that could be so can nothing faile which he hath foretold in the holy Scriptures concerning his second comming in maiestie and great glorie to iudge both the quicke and the dead and to render to euery one according to his workes And concerning his perpetuall presence and presidencie among his people for their defence and comfort in all their tribulations and temptations and his iudgements vpon his and their enemies how flourishing and well-rooted soeuer they seeme to bee in this present world Let this suffice for the second passage contayning the three meanes of ataining to blessednesse to wit the ministerie of the Gospell the Law and the Prophets and Christs fulfilling of the Law and the Prophets The third part of this Sermon followeth concerning the righteousnesse of all those who are to be accounted worthy to partake this blessednesse This righteousnesse is first described secondly commended thirdly explained It is most shortly but most pithily both described and commended Verse 19. and then explained in the rest of the Sermon The whole nineteenth verse is inferred vpon his former speeches to this effect Since I came not to destroy the Law and the Prophets but to fulfill them againe since no one
mercifulnesse and truth in prouiding for his owne we bee no more secure of our earthly sustenance then they The Apostle would not haue vs k 1. Thes 4. 13. mourne for the dead as men without hope and shall wee professing our faith and hope to be in God be of no better practice or comfort about these smallest matters then the very Pagans who l Eph. 2. 12. are without GOD in this world The second reason is drawne from the knowledge or regard of God your heauenly Father knoweth that you haue need of all these things meaning that hee knoweth perfectly and that with more then a Fatherly respect and regard of vs. For stiling him our heauenly Father because his glory chiefly shineth there he would haue vs to vnderstand and remember that hee is most willing and able to succour vs in all extremities as Parents in high place can and doe their children So that wee are heere taught to stay our selues in the greatest temptations of this nature with this meditation which can neuer faile or deceiue vs That God our heauenly Father is priuie to all our needs and that he hath the greatest power and propensitie also to relieue and helpe vs and will doe it also in due time when it may doe vs most good If this comfort were seated in our breasts as it ought to be wee might safely sing care-away and take vp that of the Prophets m Psal 3. 5. 4. 8. I will both lay me downe in peace and sleepe whatsoeuer streights I be in for the present because thou Lord onely susteinest mee and makest mee dwell in safetie Whereas contrariwise the staggering heerein is the cause of all discomfort and euen of despaire and death it selfe for n 2. Cor. 7. 10. worldly sorrow arrising from thence causeth death Thus wee see what patheticall Inhibitions and Reasons this diuine Teacher hath vsed to beate vs from the inordinate seeking of the very necessaries of this present life In the three and thirtieth Verse he interlaceth an exhortation to seeke the things of a better life But first seeke the Kingdome of GOD and his righteousnesse annexing for our incouragement an ample promise thereto and all these things shall be ministred vnto you Wherein because contraries are cured by contraries he laboureth to draw men from vndue yea vngodly carefulnesse about earthly matters by stirring them vp to most due religious and necessarie carefulnesse about heauenly As Physicians to stay the inward bleeding by reason of some rupture in the bodie vpon a veine so Christ heere to stay our spirituall bleeding and languishing by reason of that fearefull rupture of couetousnesse or worldly carefulnesse openeth a veine as it were to turne the bloud of our soules quite another way He taught vs before o Verse 10. to pray for the comming of the Kingdome of GOD that is for the setting vp and aduancement of his Kingdome of Grace vpon Earth and manifestation of his Kingdome of glorie in Heauen but especially for the aduancement and inlargement of the much expected Kingdome of the Messiah then beginning to appeare whereby the Name of God was chiefly to be hallowed or glorified which glory of God is as we know the Alpha and Omega the beginning and the end of our whole life and euery action of it Wherefore this Kingdome of God being the primary meanes of it is primarily before and aboue all other things not onely to be sued but to bee sought for knowing that suing without seeking is idle as seeking without suing to God by Prayer is presumptuous and speedeth thereafter Againe as this Kingdome of God is to be sued and sought for so his righteousnesse * 1. Iohn 3. 23. 5. 3. or doing his will by Faith in Christ Iesus and Charitie expressed by obedience to all his Commandements So that his present exhortation is thus much in effect Insteed of hauing the World and the things of the World in chace as most haue carking and caring about this present life onely to no purpose God knoweth but to their extreame annoyance and vtter vndoing if God be not mercifull vnto them to make the Kingdome of God and his righteousnesse their gaine and sport imploying all the powers and faculties of their soules and bodies in the pursuite of it studying and labouring by all meanes that the Gospell and Church of Christ commonly in the New Testament called the Kingdome of God and of Heauen may spread and be glorified and that obedience of Faith at all hands especially of their owne selues may bee yeelded thereto more and more Now if men knew the gift of God and what it is to haue him reigne in them and ouer them by his Sonne Spirit Word and Ordinances there would bee no great need to vse many Reasons to perswade hereunto The more is it to bee lamented that insteed of this seeking the Kingdome of God and his Righteousnesse in the first place the Cart is set before the Horse and the World with the lusts of it must first be serued Quaerenda pecunia primum virtus post nummos Money and things of like nature must haue the primacie Religion and vertue find for the most part the poore Christians entertainment p Iam. 2. 3. stand thou there or sit heere vnder my footstoole And againe whereas Christ putteth the Kingdome and Righteousnesse of God together and it holdeth in this especially What GOD hath ioyned together let no man put asunder a most impious Diuorce of these is commonly attempted attempted I say not made that cannot be to seeke haue and hold his Kingdome without his Righteousnesse As when Boaz q Ruth 4. 7. made offer of Elimelechs Land the next Kinsman answered I will redeeme it but when the condition was added What day thou takest the Land thou must take Ruth the Moabitesse to wife to rayse vp the name of the dead vpon his inheritance that made him shrinke in the wetting I cannot redeeme it saith he lest I marre mine owne Inheritance so let an offer of Christ our Sauiour of forgiuenesse of sinnes and of euerlasting life through Faith in his name be made many are most readie to strike vp a match but tell them what day they meddle with Christ they must meddle with his Righteousnesse r 2 Cor. 5. 17. they must turne new creatures howsoeuer they dare not professedly disclaime yet inwardly they shrug at it and are readie to plucke off their shooe and giue it to any that will take it Å¿ Ruth 4. 7. they will not marre their Inheritance by parting with their paultry profits and pleasures But let vs now come to see wherein this seeking chiefly consisteth First vndoubtedly in searching for the knowledge of it who Christ Iesus is and what hee hath done for the saluation of man what that great mystery of godlinesse is t 1. Tim. 3. 16. GOD manifested in the flesh iustified in the Spirit seene of Angels preached vnto
indeed blessed euen such as naturall men iudge of all other to be most wretched and miserable whom he describeth together with their blessednesse Cap. 5. vers 3. to 13. First by their preparation to the kingdome of heauen and so to true blessednesse They are poore in spirit they mourne they hunger and thirst after righteousnesse Secondly by their inward disposition they are meeke mercifull pure in heart peace-makers Thirdly by their outward condition they are so farre from ciuill and worldly happinesse that they are forced to vndergoe many manifold crosses eue◠for their righteousnesse sake To take these things in order as they are layed before vs in the p Verse 3. text first hee pronounceth them blessed what frailties or calamities soeuer they labour vnder who are poore not so much in purse as in spirit being of a broken and contrite heart trembling at the word of God whose displeasure they feare not with seruile but reuerentiall feare aboue all dreadfull things and whose mercy through CHRIST IESVS they make their onely refuge disclaiming all affiance in themselues or any creature And being conscious of their owne wants and weaknesses they are much more vile in their owne eyes then they are or can be in other folkes as wee see plainely q Luke 18. 13. in the poore Publican The very heathen receiued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know thy selfe as a diuine oracle and layed it downe as the foundation of true wisdome and happinesse as our Lord and Master here doth In the second place Verse 4. hee pronounceth them blessed not who are at ease in Zion and liue deliciously but that mourne not a thousandth part so much for their afflictions and miseries though they bee sensible of them and bewaile them also as very bitter fruits of that bitter root of sinne but as S. Iames teacheth r Iames 4. 9 10. they are afflicted sorrow and weepe they turne their carnall laughter into mourning and ioy into heauinesse casting downe themselues for their sinnes before the Lord In which respect they grieue at the heart that they can grieue no more This godly sorrow for sinne wheresoeuer it reigneth causeth repentance vnto saluation not to be repented of as was said before and therefore cannot but make him or her blessed in whom it is found what sorrow or anguish soeuer they meete withall in this present world for this word of Christ must stand for euer Blessed are they that mourne Onely let our study and care be rightly to discerne this godly sorrow from the counterfeit In godly sorrow the mourning is for sinne as it is sin and offence against the diuine Maiestie and not for by-respects as feare of punishment shame of the world losses and crosses Againe it is ioyned with hope of pardon and full purpose of an intire reformation It is also exercised not onely about our owne sinnes and euils but with ſ 2. Pet. 2. 7. 8. iust Lot and those holy mourners Ezech. 9. it maketh vs to be vexed in our soules by hearing and seeing the vnlawfull deedes of others And finally wheresoeuer it is there cannot but bee exceeding sorrow for the t Amos 6. 6. affliction of Ioseph that is of the people of God In the third place Verse 5. they are pronounced blessed not who are treafe and teachie◠irefull and snappish rendring euill for euill nor the rigorous exacters of their owne right but the meeke who haue learned in their greatest distresses and wrongs to submit themselues vnder the mightie hand of God as did patient u Job 1. 21. 22. and 2. 10. Iob in all the malicious most hostile incursions both of the deuill and vngodly men and x 2. Sam. 16. Dauid in Shimeis most bitter cursing and other villanous abuses of him so in all cases of the like nature to beare and quietly to passe by whatsoeuer iniuries of the aduersaries much more the frailties of their brethren and sisters in Christ giuing soft answers so much as may be making the best construction of euery thing and when need is forgoing their right Abram y Gen. 13. 9. like to buy peace good will Finally not to be ouercome of euill but to ouercome euill with their goodnesse This is to become followers of him who z Isai 53. was brought as a sheepe to the slaughter and as a sheepe before the shearer is dumbe so opened hee not his mouth who when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him who iudgeth righteously and in the meane season not only prayed but dyed for the transgressors This is indeed to a Rom. 8. 14. be led by the doue-like spirit of God and to approue our selues to bee the sonnes of God Verily the Lambe whereunto CHRIST IESVS is resembled and the Doue wherevnto the Holy Ghost is resembled beeing Emblemes of meeknesse as wee know are the Coate or Cognizance for euery true Christian to bee knowne by in his spirituall warfare In the fourth place they are pronounced blessed not who are Gold-thirstie or full with the wind of ciuillo Pharisaicall righteousnesse or with the swill of worldly pleasures and delights but which hunger and thirst after righteousnesse desiring most vehemently and eagerly for hunger will breake through stone-walls further knowledge apprehension and sence of their most happy restoring to the fauour and image of GOD by the bloud and spirit of CHRIST IESVS That they may be able with the holy Apostle out of their owne experience to glory and say b Gal. 2. 19 20. I by the Law meaning the morall Law especially being accused condemned and driuen to CHRIST IESVS am dead to the Law am vnder the malediction and condemnation of it no longer that I might liue vnto God through his Sonne CHRIST by whom I haue now receiued the attonement and his holy Spirit withall I am crucified with CHRIST by vertue of mine vnion with him by Faith which inestimable benefit was sealed vp in my Baptisme I partake the sweet fruit of his Death and Passion as verily as if I had satisfied for my sinnes in mine owne person Neuerthelesse I liue spiritually which before mine effectuall calling to the knowledge of the Gospell was spiritually dead yet not I as of or in my selfe but CHRIST liueth in me by his Spirit assuring my spirit of the forgiuenesse of all my sinnes and moreouer quickening me vnto all righteousnesse and the life which I now liue in the flesh while I am in this present World I liue by the faith of the Sonne of GOD whereby to mine vnspeakable comfort whatsoeuer Law of Rebellion I find in my members I rest perswaded that hee hath loued mee his poore creature being by nature now wholy depraued the child of wrath and by life without measure abominable Yea euen when I stood in this damnable and desperate estate hee c 2. Cor. 5. 21. gaue himselfe for me to become sinne and d
Dauids mouth and penne Thou hast turned for me my mourning into dancing thou hast put off my sack-cloath and gird me with gladnesse The like experience had Daniel Ezra Nehemiah and many others whose inwardnesse and secrecie with God in the performance of these duties carried away an euident and most ample reward to the vnspeakeable comfort of themselues and of the whole Church And verily there is no childe of God now liuing vpon the face of the earth who hath not the like experience in some degree or other receiuing euer in due time an haruest answerable to his sowing All this as also all the foregoing and following doctrine of Almes Prayer and Fasting will yet better appeare if we looke better into the nature of these three Christian vertues A true description will direct vs to the right manner and end of performance of them By Almes then we vnderstand a giuing of reliefe to the poore and needy according to our ablenesse at Gods bidding euen out of tender compassion knowing that they beare the image of God and are our owne flesh Almes must be done at Gods bidding who requireth and streightly chargeth them to bee done in the bookes of the Old and New Testament So that the due performance of them is b Psal 112. 9 righteousnesse obedience better then all sacrifice and the contrarie I meane the neglect of Almes is vnrighteousnesse and disobedience making men c Mat. 25. 41. culpable of hell fire What place is there then of seeking our owne praise or seruing any ends of our owne Almes also must proceed out of tender compassion for the word heere translated Almes signifieth mercie and pitie whereby we learne not onely this lesson That not the thing giuen how great soeuer but the affection of the giuer maketh it Almes but this lesson also That right Almes-giuers stand not vpon any by-respects Pitie and compassion with bowels yearning ouer their brethrens miserie is as a strong law in their hearts forcing them to giue and doe good when they can and as much as they can though they bee not praised for it yea though they should bee disgraced and punished for their labour as in times of persecution many haue beene for contributing to the necessitie of the Saints This consideration also that they beare the image of God and are our owne flesh without any other spur is a sufficient inducement therto And as for prayer what is it but a most humble and familiar talking of the soule with God our heauenly father by the direction and mediation of Christ Iesus his sonne and assistance of his holy spirit about all matters concerning his glorie and our owne good that is the good of our selues spirituall and corporall and of the whole body and brotherhood of the Saints with whom wee hold communion And it comprehendeth d 1. Tim. 2. 1. supplication or deprecation against euill prayer or petition for any good which wee finde within our commission to aske intercession for others and giuing of thankes for all things that befall prosperous or aduerse because e Rom. 8. 21. all worke together for good to them that loue GOD. Which dutie of prayer being thus rightly performed what place is there left for the heart to runne a rouing or whoring rather after worldly glory And he that prayeth continually how can he but haue his conuersation in heauen not seeking popular applause but the things which are aboue where Christ sitteth at the right hand of God And to adde that which he f Verse 7. addeth further in this passage of prayer what place is there for vaine repetitions such as heathenish people vse who are without God in this world and doe seruice to them which by nature are no gods who make none end of laying on tongue in prayer because they thinke to bee heard for their much speaking or babbling But wee haue heard and it is most true that prayer is a talking not of the tongue but of the heart with God of the spirit with a spirit and that by the assistance of Gods holy spirit This speech of our spirits with that incomprehensible spirit or Godhead howsoeuer sometimes it be expressed by words in some sort as may be and as our needes require which words for the most part are or ought to bee g Eccles 5. 2. few yet consisteth it mainely in heauenly affections and h Rom. 8. 26. in grones and sighes that cannot be expressed Away therefore with all lip-labour of superstitious persons of what ranke soeuer conceiting that God is to bee wooed and wonne with art and multitude of words as if prayer exopere operato as Poperie speaketh by the worke done were a meritorious seruice or some strong ning charme to bind God make him condiscend to our deuotions Surely the praying in an vnknown tongue the running ouer of many Pater-nosters Aue-Maries such like stuffe vpon the beades praying by tale and number rather then by weight and infinite such vsages plainely demonstrate that Poperie is full of this abomination nothing at all short of the heathen if they goe not farre beyond them So the manner of praying vsed by many I would I might not say the most of them that professe themselues to bee of the reformed Religion admitteth none excuse When the Lords Prayer is rabled ouer without duevnderstanding or reuerence the Creede also and tenne Commandements are recited and brought as prayers into the presence of the diuine Maiestie with other set formes of prayer sound in themselues like enough and of very great vse but without iust attention and deuotion on their parts that vse them And euen the forwarder sort many times conceiuing prayer how worthily I will not say but wordly enough and too much without premeditation or due preparation chopping into Gods sacred presence and dealing with him in matters of the highest nature concerning his glory and their owne eternall good so inconsiderately and irreuerently that it may too iustly bee said vnto them know you where you are and in whose presence you stand And euen so departing call not to minde before whom and whereabout they haue beene Doe not these and many such like courses too frequent in vse plainly speake and proclaime as it were with the sound of a Trumpet that there is very great danger lest our Prayers also turne into vaine and heathenish babling This is the rather to bee taken heed off because the neerer men approach vnto God and the more grace they haue receiued at his hands the more he looketh to haue his holy Name hallowed by them and the more hotly shall his wrath and iealousie breake forth if it be not We see therefore what need wee haue to i Ephes 6. 18. watch in Prayer that wee bee not ouertaken according to the Apostles doctrine labouring by all meanes that this exhortation of our Sauiour Christ among others may sinke into our hearts Wherein notwithstanding let it be remembred
Disciple indeed and he shall tell mee tidings that these words Strait is the gate and narrow is the way were not spoken for nothing when he shall find the Flesh World and Deuill meet in a conspiracie and practice inuisibly against him y Ephes 6. 12. Wee wrestle not saith the Apostle against flesh and bloud onely or chiefly but against Principalities Powers rulers of the darknesse of this world against spirituall wickednesse in high places Where he resembleth the life of a Christian to a continuall wrestling not onely with our selues and men the flesh alwayes lusting against the spirit and men hating vs to the death for cleauing to God and his truth but with the deuils of hell by nature spirits by situation in high places ouer our heads by condition principalities powers and rulers of this darke and blind world z 1. Pet. 5. 8. ranging abroad as Lyons that seeke their prey In regard of all which dangers the putting on of the whole armour of God is enioyned that wee should not sometime onely when need requireth as in other warres but alwayes haue it about vs march and lye in it As the warre admitteth no truce with the enemie extreamely malicious and restlesse so no vacation or freedome from armes which how vncouth it is to flesh and bloud who knoweth not But to make this point concerning the strait gate and narrow way more cleare wee may remember that there are two things whereunto the state of Christians is most vsually and aptly resembled whose passages of all other are most strait and narrow that is to say of the birth and death of a man For with what paine and difficultie wee come into the world and goe on t of the world who is ignorant Now a Iohn 3. 3 5. except a man bee borne againe or from aboue hee cannot enter into the Kingdome of GOD. A new birth and b 2 Cor. 5. 17. creature is absolutely necessarie againe without dying to sinne and to the world being c Gal. 5. 24. crucified thereto by partaking with Christ Iesus in his crosse and d Col. 3. 3. 4. death there can be no such new birth This mortification or dying to sinne and regeneration or liuing to God is to the quicke expressed in our baptisme wherein wee are ingraffed into the death buriall and resurrection of Christ as e Rom. 6. 3 4 the Apostle teacheth which cannot be without repentance from dead workes faith in Christ Iesus and a sacrificing of our selues to God in new obedience All which necessarily require supernaturall striuing and streining on our part and trauelling as it were in birth or vnder the pangs of death For to beginne with repentance how can that be without an vtter renouncing of all our sinnes naturally most sweet and deare to vs without bewailing and confessing of them out of a broken and contrite spirit without crucifying the most grieuous manner of killing f Gal. 5. 24. the flesh with the affections and lusts of it Againe what faith in Christ can there bee without disclaiming of our owne righteousnesse ciuill hypocriticall legall that comming naked to him we may bee cloathed with his to rest and reioyce therein meerly to which how hardly the naturall man who would faine be some body is drawne all experience teacheth This is a very hard nut to cracke yet is there a farre harder For when the performance of Gods promise is long delayed and nothing almost appeareth in the meane season which seemeth not contrarie to it then with faithfull Abraham g Rom. 4. 18. against hope to beleeue in hope and to h Psal 109. 13. wait for his counsell and not rather with the vnbeleeuing Israelites in the wildernesse to flinch murmure and limit the holy one of Israel hoc opus hic labor this indeed is to croud in at the strait gate and to walke in the narrow way Summa ars piorum as it was notably spoken by an ancient Diuine credere inuisibiliâ— sperare dilata diligere Deum ostendentemse tanquam hostem inimicum sic in finem vsque perseuerare that is The art or mysterie of the godly is the highest of all other to beleeue things inuisible to hope for things delayed to loue God shewing himselfe not as a father or friend but as an enemie and so to perseuere euen vnto the end Lastly what sacrificing of our selues in new obedience can there be without an vtter deniall of our sweet selues of our wit will affections appetites with whatsoeuer seemeth excellent in our owne eyes that wee may submit our selues intirely to the most sacred will of Almightie God our heauenly Father as it is teuealed in his world to make that alone the man of our counsell a lanthorne to our feet and a light vnto our path not turning to the right hand or to the left A mans heart would farre more easily bee drawne to cloy God with i Mic. 6. 6. 7. burnt offerings and calues of a yeare olde to please God if that would doe with thousands of rammes and with ten thousand riuers of oyle to giue his first borne for his transgression and the fruit of his bodie for the sinne of his sonle He would build Almes-houses Churches Colledges good workes indeed Abbeâ—es and what not rather then to humble himselfe to walke with his God in this new obedience This is to him too strait a gate and narrow a way the more are wee to striue to it giuing God most high thankes who of his rich grace hath giuen vs both a calling and minds also to stoope to it To this point of new obedience belongeth that which is terrible of all terribles to flesh and bloud to wit our passiue obedience which euer must goe with the actiue in some degree or other k Luke 9. 23. Whosoeuer will be my Disciple saith our Lord and Master Christ Iesus let him deny himselfe and take vp his crosse either of passion or compassion daily and follow me And whosoeuer ouercome woe be vnto vs if we ouercome not must ouercome l Reu. 12. 11. by the bloud of the Lambe by the word of their testimonie and not louing their liues vnto death that is by faith in Christs bloud by free and faithfull confession of the truth and by martyrdome if God so appoint Thus wee see how the gate is strait and the way narrow and by reason thereof much vnknowne and vnfrequented but this ought not to discourage the poore Saints for he that calleth them hereunto and hath promised not to leaue nor forsake them will so vphold them by his grace cheere and strengthen them by his holy spirit from time to time according to their needs that they shall finde it no vaine word m Mat. 11. 30. My yoke is easie and my burthen light and n 1. Ioh. 5. 3. his commandements ate not grieuous In comfort and confidence whereof as also in the vndeceiueable hope of the life
and hypocriticall Guideâ— or Teachers but for the spirit of discerning and for abilitie to iudge and to that end with the wise and noble Beraeans g Act. 17. 11 receiuing the Word with all readinesse of minde to search the Scriptures daily whether those things bee so as wee are taught This of necessitie requireth much hearing reading reading meditation conference in all humilitie feare and reuerence an holy consociation with the Saints also left as straglers ftom the Campe of Israel wee bee surprized by the h Deut. 25. 18. Amalekitish Iesuites Seminaries Arminians loose and dissolute Pastors and Teachers This of necessitie requireth a speciall care in euery one of vs to bee well grounded our selues and to see our Families and Charges so much as in vs is to bee well grounded in the principall and fundamentall points of our most holy Religion by the publike and priuate exercise of Catechising For as an house hauing a good foundation saueth it selfe from windes and stormes contrariwise for want of such a foundation is ruinated so falleth it out in Christianitie a man well grounded and founded in Religion saueth himselfe from all Impostors and Seducers whereas others are cartied about with euery wind of Doctrine Lastly and aboue all this of necessitie requireth that we should beware of that most fearefull and regnant sinne which we may call Epidemicall as ouerspreading all some few excepted farre and heere which the Apostle maketh the breeder and bringer forth of this deadly plague by false Prophets i 2. Thes 2. 10. Because men receiue not the loue of truth that they might bee saued GOD shall send them strong delusion that they should beleeue lyes that they all might bee damned who beleeued not the truth but had pleasure in vnrighteousnesse so he calleth whatsoeuer is embraced insteed of the truth or Gospell beare it neuer so great a shew in the World This not receiuing of the loue of the truth but pleasuring in vnrighteousnesse is the very cause why God at this day giueth vp so many to be seduced by false Prophets Popish and others Wherefore not the profession onely but loue and delight in the truth with all due expressions of it is to be looked and laboured after infinitely more then we would doe for our life it selfe if it were any way hazardous The rather because false Prophets whatsoeuer they appeare outwardly yet indeed they are rauening Wolues if not in intent which they are commonly yet in euent All they that fall into their hands shall bee sure to finde them such at the long runne when it shall be too late to say Had I wist In the third place k Verse 16. 17. he directeth to the fruits whereby they are to be knowne Yee shall know them by their fruits which he illustrateth by a similitude drawne from trees Doe men gather grapes of thornes or figs of thistles So euery good tree bringeth forth good fruit and a corrupt tree c. These fruits which Christ here directeth vs vnto may as I take it be drawne to three heads first their Doctrine secondly their life and conuersation thirdly their scope ayme or end as the Apostle among other things mainly appealeth to to these three approouing himselfe thereby to Timothy's conscience that hee was an vncorrupt Teacher Thou hast fully knowne my doctrine manner of liuing purpose or ayme to which three heads may other vertues there annexed bee reduced And hereby may euery Teacher try himselfe and euerie hearer discerne his Teacher first whether his doctrine at the least in the fundamentalls bee agreeable to the holy Scriptures that he both can and doth bring Scriptum est It is thus written for it and concerning any other matter that is not of the foundation or essence of Religion but appertaineth to order and decencie that there bee no Scripture against it Secondly whether his life bee consonant to his Doctrine habitually or in a setled course for there are none so loose but that they stumble vpon some good words and actions sometimes and there are none so perfect but that they labour of some frailties and tread their foot awry somtimes Thirdly whether his aymes and ends be holy as his Doctrine and life seeme to bee Now they are to bee iudged holy when in the iudgement of Charitie which beleeueth all things hopeth all things wee cannot perceiue that his owne pleasure profit or glory or the pleasing or displeasing of other men in any thing is so much looked after as l 1. Pet 4. 11. Iohn 7. 18. Phil. 3. 19. that God in all things may be glorified in Christ Iesus Contrariwise it is many times found in experience that some Teachers howsoeuer they preach generall truths and leade peraduenture a ciuill life free from scandall yet doe so distaste the power of Religion without which what deniall of our selues can there be and are so fallen out with zeale that they turne the edge of their Doctrine against all such as are not of the Laodicean temper When the Lords fences and pales are thus broken downe and all laide common that euery one should be alike and no one more strict then other but all to liue in a kind of carnall good fellowship and worldly iollitie what becommeth I pray you of the strait gate and narrow way before so earnestly commended and commanded vnto vs Questionlesse either our Lord Christ was mistaken when he added and few finde it meaning the strait gate and narrow way or else are they all mistaken who imagine that all or the most part finde it The similitude followeth drawne from trees m Verse 17. Doe men gather grapes of thornes and figs of thistles euen so euery good tree bringeth forth good fruit but a corrupt tree bringâ—th forth euill fruit A good tree cannot bring forth euill frnit neither can a corrupt tree bring forth good fruit Euery tree that bringeth not forth good fruit is hewne downe and cast into the fire wherefore by their fruits you shall know them The effect and purport of all is this As a good tree bringeth forth good fruit and cannot bring forth euill and an euill tree bringeth forth euill fruit and cannot bring forth good so a true Prophet teacheth holsome doctrine leadeth a life answerable and propoundeth none other end then to serue and glorifie God and to winne others to the loue and obedience of the truth and can doe none otherwise habitually whatsoeuer befall him through infirmitie because the holy Ghost is his teacher quickner and as it were the sappe of the tree Contrariwise a false Prophet like a corrupt tree bringeth forth the fruit of false doctrine leadeth a scandalous or at the best but a ciuill life and would faine haue all others as bad as himselfe Neither can hee doe otherwise habitually howsoeuer at a start hee may seeme to doe pretily well standing as hee doeth in the state of corrupt nature vnder the power of Satan the Prince of this world And
liues also for their behoofe which is the righteousnesse of the Gospel whereof Christ our Sauiour is both the author and patterne or president who loued vs his enemies aboue himselfe and layde downe his life for vs h 1. Ioh. 3. 16 and 2. 6. Phil. 2. 5 c. whose example is often set before vs for imitation To this doing of the sacred will of our heauenly father wee stand bound as we may and ought to remember by our baptisme wherein our renouncing of the flesh world and diuell our faith in Christ and our new obedience according to the tenour of the Law and of the Gospell was restipulated and vowed on our parts in the presence of God Angels and Men. The performance whereof in trurh though in much weaknesse is the doing of the will of God and the certaine and infallible way to the Kingdome of heauen the contrarie leadeth to perdition which perdition will proue so much the more sore and grieuous as the sinne of receiuing so inestimable a grace of God in vaine is heinous In the third and last place he forewarneth of the great danger of presumption and carnall securitie through eminencie of gifts and Prerogatiues which might and would occasion many to bee lesse carefull to enter in at the strait gate and to walke in the narrow way as fancying themselues to bee in farre better estate then many others by reason of their very extraordinarie graces and operations as to prophecie in his name that is to interpret the holy Scripture and to preach the Gospell by reuelation from heauen at his appointment and through his spirit and in his name by his power and authoritie or through calling vpon his name ae wee see Act. 19. 13. to cast out deuils from such as were possessed and by his name i Act. 3. 16. by faith in his name to doe many wonderfull workes or miracles while it pleased God at the beginning in such manner k Ioel. 2. 28. to poure out his spirit vpon all flesh for the gracing of the Gospell and gathering together of the Saints from among the Iewes and Gentiles And there is the more danger herein because it would be the case of many liuing vnder the Gospell and famous also not onely for Lord Lord which theyin like manner should haue in their mouths making shew of no small forwardnesse but for those their speciall endowments before mentioned for the good of the Church though to their owne great cost l Verse 22. Many shall say vnto mee in that day Lord haue wee not prophecied c The wide gate and broad way as wee heard before is the hardlier to bee shunned because many walke in it Examples moue much especially tending to libertie and loosnesse of life but aboue all the examples of men notable for their great gifts labours and miraculous operations being also many in number What is more readie with diuers then to thinke and speake also if such worthy persons miscarrie what will become of vs who haue not the tithe of their graces what will become of many thousands of inferious rank But our Lord Christ readeth vs a Lecture heere worthy and necessarie to be learned of all that looke to be saued not to liue by examples but by Rules euen the infallible Rules of the holy Scriptures let the examples bee what they will excepting that of Christ Iesus The blessed Apostle will haue vs m 2. Cor. 21. 1. followers of him as hee is of Christ Iesus and none otherwise And in his striuing after perfection with all his might he exhorteth the Philippians and all others n Phil. 3. 17 18 to be followers together of him and make them which walke so as they haue him for an example For many walke as he then complained and the Church in all ages may as the enemies of the Crosse of Christ what face soeuer they set on it whose end is destruction whose God is their belly and whose glory is their shame and who minde earthly things Wherefore it lyeth vs in hand to hold on our way euen the narrow way as they that o Phil. 3. 20. haue their conuersation or Burgeship in Heauen resoluing with our selues that how many soeuer they be that walke otherwise whatsoeuer their calling profession gifts and operations be howsoeuer they be applauded and magnified of men as false Prophets Time-seruers and mealy-mouthed Preachers haue beene before them and whatsoeuer apparent Reasons they vse to beat vs from the streight gate and narrow way yet through Gods grace according to Christs bidding and the Prophet Ieremies exhortation we will p Ier. 6. 16. stand in the wayes and see and aske for the olde pathes where is the good way and walke therein that so indeed we may find rest for our soules And know wee that that olde and good way is plainly chalked out by our Lord Christ in this Sermon vpon the Mount All they that are carefull to walke according to these Rules may know themselues assuredly to be in it but contrariwise they that complaine of them to bee ouer strict or are readie to say It were well indeed if we could doe them but where is the man who can and so will needs be despensed withall for the whole or at the least for some part let such set their hearts at rest they haue no part nor fellowship in this businesse Whosoeuer is in the narrow way they are in the broad and whosoeuer commeth to life they are in the high-way that leadeth to destruction And their corrupt Teachers what eminenceie of gifts soeuer they haue shall doe them no good but perish with them euerlastingly at the last day when Christ the Iudge shall solemnely q Veese 23. professe vnto these great Masters extraordinarily gifted and officiating accordingly much more to ordinary Teachers I neuer knew you or approued of you for mine owne no more then I did of Iudas whom otherwise I knew from the beginning to be a Reprobate hitherto yee haue holden a kind of communion with mee in my Kingdome of grace and I haue made vse of your persons and gifts for the conuersion and edification of others but now depart yee and be yee separated for euer from all fruition of my Kingdome of glorie Take your parts among Hypocrites your associates according to your demerits in the Lake that burneth with fire and brimstone For howsouer you made a profession of godlinesse and imployed my gifts and graces to serue your owne ends that you might seeme some-bodie in my Church yet in your hearts and practice also open or secret you were workers of iniquitie turning your selues into the courses of this sinfull World balking and beating downe the streight wayes of the Lord and causing all others to do the like so much as in you was But letting them alone and leauing them to their Lord and Iudge bee it spoken to all that are indeed Religious and with full purpose of heart cleaue vnto the Lord how streight and narrow soeuer the gate and way be as the Apostle spake to his Scholer Timothy r 1. Tim. 6. 11 12. Thou O man of GOD flee these things meaning the inordinate loue and pursuite of worldly wealth and follow after righteousnes godlines faith loue patience meeknesse fight the good fight of faith lay hold on eternall life And as in the same Epistle Å¿ Ibid. 4. 8. he opposeth godlinesse to all bodily exercises auouching that it is profitable for all things which nothing in the World is besides so may and ought it to bee opposed to all excellencie of gifts ministrations and operations knowing that without godlinesse which comprehendeth the awfull feare and loue of God proceeding from faith and causing a dutifull obseruation of all his Commandements without this godlinesse I say all common graces of the Spirit as Prophesie casting out Deuils miraculous operations strange languages deepnesse of learning and knowledge eloquence to bee able t 1. Cor. 13. 1. to speake with the tongues of men and Angels the greatest largenesse of Almes also or any other thing of the like nature are of none esteeme with God yea tend rather to the heauier condemnation of all them in whom they are found But godlinesse either without or with these hath the vndeceiueable promises of this life and that which is to come One dramme of it is of more worth and will stand vs in more steed at the last day then many talents of knowledge that puffeth vp and of other endowments of the Holy Ghost so highly prized and not vnworthily among men Wherefore to conclude this passage as all the rest I humbly intreate all good people to take Christs yoke vpon them and to hold on constantly in the narrow way what sloughes and rubs soeuer they meete withall Heauen will pay for all and in the meane season God that cannot lie hath promised not to leaue nor forsake them Giue no way either to the inchantments of false Prophets or to any vaine opinion or shew of zeale without the substance and truth of it beware of ouer-weaning or to any conceit of your owne or other mens worth by reason of ordinary or extraordinary great gifts Whatsoeuer is not godlinesse as Faith Hope Charitie Zeale Humilitie Meeknesse Temperance Patience Watchfulnesse Heauenly mindednesse vse it so far forth as God appointeth it for vse and labour euer to make the best vse of the best graces and Ordinances of God but rest not therein Rest only in those gifts and workes make them the sole matter of your reioycing which make an assured way for you into your heauenly countrie and will shine as Pearles in your heauenly Crowne I say againe forget not to follow euer and earnestly such u Reuel 14. 13. workes as will follow you at the houre of death and grace you at the Day of Iudgement besides that will comfort you also in the euill day euen while you are in your iourney The God of peace and Father of all consolation guide and vphold vs in the wayes of peace euermore with all that call vpon his Name in truth Amen Amen FINIS