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
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
as euery tree that beareth not good fruit is at the length hewen downe and cast into the fire so all corrupt teachers with their Disciples and followers shall in fine be cut off and cast into hell fire The Euangelist Luke n Luk. 6. 43. 44. extendeth this not onely to all Ministers but to all persons in generall as also wee finde it Mat. 3. 10. and 12. 33. From whence in briefe arise these doctrines necessarily to bee considered of euery one first that it is impossible for a mam not borne againe to doe any good and acceptable worke for till a man bee accepted himselfe his worke cannot The o Genes 4. 4. Lord had respect to Abel and then to his offering but vnto Cain and vnto his offering hee had no respect p Mat. 12. 33. Either make the tree good onely regeneration or the new birth doth that and his frnit good or make the tree euill and his fruit euill the fruit must needs bee as the tree is Nothing therefore is done in the businesse of religion vntill a man in deed and in truth become a new creature or as our Lord Christ phraseth it q Iohn 3 5. vntill hee bee borne againe or from aboue of water and the holy Ghost that is vntill the holy Ghost haue renued and restored him to the fauour and Image of God through the ministerie of the Gospell r Luke 3. 3. preaching the baptisme of repentance for the remission of sinnes The second doctrine is that vniuersall righteousnesse or walking Å¿ Luke 1. 6. with Zacbarie and Elizabeth in all the commandements and ordinanees of the Lord blamelesse doth of necessitie proceed from all that are so regenerate It is heere set downe as a ruled case That euery good tree bringeth forth good fruit and cannot bring forth euill habitually or in a setled course as hath beene said they are and must t Mat. 5. 48. be perfect as their heauenly father is perfect as wee haue heard The third doctrine also is as true as it is terrible to all hypocrites and worldlings that vtter reiection from the face of God and hell fire it selfe are the certaine reward of an vnfruitfull life though it bee not tainted with grosse sinnes The fruitlesse tree is sentenced to be cut downe u Mat. 25. 30 the vnprofitable seruant to bee cast into vtter darknesse and in the last day it shall bee said I was hungrie and you fed mee not naked and you cloathed mee not sicke and in prison and you visited mee not c. Wherefore goe yee cursed into euerlasting fire prepared for the deuill and his angels and none excuse will serue their turne The fourth and last doctrine is that which ought to awaken euery man to liue righteously and fruitfully viz. that euery one is to bee iudged not by his words or profession but by the euidence of his workes and that not onely at the last day but euen in present for so hee saith x Verse 20. so Cap. 12. 33. Ye shall know them by their fruits in which respect a man is truly said to be iustified or condemned by his works declaratiuely Wherefore as the Apostle writeth y T it 3 14. Let ours also learne to shew forth good workes for necessarie vses But of this more followeth to be spoken vpon the next verse wherein is contayned the second danger of being with-holden or carried from the strait gate and narrow way and that is by a glorious profession and seeming zeale in these words z Verse 20 Not euery one that saith vnto mee Lord Lord shall enter into the kingdome of heauen but hee that doth ehe will of my father which is in heauen As there is extreame danger from false Prophets so except we looke well about vs there is no lesse danger if not much more from our owne selues through the deceitfulnesse of our euil hearts For it is possible and too too frequent in vse for men to liue vnder wise and faithfull teachers and to heare from them the pure word of God with out mixture of false doctrine or hypocrisie to receiue it also gladly to beleeue Iesus Christ to be the onely begotten Sonne of God the promised Messiah to professe him to bee their one and onely Sauiour to call vpon him not with a single Lord but with Lord Lord that is affectionately and zealously in appearance to doe yea and to suffer many things gladly being at a point with a Mat. 8. 19. the Scribe to follow Christ whithersoeuer hee goeth and in regard of these and such like matters to thinke themselues as good as in heauen alreadie and yet for all that to come short of the goale which is the prize of the high calling of God because these glorious shewes are without the substance and power of godlinesse wherein the Kingdome of God consisteth and not in word profession or any externall thing This is that which Christ here calleth the doing of the will of his father which is in heauen which may then truely be said to be done when the doctrine which wee heare out of his holy word is on our parts receiued and b Heb. 4. 2. mixed with faith vnfained when daily and deepe repentance for our daily transgressions followeth it to that end we narrowly c Psal 119. 59. Lam. 3. 40. search our own hearts and wayes that we may the more effectually turne vnto God in obedience to all his commandements and ordinances when there is to be found in vs a perpetuall striuing and streyning that wee may not e Rom. 8. 13. liue after the flesh but mortifie the deeds of the body by the spirit when our speciall combating is against our speciall sinnes and corruptions either by custome complection or calling and herein cheifly against hypocrisie desiring from the heart euen before God to be righteous in euery thing rather then to seeme so making it our ambition and couetousnesse not to please men and to grow great in the world or in common graces of the spirit but to please the all-seeing eyes of God and to grow rich in sauing graces in faith hope charitie patience humilitie meeknesse temperance heauenly-mindednesse to be plentifull in good workes laying vp fot our selues treasures in heauen euer suing and saying with Dauid f Psal 4. 6. Lord lift vp the light of thy countenance vpon vs when wee apply and settle our hearts g 1. Thes 5. 17 18. to pray without ceasing and watch thereunto In euery thing to giue thankes also because this is the will of GOD in Christ Iesus concerning vs. Lastly to let passe all other particulars when in the point of charitie our faithfull and constant indeauour is to loue our neighbours yea euen our very enemies not onely as our selues which is the righteousnesse of the law but euen aboue our selues being readie according to the will of God to sacrifice not our goods onely but our very
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
Verily our owne hearts may certainly conclude vpon such a constant practice and the looker on in some sort This is thy Wife or Rebecca But contrariwise a man may conclude euen of many a Professour Of a suretie this World is thy Wife thy pleasure is thy Wife thy credit and reputation is thy Wife for thy minde talke and time are wholy or chiefly taken vp about these the feare of God Almes and good Workes seldome come into thy mind and when they doe it is but on the by After the dehortation exhortation and this Reason whereof we haue now heard two Obiections follow y Verse 22 23. the first in these words The light of the body is the eye if therefore thine eye be single thy whole bodie shall be full of light But if thine eye bee euill thy whole bodie shall bee full of darknesse If therefore the light that is in thee be darknesse how great is that darknesse In both which Verses is an answere to a secret Obiection If there bee so great a treasure in Heauen why doe so few find and affect it according to the worth but all men almost seeke their treasure heere beneath The answere is because the cleere eye of the Soule is wanting to them without which there can bee no right choice of their treasure or placing of their affections The similitude is plaine and runneth thus As in the bodie if the light thereof which is the eye bee simple or cleere the whole body or conuersation is lightsome and orderly whereas contrariwise if the eye be troubled all is full of confusion as being done in the darke so if the light that is in vs viz. our Reason and vnderstanding be cleere that is illuminated by the Word and Spirit of God to discerne and iudge aright all goeth well and according to the minde of God but if corrupt and void of iudgement as it is naturally by Adams fall how great is that darknesse their ignorance sinne and spirituall miserie is most wofull and intolerble Men are then so stupid that they are not able so much as to take knowledge of their lamentable condition no though it be neuer so plainly layde open vnto them much lesse can they take knowledge of the remedie but altogether as distempered person flee from it and resist it How doth the Deuill play Rex when hee hath thus blowne out Gods Candle The z Prou. 20. 27. spirit of man is the Candle of the Lord saith wise Salomon Wee may learne from this notable similitude That when the eye of the Soule is so illuminated that it may indeed bee called single it maketh the whole man and his conuersation to be gracious and fruitfull throughout as it is cleerly explayned by Saint Luke a Lu. 11. 34 35 36. The summe of Christs Parable in that place commeth to thus much That if the whole bodie or man befull of light that is of knowledge and sanctimonie then the whole life or conuersation shall bee full of light that is shall shine in good workes as when the bright shining of a Candle doth giue thee light which wee know lightens euery part of the Roome where it is set vp So that in short by Christs teaching the eye of the Soule is good and cleere when the whole man and life is so surely there are â—â—y few single eyes by this Rule But whereas he addeth b Verse 23. If thine eye bee euill thy whole bodie shall be full of darknesse he plainly teacheth that where good iudgement is wanting there can be nothing good but all things extremely out of square in the whole man and euery part of his life howsoeuer Poperie conceiteth of ignorance that it is the Mother of Deuotion the whole man and his whole life is as a darke dungeon without any manner of light No marueile then if they discerne not the heauenly treasure and durable from earthly and transitorie and so looke not after it Ignoti nulla cupido what desire can there bee of that which a man hath no knowledge of at all And when hee bringeth it forth with a kind of exclamation and with an interrogation If the light that is in thee bee darknesse how great is that darknesse hee therein teacheth and that with great earnestnesse that the iudgement it selfe being corrupted corrupteth the whole man and his life most hideously making their condition where there is not grace to sanctifie or at least to restraine most abominable and desperate as carrying men through the blindnesse and hardnes of their hearts from one sinne to another and that with greedinesse making them reprobate to euery good worke And hereof that we may know how much wee stand obliged and bound to God our heauenly Father for our effectuall calling to the knowledge of his Truth we haue most notable example not onely in the Gentiles c Eph. 4. 17 18 19. Walking in the vanitie of their minds hauing their vnderstanding darkened being alienated from the life of GOD through the ignorance that is in them See also Rom 1 28 29 30. because of the blindnesse of their heart who being past feeling gaue themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse but also exorbitant and degenerating Christians to whom d Tit. 1. 15 16. being themselues defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled they professe that they know GOD but in workes they deny him being abominable and disobedient and vnto euery good worke reprobate Letting other things passe â—â—member wee this That since our blessed Sauiour Iesus Christ setteth this downe heere as a marke or character of a blind heart whose eye of his Soule is troubled to be worldly minded or couetous because they discern not the true treasure from the counterfeit but take Hob for Gib one for another to the vtter vndoing of themselues let euery one try himselfe hereby euen by the right choice of his treasure whether he be indeed illuminated and borne againe and not rest as most doe in an idle conceite of knowing and seruing God aright The second obiection followeth in these words e Verse 24. No man can serue two masters for either hee will hate the one and loue the other or else hee will hold to the one and despise the other ye cannot serue GOD and Mammon where he answereth them who were ready to obiect and say as commonly men doe at the least in their hearts wee will doe both wee will apply our selues to Gods seruice and to the gathering and hoording vp of riches also wee will lay vp for our selues treasures on earth and in heauen too It is impossible saith Christ to serue both to set your hearts vpon these two treasures at once This hee cleareth by a similitude drawne from a ciuill bodie or societie as the former was from a naturall body As according to the common Prouerbe no man can serue or wholy addict himselfe to two masters
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
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