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
and by reason thereof our feruencie slaketh wee may comfort and quicken our selues with the meditation of that fulnesse and Ocean as it were of Fatherly goodnesse which wee haue learned to bee essentiall and so immutable in him And this is yet further put home Luke 11. 13. where hee saith If yee which are euill can giue good gifts to your children how much more shall your heauenly Father giue the Holy Ghost to them that desire him meaning an happie increase of the gifts and graces of the Holy Ghost and if that then what not He that witholdeth not his Spirit what will he withhold The second part of Righteousnesse followeth which is Charitie and Equitie inferred as it seemeth vpon that which goeth before p Verse 12. Therefore all things whatsoeuer yee would that men should doe to you doe euen so to them for this is the Law and the Prophets As though he should say Since your heauenly Father being good and the vndrainable Fountaine of all goodnesse is more readie to giue good things to you then you who are euill are or can bee euen to your dearest children And since with what measure you mete it shall without all question bee met to you againe see therefore that you doe iustly and extend mercie in all things great and small to the vttermost of your power as your selues would gladly be dealt withall For besides this that you are one flesh end partake the same Image of God besides also that you may certainly expect not onely a iust retribution in the world to come but euen in this very life to drinke of the same cup your selues which you haue filled to others you are of necessitie to take knowledge that it is your heauenly Fathers will who streightly chaâ—geth you so to doe His will alone is and ought to bee reason enough without all other Reasons Yea it is not onely his will absolute Commandement but the tenour purport of the whole Law or Doctrine of Moses in his fiue Bookes and of the Prophets his Expositors so much as concerneth the second Table of the Law prescribing all dutie to our Neighbour Otherwise the Law and the Prophets containe all the duties of the first Table concerning Pietie towards God they containe also the promises and types concerning the Messiah then to come This passâ—ge barreth all men from doing any harme to their Neighbour any manner of way directly or indirectly or to suffer any to bee done either in his person goods or name more then they would haue done to themselues It doth also lay a necessitie vpon euery one to turne his Brothers keeper no man q Phil. 2. 4. looking on his owne things but euery man on the things of others also Remembring euer whâ— said Thou shalt loue thy Neighbour as thy selfe When we find any particular Rule in the holy Scripture to goe by let vs follow it and cleaue to it but where particular precepts are wanting there are wee alwayes to set before our eyes this generall direction not daring to goe one haires bredth from it and passing no day without strict examination of our liues and actions by it thanking God who hath set vs downe the whole mind of the Law and the Prophets and of this our great Prophet and Law-giuer Christ Iesus concerning mutuall loue in so few words And if this most equall and iust rule by which wee shall be iudged at the last day now beare palme in our hearts wee would euery one of vs erect such a high Court of Chancerie within our selues that a little law would serue the turne and many flaunting Lawyers would bee forced to turne their veluet and silken sutes into plaine beggers gâ—ay The third part of righteousnesse which is mortification of our owne corrupt nature r Verse 13. 14. followeth And this is brought in by way of an answer to a secret obiection If so exact loue towards our neighbours such faith and feruencie in prayer such reformation of our selues and discretion in our admonitions such resting vpon Gods prouidence for all necessaries of this present life and laying vp of treasures in heauen so spirituall vniuersall and sincere obedience in doing Gods commandements euen to the least bee requisite and necessarie who then can bee saued For vpon this ground no doubt was his question raised Å¿ Luk. 13. 23. Lord are there few that shall be saued our Lord Christ answereth there as heere that there are indeed few in comparison of the great multitude that perish and those few are to striue and straine mightily as if they were to croud hard in at a strait gate and goe on along in a very narrow way or lane which wee know is often mirie and many wayes vncheerly to trauellers whereas contrariwise the vngodly being many in number and marching by troopes and armies as it were enter in a-brest at the broad gates and expatiate all the fields and countrie ouer taking their delight and pastime therein so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth But all is well that ends well and a wofull end maketh all that went before miserable and deare-bought pleasures and that our Sauiour Christ forgetteth not to put vâ— in mind of Fot when hee had first generally propounded his exhortation to his Disciples and all well affected Enter t Verse 13. in at the strait gate by way of explanation hee telleth vs that it is the wide gate and broad way that leadeth to destruction euerlasting and that many there bee which goe in thereat On the other side that u Vers 14. the gate is strait and the way narrow that leadeth vnto life euerlasting and few there bee that finde it Now for the wide gate and broad way taken by the vngodly there needes no great proofe experience testifieth sufficiently They follow the current of their corrupt nature and what great reluctation can there bee in that their predominant lusts command and they obey Besides the deuill enâ—yeth them not he crosseth them not but rather leuelleth and stroweth the way for them And as for the world and children thereof they câ—y all haue with you yea when they giue Almes Pray Fast and doe other workes in themselues good as the Scribes and Pharisees did but not from the right fountaine nor to the right end that is not from a pure heart nor to the glorie of God they may gallop away with them as horses doe with an emptie Cart there is nothing to straiten the gate or way against them while God is not serued in the practice of such workes but their owne lusts they shall haue good thankes of the flesh world and deuill so be forward in them which made workes of that nature to bee so rife in Poperie and Paganisme and not to bee vnusuall among the better sort of ciuill people But let a man or woman according to Christs teaching elsewhere x Iohn 8. 31. continue in his word and so become his
testified elsewhere to the woman of Samaria b Iohn 4. 23. The houre commeth and now is when the true worshippers shall worship the Father in spirit and truth So in like manner to the Pharisees c Luke 17. 21. Behold the Kingdome of God is in or among you already meaning that the Messiah whom they so much enquired after was alreadie come euen then present before them But it is said to draw neere in respect of the fuller accomplishment of all things that were written of him and further manifestation of his Glory by his meritorious Passion victorious Resurrection triumphant Ascension royall installment or sitting at the right hand of the Maiestie in the highest Heanens magnificent gifts which he d Acts 2. 33. hauing receiued of his Father the promise of the Holy Ghost shed forth abundantly vpon his Church and finally his most illustrious conquest when to the amazement of all both men and Angels by the simple preaching of the Gospell as the World accounteth it he fetcht in both Iewes and Gentiles farre and neere in great abundance to the obedience of Faith The heauenly Kingdome thus approching required a heauenly preparation for it by that repentance before called for without the which they were vtterly vncapable of it and so as chaffe to bee winnowed or fanned out of God's floore or visible Church and to be burned with fire vnquenchable as his fore-runner Iohn e Matth. 3. 12. the Baptist threatned his vnfruitfull hearers This also is further to be considered that if the approach of this heauenly Kingdome required of euery one such carefull preparation by turning instantly to God with all their hearts and with all their soules what doth the presence of it require of vs who now liue in the time of reformation and see or may see cleerely the accomplishment of all those high mysteries before mentioned concerning Christ's Death Resurrection Ascension into Heauen sitting at the right hand of his Father the powring forth of the Holy Ghost and calling of the Gentiles To vs especially is that notable exhortation directed f Psal 24. 7 9. Lift vp your heads O yee gates and be yee lifted vp yee euerlasting doores and the King of glory shall come in for we especially are by calling and profession a spirituall House or Temple and our hearts gates or doores for IESVS CHRIST the King of glory to enter in by wherefore we aboue all others are to lift vp our heads on high by raysing vp our mindes aboue the leuell of this World and aboue all the things of this World though neuer so pleasurable and glorious in appearance That so beeing g Col. 3. 1 2. risen againe with CHRIST wee may seeke those things which are aboue where Christ sitteth at the right hand of God we may set our affections on things aboue and not on things on the earth And this also iustly calleth for another deepe consideration That if the neere approach of the Kingdome of Heauen by his appearing in grace to his people lay such a necessitie vpon them to turne euery mothers childe from their euill wayes no beleeue in him and as becommeth his Disciples and followers to bring forth fruit worthy of so high and honourable a calling what doth then the neerer approach of his appearance in glory and maiestie at the last day which now cannot be farre off when the Lord IESVS shall be reuealed from Heauen with his mightie Angels in h 2. Thess 1. 8. flaming fire to take vengeance on them that know not GOD and that obey not the Gospell of our Lord IESVS CHRIST A man liuing in the bosome of the Church and being put in minde hereof from time to time as occasion is offered had need to haue his conscience seared with a hot Iron and his heart as the i Zech. 7. 12. Prophet complayneth made hard as an Adamant-stone if this most weightie consideration doe not awaken him to liue k 1. Cor. 15. 34. righteously and not to sinne as the Apostle speaketh But if neither the presence of the Kingdome of grace nor the expectation of the Kingdome of glorie will doe it what remayneth but that terrible sentence which the Sonne of God the Lord and Iudge of all hath denounced long agoe and will pronounce on his tribunall seate in due time l Luke 19. 27. Those mine enemies which would not that I should reigne ouer them bring hither and slay them before me Let this suffice for Christ's foregoing doctrine That which remayneth now is to take a view of his whole m Mat. 5. 1 2. Sermon the occasion whereof was offered by the maruellous concourse of people assembling vnto him from all parts as is shewed Chap 4. 25. as also by the forwardnesse of his owne Disciples flocking about him to heare his doctrine and gaping as it were for his instructions none otherwise then the dry and thirstie ground doth for raine This made our Lord and blessed Sauiour who alwayes lay in wait to catch men and was in this kind a mightier hunter without comparison then euer n Gen. 10. 9. Nimrod was in his to spread the Net of his Euangelicall and most powerfull doctrine vpon the Mountaine whither hee had ascended both to auoide the throng and to be the better heard Neither is it to be neglected that hee is said to haue sit downe as the manner of Teachers then was and to open his mouth or addresse himselfe to vtter his heauenly message not lightly or slightly as too-many doe but most grauely and graciously as beseemed his person and the maiestie of the diuine Oracles which were to come from him For this Teacher-like sitting downe and opening of his mouth may serue to admonish euery one of vs that wee are altogether forgetfull of our dutie and extremely vnthankfull if with o Luke 10. 39. Mary in the Gospell wee sit not assiduously and vnmoueably at the feete of this great Prophet and open not our cares with due reuerence and deuotion to heare his Word The rather because such vnmatchable treasures of spirituall wisdome and vnderstanding are heerein contayned that this Sermon may truly be said to bee the Master-piece of all his workes which are extant of this nature It may be reduced to these three heads first he instructeth vs more fully who are capable of that Kingdome either of grace or glory and so to be accounted truly blessed secondly by what meanes this great dignitie is to bee attayned vnto thirdly what their conuersation is and ought to bee who are of that ranke Concerning the subiect of blessednes it hath beene much canuassed by the great Philosophers and wisemen of the world placing it some in one thing some in another but in fine after all disputes leauing the matter as vncertaine as they found it But this our heauenly teacher without any going about the bush or intricate discourse in very few words setteth downe most plainely and pithily who are
any manner of way is our neighbour as Christ maketh plaine l Luke 10. 23. to 37. in the parable or example of the Iewes falling among theeues and cruelly handled and relieued by a Samaritane whom the Iewes had in abhomination So Moses layeth vpon them the like charge m Exod 23. 4 5 compared with Deut. 22. 1 2. of their enemies or brothers Asse or Oxe Secondly he cleareth the summe of the law teaching n Verse 43. that our neighbour in this large sence is to be loued not friends onely according to the leud leauen of the Scribes and Pharises which was Hate thine enemie but euen our rankest enemies laying after his vsuall manner the weight of his owne authoritie vpon it and vrging it in many words as knowing that this doctrine concerning the loue of our enemies which wee may iustly call the perfection of obedience to the second table of the Law as that of o Wherof before Verse 10. 11. 12 in many words suffering persecution for righteousnesse sake is of the first would most hardly sinke into our hearts First is set downe his copious proposition of the matter then his vndeniable proofes likewise his proposition in these words p Verse 44. But I say vnto you loue your enemies blesse them that curse you doe good to them that hate you and pray for them that despitefully vse you and persecute you As if he should say I that am come a teacher from God and the only fulfiller of the Law auouch vnto you that the true and naturall obedience which the law calleth for is to loue your bitterest enemies and to loue them not teeth-forward or with mouth-loue accompanied with court-like or rather stage-play-like expressions of it but q 1. Iohn 3. 18. in deed and in truth Blessing that is returning good speeches and wishes for cursing rewarding also their heathenish vsage with Christian kindnesse bountie and prayers This may seeme a bitter pill but a little sugar of grace and of the spirit of God will make vs swallow it downe readily as did r Isa 53. 12. Luke â—3 34. Christ Å¿ Act. 7. 60. Stephen t Rom. 9. 1 2 3 and 11. 1. c. the Apostle Paul and others innumerable But let vs see his vndeniable proofes the first is the vnspeakable comfort which the affectionate loue of our cruellest enemies bringeth with it in present For wee approoue our selues thereby to be u Verse 45. the children of our heauenly Father and to be led by his Spirit whose workes we doe His perpetuall practice is to doe good to his greatest Enemies causing his sunne to rise and raine to fall on the euill whom onely he accounteth his enemies and the good whom onely he accounteth his friends Euen the most wicked through his diuine prouidence ordering all euen to the least drop of raine enioy x Acts 14. 17. fruitfull seasons and haue their hearts filled with food and gladnesse Now we are commanded y Ephes 5. 1. to bee followers of God as deare children and to walke in loue The second proofe or reason is the benefit in future which is the blessed reward to be expected from God z Verse 46. If yee loue them which loue you what reward haue you God setteth vs on worke to loue our enemies and to ouercome their euill with our goodnesse hee will vndoubtedly according to his promise euen of his free grace crowne our obedience heerein which reward and crowne wee depriue our selues of if we loue our friends and brethren onely yea contrariwise we bring his heauie wrath vpon our heads if wee loue not our most capitall enemies also and that feruently according to the foregoing charge The third proofe or reason is drawne from a comparison a Verse 46 47. What singular thing doe you c. That whereas b Prou. 12. 26. the righteous is more excellent then his neighbour and c Iames 1. 18. God of his owne will hath begotten vs with the Word of Truth that we should be consecrated to him as the first fruits of his creatures wee are also d 1. Pet. 2. 9. called to bee a chosen generation a royall Priesthood an holy nation a peculiar people that wee should bring forth peculiar fruits where is that excellencie aboue others and those peculiar fruits if we loue our friends onely What vnregenerate man goeth not so farre e 1. Cor. 3. 3. Is not this to bee carnall and to walke as men yea what doe we more then the scumme of the World for so were the Publicans and Toll-gatherers at the least in the esteeme of the Iewes who notwithstanding loued and saluted their friends and wel-willers Is not this most fearfully to receiue the grace of God in vaine if in Loue and Charitie the mayne dutie of Christianitie wee goe no further then they This great lesson by the way is to be learned from hence and euer to be remembred That we Christians are not to rest in the ordinary righteousnesse of the World but in all our workes to aspire vnto excellencie performing all religious duties which they haue no skill nor conscience of religiously and as for ciuill and morall duties which they glory in to out-strip them and as it were out-shoot them in their owne bow doing them in a more wise eminent and full manner to the right end euer thinking with our selues and hauing this before our eyes What singular thing doe we In the third and last place hee proueth the vniuersalitie of our righteousnesse and vrgeth it by the example of our heauenly Father to whom of necessitie we must be made conformable As he that hath called you is holy saith the f 1. Pet. 1. 15 16 Apostle Peter so be yee holy in all your conuersation because it is written g Leuiticus 20. 7 Deut. 32. 4. Be yee holy as I am holy Hee is perfect we in regard of truth and vniuersalitie of obedience reaching to all his Commandements must also be perfect as was required of our Father Abraham h Gen. 17. 1. Walke before me and be thou perfect professed by Dauid i Psal 18. 23. that he was vpright or perfect before God and kept himselfe from his owne iniquitie commended in Zachary and Elizabeth that k Luke 1. 6. they were both iust or righteous before God walking in all the Commandements and Ordinances of the Lord blamelesse Truth it is that we cannot in this life attaine to the perfection of degrees which was in the first and second Adam and shall be in vs in our heauenly Country yet must we of necessitie bee perfect in the perfection of parts hating all and euery sinne more particularly this of malice or ill-will towards our enemies euen from the heart and deuoting our selues vnfeinedly to performe all righteousnesse euen this among the rest of louing from the heart and doing the best good we can to our cruellest aduersaries after the most
wayes met and no gesture but standing and perking vp to be seene the further off And when they fasted insteed of making their hearts sad they made a sad countenance insteed of disfiguring their lusts they disfigured their faces for the very nonce affecting rather the seeming then the substāce of sanctimony the opinion rather then the thing Is not this most base and loathsome dealing enough to make one cast his gorge ought wee not to abhorre and abominate any spice of it Surely as the Lacedemonians are said to haue set their drunken and spuing slaues before the eyes of their children to cause them to abhorre drunkennesse so doth our Lord and Master heere set these ambitious and dissembling wretches before the eyes of his Disciples and of all his faithfull people to worke in them a hatred and loathing of such doings and to make them more in loue with humilitie and sinceritie The second reason against hypocrisie and ostentation is the vnhappie successe of it which to make the matter out of all question hee auoucheth with his vsuall asseueration Amen or verily I say to you they haue their reward Praise they hauke after and praise they haue one corrupt man applauding another as one Mule or Asse knibbles another and more then that are they not to expect their reward shall dye with them If they doe not out-liue it as commonly hypocrites doe whose vizards at the length God pulleth off from their faces in this present life and insteede thereof t Mal. 2. 3. casteth dung vpon them But howsoeuer they enioy their bright and brittle reward all their dayes being reputed Saints vpon earth yet shall that word of Christ stand for euer u Luke 16. 15. That which is highly esteemed among men is abomination in the sight of GOD. And the more praise they find for the present the more dishonour shall they find at the last day when fained holinesse charitie and humilitie will clearely appeare to bee double deuillishnesse and iniquitie Then shall all time-seruers know perfectly by wofull experience how good a thing it had beene not to haue x Iohn 5. 44. receiued honour one of another but to haue sought the honour that commeth of GOD onely In the second place hee exhorteth them to humilitie and sinceritie in Almes Prayer and Fasting aduising them rather to affect obscuritie by hiding their goodnesse from the eyes of men then same and celebritie by setting themselues and their good workes to sale any manner of wayes Hee would haue them learne the art of holy dissimulation so farre forth that if it were possible to hide it from their owne selues they should doe it resting vpon Gods approofe testimonie and reward alone When thou giuest Almes let not thy left hand know what thy right hand doth signifying by this hyperbolicall prouerbe that if the left hand had reason and vnderstanding it should be kept from the knowledg of that good which the right hand doth then much more should other folkes Teaching vs to be so farre from making that to bee our ayme to please men looking no further as hypocrites doe not that wee should feare and flee nothing more then to doe good vpon these conditions to sell away as it were our golden workes for such a drossie and durtie reward But contrariwise to hold such inwardnesse and secrecie with God as to make it our great and onely ambition that hee alone who alone is worthy may bee pleased and glorified by all meanes To this end serueth that which followeth when thou prayest enter into thy closet or some such place of priuacie sequester thy selfe from all companie set thy selfe in Gods presence alone with alone poure out thine heart in secret into his bosome that dwelleth in secret And know thou that this blessed secrecie with God will in speciall manner further thy deuotion and put by the occasion of vaine glorie so much hated of God and preiudiciall to men So when thou fastest priuately howsoeuer thou weepe and bewaile thy sinnes and miserie and the sinne and miserie of the time in secret before thine heauenly father yet openly before men set as good a face on it and looke as cheerefully as thou canst yea rather then faile vse what Art thou canst to that end wash thy face anoint thine head which was the manner of that countrie to expresse ioy and cheerefulnesse thereby put thy selfe in such a habit as will best serue to couer thine extraordinarie humiliation Let it suffice thee in the act of fasting to approue thy selfe vnto God and to bee seene and knowne of him as an honest Matrone is beautifull and trimmed enough if she be so in her husbands eyes shee looketh after none other Thou hast much more reason to stand so affected towards thy God so thyselfe thine actions may be amiable in his eyes to looke no further His reason annexed hereunto drawne from the fruit and benefit is very obserueable y Vers 4. 6. 18. And thy Father which seeth thine Almes Prayer and Fasting in secret will reward thee openly where in the word reward hee giueth none allowance to the beggerly trash of Popish merit but rather commendeth the rich treasures of Gods mercie and goodnesse who freely accepting vs accepteth our workes done at his appointment and through his gracious assistance crowning vs crowneth our workes So z Psal 127. 3. children and the fruits of the wombe are called an heritage of the Lord and his reward and free gift So elsewhere The meaning is that whereas hypocrites and vaine-glorious persons looking to men and hauing their worldly aimes and ends vtterly lose their reward with God the faithfull and truely religious trading as it were with God alone and hauing a secret stocke running with him of Almes Prayer Fasting and other good workes receiue in due time an open reward and blessing from their heauenly father suitable to their foregoing endeauours Neither are we to confine this open reward as most doe to the life to come only But we are to know be assured that the Almes Prayers and Fasting of Gods children are apparantly crowned with most blessed successe beyond all expectation many times euen in this very life The mercifull man as hath beene said findeth mercie in time of neede according to his mercie shewed to others and that with a rich increase many times The prayers of the Saints come not weeping home but fetch down blessings from heauen to earth to their great ioyes increase Their fasting also is oftentimes turned to feasting God giueth them beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse All which Cornelius the Centurion found most true by comfortable experience for his Almes Prayers and Fasting not done in hypocrisie or of vaine-glorie but in faith and sinceritie a Act 10. 4. came in remembrance before God and receiued an open and Illustrious reward from him So this or the like song is often in
and glorie which is to be reuealed let vs rest and so proceede Our Lord Christ hauing thus instructed vs concerning the parts of righteousnesse pietie charitie and mortification before he commeth to the conclusion of this notable sermon giueth vs warning of three extreame dangers to be put out of the strait gate and narrow way before commended to vs the first is from o From Ver. 15 to 21. false Prophets the second is from p Wherof v. 21 a glorious profession and seeming zeale the third is q Whereof v. 22 23. from eminencie of gifts and prerogatiues Concerning false Prophets first he giueth vs an earnest caueat against them Beware of false Prophets secondly he sheweth the dangerousnesse of them they come in sheepes cloathing but inwardly they are rauening wolues thirdly he directeth to their fruits to know them by r Verse 16. yee shall know them by their fruits c. By false Prophets he vnderstandeth not onely such as pretended to foretell things to come and by lying fignes and wonders would seeme to countenance such predictions prophecies or any false doctrine whatsoeuer wherewith the people of God were tryed before Christs comming in the flesh as Å¿ Deut. 13. 2 18 22. Moses gaue warning and should also be tryed after his aâ—cension into heauen Mat. 24. 24. but hee vnderstandeth generally all false and corrupt teachers that should rise vp from time to time who vnder pretence of reducing should seduce the people for conuerting should subuert both them and the strait wayes of God insteed of building vp should destroy many by their pestiferous doctrine application examples tending either to heresie or carnall libertie and so carrying amaine from the strait gate and narrow way whereunto hee calleth Such as not long after were the Nicolaitans who for their filthy lusts and lucres sake Balaam-like taught things that they ought not as to eat meat sacrificed to Idols and to commit fornication against whom as also against their fauourers Christ threatneth t Reue. 2. 16. to fight with the sword of his mouth euen his most holy and sacred word In which hee is a president to vs to beware of false Prophets and to withstand them in like manner and fight against them with the same sword which yet is to bee done with some distinction As for the leauen of the Pharisies and Sadduces which is false doctrine wee m 〈…〉 haue nothing at all to doe with it but with the sword of Christs mouth beat backe both their erroneous expositions of the holy Sctiptures and impious traditions set vp by them aboue the word of God But especially and with the vttermost detestation that Sword is to be vnsheathed against their damnable Heresies as that of the Sadduces denying the Resurrection of the Papists vrging Iustification by Workes Image and Breadworshinpping setting the authoritie of the Church aboue the holy Scriptures mayntayning that a man is able to keepe the whole Law of God in regard of any mortall sinne and such like abominations Heere if any where that caution of the Apostle taketh place u 2. Joh. v. 10. If any bee hee Sadduce Iesuite Seminary Priest or whatsoeuer come and bring such Doctrine receiue him not into your house neither bid him God-speed Deale in this case as Eue should haue dealt with the Serpent breake away from them haue nothing at all to do with them except you haue a speciall calling thereto But for the x Luke 12. 1. leauen of the Scribes and Pharisies which is hypocrisie when y Mat. 23. 3. they say and doe not or apply the generall truths which they teach to their owne ends which tend to carnall libertie any way making the wicked glad and the godly sad in this case of Hypocrisie while they preach the Truth and hold them thereto in all the fundamentall points of Religion at the least that Golden Rule is to bee followed z Mat. 23. 2 3 5 The Scribes and Pharisies sit in Moses seate all therefore whatsoeuer they bid you obserue that obserue and doe but after their workes doe yee not for they say and doe not all their workes they doe to be seene of men when we meete with such Teachers we stand bound to follow their Doctrine and let their hypocrisie goe And remember that heere aboue all is need of much watchfulnes and Prayer for as the Deuill is euer to bee taken heed off but then especially a Mar. 1. 24 Act. 16. 17. when he speaketh some truth so his Ministers and Agents are euer to be taken heed of but then especially when they come with the truth in their mouthes It requirâ—â— a great deale of grace hearing them ordinarily to be able to looke or goe neither to the right hand nor to the left but to cleaue at all times to the truth which they bring The dangerousnesse of them which is the second point is greater then can be imagined because they come in sheepes cloathing they b Luk. 16. 15 iustifie themselues before men by setting a faire out-side not onely of profound knowledge and most glorious titles c 2. Cor. 11. 13 14 15. transforming themselues through Satans art into the Apostles of CHRIST and Ministers of righteousnesse but of sanctimony also through much exercise of the holy Scriptures long Prayers and very deuout in appearance Adde hereunto frequent fasting plentie of Almes feruencie of zeale in that they like the ancient Pharisies sticke not to compasse Land and Sea to make one of their profession pretended Charitie towards their hearers for whose sake their bloud should not be deare vnto them as they beare them in hand vndaunted courage and resolution as we see in the Seminary Priests Iesuits and other Heretickes to lay downe their liues for their hereticall Assertions strange Simplicitie Humilitie and Mortification in shew according to that of the Apostle d Col. 2. 23. Who make indeed a shew of wisdome in voluntary Religion and humblenesse of minde and in not sparing the bodie neither haue they it in any estimation to satisfie the flesh Besides the Lure or Charme rather e Rom. 16. 17 18. of good words and faire speeches whereby the causers of diuision and offences contrarie to sound Doctrine seruing not the Lord Christ but their owne bellies deceiue the hearts of the simple To bee short there is no vertue to bee found among the Saints of God in truth which they will not expresse to the very life of it in hypocrifie So that a man had need to haue his wits about him not naturall which affordeth no helpe but hinderance rather in this case but spirituall whereby wee may be able f Ioh. 4. 1 2. not to beleeue euery spirit but try the spirits whether they be of GOD for many false Prophets are gone out into the World This of necessitie requireth much watchfulnesse at all times much Prayer to God not onely for wise and faithfull and against corrupt