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
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
Gal. 3. 14. a curse that I through him blessed be his holy Name for euer might bee made the righteousnesse of God and partake the promise made to Abraham our Father c Gal. 3. 8. In thee shall all Nations be blessed Know we notwithstanding that though the Apostle thus gloried in the Lord that hee had gone so farre to grace the Gospell by meanes whereof hee did it and to prouoke the Galathians and all others to aspire vnto the like comfort and assurance yet for all that hee exempteth not himselfe from the number of such as hunger and thirst after righteousnesse euen to his dying day he hungred and thirsted still neuer more for euen in his old age he f Phil. 3. 7 8. 13 14. counted all things no better then losse and very doung in comparison of a fuller knowledge and experience of CHRIST IESVS then hee had yet attained to Hee complaineth that hee was yet vnperfect and came short of the goale he professeth in like manner that after the fashion of Runners in a race hee for gate what was behind and reached forth vnto those things which were before and pressed toward the marke for the price of the high calling of GOD. Hee carried himselfe to all purposes as a man extremely hungry and vnsatisfied And the more hee fed himselfe and feasted others the more hungry and thirstie he grew as tasting more and more still how sweet the Lord was This hungring and thirsting after righteousnesse is among the rest a notable marke and charaâ—â—er of a man truly regenerate and so of true blessednesse and the degree of it doth plainly demonstrate the degree of our profiting in grace and in the knowledge of our Lord and Sauiour IESVS CHRIST In the fift place Verse 7. hee pronounceth them blessed not that liue to themselues seeking their owne onely or chiefly as most doe much lesse the cruell and hard-hearted but the mercifull who hauing themselues found vnexpected and vnmeasurable mercy at Gods hands freely to remit the great debt of their sinnes against him as it were ten thousand talents as it is in the Parable and withall besides his infinite fauours spirituall and corporall in this present life of his good pleasure to giue them the Kingdome whereof Luk. 12. 32. haue learned for their parts from their hearts to remit whatsoeuer offences of their brethren and fellow-seruants against themselues as it were some small debt g Mat. 18. 21. c. of an hundred pence so farre forth that if they offend and that grieuously in their thinking seuen times yea h Luke 17. 4. seuentie times seuen times yet still vpon their repentance freely and ioyously to forgiue and receiue them into their fauour as they themselues haue beene to their vnspeakable comfort and would still be forgiuen and receiued into Gods fauour and haue further learned as natural children of their heauenly Father out of an holy compassion and commiseration which the Word heere vsed implyeth to be helpfull to others especially to the houshold of faith in all things so much as in them is euen to the very laying downe of their liues as we are taught 1. Iohn 3. 16 17. And lastly haue learned where abilitie is wanting to doe any other good or to doe so much good as they desire to bee of like affection with the people of God especially to i Rom. 12. 10. 15 16. weepe with them that weepe and to reioyce with them that reioyce being kindly or naturally affectioned to loue one another with brotherly loue They must needes bee blessed in whom is found this sweet fruit of the Spirit of God and that beare his image in so speciall manner In the sixt place Verse 8. hee pronounceth them blessed not who are Impuritanes in any degree whether walkers in the counsell of the vngodly or standers through a habit and custome of doing euill in the way of sinners or sitters in the chaire of scorners turning as many doe plaine Atheists and mock-gods nor yet those who are pure in their owne eyes or externally onely in the eyes of others as the Scribes and Pharisees Hypocrites but the pure in heart who haue as the Apostle Peter teacheth k 1. Pet. 1. 22. purified their soules or made them chast as the word there signifieth in obeying the truth or Gospell through the spirit vnto vnfained loue of the brethren so that they loue one another with a pure heart feruently A very excellent Scripture giuing vs thus much to vnderstand and serueth notably to the cleering of that which we haue in hand that our soules naturally vncleane are to be purified by faith as the same Apostle spake Acts 15. 9. which he calleth heere obeying of the truth through the blessed operation of the Holy Ghost that being now reconciled to God and as it were new-married to him wee should be wholy deuoted to him as a chast Matrone to her husband in obedience to his word and loue one another with a pure and sincere heart feruently l 1. Pet. 2. 1. Laying aside to that end as it followeth a little after all malice and all guile and hypocrisies and enuies and euill speakings This is indeed to be pure in heart and truely blessed when as new-borne babes they so desire and drinke in the sincere milke of the word that all gall and guile being put farre away they doe from an honest and good heart performe due feruice to God first and then to their brethren for his sake and at his bidding In the seuenth place Verse 9. they are pronounced blessed not who are turbulent louing to fish in a trobled water nor the proud and ambitious who are the authors of strife nor whisperers and tale-bearers who carrie fewell to that fire and helpe blow it vp no nor yet such as peruersely affect the reputation of quiet folkes and no medlers but the Peace-makers who being at peace with God and seruing the God of peace in the spirit of peace according to the Gospell of peace are m Psal 120. 7. all for peace with King Dauid not onely labouring so much as in them is so much as is possible for truth may not bee sold away to buy peace to haue peace with all men especially to maintaine and vphold loue and amitie with the Saints euen according to the true patterne set downe Acts 4. 32. The multitude of beleeuers were of one heart and of one soule but their care is also to make peace by all meanes betweene God and man in the first place by helping forward the conuersion of a sinner going astray out of his way euery one according to his gifts and calling and in the next place betweene man and man reconciling parties at variance so much as in them is and so stopping the passages of much vncharitablenesse and wickednesse for what euill commeth not of contentions brawles and suites iustly resembled to the breaking out of a violent fire or floud Blessed are all they
whom God vseth for the quenching or setting of a sure damme against it In the eight and last place Verses 10 11 12. hee pronounceth blessed not whose whole care is to sleepe in a whole skinne and to saue their carcasse whatsoeuer become of their conscience and of the very truth it sefe nor which receiue honour one of another not seeking the honour that commeth of God alone no nor yet Zealots in euery cause but which are persecuted for righteousnesse sake that is for embracing and cleauing to him and his Gospell and making an ingenuous profession of it before this adulterous and sinfull generation hauing also no fellowship with the vnfruitfull workes of darknesse neither running to the same excesse of riot which others doe when for this cause they are spoken against as euill doers falsly and reuiled and persecuted as is heere said then are they most happy and blessed euen by the most sacred testimony of Christs owne mouth twice vttered with one breath as it were not without a vehement exclamation as it seemeth and Apostrophe or turning of his speech to his Disciples Oh blessed are yee when men shall reuile and persecute you and shall say all manner of euill against you falsly for my sake reioyce and be exceeding glad This earnestnesse of our Lord IESVS CHRIST who was neuer earnest but in matters of the greatest moment serueth to make the deeper impression in their and our minds The more strange and vncouth this doctrine is to flesh bloud the more doth he stand vpon it vrge it the more seriously are we also to meditate on praying instantly for grace that wee may be able to mingle it with faith and for strength in the inner man to submit our neckes to this part of his yoke meekly and ioyously when he shall please for his owne glory and our triall and for the furtherance of our euerlasting happinesse to lay it vpon vs The rather because there is none other way to Heauen but this to suffer with Christ that we may reigne with him and this being rightly taken and holden on in vnto the end is a most certaine and infallible way Thus farre of the persons who are pronounced blessed the description of their blessednesse is now briefly to be considered of as it is annexed to euery beatitude or proposition concerning blessednesse The poore in spirit are blessed because in lieu of their worldly losses susteined for righteousnesse sake theirs is the Kingdome of Heauen theirs is the Kingdome of grace in present euen n Rom. 14. 17. righteousnesse peace and ioy in the Holy Ghost through o Ibid. 8. 23. the first-fruits of the spirit giuen vnto them whereby p Ibid. 5. 5. the loue of GOD is shed abroad in their hearts The which in what measure soeuer it be is the handsell of the Kingdome of glory certainly to follow in due time Secondly the mourners are blessed for they shall bee comforted they shall bee comforted heere in the Kingdome of grace by the sweet tidings of the Gospell whereof Isaiah Chap. 61. Verse 1 2 3. prophesieth most notably as also by the promised Comforter whereof Iohu 14. 16. 26. but aspecially in the Kingdome of glory where all teares shall be wiped from their eyes and former things vtterly forgotten Thirdly the meeke are blessed for they shall inherit the earth not onely in regard of their right and interest which they and none but they haue to it by CHRIST IESVS but which is the highest pitch of happinesse in this life in regard of sufficiencie and q 1. Tim. 6. 6. Psal 34. 9 10. contentment in that which they haue This blessing accompanieth godlinesse and is proper to it euen in the greatest persecutions and crosses that can befall they find r Marke 10. 29 30. an hundreth fold in this life and in the world to come eternall life Fourthly they which hunger and thirst after righteousnesse are blessed for they shall be satisfied they shall be satisfied heere in part with Å¿ Psal 36. 8. the fatnesse of Gods house and shall be made to drinke of the riuer of his pleasures meaning that they shall bee satisfied with the most foysonable and battlesome word and Ordinances of God keeping as it were open house among them in his Tabernacle or Temple which holdeth much more in the spirituall Temple or Church of CHRIST IESVS and in the most cleere and lightsome doctrine and ordinances of the Gospell But they shall be fully satisfied in Heauen where t Psal 17. 1â— they shall behold his face in righteousnesse and awaking at the length from their long sleepe in the graue they shall bee satisfied with his image Fiftly the mercifull are blessed for they shall obtaine mercie both temporally and eternally with what measure they mete it shall be met to them now and at the last day As there u Iames 2. 13. shall bee iudgement mercilesse to them that shew no mercie so mercie reioyceth against iudgement Sixtly the pure in heart are blessed for they shall see GOD more clearely then yet they doe euen in this very life by the eye of faith as did Moses who indured all brunts and feared not the fiercenesse of the King x Heb. 11. 27 as hee that saw him who is inuisible but perfectly in the life to come when they shall see him as hee is though euen then also but comprehensiuely euery one according to his capeablenesse In this beholding or fruition of God consisteth the happinesse of Men and Angels Seuenthly the peace-makers are blessed for they shall be called the children of GOD that is they shall bee approued and confessed so to be He who is the GOD of peace as was remembred before will not bee ashamed to owne them for his sonnes and daughters who are the children of peace or wholly deuoted thereto This hauing of an holy peace with all men making peace among all men so much as in vs is is a manifest Character of our adoption Eightly and lastly they which are persecuted for righteousnesse sake are blessed for theirs is the Kingdome of Heauen And againe Reioyce and be exceeding glad for great is your reward in Heauen As hee comforted the poore in spirit Verse 3. by intitling them to the Kingdome of Heauen with all the riches and royalties of it that they might not faint vnder the heauy but then of their pouertie spirituall or corporall so heere Verse 10. 12. hee comforteth the poore persecuted who for his sake and the Gospells did foregoe or were resolute and ready to foregoe their worldly welfare and to conflict with beggery and misery by intitling them to that heauenly Kingdome and great reward to let them vnderstand y Rom. 8. 18. that all the sufferings of the present time were they a thousand times greater are not worthy to be compared with the glorie which shall bereuealed in vs. And it is likely that he calleth the reward great not
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
prouided for them in the house of God euen till their brests ake againe that their nurseries I meane their children and seruants may take their full draughts and so battle in grace and godlinesse Brethren in like manner friends and fellow-Christians are r 1. Thes 5. 11. Heb. 3. 13. and 10. 24. to exhort one another daily while it is called to day and to this end to consider one another to prouoke vnto loue and good workes Otherwise wee shew our selues to be most vnworthy of the honourable name of Christians which wee take from Christ the anointed because we are anointed by his holy spirit Å¿ 1. Pet. 2. 9. Reu. 1. 6. to bee Kings Priests and consequently Prophets also not onely to know the will of God but to communicate it each to others t Rom. 12. 3. according as God hath dealt to euery man the measure of faith To conclude this first point this is in briefe the righteousnesse commended and commanded by Christ to euery blessed man that he keepe the Commandements of God euen to the least and teach others so to doe euery man and woman for their parts according to their gifts and callings The second point in this passage concerning righteousnesse is the high commendation giuen to it he which performeth it shall be called great in the Kingdome of Heauen As on the one side whosoeuer breaketh the least of Gods Commandements and teacheth others to doe the like shall be called the least in the Kingdome of Heauen meaning that hee shall bee of none account or reckoning in Christs Church and Kingdome either of grace or glorie but he shall meete with Belshazzars u Dan. 5. 27. Tekel to bee weighed in the ballance and found too light or rather with x 1. King 14. 10 Ieroboams heauie sentence to bee vtterly swept away as doung howsoeuer in the meane season he iustifie himselfe and beare a great port before men as the Scribes and Pharisies did So on the otherside he that worketh righteousnesse doing and teachiog as is heere required shall bee called great that is he shall bee of high esteeme with God and with his people in Christs Church and Kingdome both of grace and glory For y 1. Sam. 2. 30. them that honour mee I will honour and they that despise me shall be lightly esteemed Againe z Reu. 3. 5. 12. I will confesse his Name that cleaueth to mee and to my words saith Christ before my Father and before his Angels I will make him a Pillar in the Temple of my GOD that is I will make him most honourable and glorious most stable also and vnremoueable He shall not vpon earth haue a corruptible Pillar set vp in honour of him with the title and inscription of his Name vpon it as victorious conquerours had but he shall himselfe be made an immortall Pillar and immortall glory put vpon him euen in the heauenly Temple howsoeuer hee bee poore and vile yea euen hissed at in this present World many times as Christ Iesus and the Apostles were In earthly Kingdomes men are set in the Subsidie-bookes according to their Lands and Liuings in this heauenly Kindome they stand in Gods Booke according to their doing and teaching There though they bee not great in the Subsidie-booke yet they may haue place in in an inferiour ranke heere except we become great indeed by doing and teaching faithfully we are no bodie Wherefore to conclude this point also since all men looke after greatnesse and shunne contempt what in them is it lyeth vs in hand serioussly to consider what our practice is whether we be such doers of the diuine precepts what integrity is ioyned to our practice whether wee haue respect vnto all Gods Commandements which was Dauids a Psal 119. 1. 6. onely antidote against shame and most sure way to blessednesse and finally how faithfull and forward wee are in communicating to others by way of teaching and mutuall instruction whatsoeuer God of his good grace hath communicated to vs. That most wise Parable which Salomon taketh vp concerning the right vse of temporall blessings holdeth in spirituall b Pro. 5. 15 16. Drinke the waters of thine owne Cisterne and running waters out of thine owne Well Let thy Fountaines bee dispersed abroad and Riuers of water in the streets that is liue of thine owne frugally and comfortably dispense and disperse them to others liberally so may we say of heauenly things Drinke waters of thine owne Cisterne let thy Fountaines be dispersed c. Reioyce and bee thankfull to God for his inestimable goodnesse in giuing thee a mind to know him to trust in him to call vpon him to loue and obey him from the heart striue to profit and to grow in grace but withall indeuour by all meanes to do what good thou canst in blessing others with whatsoeuer blessings of this kinde thy heauenly Father hath blessed thee teach the ignorant admonish them that are vnruly comfort the feeble-minded exhort all such as thou findest too remisse to be zealous such as thou findest zealous to bee more zealous for the truth This is the true and onely way to greatnesse in Christs Church and Kingdome and to auoid all disgrace all manner of wayes The third point concerning righteousnesse is the explanation which holdeth to the very conclusion of the whole Sermon Hee explayneth the matter concerning righteousnesse first by the contrarie secondly by the properties thirdly by the parts The contrary to it is set downe Verse 20. and it is the righteousnesse of the Scribes and Pharisies which was legall onely traditionall and hypocriticall legall because they sought not righteousnesse by Faith in Christ who onely fulfilleth the Law for vs but by c Rom. 9. 32. the workes of the Law traditionall because they both expounded the Law also blended the worship of God with their own traditions hypocrtical because in all their glorious workes they sought the applause of men rather then the glory of God Except in all these our righteousnesse exceed theirs our Lord Christ peremptorily auoucheth heere that we shall in no wise enter into the Kingdome of Heauen wee shall haue nothing at all to doe with his Church either Militant or triumphant That is except wee seeke to be made righteous before God by Faith in Christ d Rom. 8. 3 4. Who onely fulfilled the Law for vs and we in him except we performe to God e Num. 15. 39. chast and f Rom. 12. 1. reasonable seruice in all things according to his Word except also in the performance thereof we denie our selues and seek after the glorie that commeth from God alone The properties of righteousnesse which is the second branch are three in like manner for it is spirituall vniuersall and sincere Hee proueth it to bee spirituall by giuing the true interpretation of the sixt of the seuenth and of the third Commandements of which briefly because they are Catechisticall points which are
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
is able will giue such successe and blessing as hee knoweth to bee most fitting His promise is not to leaue and forsake you your part is to rest vpon it with a calme minde To doe otherwise is to goe about to take his worke out of his hands and to ingrosse all to your selues which you shall haue small ioy of But for the better clearing of this point concerning couetousnesse which men are extremely blind in and are willing to bee blind know wee that there are three degree of couetousnesse whereby the Deuill fasteneth vpon men and hooketh them to himselfe as p 1. Sam. 2. 14. the Sonnes of Heli did the flesh out of the Cauldron with a flesh-hooke of three teeth The first is the grossest of all carried after an vnlawfull obiect as that of Balaam Achan Ahab Iudas and such like The second is that which Christ fighteth against q Vers 1â— 20. c. in the former branch which also is very foule and grosse it is carried after a lawfull obiect as goods gotten without oppression or fraud any way but excessiuely consisting in heaping hoording and making prouision for the r Rom. 13. 14. flesh to fulfill the lusts thereof as that of the Foole before mentioned rich to himselfe and not to God The third is that which is heere condemned carried after a lawfull and necessary obiect without any such excesse but inordinately with carking and caring insteed of dependance vpon God in holy silence and securitie So that the great lesson which our Lord Christ in this place will haue vs take forth is Å¿ 1. Tim. 6. 8. Not onely to be content with things necessary as food and rayment but for those necessary things to looke vp to Heauen and expect them at the hands of our heauenly Father in rest and quietnesse according to the most sweete word and promise of the Lord God the holy one of Israel t Isai 30. 15. In rest and quietnesse shall yee be saued in quietnesse and confidence shall be your strength This the Prophet opposed against all vnlawfull meanes vsed by the Iewes who in their danger depended not vpon God but went a gadding into Egypt for helpe Let vs according to Christs doctrine learne to oppose it against all distrust in Gods Prouidence against all wordly cares and whatsoeuer distraction of mind arising from thence It is true indeede that wee cannot altogether shake off the punishment which sinne hath brought vpon man to eate his bread with sweate and sorrow yet as wise Bathsheba taught her Sonne u Prou. 31 â—6 to giue wine and strong drinke to him that is readie to perish and hath griefe of heart that hee may forget his pouertie and misery so let vs labour to be filled with the Wine of the Spirit to haue our soules throughly cheared by Faith and a pure Conscience which is to drinke a true health and that will easily make vs forget at the least in great part the labours and sorrowes of this life This x Gen. 6. 29. as Noah will comfort euery good Lamech concerning the worke and toyle of his hands Now let vs come to the Reasons briefly It is not without the force of a Reason that hee is so earnest charging vs by his owne authoritie as we haue often heard who is our great Lord and Master I say to you take no thought c. which is of the more force because this his charge was not verball but reall his whole life being a practice of this his doctrine for he euer did the workes of him that sent him and tooke no thought for outward things His first Reason is drawne from a comparison and to put the more life into it is propounded with a vehement interrogation Is not the life more then meate and the bodie then rayment meaning that God hath giuen the greater without all carking and caring on our part wherefore out of question hee will not scotch with vs for the lesse He hath giuen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our essence or substance hee will not withhold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any necessaries appertayning to our essence or substance as hee seemeth to intimate in the fourth Petition giue vs this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our daily bread God is not like to a House-wright Ship-wright or maker of Clockes and Watches who take no more care of their workes when they are once finished but leaue them to others for to repaire guide and set but this y Psal 48. 14. God is our GOD for euer and euer hee shall be our guide vnto death as it is in the Psalme Wherefore wee are commanded to z 1. Pet. 4. 19. commit our soules or selues vnto him in well doing as to a faithfull Creator and so let vs doe and there rest His second Reason is also drawne from a comparison with a note of attention prefixed to awaken vs from our drousinesse a Verse 26. Behold the Foules of the Aire for they sowe not neither doe they reape nor gather into Barnes yet your Heauenly Father feedeth them are yee not much better then they Giuing vs to vnderstand that those foules infinitely inseriour to vs they were made for vs wanting all those meanes which we enioy neither are at all regarded of man as the foules of the Aire are not yet want they not necessary food but expect and receiue it at the hands of our heauenly Father euery one in due time As the Psalmist notably obserueth b Psal 145. 15. The eyes of all waite vpon thee and thou giuest them their meate indue season thou openest thy hand and satisfiest the desire of euery liuing thing Againe c Psal 147. 9. God giueth to the beasts their food to the yong rauens that cry Againe d Psal 104. 21. The yong Lions roare after their prey and seeke their meate from God How much more then shall God not theirs but our heauenly Father looke out for vs and furnish all our needs in due time And when this commeth out with a note of attention Behold it teacheth vs that those workes of God which seeme to bee of the lowest ranke commonly least heeded such as the foules of the Aire and Lillies of the field are not to be passed by as the manner is or negligently to bee looked into but with most attentiue heed and consideration of euery childe of God for consolation as heere and for instruction To which end e Prou. 6. the practice of the little Emmet is commended and vrged For if we thinke God and his diuine vertues worth the beholding next to his holy Word and Sanctuarie or holy place it is to be done in his Creatures and Workes wherein f Rom. 1. 20. the inuisible things of him euen his eternall Power and Godhead are to be seene not onely in the Sunne Moone and Starres or in g Iob 40. 15. 41. 1. Behemoth and Leuiathan but euen in those which
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
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
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