title Father properly belongs to God who is a father simply by creation giuing beeing to all things and preseruing them by his prouidence Men indeede are called fathers but that is onely secondarily because in some properties of fatherhood they resemble God Now this title is giuen to God sometime simply considered without personall relation as Deut. 32. 6. Doe ye sâ— reward the Lord O foolish people is not he thy father that hath bought thee Orherwhile it is giuen to the particular persons in Trinitie as first and principally to the first person who is commonly called the Father And the second person in Trinitie is sometime called Father as Isa. 9. 6. the father of Eternitie because he is the ground of our adoption whereby we become eternally the sonnes of God and therefore he is brought in thus complaining of reproach Behold I and the children which the Lord hath giuen me are as signes and wonders in Israel for the author to the Hebrewes expounds that place of Christ Heb. 2. 13. he is said to haue seede Isa. 53. 10. And the holy Ghost may proportionally be called Father because with the Father and the Sonne he giues beeing to all things But in this place by father is meant properly the first person who is first and cheifly the father of Christ and in Christ our father He is the father of Christ first by nature begetting him as he is the Sonne of his owne substance before all worlds by communicating vnto him his whole essence or Godhead Secondly he is the father of Christ aâ— Christ is man by the grace of personall vnion for the manhood of Christ doth wholly subsist in the Godhead of the second person and therefore Christ as he is man I say not his manhood which is a nature not a person may well be called the Sonne of God And in this relation of himselfe to the first person Christ saith My Father is greater then I Ioh. 14. 28. God the father is our father not by nature or in regard of personall vnion but by the grace of Adoption in Christ for God sent his Sâ—â—ne made of a woman that is incarnate that we might receiue the adoption of sonnes And this grace we receiue when we truly beleeue in his name Ioh. 3. 12. and Gal. 3. 26. God for Christs sake beeing content to receiue vs for his sonnes and daughters Which art in heauen God is said to be in heauen not as though he were included in the circle of the heauens for the heauens and the heauens of heauens are not able to containe him 1. king 8. 27. and indeede he is neither included nor excluded any place beeing infinite and so euery where but because his maiestie and glorie is most eminent in the highest heauens to his Saints and Angels and thence doth he manifest himselfe vnto vs in his power wisdome iustice and mercie while we are on earth for heauen is his throne and the earth his footstoole Isa 6â— 1. So that the meaning of this preface is this O Lord God thou art the father of our Lord Iesus Christ and in him our most mercifull father by Adoption and grace thou art a most glorious God who dost in heauen and from heauen manifest thy glorious power and mercie thy wisdome iustice c. â— The Instructions I. This title Father here giuen to God teacheth vs to whome we must direct our prayers not to Saints or Angels or any other creatures but to God alone Reasons I. This is a perfect patterne of true praier wanting no direction for the right performance of this part of Gods worship now this directs vs onely vnto God in praier II. God onely is the author and giuer of all good things Iam. 1. 16. and therefore we must aske them of him alone III. The Lord onely who is infinite and omni potentican heare all mens praiers at all times and in all places and therefore he alone is to be praied vnto and not Saints departed as the Papists teach II. By this title we may see in what order we must direct our pâ—aâ—ers vnto God for as the word of God reuealeth God vnto vs so must we pray vnto him now the Scripture reuealeth God vnto vs to be one in essence and three in person vz. the Father the Sonne and the holy Ghost whereof the Father is first the Sonne is the second the holy Ghost the third in order though noâ— in time oâ— greatues Thus and no otherwaies must we conceiue of God neither seuering the Godhead from the persons nor the persons from the Godhead And thus also must we worship him euen one God in three persons and three persons in one God And yet seeing the Father is first in order the Sonne the second and the holy Ghost the third therfore when we pray to God we must obserue this order directing our praiers to God the Father in the mediation of the Sonne by the assistance of the holy Ghost as Christ here teacheth vs to say Our father Quest. May we not direct our praiers to the Soâ—ne or to the holy Ghost by name Ans. Yes for Stephen praied to the Sonne Act. 7. 59. Lord Iesus receiue my spirit and Christ bids hiâ— Disciples Goe teach all nations baptizing them in the name of the Father the Sonne and the holy Ghost that is calling vpon the name of the Father Sonne and holy Ghost Obiect But in this perfect platforme we are taught to pray to the Father alone Ans. Though the Father alone be here named yet the other two persons are not hereby excluded the Father indeede is most vsually named because he is the first in order but yet with him alwaies is implied the Sonne and the holy Ghost for as all the three persons subsist in one and the same diuine nature or Godhead and are not seuered in will in counsell or in outward actions as creation preseruation and redemption saue onely that they are distinguished in the maner of working so likewise must they be all conceiued in our minds together when we pray and none seuered out though they be not named we must pray to all though we name but one hauing in that one relation to the rest in our minde and heart And if we conceiue aright of the order of the persons in Trinitie subsisting in the vnitie of essence we may safely name in our praiers which person we will so that withall we include the rest in our minde and may also if we name all place them in such order as best fitteth our present occasion as the Apostle doth in his benediction 1 â— Cor. 13. 13. The grace of our Lord Iesus Christâ— and the loâ—e of God the father and the communion of the holy Ghost 〈◊〉 with you allâ— Aâ—en where he placeth the second person before first because by the grace of Christ we come to be partakers of the loue of God the father III. In this title Father see the true ground
thinketh on them though heauen be Gods throne and the earth his footstoole yet will hee looke to him that is poore and of a contrite spirit yea the Lord will dwell with him that is of a contrite and broken heart Christ came to preach the glad tidings of the Gospel to the poore yea the Lord filleth the hungrie that is the poore and hungrie soule with good things but the rich he sends emptie away Let these and many such fauours with God which they enioy prouoke vs to become poore in spirit Secondly are they blessed that be poore in spirit then here all poore and wretched persons in the world may learne to make good vse of their wants and distresses they must consider them as the hand of God vpon them and thereby be ledde to the viewe of their sinnes and by the consideration of their sinnes be brought to see their miserie in theÌ„selues the true ground of this spirituall pouertie Now when they are once poore in spirit they are in a blessed state in the iudgement of Christ. If a man bleed dangerously at the nose the best way to saue his life is to let him blood else-where and so turne the course of the blood another way euen so when a man is oppressed with worldly calamities hee cannot finde any comfort in them for in themselues they are Gods curses yet if thereby he can bee brought to see his spirituall pouertie then of curses they become blessings vnto him and therefore when we are in any distresse wee must not onely fixe our eies vpon the outward crosse but by meanes of that labour to see the pouertie of our soules and so will the crosse lead vs to happinesse Thirdly they that abound with worldly wealth must hereby learne to become poore if they would be saued Poore I say not in goods but in soule and spirit this indeed is hard to flesh and blood for naturally euery rich man blesseth himselfe in his outward estate and perswades himselfe that God loues him because he giues him wealth but such conceits must he striue against and learne of God to reioyce in this that he is made lowe Iam 〈…〉 Fourthly on this saying of Christ that the poore are blessed the Popish teachers obseruing the word translated poore to beâ—oken outward pouertie goe about to builde their vowe of voluntarie pouertie whereby men renouncing their wealth and possessions of this world doe be take themselues to some Monasterie there to liue a poore and solitarie life But their voluntarie pouertie will not agree with this text son Christs poorâ— here pronounced blessed are such as by reason of their pouerty are miserable and wretched wanting outward comforts as we shewed oâ—t of Luke where Christ opposeth them to the rich who abound with all worldly delights but to vndergoe the Popish vow of voluntarie pouertie is no estate of miserie or distresse for who doe liue in greater â—ase or enioy more freedome from the crosses and vexations of this life then their begging Friers Againe if their vowed pouertie had any ground in this text then Christ should pronounce such poore blessed as made themselues poore but that he doth not for then in the next verse he should pronounce such mourners blessed as voluntarily cause themselues to mourne for that verse dependeth on this as a more full explanation of this first rule But no man will say that they that mourne without a cause are there called blessed and therefore Popish vowed pouertie hath no ground on this place And thus much of the persons II. Point Wherein the blessednes of these poore consists namely in hauing a right to the kingdome of heauen For theirs is the kingdome of heauen By kingdome of heauen for the better conceiuing of this blessednes we must vnderstand a state or condition of man whereby he is in Gods fauour and hath fellowship with God The truth of this description is euident by the tenour of the new Testament Now this estate of man is called a Kingdome because herein God rules as king and man obeies as Gods subiect for no man can be in Gods fauour nor enioy his fellowship vnlesse God be his King ruling in his heart by his word and spirit and he Gods subiect resigning himselfe to be ruled by him for this happie estate consists in Gods gracious ruling of man and mans holy subiection vnto God Indeede fewe doe see any great happines in this estate but the truth is mans whole felicity stands herein Rom. 14. 17. The kingdome of God is not meate and drinke but righteousnes peace and ioy in the holy Ghost Here the Apostle teacheth vs three things namely that when Gods spirit rules in a mans heart then first he is iustified there is righteousnes secondly he hath peace with God euen that peace of conscience which passeth all vnderstanding thirdly the ioy of the holy Ghost which is all vnspeakable comfort passing all worldly ioy whatsoeuer And these three doe notably set out the state of an happie man which will yet more plainly appeare by their contraries in Iudas who beeing a wretched sinner vnrighteously betraied his master and thereupon fell into the miserie of a guiltie accusing conscience which was the cause of his desperate death and also that his bodie burst asunder and his bowells gushed out now if an euill conscience be so fearefull then â—ow blessed an estate is the peace and ioy of a good conscience which a man then hath when God by his word and spirit ruleth in his heart Againe this estate is called the kingdome of heauen because that man in whom Christ 〈…〉 by his word and spirit is alreadie himselfe in heauen though iâ— bodie he be yet on earth for heauen is like a citie with two gates thorough both of which a man must passe before he obtaine the full â—oyes thereof now so soone as God by his word and spirit rules in any mans heart he is alreadie entred the 〈…〉 te of grace which is the first gate the other remaines to be passed thorough at the time of death which is the gate of glorie and then he is in full possession Doth true happines consist in this estate where Christ ruleth and man obeies then here behold the errour of all Philosophers and wise men of this world touching happines for some haue placed it in pleasure some in wealth and others in ciuill vertue and some in all these But the truth is it stands in none of these A naturall man may haue all these and yet be condemned for the ciuill vertues of the heathen were in them but glorious sinnes Our Sauiour Christ hath here reuealed more vnto vs then all the wise men of the world did euer know and hereby we haue iust occasion to magnifie the bookes of Scripture farre aboue all humane writings because they doe fully set out vnto vs the nature and estate of true felicitie which no humane
workes could euer doe we must therefore account of them not as the word of man but of the euerliuing God yea this must perswade vs to maintaine the bookes of Scripture against all diuellish Atheists that denie the same to be the word of God Secondly hereby we are taught from the bottome of our hearts to make that petition for our selues which Christ teacheth in his holy prayer namely that he would let his kingdome come that is not suffer sinne Sathan or the world to raigne in vs but by his word and spirit to rule in our hearts giuing vs grace to be guided thereby in all our waies We affect nothing more then happines and therefore we must oftentimes most seriously make this request to God preferring this estate with God before all pleasures and happines in this world and vse all good meanes to feele in our hearts the power of Christs kingdome Thirdly this should mooue vs to heare Gods word with all feare and reuerence for by this meanes the kingdome of Christ is erected in vs when the word of Christ takes place in our hearts by faith and brings forth in our liues the fruits of righteousnesse and true repentance then may we truely say the kingdome of heauen is in vs. Lastly Christ ascribing this happie title of his heauenly kingdom to them that be poore and of a contrite heart doth herein minister a soueraigne remedie against all temptations from outward pouertie and distresse Doubtlesse pouerty is a grieuous crosse not onely in regard of the want of bodily comforts but especially because of that contempt and reproach which in this world doth hang vpon it wherevpon many doe esteeme their pouertie as a signe of Gods wrath against them and thereby take occasion to despaire thinking the kingdome of darkenes belongeth vnto them But here consider you poore this sentence of Christ where he plainely teacheth that if a man in outward distresse can be brought to feele his spirituall pouertie and the wretchednesse of his soule by reason of his sinnes then he is so farre from hauing iust cause to despaire of Gods fauour by reason of his pouertie that on the contrary he may gather to his soule a most comfortable assurance from the mouth of him that cannot lie that the kingdome of heauen belongs vnto him Vers. 4. Blessed are they that mourne for they shall bee comforted Here is Christs second rule touching blessednesse wherein consider two points first the parties who are blessed they that mourne secondly wherein their blessednesse consists namely in receiuing comfort For the first by mourners we must not vnderstand euery one that is any way grieued but such as haue iust and waightie causes of griefe and doe therfore mourne for the words import an exceeding measure of griefe such as is expressed by crying and weeping as is plaine by Saint Luke who thus relateth Christs saying blessed are ye that now weepe And yet euery one is not blessed that mourneth vnder grieuous distresse for Caine Saul Achitophel and Iudas were all deepely affected in soule with their most woefull estates though farre from this blessednes This rule then must thus be vnderstood that they are blessed who with their mourning for waightie causes of griefe doe withall mourne for their sins for so was the former Rule to bee vnderstood of those that with the sense of their outward distresse had adioined an inward feeling of their spirituall wants and this verse is but a more full explication thereof as if he should haue said they are blessed that are poore in spirit Yea put case a man bee distressed for most waightie causes of griefe so as hee howle and crie vnder the burthen of them yet if withall hee can vnfainedly mourne and waile in heart for his sinnes notwithstanding all his pouertie and distresse he is truely blessed This blessed sentence vpon them that mourne serues sundry waies for a soueraigne salue to the conscience of a Christian. As first put the case a man were distressed with grieuous calamities and withall were ouertaken with some hainous sinne whereupon not onely his body is afflicted but his conscience also wounded and so hee is cast into the gulfe of desperation yea say further that by reason of the terror of his conscience his flesh were withered and his marrowe consumed in his bones were not this a cause of exceeding mourning yet loe our most blessed Physition Christ Iesus hath made a plaister for his sore for if this man of distresses can withall truely mourne for offending God through his transgressions he is vndoubtedly blessed for Christ hath said it whose word shall neuer faile though heauen and earth come to nothing A blessed text which beeing well applied will not onely support the heart in great distresse but recouer the conscience from vnder deepe despaire Secondly put case a man were grieuously sicke and that he felt the very pangs of death without all ease to seaze vpon him so as both speech and sight with all outward comforts began to faile him this state were lamentable yet if in his soule he can truly mourne for his offences euen in this extremitie he is blessed Thirdly put case a man were taken of his enemies and his wife and children slaine before his face hauing their braines dashed out vpon the stones afterward himselfe put to a most wofull racke and torture this were an estate more wofull then death yet herein a man must not iudge himselfe a cast-away but with mourning for this miserie he must labour to be sorrowfull for his sinnes and then he neede not feare what flesh can doe vnto him for he is blessed Christs word must stand let thy distresse be what it will if vnder it thou mourne for thy sinnes blessed art thou We cannot conceiue while we enioy peace of the worth of this rule in the euill day neither doe we know how neere the time is wherein we shall haue neede thereof and therefore we must now learne this neuer to be forgotten to season all other mourning with godly sorrow for our sinnes II. Point Wherein this blessednes consists namely in that their mourning shall haue an ende and be turned into true comfort That this is true happines will appeare by the contrarie for the woe and sorrow that is here begun and continued in the world to come is the punishment of the damned spirits the portion of the Reprobate which is endles miserie therfore vnto thē that mourne it is true happines that they shall receiue comfort This promise of Comfort is accomplished foure waies First when God tempers and delaies the sorrowes and afflictions of them that mourne according to the measure of their strength 1. Cor. 10. 13. God is faithfull and will not suffer you to be tempted aboue that you are able to beare This was promised to Dauid and his seede that if they did sinne he would correct them with the
be members of Christ and meeke persons then the inheritance of the earth is ours what neede haue we then to carke care so much for worldly pelfe as most men do who neuer thinke they haue enough Thirdly this serues for a iust rebuke of all those that seeke to enrich themselues by crueltie lying fraud and oppression for if thou bee in Christ thou hast right to the whole world what neede then hast thou to vse vnlawfull meanes to get that which is thine owâ—e But sure it is thou hast no part in Christ while thou giuest thy selfe to these courses for if thou haddest thou wouldest bee content with whatsoeuer God sends in the vse of lawfull meanes Philip. 4. 11. Lastly hence all Gods children may learne to comfort their hearts against the feare of any punishment for the name of Christ for keepe Christ sure and whither soeuer thou art sent thou art vpon thine owne ground for the whole earth is thine and in Christ one day thou shalt possesse it when all Tyrants shall be banished into hell Now beeing on thine owne ground what need hast thou to feare Vers. 6. Blessed are they which hunger and thirst after righteousnes for they shall be filled Here is the fourth Rule touching blessednesse which is also mentioned by Saint Luke yet some thing different from this of Matthew for according to Luke Christ directeth his speech to his Disciples and speakes of bodily hunger saying Blessed are ye that hunger now for yee shall be satisfied as if he should say You my Disciples doe now suffer hunger and thirst but this shall not preiudice your happie estate for hereafter you shall be satisfied Now Mathew goeth a degree further and laieth downe a cause and Reason why they beeing hungrie are blessed not simply for that they were pinched with bodily hunger but because withall they did further spiritually in their soules hunger after righteousnesse Thus then the two Euangelists do agree S. Luke laies downe this Rule generally but Matthew propounds therein the reason of this blessednesse This Rule as the former containes two parts first who are blessed secondly wherein this blessednes doth consist For the first the parties blessed are such as hunger and thirst after righteousnes The exposition of these words is diuers Some giue this sense Blessed are those that are grieued with the iniquities that abound in the world and withall doe in heart and soule long for the amendment and reformation thereof Others expound the words thus Blessed are those that by wrongs and iniuries are depriued of their right 〈◊〉 this world and so are constrained to hunger and thirst after that which is their owne wayting by patience to obtaine the same But there is a third exposition which doth more fully open vnto vs the meaning of Christ to wit by righteousnes we may well vnderstand in the first place the righteousnes of faith whereby a â—inner is iustified through grace in Christ and so standâ— righteous before God hauing the pardon of all his sinnes â—besides this we may here also vnderstand inward righteousnes whereby a man â—s sanctified and made holy hauing Gods image renued in him by the spirit of grace which was lost by the fall of our first parents And that this imputed and renued righteousnes may here be vnderstood will appeare by these reasons First in such places of Scripture where like sentences are repeated we must vnderstand not Ciuill righteousnes but iustification sanctification and regeneration as Isa. 55. 1. Hoe euery one that thirsteth come to the waters and buie without siluer and Ioh. 7. 37. If any man thirst let him come vnto me and drinke and Reuel 21. 6. I will giue to him that is a thirst to drinke of the waters of life freely all which places are one in substance for by waters we must vnderstand righteousnes which is that spirituall grace of God the fountaine of all blessings whereby sinners are iustified and sanctified Secondly that which is most of all to be desired must needes be the most excellent righteousnes but this righteousnes here mentioned is most to be desired for Christ saith men shall hunger and thirst after it thereby expressing a most earnest and vehement desire and therefore by righteousnes we must vnderstand Gods grace and mercie in Christ absoluing a sinner from the guilt and punishment of his sinnes with sanctification the fruit thereof whereby he is purged from corruption Secondly by hungring and thirsting we must vnderstand two things first a sorrow and griefe of heart in regard of a mans owne sinnes and vnrighteousnes secondly an earnest and constant desire of the righteousnes of God that is of iustification and sanctification in Christ. Answerable to these two things which are in bodily hunger and thirst to wit first a paine in the bottome of the stomacke for want of meate and drinke secondly an earnest desire and appetite after meat and drinke to be satisfied therewith And blessed is he that is so grieued for his owne vnrighteousnes and withall hath an earnest desire after reconciliation with God in Christ and after true regeneration and sanctification by the holy Ghost for this is true spirituall hunger and thirst whereto belongs this gratious promise that in due time he shall be satisfied and filled with plentie of Gods mercie and grace wherein this happinesse doth consist which is the second branch of this Rule This I take to be the true and proper meaning of these words whereupon the two former expositions depend for he that is thus spiritually an hungred is oft depriued of his owne right among men and so is said to hunger and thirst after that which is his owne in this world Againe such a man doth vnfainedly grieue at the iniquities that bee in the world and withall his heart doth most earnestly desire reformation thereof both in himselfe and others First this sentence must be remembred as a storehouse of true comfort in all grieuous temptations but especially against these three the want of faith the smallnesse of sanctification and despaire For the first many in Gods Church haue a true care to please God in all things and to liue in no sinne against their conscience and yet they finde in themselues much distrust and despaire of Gods mercie they feele more doubting then faith whereupon they are brought to doubt of their election and state of grace before God Now how may such bee releeued and be well perswaded of their good estate Answer The way is laid downe by our Sauiour Christ in this Rule Blessed are they that hunger and thirst after righteousnesse For here he teacheth that those are blessed who are displeased with their own doubting and vnbeleefe if they haue a true earnest desire to be purged from this distrust and to beleeue in God through Christ. Indeede this desire of faith and to beleeue is not true faith in nature but in Gods acceptance for
and duties of religion were abomination vnto the Lord because their hands were full of blood and because they had no mercie therefore they were led into captiuitie as we may see at large Ier. 5. 28. Euck. 9. 9 10. and Zach. 9. 12. Now we beeing in the same case with them for vnmercifulnes and crueltie haue no doubt deserued long since the same punishment euen that the Enemie should depriue vs both of Gospel and peace and of all our prosperitie and wealth what then shall we doe surely we must humble our selues by praier and fasting vnto the Lord if not publikely yet priuately euery man and euery familie apart euen for this one sinne of vnmercifulnesse and withall in this humiliation begin to practise mercie by bestowing that vpon the poore which we spare froÌ„ our bodies in the daie of our fast Verse 8. Blessed are the pure in heart for they shall see God These words containe the sixt Rule of Christ touching true happinesse wherein as in the former obserue two points the persons blessed and wherein their blessednesse consists The persons blessed are thus qualified they are pure in heart This is diuersly expounded By pure in heart some vnderstand those that are chasse others those that are simple hearted voide of guile and deceit But the words will beare a more generall sense betoken such as are holy in heart hauing their hearts purged from the defilement of their sinnes and be in part renued and sanctified by the holy Ghost and that they are so to bee taken may appeare Psal. 24. 4. whence these words are borrowed where also the Prophet expoundeth the pure in heart to be such as haue not lift vp their minde to vaine things to which purpose the Author to the Hebrewes saith Follow peace with all men and holinesse without which no man can see God Againe the intent of our Sauiour Christ in this place was no doubt to crosse the Pharisaicall conceipt of those times whereby men did content themselues with outward holinesse as sufficient to true happinesse and therefore he saith Blessed are the pure not outwardly but inwardly in heart Further by heart we are to vnderstand the soule with the parts and faculties thereof that is the mind the conscience the will and affections And that wee may yet conceiue more clearely of this point we are to search out two things first in what maner then in what measure the heart is made pure For the first the purifying of the heart is by a two-fold Action of the holy Ghost first by creating in the minde a sauing faith which vnites a man vnto Christ as an hand applieth Christs puritie that is his obedience to the heart so Peter speaketh of the Gentiles in the Councell at Ierusalem that by faith the Lord purified their hearts Secondly when a man is in Christ the holy Ghost purgeth and sanctifieth the heart inwardly by mortifying all the corruptions in the minde will and affections and by putting into it inward holinesse whereby the image of Christ is renued therein And this our Sauiour Christ expresseth Iohn 15. 2. when hee saith that the father purgeth every one that bringeth forth fruit in him Now vnto these the holy Ghost addeth an excellent grace of Christian Resolution whereby a man hath a constant purpose not to sinne against God any way either in thought word or deede but in all things to please God continually so as if at any time he-sinne it is against his holy resolution Now for the measure of this purification it is onely in part in this life for the grace of sanctification is not perfect till death as the Apostle saith we receiue but the first fruits of the spirit that is not the Tenths but as an handfull of corne to a whole field the soule is freed from the punishment and guilt of sinne and in some sort purged from corruption but not wholly This wee must obserue the more diligently because the Papists teach otherwise to wit that after Baptisme and regeneration sinne is so taken away that there is in man nothing that God can hate but experience in euery childe of God shewes this to be false The chiefe ground of their opinion is this that if sinne properly called should remaine in the regenerate then God should repute a man to be iust which is a sinner But we answer that God neuer reputeth an impenitent sinner iust but onely the repentant and regenerate which are by faith in Christ and so in effect are no sinners because though corruption remaine in them in part yet it is not imputed to their persons Besides in the acte of their conuersion corruption hath receiued that deadly wound whereof it shall neuer recouer but daiely die till it be quite abolished and therefore doth it not raigne in them And thus we see in what manner and measure the heart is purified whereby the pure in heart may be thus described They are such as beleeue the pardon of their sinnes in Christ and be in part renewed in their soules by the holy Ghost hauing their naturall corruptions mortified and abolished in some measure and the graces of Gods image repaired in theÌ„ and a godly resolution wrought in their hearts not to sinne against God in any thing Considering that the pure in heart bee blessed wee must search our selues and see whether our hearts bee qualified with this grace As in former times so at this day inward puritie is much neglected The ancient Iewes stood vpon their legall puritie and righteousnesse and the Pharises after them relied vpon their outward holinesse and the holy Ghost foretold that in the latter daies should come perilous times by reason of sundrie sinnes wherof this is one that men should content theÌ„selues with a shadow and shew of godlinesse and in truth denie the power thereof And doth not experince shewe this to be true among vs for the pure heart is so little regarded that the seeking after it is turned to a by-word and a matter of reproach Who are so much branded with vile tearmes of Puritans and Presitians as those that most indeauour to get and keepe the puritie of heart in a good conscience Againe the generall ignorance that euery where abounds doth plainely argue the want of this grace for what can bee in the heart but impuritie and iniquitie where there is no knowledge of the will of God in the minde And for such as haue more knowledge then the rest generally they are not answerable vnto it in practise for take a view of all the markets in the land and you shall hardly find a man that is to sell his graine that will be brought to abate one iot of the highest price no not vnto the poore that stand in extreame neede which as it argueth a bloodie and cruell heart so it sheweth our times to be euill daâ—es wherein men professe much and doe nought which sinne
and rebellion into our Land if this were not our peace would continue for euer for the worke of iustice shall be peace quietnesse and assurance for euer And againe in righteousnesse shalt thou be established and be farre from oppression This therefore should mooue all vngodly persons to repent and to breake off the course of their sinnes vnlesse they will continue professed enemies to the peace of the state vnder which they liue The second Point wherein this blessednesse of Peace-makers consists namely in that they shall be called the children of God that is they shall be esteemed and reputed for Gods children in this world of God himselfe and all good men and in the world to come fully manifested so to be That this is true happinesse will soone appeare by the view of the state of euery childe of God for they are vnited vnto Christ by the spirit of grace by which they are regenerate and in Christ they are adopted for sonnes and daughters and so enioy Gods speciall grace and fauour Now hereupon they are Kings children hauing God for their Father who loues them more tenderly then any earthly Parents can loue their owne children secondly they haue Christ for their brother and so are heires annexed with him hauing heauen and earth for their possession In him they are made Kings and Priests vnto God and shall be iudges of the world at the last day yea they haue the holy Angels for ministring spirits to attend vpon their persons for their defence from the power of the enemie which farre surpasseth the dignity of any guard of men on earth whatsoeuer all things worke together for the best vnto them their crosses and afflictions are no curses but fatherly trialls and chastisements yea their sinnes are turned to their good to them death is no death but a sweet sleepe vnto their bodies and a straite passage for their soules into eternall glorie yea in the acte of death they haue the comfort of life in the ioy of the spirit and the Angels readie when breath departeth to carrie their soules to heauen If this be true happinesse to be called Gods children then they that liue after their owne wicked lusts voyd of all care to keepe a good cōscience are miserable and accursed for they are the children of the diuell seruing him in the workes of sinne and expressing his image in vngodlinesse and worldly lustes It stands them therefore in hand if they haue any care of true happinesse to labour after regeneration whereby forsaking the lusts and courses of their former ignorance and embracing and obeying sincerely the word of life they may become Gods children and so happie Secondly hast thou receiued this grace of Gods spirit whereby thou art inclined to haue peace with all men and to seeke for peace between God and thine owne conscience yea betweene the Lord and others then comfort thy selfe thou art the childe of God these motions come from grace flesh and blood brings forth no such fruits labour therefore to maintaine these good motions with all other pledges of thine adoption and so shalt thou growe fully assured of thine own happines In this age men make much adoe to get good assurance of earthly purchases but what madnesse is this so greatly to regard momentanie things and to haue no care in comparison of our eternall inheritance which we shall haue assured vnto vs when wee become the children of God Verse 10. Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdome of heauen 11. Blessed are ye when men reuile you and persecute you and say all manner of euill against you for my sake falsly 12. Reioyce and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you Here Christ propounds his eight Rule touching happinesse which he handles more largely then the former for hauing laid downe the Rule vers 10. he expounds the same in a speciall application of it to his Disciples in the 11. and 12. verses In the Rule it selfe note two points first the parties blessed secondly wherein their blessednesse consists The parties blessed are they which suffer persecution for righteousnesse sake Persecution properly signifieth pursuite such as one enemie maketh after another but here the word must be taken generally for all kind of persecution whatsoeuer Now because it is a paradoxe and absurd in humane reason to thinke him blessed that for any cause is persecuted therefore Christ to verefie the truth hereof repeats the same Rule in the nextwerse where also he expounds euery parcell thereof wherewith I will content my selfe because Christ is the best interpreter of his owne words In the 11. verse therefore Christ sets downe three things all pertaining to the true exposition of this Rule First he explaines more particularly the parties that be blessed saying to his Disciples Blessed are yee In the beginning of the Chapter wee heard that hee cast his eies vpon them and spake vnto them and now here he doth the like again therefore this Rule must not be vnderstood of all men in the world that suffer but of all Christs true Disciples and generally it is not true for the heathen and infidels doe often suffer for good causes and yet remaine infidels without the true God and so are not blessed Againe a Chrstian professor may giue vp his life in a good cause yet not of loue to God or his truth but vpon ambition and so not be blessed for though I giue my bodie to be burned yet wanting loue it profiteth mee nothing Secondly Christ expoundeth particularly what hee meaneth by persecution naming three parts thereof first slaundering and reuiling which is the persecution of the tongue Thus the Iewes persecuted the Apostles saying they were drunke or full of sweete wine Thus Festus persecuted Paul making him madde or beside himselfe Secondly persecution meaning hereby as the word doth properly signifie first pursuite such as one enemie maketh after another when he seekes to spoile him of his goods or of his life secondly the bringing a man vnto the Barre and there of malice to accuse and arraigne him thirdly euill speaking with lying when as men of purpose be without cause malitiously carried thereunto as when the Iewes called Christ a Samaritan that had a diuell and said that he cast out diuels by Belzebub the prince of diuels and thus were the Christians in the Primitiue Church persecuted beeing malitiously accused for killing their owne children for worshipping the head of an asse for incest and such like To these three kindes of persecutions S. Luke Chap. 6. 22. addes a fourth namely hatred and a fift called separation wherby men were excommunicated and cast out of the Temple Synagogues for Christs sake and his Gospels These are the seuerall kinds of that persecution for the enduring whereof Christ pronounceth men blessed vers 10.
not of our sinne yet he preserues nature in sinfull workes And thus we see that lust is a sinne II. Point How can lust be a sinne of the seauenth commandemeÌ„t seeing it is directly forbidden in the tenth for in this briefe decalogue there is no needlesse repetition of any thing Ans. Lust is two-folde either without consent of will as when vnchaste desires come into the minde and heart and are not entertained of the will but bee speedily checked so soone as they arise and such lust is forbidden in the tenth commandement or with consent of will when a man is willing to entertaine and cherish the vnchast thoughts that come into his minde though he neuer put them into practise and these are forbidden in the seauenth commandement III. Point The greatnesse of this sinne of lust This is here expressed by Christ calling it Adulterie before God as if he should say Looke how great a sinne bodily adulterie is before men who punish the same with death euen so great and hainous a sinne before God is the inward vnchast lusting of the heart whereto a man giues consent of will though he neuer bring it into action for this he stands culpable of adulterie before God and shall therefore be condemned vnlesse hee repent The vse of this Third Point is manifold First hereby we may learne how to examine our selues by this seauenth commandement for our Sauiour Christ here teacheth vs that they which willingly retaine vnchaste desires with delight though they neuer giue their bodies to the outward acte are Adulterers before God and therefore when wee would examine our selues by this commandement wee must search our hearts whether we haue willingly retained therein any lustfull thoughts and if we haue wee must know that we are guiltie of Adulterie before God And because none of vs are free from this sinne it must humble and cast vs down before God as breakers of this commandement Secondly if the lust of the heart be Adulterie before God then wee must with care and diligence learne the Apostle Pauls lesson 2. Corinthians 7. 1. To purge our selues from all vncleannesse both of flesh and spirit that is wee must labour to keepe our hearts and mindes pure and chaste as well as our bodies And to induce vs herevnto consider the Reasons following First we all desire to see God and to know his loue in Christ for our comfort in this life and saluation for euer but without holinesse and puritie of heart wee can neuer see God nor knowe the comfort of his loue for when a man defiles his minde with vnchaste thoughts hee depriues himselfe of the taste of Gods fauour and of the experience of his loue Secondly consider the state and condition of mans heart by effectuall calling it is the dwelling place and Temple of the holy Ghost for when a man is in Christ hee liueth in Christ by faith and Christ in him by his spirit now then looke as men vse to trimme vp their dwelling houses for the receiuing of some noble guest so ought wee to keepe our hearts pure and cleane from vnchaste lustes that they may bee fit habitations for the blessed spirit of God but by vnchaste lustes we make the heart a stable for the deuil and a cage of all vncleane spirits Thirdly if wee suffer our hearts nowe to burne with fleshly lust we make an entrance in them for the burning of hell fire for euer for these two alwaies goe together burning lust and hell fire vnlesse repentance come betweene And therefore if wee would escape hell fire wee must quench the fire of lust and cleanse our hearts from this vncleannesse Fourthly by profession we seeme to be the members of Christ and if we would be so indeed then we must take heed of vnchaste lusts for thereby wee pull our hearts from Christ and knit them to an harlot These and such like â—â—â—sons must mooue vs to auoide all vnchaste desires and for the preseruation of chastitie in our hearts these Rules must bee obserued First the minde must be filled with godly meditations and the word of God must dwell in our hearts plenteously for vnchast lusts doe therefore arise in our hearts because we are idle minded and emptie of Gods word if that were truly ingraffed in vs these wicked desires could not enter or at least take no place in vs. Secondly we must often giue our selues to the spirituall exercises of faith repentance and new obedience as to the vsuall hearing reading and meditating in Gods word to the often receiuing of the Lords supper and to continuall prayer not onely publikely but priuately especially for these confirme Gods graces in the heart and doe euen nippe in the head all vngodly motions whatsoeuer Thirdly we must vse sobrietie in meat drinke and apparell for vngodly lusts are kindled fedde and nourished with too much pampering of the bodie Sodome and Gomorrah Admah and Zeboim sinned most grieuously in this kinde through fulnesse of bread and therefore we must vse a moderation in these things that grace may be strengthened and all euill lusts weakened in vs. Fourthly we must alwaies be doing some good thing either in our generall calling of a Christian or in our particular calling yea in our lawfull recreation we must intend and practise good for when men are idle Satan fills their hearts with euill thoughts and so defiles the same Fiftly men and women must not priuately conuerse together without warrant so to doe either from their generall or particular calling so as with good conscience they can say the Lord doth call them so to conuerse for the mutuall conuersing of men and women is the cause of many noysome lusts and therefore neither men nor women without good warrant should thrust themselues into such occasion of temptations Remember what the Apostle saith Euill conuersings corrupt good manners The Apostle Peter felt tho smart of this boldnes though in an other case for comming to warme himselfe in Caiphas hall without good warrant so to doe when a silly maide demanded of him whether he was not one of Christs companie he denied him flatly and that with cursing and so many men and women conuersing without warrant where they should not doe fall into many noysome sinnes and when they thinke themselues most strong then with Peter haue they the greatest falls verse 29. Wherefore if thy right eye cause thee to offend plucke it out and cast it from thee for better it is for thee that one of thy members perish then that thy whole bodie should be cast into hell vers 30. Also if thy right hand make thee to offend out it off and cast it from thee for better it is for thee that one of thy members perish then that thy whole bodie should be cast into hell In these two verses our Sauiour Christ laieth downe a most heauenly instruction for the auoyding of offences
not so strictly to be takeÌ„ but indifferently for any diuers garments for in Luke they are thus set downe And him that would take away thy cloake forbid not to take thy coate also And Christs meaning is this If one vniustly contend with thee to take from thee one garment let him haue another also whether coate or cloake or such like thing And yet this commandement is not simply but comparatiuely to bee vnderstood to wit rather then a man should seeke priuate reuenge he must not onely suffer the losse of one garment but of moe and so of other temporall goods Out of this example wee may learne these Instructions First that Christians must be quiet and patient and not giuen to contend whether it be priuately or openly by suite at the law This contention Paul reprooued in the Corinthians 1. Cor. 3. 3. and chargeth the Philippians that nothing be done among them by contention Philip. 2. 3. which is a notable rule for though men be at difference yet there ought to be no contentions either in word or deede all things ought to bee done in loue and so strife shall cease that wrangling spirit is not of God wherby men striue to put downe others in words when a man hath spoken his minde hee ought to cease for multiplying of words is against Christian ciuilitie and euery where condemned in the holy Scripture Secondly here is condemned not the lawfull but the common vse of lawing whereby men for euery trisle will trouble the Courts This argues a contentious spirit and a minde that is giuen to reuenge which beseemeth not Christians as Paul sheweth 1. Cor. 6. 1 2 5 6. and yet it is the common practise in these our daies from whence come such vnchristian speeches as this I will be reuenged on him or else I will spend all that I haue But the truth is that rather then a man should goe thus to law he ought to suffer a double and treble losse Thirdly here Christ teacheth that in all our dealings we must haue a principall regard vnto charitie and rather seeke to maintaine this grace in our hearts then our outward worldly goods Fourthly we are here taught to preferre our owne peace and quietnesse before our temporall goods yet not simply but in this respect that hereby wee may haue fitter time with quietnesse to imploy our selues in the worship of God and to edifie our selues in holinesse and pietie this dutie concerneth them especially which haue much dealing in the world and thereupon many occasions of anger and vexation for such vnruly passions make a man vnfit for Gods seruice it is the meeke and lowly heart that receiues the blessing from the Lord Matthew 11. 29. Lastly in this example is set downe vnto vs a second propertie of euil men namely to be giuen to wrong their brethren in their goods either priuately or vnder colour of law such a one was Zacheus before his calling when he gathered tribute and custome for the Romane Emperour he vsed forged cauillation for his own gaine and these our daies abound with those that eurich themselues by pilling and polling of their brethren but all such are vniust and euill persons by the iudgment of our Sauiour Christ. Verse 41. And whosoeuer will compell thee to goe a mile goe with him twaine Here Christ propounds the third example of wrong doing by Superiours towards their inferiours wherein the partie wronged is likewise forbidden to make resistance by way of priuate reuenge For the vnderstanding whereof wee must knowe that as in this our common wealth we haue Post masters so in other countries especially in Persia there were the like officers who by authoritie froÌ„ their Kings or Emperours might take mens cattel nay men themselues and vse them for trauell carriage at their pleasure and it is like the Iewes had got this custome among them after their captiuitie as may in part appeare by their coÌ„pelling Simon of Syrene to beare Christs crosse when they met him Now Christ speakes here of the abuse of this authoritie saying That if a maÌ„ compell thee wrongfully vnder colour of the Magistrates authoritie to go with him one mile goe with him twaine that is â—ather then by resisting thou shouldest reuenge thy selfe goe with him two miles whence hee giues to all inferiours a commandement to beare patiently the wrongs that are done vnto them by their Superiours and rather to suffer a double wrong then seeke to reuenge themselues by priuate resistance Here then we see a iust ground of â—eproofe of inferiours for sundrie practises of impatience towards their superiours as first when a man is attached by an Officer to make violent resistance This practise swarueth from the Rule of Christ for say thou art attached wrongfully yet thou oughtest to acknowledge Gods ordinance in Magistracie and to obey the same without offering priuate reuenge Secondly it often falls out that Land-lords and men of wealth oppresse the poore by inclosing of common lands and such like now hereupon the poorer sort vse to raile against them and to curse them but this practise is also here forbidden by our Sauiour Christ for albeit the rich men sin grieuously in oppressing the poore yet the poore must suffer rather a double or treble wrong then by cursing speeches seeke priuate reuenge Againe in this example we may see a third kinde of wicked men to wit all such as beeing superiouts doe wrong and violence to their inferiours as cruel Magistrates oppressing Land-lords cauelling officers vsurers such like these are here called euill ones by our Sauiour Christ and therefore they must learne to shew mercie and leaue off wrong violeÌ„ce if they look to escape to be iudged as euil ones at the last day Thus we see the three particular examples of wrongs wherein men may not reuenge themselues priuately Now from them all ioyntly considered we may note two points First that the calling of a Christian is a state of suffering 1. Pet. 2. 20 21. If ye take it patiently when yee suffer wrong for well-doing this is praise worthie for yee are hereunto called therefore if wee would declare our selues to bee the true members of Christ wee must shew forth patience in bearing wrongs without seeking reuenge This was Christs lesson to his Disciples for hauing tolde them of afflictions to come hee bids them to possesse their soules with patience so when the spirit of God sets downe the afflictions of the Church he addes this as an Item here is the patience of the Saints We therefore must labour to repell all malice and rancour when we suffer vniustly remembring this rule of Christ that rather then wee offer priuate reuenge we must suffer the doubling and trebling of the wrong It is true indeed this is hard for flesh and blood to doe but if wee bee but flesh that is naturall men why doe
drought and yet the Prophet crouched vnto the earth and put his face betweene his knees no doubt humbling himselfe in praier to God for it as S. Iames saith Where we may see that praier is not contrarie to Gods decree but a subordinate meanes to bring the same to passe and therefore we must rather reason thus that because God hath decreed the euent of all things and hath appointed praier as a meanes to effect sundrie of his decrees therefore we must vse it Considering then that praier is necessarie notwithstanding all that can be saide against it we must learne with speciall â—euerence to giue our selues vnto this dutie both publikely in the assemblies of the Saints and priuately in our families beeing masters and gouernours for no family ought to want this morning and euening sacrifice of praier and thankesgiuing yea we must pray by our selues particularly in regard of our particular wants Indeede the most doe thus plead for themselues that they vse to pray often but the truth is that the coÌ„mon practise of our people in prayer is nothing els but lippe-labour and a mocking of God for what be their praiers but the saying ouer the ten Commandements and the Creede which are no praiers yea their repetition of the Lords praier without vnderstaÌ„ding or deuotion is no praier with God when they doe it onely of custome and rest in the worke done But here is required an other manner of praier then this And to incite vs vnto it let vs consider the worthie examples of Gods seruants herein Moses praied for the sauing of the Israelites fourtie daies and fourtie nights without meat or drinke Dauid praied seauen times a day and our Sauiour Christ spent whole nights in prayer Now these examples were written for our learning to teach vs to addict our selues to this holy dutie wherein our hearts speake vnto God The want hereof is the cause of the common Atheisme that is in the world of iniustice and crueltie in mens callings of swearing pride backbiting in mens liues for if men would often set themselues in the presence of God by vnfained inuocation the remembrance thereof would still be before their eyes and cause them to abstaine from all these iniquities for who beeing stained with such transgressions durst present himselfe before the maiestie of God who is a consuming fire against all sinne and wickednes hauing fierie eyes to see their sinnes and feete of brasse to bruise them in pieces that will not repent Secondly in this prohibition against hypocrisie in praier we may see that to conceiue a praier and to make profession of religion may for the outward worke as well be performed from pride of heart as from the grace of God carnall men may doe it in pride which Gods children doe by grace as we shewed in the former point of Almes giuing that therfore which Christ said of hearing the word take heed how you heare must be conceiued to be spoken to vs of praier and the profession of religion take heed how you praie and how you professe religion And indeed before we pray we ought to enter into our hearts and there to search out our corruptions diligently that we may be able to discerne in our selues between pride and Gods grace and so perceiue vpon what ground we pray that it be not from a damnable pride but from the sauing grace of Gods holy spirit Thirdly in this prohibition Christ condemnes this false ende of praier when men doe it to haue praise of men whereby we may see that it is a thing incident to the professors of the Gospel to doe the duties of religion for the approbation of men which notably bewraies the hypocrisie of our hearts which naturally haue more respect to men then to the Lord euen then when we haue to deale with God himselfe Thus did the Scribes and Pharisies and it is to be feared the same fault is common among vs for men are farre more forward and carefull to performe the publike duties of religion in the assemblies of the Church then priuate duties either in their families or by themselues Many will praie in the Church that neuer regard priuate praier at home Againe in performing publike duties men haue more care of the outward action then of truth and sinceritie in the heart and many studie more for fit words to delight mens eares then for good affections which God approoueth for what is the cause that many ancient professors when they come to die know not how to commend their soules to God Surely this especially that in the whole course of their profession they more respected men then God and therefore in the time of death when they must needs deale with God indeed they know not what to doe nor how to behaue themselues Lastly Christ here reprooues their behauiour in praier which was standing without all humbling of themselues either in soule or bodie This is a thing incident to many in our congregations who vse to shew no manner of reuerence or humilitie in the time of praier but either stand or fit as though they had no need to humble themselues or else intended onely that men should see them But we must know that howsoeuer the word of God prescribes no peculiar gesture in this action yet it is not a thing indifferent either to vse or not to vse some seemely gesture of humiliation in this worship of God but some must needes be vsed to expresse and further the humilitie of the heart which is chiefly required Isay 6. 2. the Sâ—raphims standing before God couer their feete and faces with their wings in regard of Gods presence and the poore Publicane that praied with the Pharisie howsoeuer he praied standing yet he cast downe his countenance and smote himselfe on the breast to testifie his humiliation Yea Christ Iesus our Lord when hee bare the punishment of our sinnes in the garden fell downe vpon his face and praied thus also did Moses and Aaron Elijah Ezra Daniel humble themselues And it hath alwaies beene the practise of Gods seruants in praier by some conuenient gesture of the bodie to expresse the humilitie of their hearts which checketh the custome of our common people in praier who are so farre from bringing a broken heart to God which is the thing he chiefly requires that they know not what to aske and many there be that will not submit themselues to such outward gesture as might expresse their inward humiliation These things are farre vnseemely for Gods people and therefore let vs learne to humble our selues at Gods footestoole first in our very hearts and withall we must be carefull to testifie the same by some conuenient outward humiliation Verse 6. But when thou praiest enter into thy chamber and when thou hast shut thy doore pray to thy father which is in secret and thy father which seeth in secret shall reward thee openly Christ hauing
stay his hand nor say vnto him what doest thou Gods speciall kingdome is that whereby hee ruleth his elect and chosen people working his will not onely by them as he doth in his generall kingdome by the deuils themselues but in them also by his holy spirit and it is called speciall because it is not exercised ouer all the world but onely ouer the elect whom hee hath ordained to eternall life This speciall kingdome of God is two-folde either of Grace or of Glorie The kingdome of grace is a spiritual estate wherein God makes men willingly subiect to his written word by his spirit I call the kingdome of grace a spirituall estate both because it is principally exercised in the conscience and also because this regiment in the conscience is by the spirit of God Secondly I shew wherein it consists namely in a voluntarie subiection of the whole man in soule and bodie and spirit to the will of God reuealed in the word Psalm 110. 3. Thy people shall come willingly in the day of assembling thine armie in holy beautie And this subiection stands in three things in Righteousnesse Peace and Ioy in the holy Ghost Rom. 14. 17 18. In Righteousnes that is First in Christs righteousnesse imputed and secondly in the righteousnesse of a good conscience the ground whereof is sanctification by the spirit which Christ giues to them whom he doth iustifie In Peace that is peace of conscience towards God and peace with Gods Church yea with all creatures so farre forth as is needfull for them Now vnder peace we must comprehend loue and all duties of loue for as righteousnesse concernes the person in soule and bodie so peace respects all duties and actions of the life Righteousnesse is the root from whence springeth this peace with euery action thereof for when the heart is sanctified the life is reformed Lastly in ioy in the holy Ghost this is a fruite of both the former respecting especially the state of affliction for when a man is iustified and sanctified and hath peace towards God then ariseth in his heart a spirituall delight in God in all estates yea though great afflictions light vpon him for Gods cause yet he beareth them with inward ioy and delight knowing that the spirit of glorie of God resteth vpon him and that he shall be glorified with Christ if he suffer with Christ which things while he compareth together hee little esteemeth the afflictions of this life in respect of the glorie that shall be reuealed for the light affliction that is but for a moment causeth vnto vs a farre more excellent and eternall waight of glorie These are the branches of this spirituall subiection which whosoeuer hath is a good subiect in the kingdome of grace as the Apostle saith in the next verse he that in these things serueth Christ is acceptable vnto God and approoued of men The kingdome of glorie is the blessed estate of Gods elect in heauen whereby God in Christ becomes all things vnto them immediately 1. Cor. 15. 28. This estate of glorie is a subiection also but yet such a subiectiō as is indeed a glorious regimēt for there we raigne with Christ in whom and through whom God himselfe becomes honour peace health foode raiment and all things needfull to the perfection of felicitie Now these two beeing Gods kingdome differ thus The state of grace is the beginning and entrance to the state of glorie and the state of glorie is the perfection of the state of grace This state of glorie is the citie and the state of grace as it were the suburbs of it In this life wee liue in the kingdome of grace but the kingdome of glorie is reserued for the life to come and this speciall kingdome of God in both these estates doe we here pray for Thy kingdome This imports that there is another kingdome euen the kingdome of Satan which is a kingdome of darkenes full of all disorder and confusion through sinne which greatly hindereth annoyeth Gods kingdome of grace especially Come That is to vs men in the world and then it commeth when God doth erect establish the same in their hearts now vnto perfection it comes by 5. degrees 1. When God giues vnto men the outward meanes of saluation wherein he doth reueale his grace fauour in Christ as the Gospel preached which is therefore called the word of the kingdome Matth. 13. 19. And so Christ hauing relation to his preaching which he confirmed by miracles among the Iewes saith The kingdome of God is come vnto you Luk. 11. 20. and beeing demaunded by the Pharisies when the kingdome of God should come he tels them it was among them Luk. 17. 21. meaning that it was brought vnto them by the ministerie of Iohn Baptist of himselfe and of his Disciples although indeed it were without profit to many of them 2. When the word preached inlightens the minde so as a man knowes and vnderstands the mysterie of the Gospel which is the law of this kingdome 3. When a man is thereby regenerate and so brought into this kingdome for by regeneration we haue effectuall entrance into the state of grace wherein Christ rules in vs by his word and spirit and wee yeeld subiection vnto him 4. At the ende of this life when the bodie goeth to the earth but the soule to God that gaue it beeing translated to the ioyes of heauen in the glorie of this kingdome 5. At the last iudgement when body and soule beeing vnited againe are both made partakers of the glorie of this kingdome and this is the full and perfect cōming of it So then our request to God in this petition is to this effect O Father let thy kingdome come to vs that be pilgrimes and strangers here on earth prepare vs for it and enter vs into it that be yet without renue vs by thy spirit that we may be subiect to thy will confirme vs also in this estate that our soules after this life and both soule and bodie at the day of iudgement may be fully glorified yea Lord hasten this glorie to vs and to all thine elect The Uses 1. Wants to be bewailed The wants we are taught to bewaile in this petition either concerne our selues or others First we must lament and mourne for our owne miserable estate by nature whereby we are the seruants of sinne and so in thraldome and bondage vnder Satan sinne leads vs into bondage for he that committeth sinne is the seruant of sinne and where sinne raigneth there the deuill hath dominion And hence it comes that wee rebell so much against the kingdome of God and refuse to stoop to the scepter of his word Indeede this bondage is weakened in Gods children but none is wholly freed from it in this life as Pauls complaint declares Rom. 7. 14. The law is spirituall but I am carnall sold vnder sin The naturall man is dead
in obeying the voice of his word And because this exposition is generally receiued I will not stand to prooue it this onely we must remember that here wee pray not to performe obedience equall in measure and degree to the obedience of the Saints Angels in heauen but such as is like vnto it for this note of comparison here imports a likenesse and resemblance and not equalitie Now this likenesse here stands in 4. things First in cheerefulnesse willingnesse for the holy angels obey the commandement of God freely and readily without murmuring or constraint for this cause they are said to come and stand before God Iob. 1. 6. and to behold his face Matth. 18. 10. to expresse their voluntarie seruice vnto God and so should Gods children obey God as Paul speaketh of Philemons beneficence it must not be as it were of necessitie but willingly As in the case of Almes-giuing God loues a cheerefull giuer so in all obedience he likes a cheerefull doing and therefore hee saith if there be first a willing minde it is accepted according to that a man hath In this regard Peter besought the Elders to feed the flocke of God depending on them and to care for it not by constraint but willingly not for filthy lucre but of a readie minde and the Apostle Paul saith If I doe it willingly I haue a reward This vertue the Prophet Dauid expressed notably Psalm 40. 6 7 8 when God as it were bored newe eares in his soule then he said Lâ—â— I come I desired to doe thy will Secondly in Prioritie for the Angels preferre to doe the will of God before all other things and therefore they are said to stand in his presence continually as it were waiting vpon his pleasure and the like affection for obedience vnto God must be in all his children This Abraham notably testifies when at Gods command he would haue killed Isaac testifying thereby that he preferred obedience vnto God before the deerest thing in the world this also wee may see in Dauid Psalm 119. 14. I haue had as great delight in the way of thy testimonies as in all riches and verse 127. I loue thy commandements aboue golde yea aboue much fine gold and in our Sauiour Christ who said when he was wearie and hungrie My meate is to doe the will of him that sent me and to finish hâ—â— worke Iohn 4. 34. Thirdly in speede and quickenesse for the Angels doe Gods will without all delaie or slackenesse which the Scripture signifies by their wings and flying which it ascribeth vnto them and the like alacritie should Gods children shew in their obedience vnto God Psal. 119. 60. I made hast and delaied not to keepe thy commandements Fourthly in faithfulnesse the Angels doe not Gods will by halues or peace-meale but throughly and perfectly wherein soeuer God imployeth them and so should wee bee faithfull in doing Gods will endeauouring to yeeld sincere obedience not to some but to all Gods commandements which concerne vs Psalme 119. 6. I shall not bee confounded when I haue respect vnto all thy commandements 2. Kings 23. 25. King Iosias turned to the Lord with all his soule with all his heart and with all his might according to all the law of Moses an example to be followed of all Gods children that so they may be like to the blessed Angels The 1. Use. Wants to be bewailed First this patterne of Angelicall obedience here propounded for our imitation must teach vs to acknowledge and bewaile the naturall hardnesse deadnesse and vntowardnesse of our hearts in yeelding obedience vnto the will of God if wee feele not this dull and vntoward heart we may suspect our selues of the want of grace for euery gratious heart feeles it more or lesse and bewailes it vnto God and so must we doe if we say in truth Thy will be done in earth as it is in heauen Secondly wee must here also bewaile the want of sinceritie and faithfulnesse in doing Gods will our maymed and halte obedience shewes how farre we come short of this Angelical example many content themselues with the outward seruice of the bodie and neuer regard the inward worship of the heart and others haue respect to outward duties of pietie that concerne God but for vprightnes and mercy towards men they little regard this the Angels doe not 2. Use. Graces to be desired Hereby also we must learne to pray for the spirit of freedome whereby we may be deliuered from the bondage of corruption and so may the more freely and cheerefully and heartily endeauour to doe Gods will Psal. 51. 12. Restore to me the ioy of thy saluation and stablish me by thy free spirit the holy Ghost is therefore called the free spirit because it giues liberty from the bondage of sinne and makes the heart free and forward and cheerefull in Gods seruice for where the spirit of the Lord is there is libertie 2. Cor. 3. 17. 3. Vse Duties to be practised Because we must practise the good things we pray for therefore here we are taught to frame our liues to an holy Imitation of the blessed Angels Though we cannot attaine to the measure of their obedience yet we must endeauour after their manner of obedience in readinesse c. and so by following them beginne our heauen in this world This will not stand with their humour who account zeale in religion affected precisenesse but such as call God father in sinceritie must set before them the obedience of the holy Angels as a patterne for their imitation Now in them we may obscrue these things for vs to follow First they desired before Christs incarnation to looke into the mysterie of our redemption wrought by Christ 1. Pet. 1. 12. although it concerne them not as it doth vs for they neuer fell and they are established by another grace then of redemption now herein we must follow the Angels or if it were possible goe beyond them for Christ took not the Angels but the seede of Abraham his redemption concernes vs and therefore we much more must be diligent searchers out of this mysterie in the Gospel Secondly the Angels are maintainers of true religion and of the worship of God for the law was giuen by Angels Gal. 3. 19. The most of Daniels visions were shewed by an Angel and so was the reuelation vnto Iohn Reuel 1. 1. the Angels brought the Apostles out of prison to preach the Gospel sundrie times They are enemies to Idolatrie for Apoc. 19. 10. when Iohn would haue worshipped the Angel he forbad him saying See thou doe it not worship God herein also we must be followers of Angels by furthering the Gospel and true worship of God to the vttermost of our power by hindering all Idolatrie and shewing our selues enemies to all the enemies of God and of his truth Thirdly the Angels were alwaies seruiceable vnto Christ they
here to be freed from all assaults but that we be not wholly left vnto our selues nor forsaken of God but so preserued by his grace that we be not swallowed vp in temptation and this petition beeing according to Gods will shall be granted to him that aâ—ks in faith 1. Ioh. 5. 14. And heÌ„ce it is that he that is once the child of God indeed shal so remaine for euer cannot finally or totally fal away froÌ„ grace Dauids fall and Peters were great and fearefull but yet therein they were not wholly forsaken of God vnlesse it were in their own feeling for a time Obiect But Dauid by his two sinnes became guiltie of Gods wrath and so lost his right of this prerogatiue in beeing the childe of God Answ. If we consider the desert of those sinnes that vndoubtedly should haue beene his estate but yet in regard of Gods election and free grace of adoption wherein God changeth not as also in regard of the inward seedes of Gods grace in his heart he remained still the childe of God though the signes of Gods fauour were changed into the signes of his anger and displeasure Obiect But by such sinnes a man looseth the graces which formerly he had Answer The graces of God in man are of two sorts some are necessarie to saluation as faith hope and charitie without which a man cannot bee saued others be very excellent and profitable but not of like necessitie with the former as the sense feeling of Gods loue and fauour peace of conscience ioy in the holy Ghost alacritie in praier courage and boldnesse with God and these latter may bee lost but the necessarie graces cannot howsoeuer they may bee greatly weakened for so it was with Dauid by his fall hee lost for a time the feeling of Gods fauour the ioy of the spirit c. but faith hope and loue were not extinguished but sore weakened and couered as fire in the ashes 2. Vse Wants to be bewailed Here also wee are taught to mourne for the corruption of our nature whereby we are prone to yeeld vp our selues to euery temptation of sinne and Satan and be slacke and negligent in resisting we doe not watch and pray against temptations diligently nor shunne the occasions of sinne as we ought to doe nay we offer our selues into temptation and minister occasion vnto Satan and to our owne corruption to assault vs often This we shall finde to be true in our selues if we search out throughly our owne estate and therefore it should grieue our hearts when we feele the law of our members rebelling against the law of our minds and leading vs captiue into sinne 3. Use. Graces to be desired Here also wee must learne to desire of God all such graces as may helpe vs against temptation and they are many I. Spirituall heede and watchfulnesse to preuent temptations and to auoyde the occasions thereof II. Grace to pray in the time of temptation that God would lessen and moderate the violence force thereof III. That in temptation God would be so farre from withdrawing his grace from vs that he would then adde grace to grace euen new grace vnto the former IV. That in the continuance of temptation when it abideth long vpon vs God would strengthen vs to hold out V. That he would giue vs patience to beare the irkesomnesse and burthen of it VI. That in the ende of it God would giue a comfortable issue for his glorie and our owne good 4. Vse Here also we are let to see how great our weakenesse is euen when wee bee Gods children and haue true grace for wee must daiely pray that God would not lead vs into temptation whereby wee import that of our selues wee are so farre from withstanding a temptation that if God should leaue vs wee would giue vp our selues as slaues vnto the deuill Here then behold thine estate and condition whosoeuer thou art considered in thy selfe if God leaue thee thou canst not stand in any temptation but must needes fall into the bondage of Satan yea so exceeding great is our weakenesse in our selues that in temptation there doth scarce appeare any difference betweene the childe of God and a wicked one for both are subiect to the temptations of Satan nay the child of God is vsually more assaulted then the wicked when the euill motion ariseth or is suggested into the minde the wicked receiue it and delight therein so did Dauid and so doe wee all the wicked giue consent of will so doe the godly if God leaue them the wicked fall to practise sinne and so doe the godly if God keepe backe his grace from them the wicked lie in sinne and so doe the godly till the Lord by grace doe raise them vp Where then is the difference Surely the persons themselues doe differ in temptation for the wicked is carried with violence into sinne and without resistance in temptation but the godly hath some resistance in himselfe when hee giues consent to sinne the euill that hee doth hee would not doe Romans 7. 19. But the maine difference is Gods grace and mercie vouchsafed to the child of God but denied to the wicked for if wee escape temptation it is of grace and mercie if wee stand in temptation and yeeld not to euill suggestion if we denie consent of will or be kept from the practise of sinne it is all of grace and if wee bee fallen into sinne and rise againe by true repentance that also is Gods speciall grace without which vndoubtedly wee should runne on with the wicked vnto destruction Here therefore wee must learne to renounce all confidence in our selues and to walke in all humilitie before God relying wholly vpon his grace and mercie in Iesus Christ wee must make his arme our strength and his grace our shield to defend vs from temptation This was Dauids practise who in all trouble and distresse had recourse to God calling him his hope fortresse and deliuerer Psal. 91. 2 3. his secret or hiding place who preserueth him from trouble and compasseth him about with ioyfull deliuerance Psal. 32. 7. and when his enemies increased yet the Lord was his buckler his glorie and the lifter vp of his head Psal. 3. 2 3. And thus should wee rest vpon God considering that if we receiue a good thought we can hardly retaine it and when euill motions come we cannot of our selues resist them 5. Use. Hence we also learne that in temptation Satan can goe no further then God permits him hee could not touch Iobs goods his children nor his bodie till God gaue him leaâ—e Iob. 1. 12. and 2. 6. neither could the legion of deuils enter into the heard of swine til Christ bâ—de them goe wee therefore must bee patient in temptations and beare them as comming from Gods hand neither must wee feare the deuil ouermuch though he pinch our soules by his violent assaults nay though he should torment and possesse our
condition of man in this life whereby in Christ he enioyes the fauour of God and hath right to euerlasting life This very estate of man is in Scripture called the kingdome of God and the kingdome of heauen because whosoeuer is in this estate hath sure right and interest to Gods glorie in heauen and God here rules in him as a king ruleth in his kingdome The kingdome of God is onely one and yet it hath two degrees the first in grace and the second in glorie The kingdome of grace is that spirituall regiment which God exerciseth in man or in his Church by his word and spirit in this life and it is the first step or entrance into Gods heauenly kingdome The kingdome of glorie is the full fruition of immediate fellowship with the blessed Trinitie by meanes of Iesus Christ in the highest heauens after this life Now both these degrees are here vnderstood by the kingdom of God The second thing to be thus sought for is his righteousnesse that is the righteousnesse of God and not as some translate it the righteousnesse thereof that is of Gods kingdome for the wordes will not beare that translation And the seeking of Gods righteousnesse is here added for speciall cause to let vs see by way of explication when we haue obtained for our selues the kingdome of God for Gods kingdome standes in righteousnesse and then doth God rule in man when hee makes him partaker of his righteousnesse Now by righteousnesse of God wee must here vnderstand the obedience which Christ our mediatour performed for vs in fulfilling the law and in his sufferings This is the very ground-worke and foundation of Gods kingdome among men hereof Paul speaketh oft Rom. 1. 17. For by it that is the Gospel the righteousnesse of God is reuealed from faith to faith and Rom. 3. 21 22. Now is the righteousnesse of God made manifest c. and 2. Cor. 5. 21. God made him to be sinne for vs which knew no sinne that wee might be made the righteousnesse of God in him And it is so called for diuers respects First because it is freely giuen vs of God to be our righteousnesse in his sight and man cannot attaine vnto it of himselfe by any worke of nature or of grace without the gift of God Secondly because God will accept this obedience of Christ at the day of iudgement for his elect as satisfying his iustice and the rigour of the law which no righteousnes of man can doe Thirdly because it is the righteousnesse of that person who is God for Christ is both God and man and though he obeyed the law and suffered death as he was man yet that obedience was performed by that person who was also God Adams righteousnesse by creation was in himselfe but he lost it by his fall but our righteousnes is in Christ out of vs and therefore he is said to be made righteousnesse vnto vs of God But how should we get this righteousnesse seeing it is in Christ Answ. It is made ours by imputation for when wee truely repent of our sinnes and beleeue in Christ God accepts the obedience of Christ for vs as if wee had perfectly satisfied his iustice and done his will in our own persons Now with this imputed righteousnesse wee must vnderstand and ioyne the fruite hereof in vs which is sanctification or renued holinesse whereby we are enabled to walke before God in new obedience bringing forth the fruits of righteousnesse for these two are neuer seuered whom God iustifies by the righteousnesse of Christ them he sanctifies by his spirit The full meaning then of Christs commandement here is this First seeke c. that is aboue all things in this world let your principall care bee to procure vnto your selues the kingdome of God that is that state of grace whereby you may enioy Gods fauour in Christ being iustified by his obedience and sanctified by his spirit whereby you walke in good workes The vse First by this commandement of Christ to seeke Gods kingdome we may gather that by nature we are all out of Gods kingdome destitute of the grace and fauour of God and indeed vnder the power of Satan and in his kingdome of darkenesse This the holy Ghost shews in calling Satan the god of this world 2. Cor. 4. 4. and the prince of this world Ioh. 12. 31. because all the world naturally are vassals vnto him yeelding him homage in the workes of sinne and therefore is he called the prince that ruleth in the aire that workes in the children of disobedience And this naturall miserie is iustly come vpon vs for seeing we refuse to yeeld subiection vnto God in his kingdome are we not worthily left to the power of Satan to bee made his slaues and drudges Now that men liue naturally out of Christs kingdome may appeare by the course of their liues for howsoeuer most men can bee contented to beare the badge of Christ in outward profession hearing the word and receiuing the sacraments yet in heart and life they doe homage to the deuill for they pull their neckes from the yoake of Christ and runne with greedinesse to the workes of sinne they account a strict endeauour after morall obedience to be curiositie and precisenesse and when they be dehorted from vnlawfull gaine and vaine pleasures they wil not heare not consent whereby in effect they say to God with wicked men in Iob Depart from vs we desire not the knowledge of thy waies and with the wicked citizens wee will not haue this man to raigne ouer vs. Secondly here Christ would teach vs that our principall care aboue all other things must be to win for our selues the kingdome of God I shall not need to prooue this to be our dutie seeing it is the onely thing which Christ here intends to commend vnto vs and that by expresse command But some will aske how we shall win and get for our selues the kingdome of God Answ. We must doe three thinges for the obtaining of it First we must come to the place where this kingdome is to be found Secondly we must then enter into it Thirdly we must waite for the full possession of it For the first This kingdome is not to be found in all places but there onely where God doth manifest and reueale the same to the sonnes of men and that is in the assemblies of the Saints where the publike ministerie of reconciliation is dispensed for there God holds out his scepter and offers himselfe to bee a Lord and king vnto men and therefore Dauid calls this ministerie of the word the rod or scepter of Gods power Psal. 110. 2. and in the parable of the sower Matth. 13. 19. the Gospel preached is called the word of the kingdome because hereby God reueales this kingdome vnto men and translates them into it Colos. 1. 13. And for the same cause in the parable of the
field Mat. 13. 24. is the same ministerie of the Gospel called expressely the kingdome of God And therefore when the Church demaunds of Christ where shee shall finde him he bids her follow the steps of the flockes to the tents of the Shepheards Cant. 1. 7. that is the assemblies of the Saints to the preaching of Gods ministers and therefore if euer wee looke to get this kingdom we must diligently frequent the ministerie of the word labour to profit by it because hereby God doth not only reueale but coÌ„uaie his kingdome vnto men Secondly when we haue found this kingdome we must seeke to enter into it for it is not enough to be where it is or to haue it among vs for so the Pharisies had in the time of Christ Luk. 11. 20. Now we cannot enter in of our selues without the speciall worke of Gods holy spirit so saith our Sauiour Christ Matth. 18. 3. Except ye be conuerted and become as little children ye cannot enter into the kingdom of God where two things are required in him that would enter into this kingdome To become as little children and to be conuerted Wee become as little children in humilitie meekenesse and freedome from pride disdaine for we know the child of a Prince will without disdaine associate himselfe in play with a poore mans childe and so we in conscience of our owne sinnes must be humbled in our selues and made base in our own eyes laying aside our naturall pride and selfe-loue and disdaine of others for a heart swelling with pride and selfe-loue cannot enter into the straite gate of this kingdome Againe wee must be conuerted and regenerate by the spirit of God for except a man be borne againe of water and of the spirit he cannot see the kingdome of God This conuersion is not a change of the substance of the soule or of the bodie or of the faculties or parts thereof but onely of their euill qualities and actions whereby the Image of Satan in sinne and corruption is abolished the image of God renued for knowledge righteousnesse and true holinesse both in heart and life When this worke of regeneration is truely begun in vs then doe we enter into Gods kingdome euen in this life for herein the ignorant deceiue themselues that think we enter not before the time of death Thirdly wee must waite for the fruition and full possession of it this we cannot get before the day of death and therefore wee must endeauour all our life long after our conuersion to keepe faith and a good conscience walking in righteousnesse and true holinesse before God in the practise of loue vprightnesse and mercie towards our brethren When the question is who shall dwell in Gods tabernacle and rest in his holy mountaine that is remaine a true member of Gods Church for euer Psal. 51. 1 the answer is vers 2. He that walketh vprightly worketh righteousnesse Hereby we testifie our selues to be alreadie entred for Gods kingdom stands in righteousnesse Rom. 14. 17. And thus haue Gods children done that haue waited for this kingdome Matth. 25. 4. The wise virgins tooke oâ—le in their vessels to light their lamps when the bridegroome came And Ioseph of Arimathea that noble counseller who waited for the kingdome of God was a good man and a iust Luk. 23. 50 51. Thus we see the way to get this kingdome for our selues now the necessitie of our endeauour in these duties with all care and diligence appears by this that out of this estate for true interest to this kingdom is nothing indeed but woefull miserie vnder the curse of God and the power of Satan in the kingdome of darkenesse but in the fruition of this kingdome is true happinesse here is righteousnesse peace and ioy in the â—oly Ghost yea ioy vnspeakeable and glorious for the things that eie hath not seene eare hath not heard neither euer entred into the heart of man to thinke hath God prepared for them that loue him and they are all to be had in this his kingdome Wherefore as we desire to escape the woe and miseriâ— of the deuils kingdome and to bee partakers of the ioyes of heauen so let vs looke vnto the performance of the former duties shewing herein the resolution of the wise marchant that parted with all hee had to get that pearle of price Matth. 13. 46. This kingdome of God is here set out vnto vs like a citie with suburbs and two gates the suburbs of this citie are those assemblies where the word of God is truely preached and dispensed and hereinto come not onely the elect and godly but hypocrites and reprobates The first gate is the true state of grace whereinto the elect of God alone doe enter by regeneration in which estate they continue in this life going on from one degree of grace vnto a greater with endeauour in all things to keepe faith and good conscience both towards God and men and so waite to enter the gate of glorie which is set open vnto them and they enter in at the howre of death And therfore let vs not deceiue our own soules as the foolish virgins did with their burning lamps and content our selues that we come to Church and liue ciuilly though these be good things yet an hypocrite may goe thus farre all this while wee are but in the suburbs of this kingdome but if euer we looke for the glorie of heauen we must in this life enter the gate of grace by regeneration and become new creatures Thus much of the commaundement The reason to enforce it is a gracious and bountifull promise And all these things shall bee ministred vnto you The words are very significant in the originall for the phraso which Christ vseth is borrowed from bargainers to this effect as those who sell come or other things by measure or waight vse to giue some ouer-plus to better the bargaine on the buyers part euen so the Lord promiseth to those that seeke his kingdome and righteousnesse beside the fruition thereof to giue or cast vnto them as the word imports food and raiment and all things needfull to this life Quâ—st How is this true seeing we read that Gods children haue beene many times destitute of things necessary as Paul was oft in hunger and thirst in fastings in colde and nakednesse 2. Cor. 11. 27. and many whom the world was not worthy of were destitute afflicted tormeÌ„ted wandring vp and downe in sheepe skinnes and goate skinnes Heb. 11. 37. Answer Christs promise in this place and all other made of temporall blessings must be vnderstood with the exception of the crosse that is they shall haue such and such blessings vnlesse it please God by the want thereof to correct them for some sinnes or to exercise their faith in the triall of their patience The vse First by this promise of Christ we haue the most excellent direction of him
that is wisedome it selfe how to order our selues in seeking for all temporall blessings needfull to this life namely we must first seeke Gods kingdome and his righteousnesse in the performance of those duties that may bring vs thereunto and then all these needefull things for this life as food and raiment shall be cast vnto vs in the sober vse of ordinarie meanes The reason hereof is plaine for Gods kingdom is mans chiefe good and happinesse and all temporall blessings depend thereupon as appurtenances to the principall as it were intailed thereon and therefore he that would haue these dependants must get vnto himselfe the kingdome of God which is the principall While the arke of the couenant was in Obed Edoms house God blessed him and all that he had 2. Sam. 6. 11. How much more then shall God blesse them that receiue his holy spirit to rule in their heart by grace for as Dauid sâ—ith the godly man shall be like a tree planted by the riuers of water and whatsoeuer he doth shall prosper By the blessing of God we haue had his kingdome among vs for many yeares in this nation and God hath giueÌ„ vs with it peace protection with great abundance of temporall blessings Indeede God hath sundry waies corrected vs and laid his heauie hand vpon vs in sundrie iudgements as plague famine c. and often shaken his rodde at vs in the hand of our enemies and all because we haue not receiued the word of his kingdome nor yeelded obedience to it as we ought yea and we may feare the fulnesse of his wrath vnlesse we repent and amend of this sinne especially But if wee would set our selues to seeke this kingdome wee needed not to feare the want of any needfull blessing for so God promised to his people to giue them aboundance of all things if they would obey his commaundements which are the lawes and statutes of his kingdome Deut. 21. 1 2. c. This point then is to be obserued for our direction in particular Art thou a poore man and wouldest haue sufficient foode and raiment for thy temporall life then first set thy heart to seeke Gods kingdome follow the word and labour therein for regeneration and new obedience and doubt not but if thou be vpright and diligent in thy lawfull calling thou shalt finde sufficient for this life Quest. If this bee the way to get sufficient how comes it that we haue so many beggars that wander vp and downe from doore to doore Answ. They are for the most part a cursed generation which haue no regard to Gods ordinances either for their soules or bodies they ioyne not themselues to any setled congregation for the obtaining of Gods kingdome and so this promise belongs not to them but God suffers them to wander in an idle course all their life long destitute of this blessing to eate their own bread Againe art thou a rich man and wouldest continue in that estate to thine owne confort and for the good of those that depend vpon thee then set thine heart to seeke Gods kingdome with a speciall care seeke to plant religion in thy familie and thou and thine house shall flourish Art thou a student and desirest the blessing of God vpon thy labours with all things sufficient to thy state and calling then first seeke Gods kingdome and righteousnesse labour for righteousnes and true holinesse and God will lade thee with his blessings In a word whatsoeuer thou art magistrate minister merchant trades-man c. man or woman young or olde and desirest Gods blessing for thy selfe or any that belong vnto thee remember the practise of this dutie and vse the lawfull meanes which God laies before thee in thy calling and nothing doubt but though all meanes faile yet God will send sufficient Secondly this promise of temporall blessings vpon the faithfull seeking of the kingdome of God lets vs see that foode raiment and all things needefull for this life are appurtenances and dependants on Gods kingdome that is such things as ouer and besides his kingdome God will giue to them that principally seeke his loue and fauour by the righteousnesse of Christ and labour for grace and sanctification by his spirit for if hee haue giuen vs Christ how shall hee not with him giue vs all things also Roman 8. 32. The consideration hereof serues for speciall vse I. To discouer vnto vs the preposterous course that men take in seeking for temporall blessings for most meÌ„ generally neglect the maine good which is Gods kingdome wholly addict themselues to seeke the things of this life they take little or no thought for the eternall state of their soules but spend their wit and strength in prouiding for their bodies which is nothing else but to gripe at the shadow and to let the substance goe Wherein we shew our selues foolish and simple like to little children who are better pleased with the gift of a nut or an apple then with the promise of rich reuenues or great inheritance II. This teacheth vs with what minde we must seeke the temporall blessings of this life namely with the same honest minde wherewith wee seeke the kingdome of God for they are appurtenances therevnto and depend vpon it and therefore with an vpright heart we must onely vse lawfull meanes moderately for the getting of them And when we haue them this may direct vs in the right ende whereto we must vse our temporall blessings namely to the furtherance of our selues and others towards the kingdome of God so wee honour God with our riches as Salomon biddes vs Prou. 3. 9. III. This teacheth vs that they which haue no right to Gods kingdome nor part in Christs righteousnesse haue no good interest into any temporall blessings as food raiment and such like for they are dependants vpon Gods kingdome and righteousnes As for the heathen before Christs comming Turks and Pagans and all profane persons that liue in the Church at this day who both heretofore now also doe enioy temporall blessings in great abundance this we must know that they haue thereto a ciuil right by Gods permission so as it is sin without good cause to depriue them thereof but yet of themselues they are but vsurpers in regard of true title sanctified vse before God for by AdaÌ„s fall we lost our right soueraigntie in the creatures it is only restored renued iâ— Christ so as they which haue not part in Christ caÌ„not haue this true title This we must obserue first to instruct our selues the better in the knowledge of our own miserable state by nature for what wretched creatures are wee that cannot make good claime nor title before God to the apparel vpon our backs nor to the meate we put into our bellies nay of our selues we haue not right to the breath we drawe in at our nosthrils And out of question this is the state of euery naturall man
deale with a broken ioynt wil handle the same very tenderly and so must they be dealt with in reproofe that sinne of humane fiailtie Example of this mildenes in reproofe we haue in Nathan who reprooued Dauid in a parable and so brought him to condemne himselfe the Apostle Paul reproouing the Coâ—inthians in the beginning of the first Epistle doth include himselfe Apollos in the same reproofe as though they had bin guiltie of the same crime 1. Cor. 4. 6. And giuing direction to Timothy how to carrie himselfe in the Church of God though he allow him to vse rebuke reproofe 2. Tim. 4. 2. yet he bids him Exhort an Elder therein giuing good directioÌ„ for admonition if the partie be an Elder though reproofe be not vnlawfull yet it is not so fit as exhortation and the like mildenesse must be vsed toward all those that sinne of humane frailty But if the offence proceede from wilfulnes and obstinacie then the iudgements of God must be denounced against them to driue them to repentance 4. Euery one that is to correct another must consider himselfe and his owne estate knowing that of himselfe he may fall into the like offence So Paul bids them that are to seeke the restoring of such as are fallen to consider theÌ„selues Galat. 6. 1. 5. Brotherly correction must bee deliuered with Doctrine and instruction 2. Tim. 4. 1 2. I charge thee before God to reprooue exhort and rebuke with all long suffering and doctrine He that will admonish must first himselfe be resolued that the thing done is a sinne then he must propound it to the partie as a sinne out of Gods word and deliuer the reproofe not in his owne name but in the name of God so as hereby the partie may know himselfe to haue offended and also say that he is reprooued of God himselfe rather then of man This ought all superiours to practise in correcting and admonishing their inferiours they must not goe thereto in rage but in long suffering nor rudely but with doctrine that the partie offending may see his fault And thus much for this dutie of brotherly correction Vers. 6. Giue not that which is holy vnto dogs neither cast yee your pearls before swine least they tread them vnder their feet and turning againe all to rent you Hitherto the Euangelist hath set down the seuerall heads of Christs Sermon more at large but from this verse to the ende of the Chapter he handleth briefly the points which follow This verse dependeth not vpon the former but herein our Sauiour Christ laies down a new point of instruction directing his Disciples and in them all ministers vnto that Christian discretion which ought to be obserued in the dispensation of the word of God And his direction is here propounded in a prohibition of giuing holy things to dogs or casting pearles before swine which is enforced by a double reason least they tread vpon you c. Now for the better vnderstanding hereof first I will speake of the words because they are hard and difficult and then come to the doctrines In the words foure things are to be sought out 1. What is meant by holy things 2. What is meant by pearles 3. What is meant by dogs and 4. what is meant by swine For the first by that which is holy we must vnderstand first and properly the word of God written in the bookes of the old and new testament in his right and holy vse that is read dispensed and preached and consequently by holy things are meant the Sacraments and Christian admonition Gods word is called an holy thing for sundry causes but principally for these two first because it is holy in it selfe and secondly in effect operation It is holy in it selfe because it is set apart by God to be in the Church in stead of his owne liuely voyce vnto his people for the reucaling and determining of all things to be beleeued and done in his Church In the old testament God himselfe spake by a liuely voice vnto the Patriarkes and after the giuing of the Law hee gaue answer to the high Priest at the Mercie-seat yet we are not inferiour to them though we want that liuely voice for we haue the written word in stead thereof which is answerable euery way thereunto for looke what the written word saith is as much as if the Lord from heauen should speake by a liuely voice and so consequently it is to vs in stead of the Arke of God a pledge of his presence And thus it is holy in it selfe Secondly Gods word is holy in regard of operation for it is the instrument of the spirit set apart by God himselfe to be the meanes whereby he sanctifies and reformes the hearts and liues of his children And consequently the Sacraments are holy things for they are the word made visible so likewise is Christian admonition grounded â—pon Gods word From this doctrine sundrie dutie 〈◊〉 to be learned First we are oft commanded in Gods word to drawe neerâ— vâ—â—o God to seeke him to feare him and to walke before him in his prâ—â—â—nce how shall wee doe these things seeing God is inuisible and in glory and maiestie is in heauen Surely we must consider the word of God which is that holy thing set apart by God to be in stead of his owne liuely voyce therefore we neede not seeke for him that is inuisible but wee must haue recourse vnto the word labour to haue it present with vs in our hearts in our liues and consciences Enoch walked before God not onely in regard of his infinite maiestie which though it bee inuisible is euery where present but principally in respect of his word setting that before him wheresoeuer he was When we are commanded to feare God wee must know that that is done not onely when wee stand in awe of his glorious maiestie but principally when wee feare to offend God commanding vs in his word The Apostle saith that the holy Ghost dwels in our hearts which must not be thought to be meant of that infinite substance of the holy spirit but of the dwelling of the word which is made effectuall by the holy spirit for saith euer hath relation to the word beeing beleeued it dwels in the heart makes the spirit which workes by the same word present also In which regard Paul saith Now I liue not but Christ liues in me which he expoundeth after saying I liue now by faith in the son of God because the word of Christ was present with him and the grace of saith that liues by that word Secondly seeing the word of God is of this holinesse we must learne to vse the same publikely or priuately with all reuerence carefully sanctifying our selues thereunto When the people came to receiue the Law in Mount Sina they were sanctified three daies before the same preparation for substance ought we to
of God v. 27. Use. 1. Hence we learne that grace is giuen not to the idle but to them that vse the good meanes ordained of God for the obtaining of grace as the holy exercises of the word in hearing reading meditation and humble and earnest praier and therefore if we would haue grace we must diligently exercise our seluos in these means for faith comes by hearing Rom. 10. 17. And Gods children in all ages haue vsed the meanes to get grace Lament 5. 21. Turne thou vs O Lord vnto thee and we shall be turned and Dauid is plentifull in the meanes whereby he abounded in grace Psal. 119. 33. Teach me O Lord the way of thy sbatutes and verse 99. I haue bâ—d more vnderstanding then all my Teachers for thy restimonies are my meditation So Christs Disciples did not onely heare him preach but desired to bee instructed in those things which they knew not Matth. 13. 36. Declare to vs the meaning of the parable also they prayed him to increase their faith Luk. 17. 5. Here then we may see the cause of that ignorance and want of grace which abounds in the world namely contempt or negligence in the meanes which God hath ordained for the obtaining of grace for the heart of the negligent is like the field of the sluggard that hath no corne in it but is ouer-growne with briers and thâ—â—nes Secondly this serues for the comfort of those that haue as yet but the beginnings of grace in small and weake measure they must not bee discouraged for God hath plentie of grace in store if they can but find and feele their want of grace and lament it vnto God vsing the meanes of the word praier to get supply here is a promise of the holy Ghost who is the storehouse and fountaine of all grace Thirdly this serues for a good ground to confute sundrie â—rrours as first the opinion of vniuersall grace wherby some hold that euery man may be saued if he will for the promise of the holy Ghost without which none can be saued is not vniuersall but here made with restrâ—int to those that aske according to Gods will which none can doe without the spirit which must teach vs to pray in faith without which wee receiue nothing from God Iam. 1. 7. Secondly this ouerthroweth the fond conceit of Anabaptists and Familists which looke for the spirit by reuelation and not in the exercise of the word and praier But we must looke to the meanes in which God giues the spirit and out of that meanes we are more subiect to the delusions of Satan then to the operation of the holy Ghost Thirdly this also confuteth the errour of the Church of Rome who teach that a man by the good vse of the gifts of nature may come to obtaine the gifts of the holy Ghost But there is no larger promise then this in all the Scripture where the gifts of the holy ghost are promised to the exercise of the gift of praier in faith which we cannot doe by nature but by grace And besides when we aske in faith by grace this is no cause of the gifts of the spirit which wee receiue but onely a discharge of our dutie in the exercise of the meanes which God hath appointed whereupon followeth the increase of grace yet no way of our merit but from Gods free mercie and his bountie Verse 12. Therefore whatsoeuer ye would that men should doe to you euen so doe ye to them for this is the Law and the Prophets This verse containes the fourth part of this Chapter concerning equitie and instice And it consists of two branches a commaundement Whatsoeuer ye would c. and a reason for this is the Law and the Prophets For the first The meaning The commandement is propounded in a forme of speech that hath reference to some thing going before Therefore whatsoeuer c. and yet it seemeth very hard that it should depend either vpon the doctrine of praier or of dispensing the word or of rash iudgement Why then is it said therefore c. Some thinke it is to be referred to the doctrine of Iustice which was deliuered in the fift Chapter but that is scarse probable because so many different points of doctrine are handled betweene Others thinke that it doth not depend of any thing that went before but that the word therfore doth abouÌ„d and this is more probable for such particles doe sometimes abound Ioh. 1. 20 he denied and said because â— I am not the Christ where the word because doth abound Now though the word therefore doe abound yet it is not without his vse for it imports that the doctrine here deliuered is a speciall doctrine and a maine conclusion inferred vpon diuers particular duties of Iustice before deliuered in the whole Sermon Whatsoeuer It may seeme that this ought not to be so for many desire and wish euil vnto themselues as children that they may haue their wils to take their pleasure and not be held in subiection vnto their parents or held to good education and so idle persons wish euill vnto themselues for they would not bee set a worke Wee are therefore to know that this must not be vnderstood of euil wishes but of a will and desire wel ordered either by grace and according to the written word or at least by the light of naturall knowledge and conscience so that Christs meaning is this as if he had said Whatsoeuer thing either by the light of nature and conscience or by direction from Gods word you would wish that men should doe to you that doe ye vnto them The commaundement thus explaned containeth two things I. The thing to be ruled and ordered namely our actions to other men II. The rule it selfe that must order all our sayings and doings towards others to wit that desire of iustice equity which euery man by nature would haue others shew to him in all things In this commaundement our Sauiour Christ would let vs see a notable propertie of our corrupt nature namely that we are forward and diligent to exact iustice and equitie at other mens hands towards vs but flacke and backeward to yeeld the same to others againe In other mens doings towards our selues wee are masters able to teach them what they ought to doe but in our owne dealings toward others wee are scarce schollers that will learne their dutie we our selues would be reuerenced and commended but we hardly doe the like to others Secondly here we are taught to auoyd all practises whereby wee might hurt our neighbour either in body goods or good name as lying slaundering vsurie oppression and such like this naturall reason might teach vs for wouldest not thou haue others to defame hurt or oppresse thee then doe not this to them for the rule is not doe as men doe to thee but doe to others as thou wouldest haue them doe to thee
doctrine and style the doctrine of Scripture is the Law and the Gospel now the Law is set forth in most excellent puritie nothing therein is against right reason or common equitie In the lawes of men are many things found against reason and equitie they commaund such things as common reason would condemne and omitte many things which reason and equitie would commaund And for the Gospel in it is set downe doctrine altogether aboue mans reason touching Christs incarnation and mans redemption by his death and although these things bee aboue nature yet wee finde them true wholesome and good in experience of conscience which also prooues that they are the word of God Men may deuise things aboue nature but they can neuer be wholesome to the conscience Further for the style of Scripture the phrase is plaine familiar and yet in any one speech there is more maiestie then in all the writings of men Lastly the ende of Scripture prooues the same to bee Gods word for the Scripture sets vp Gods worshippe and mans saluation and yet giues nothing to men or Angels but all to the glorie of God but for the writings of men they doe either directly or by insinuation ascribe some thing to the writers thereof II. Argument From the effects one worke of Scripture is this It is against our corrupt nature crossing and condemning the same and yet it winneth men to the loue therof and to obedience thereto which could not be vnlesse it were the truth of God for wee abhorre and detest the words of men that be against our nature A second effect is this Gods word serues notably to comfort a man in all distresses whatsoeuer euen in the pangs of death when no word of any man can doe him the least good but onely his word that is the Lord of our soule and the God of our life III. Argument From the propertiâ—s of Scripture the first whereof is Antiquitie The Scriptures of all writings are most auntient and euermore truth is most auntient among humane writings wee haue none of certaintie in the things they record before the times of Nehemias and Ezra but Scripture sets downe things done from the beginning A second propertie is mutuall consent for though the bookes of Scripture were written by diuers men in sundry ages and times yet all agree within themselues no contradiction is in Scripture but the writings of men haue not this consent no not in the same Author IV. Argum. From the signes and miracles thereof The doctrine of Scripture teacheth and recordeth true miracles as the parting of the Sea the staying of the sunne and moone the taking away of barrennesse and the incarnation of the son of God a miracle of all miracles all which beeing wrought by the power of God shew that the Scripture which recordeth them is the infallible truth of God V. Argum. From the contraries Contrarie to the word of God is the will of the deuill mans corrupt nature the deuil hates Scripture and mans sinfull nature repines thereat when it is checked and controlled thereby now that which is contrary to these to must needs be holy and true and that is the word of God VI. Argument From testimonie There bee two kindes of testimonies touching Scripture one of holy Martyrs who in all ages haue sealed the truth thereof with their blood preferring the word of God before their owne liues It will be said that Heretikes haue died for falshood Answer There is great difference in their endes the Martyrs haue vnspeakable ioy in the spirit in their torments but Heretikes haue no such ioy but a naturall senslesse blockishnesse whereby they vndergoe these tortures A second testimonie is most principall and that is the testimony of Gods spirit for when men beginne to learne and obey the word of God then the spirit of God setles their consciences in the perswasion of the truth of Scripture whereupon it is called the sealing of the spirit of truth because it assures a man in conscience of his reconciliation with God which assurance none can haue till he be first resolued of the certaintie of Scripture which is the grouÌ„d thereof Question How may a man finde this seale in himselfe Answer When hee findes the Scripture imprinted in his heart as the signe of the seale is in the waxe and his heart is transformed into Scripture as the waxe is into the similitude of the seale then doth the spirit out of the holy Scripture seale vp assurance of the truth thereof vnto his soule None other writing of any man hath the like worke in the heart of man and from these grounds especially from this last may wee resolue our selues that the Bible is of infallible certaintie And yet for further resolution let vs see what obiections are made against it I. Obiect It is said that Scripture is against all reason Ans. This is not true for the Law is perfect reason and the Gospel is aboue reason not contrarie to reason nay holding this principle of nature that God is almightie euen the Gospel it selfe may stand with reason as that the sonne of God should be incarnate and that by his death we should receiue life which is the summe of the Gospel II. Obiect There bee falshoods in Scripture for the passage thorough the redde Sea was no miracle but might bee done in the ebbing of the Sea as in other countries there is oft-times passage through the Washes Answer The Scripture saith the water stood as walls on each side the passage which could not bee by an ebbe againe reason shewes that it could not bee by naturall course for their passage ouer was at the full of the Moone when all Seas are most full and doe not ebbe and flowe as they vse to doe at other times III. Obiect The greatest part of the world reiect the Bible as Turks and Pagans and the Iewes care not for the new Testament Ans. We must reuerence Gods worke in this withholding his mercie in Christ from some to whome he denies the meanes which is his holy word for hence it comes that some reiect the Bible because God in his secret yet most iust iudgement withholds this blessing from them And therefore though Atheists barke yet the truth is Scripture is thâ— word of God Vses 1. Seeing the word written is the certen truth of God we must take heede of beeing seduced by Popish teachers who say there be two kinds of Scripture Inward and Outward Inward Scripture is a consent of doctrine written by the holy Ghost in the hearts of all Catholikes and this say they is right Scripture The outward Scripture iâ— written in paper and parchment which hath no certen sense but as the present Church determines thereof But this is a deuillish doctrine abolishing written Scripture the true word of God and setting vp the opinions of their owne hearts making Scripture what themselues will we must therefore hold
God and to conceiue aright of this God namely that he is one in essence and three in person and that the persons must be worshipped in the vnitie of the godhead for as they are one in nature so we must vnite them in one and the same worship Againe by nature we take libertie to our selues to forget the true God and in our owne hearts doe set vp a false god vnto our selues some make riches their God some honours some pleasures for looke whereon a man bestowes his heart and his affections as his loue his feare and confidence that he makes his god and hence it comes that some in iudgement hold the true God and yet haue a false god vnto themselues in their hearts but the first commandement restrains vs of this libertie also and it inioynes vs to bestow our whole heart and all our affections on the true God louing fearing and trusting in him aboue all Thirdly our nature is to exalt our selues to ascribe some thing vnto our selues esteeming the good things that be in vs as of our selues and as though they were our owne whereby we take to our selues some thing that is proper to God becomming like to the prodigall child which would haue his portion to himselfe seuered from his father With this naturall pride was Dauid puffed vp when he numbred the people But the first commandement restraines vs of this also perscribing vnto vs the dutie of inward adoration which we performe first when we giue vnto him all the honour that we can esteeming our selues but dust and ashes and ascribing vnto him all the good that is in vs as from him secondly whē we subiect our selues vnto him wholly as to our creatour and doe submit our hearts wills and conscience to his holy word and these be the strait waies which this commandement perscribes vs. The 2. commaundement concernes Gods outward worship and it puts vnto vs many restraints Our nature desires to conceiue of God in some forme and to represent him in some image but the Lord is a spirit and this commandement inioynes vs to worship him in spirit and truth and to conceiue of him in his workes and properties restraining our naturall desires of conceiuing and representing God Secondly it is our nature to performe outward worship vnto God onely but for any further thing wee would take libertie to our selues wee would giue him onely the outward bodily worship as come to Church heare the word pray outwardly and receiue the Sacraments but the Lord in this commandement giues vs charge that with as great care conscience we should giue vnto him the inward worship of the heart for god must be serued with the whole man our loue feare trust in God must be cōformable to our outward worship Further euery man almost can be content to professe religion and to performe so much as the laws of his countrie require for the seruice of God but yet they would take libertie in their callings to liue as they list but Gods commandement restraines this desire also We must hold religion not only in the Church but also shew the same in our liues and conuersations and therefore is the second table ioyned with the first to teach vs that wee must performe dutie to God in the seruice of man The third commandement concernes the holy vse of the holy things of God especially of his word and Sacraments Now for the outward worke of hearing the word and receiuing the Sacraments we are content to performe them but we would haue God thinke himselfe satisfied with the worke done But this commandement restrains vs of this desire inioyning vs not onely to vse his holy things but also in an holy manner that is with repenting beleeuing hearts for they are not holy to vs vnlesse we vse them in and by faith and repentance Againe we take libertie to vse Gods name in oathes and specially in vowes as in baptisme which we renue when we come to the Lords table but herein we ordinarily abuse this his holy name not hauing like care to make good our vowes vnto God as we haue to make them The 4. commandement concernes the time of Gods worship wee our selues would haue all times in our owne disposing we thinke it hard to be restrained of any time but this commandement restraines vs of this desire binding vs in conscience to giue one day in seauen to the honour of God in his publike and solemne worship The 5. Comm concernes the giuing of honour and reuerence to Superiours and it restraines vs of our naturall desire which is to seeke for and to take honour vnto our selues alone for this inioyneth vs to giue honour one to another especially to them to whome it belongs as to all superiours in authoritie in gifts or age let this be your honour saith Paul to giue honour to whome it belongs Rom. 13. 7. The sixt Commandement concerneth murther and it restraineth our naturall desire which is vpon small occasion to conceiue malice and to beare grudging against our brother forbidding all thoughts wordes deedes and gestures which tend to the impairing or destroying of our neighbours life and person The 7. Commandement concerneth chastitie and it restraines mans nature which desires to take libertie in vncleannes and fornication both of heart and life and it binds vs to abstaine from all speach action or gesture which tends to the hindrance of our owne or of our neighbors chastitie for God is holy and pure and so ought our bodies and minds to be which are temples of his blessed spirit The 8. Commandement concernes our neighbours goods and it restraines our corrupt nature which desires to haue libertie by all meanes good and bad to intich our selues And it inioyneth vs both in will and word and in trafficke also to seeke the common good and the good of those with whome we liue Againe this also restraines our naturall desire of abundance inioyning vs to seeke onely for necessaries as foode and raiment for we may not seeke to be rich yet if God giue vs more then things necessary in the labours of our calling then we are to blesse God for them and to vse them to his glorie this is a strait way to the worldly man but it must stand and we must walke in it if we would enter into life The 9. Commandement concernes our neighbours good name and it restraines vs of our naturall desire which is to conceiue and speake vnto others as also to receiue from others euill report of our neighbour and on the contrarie it inioynes vs by all good meanes to seeke to preserue our neighbours good name and credit The 10. Commandement is touching lust When as we hurt no man in word or deede then we take it for graunted that we may thinke what we will no lawes restraine thought that we hold to be free But this Commandement restraines the very first motions
This I note because they beginne to be in disgrace with many and corrupt Popish writers are farre better accounted of Thirdly if any among vs doubt of any point in religion let him doe these two things for his resolution which are the ordinarie meanes to know the truth First let him search the holy Scriptures diligently not by priuate studie onely but by conference with the godly Secondly let him in true humilitie of heart pray vnto God for the illumination of his spirit whereby he may in minde rightly conceiue of the truth embrace it by faith in his heart and honour it by obedience in his life thus doing constantly and in sinceritie he shall be sure to be preserued from errour both finall and fundamentall and in due time shall know the truth for the promise is Aske and ye shall haue seeke and ye shall finde verse 12. and Saint Iames saith If any man lacke wisedome necessarie for his saluation let him aske of God vsing withall other lawfull meanes to come thereby and it shall bee giuen vnto him Hereto may be added this good help for satisfaction in this case of doubting namely to haue recourse to the generall confessions of reformed Churches which may be had in that notable booke The Harmonie of Confessions for although priuate men may erre as also particular Churches not onely seuerally but ioyntly in some things in this world yet the generall consent of reformed Churches may be a good direction to the knowledge of the truth and a good perswasion to constancie therein Fourthly we must keepe a good conscience if we would preserue the truth and puritie of religion for faith and good conscience goe alwaies together whereupon Saint Paul perswading Timothie to this dutie bids him haue faith and a good conscience which some haue put away as concerning faith haue made shipwracke 1. Tim. 1. 19. where a good conscience is resembled to a shippe which saileth ouer the sea of this world beeing laden with faith that is with true religion and other spirituall graces needefull to saluation Now if the shippe of our conscience be crazie and vnsound then is our faith and saluation in great danger and therefore wee must endeauour in all things to haue a cleare conscience both towards God and towards men IU Instruct. This commandement of our Sauiour Christ to beware of false Prophets doth barre the Church of God and euery member thereof from conuersing with false Prophets after they bee conuicted to be such It was Eues fault to admit conference with the deuill in the serpent and all of vs feele the smart thereof at this day It was Pauls counsell to the Romans to marke them diligently which caused diuision and offences among them contrarie to the doctrine which they had learned and to auoyde them and Saint Iohn plainely forbids this societie with them 2. Epist. verse 10. Receiue not him to thine house neither bidde him God speed that comes to teach you and brings not this doctrine yea though we saith Paul or an Angel from heauen teach you otherwise then that which we haue preached vnto you hold him accursed Galat. 1. 8. In the histories of the Church it is recorded that S. Iohn would not wash himselfe in the same bath wherein Cerinthus an heretike was washing himselfe nor abide vnder the same roofe but leaped out and perswaded others so to doe And indeede by Eues example we may see the danger of conference with false Prophets for the same euill spirit speakes in them Now this shewes first that the practise of many students is dangerous and against this commandement who take delight in popish Cōmentaries and postils ascribing to them more learning and Iudgement then can be sound in those writers that were the restorers of true religion vnto vs hence it is that they labour more in them then in the Scripture it selfe or in other sound writers thereupon But if there bee any false Prophet at this day it is the Papist and their writings are dangerous to be read of those that are not well grounded in the truth for by reading we haue a kind of familiaritie with them and indeede many sucke out of them at vnawares much venim in waighty points of doctrine and religion We ought rather to doe with them as the beleeuers of Ephesus did with their bookes of curious Arts namely bring them out and burne them then take such delight in them albeit this must be graunted it is both lawfull and necessarie for the defence of the truth that men of sound iudgement and piety doe labour in them Secondly hence also it may appeare that it cannot bee but a great hindrance to true religion that hereticall bookes may be publikely sold to any one that will buie them without due consideration whether the partie haue gifts to discerne of truth from falshood in the Popish Church they are more carefull they permit not a man to read an heretikes booke as they call vs Protestants without leaue and that vnder a great penaltie which is seuerely inflicted vpon offenders that way V. Instruct. This commandement also shewes that it is not lawfull to graunt to any man or to any people the libertie of their owne conscience in the matters of religion permitting them to professe what religion they will for how should false Prophets be auoided when euery man may freely professe what he will in religion All gouernours therfore must follow the practise of good king Iosias who assembled all Iuda and caused all his people to heare the word of the Lord and to stand to that religion which the booke of God made knowne vnto them 2. Chro. 34. 32. V. Doctr. Wee haue from this commaundement an answer to the false charge of the Church of Rome who accuse vs of schisme and apostacie because we separate from their Church But we must know that the schisme apostacie is there where the cause of departing is which indeede is not in vs who doe no more herein but obey this commaundement of Christ the cause is in them who are become false prophets whom we must auoyd Here yet two questions may bee demaunded I. Whether a false Prophet may be put to death seeing Christ bids onely to beware of them Answ. Christ here speakes to his Apostles and to other of his auditors that were priuate men whose dutie raught no further but yet the truth is that a false Prophet beeing iudicially conuicted is to bee put to death the word of God elsewhere is plaine Leuit. 24. 14. there is both a commandement and a practise Euery blasphemer must die This wicked Iesabel knew wel who vnder pretence of blasphemie caused Naboth to be put to death and hereupon the Iewes sought to put Christ to death Yea Nabuchadnezzar an heathen king hauing but a taste of this that the God of Israel was the true God made this lawe that whosoeuer blasphemed
is to repent of our sinnes and this is a fruite of faith In true repentance there be two things the beginning and the nature of it The beginning of it is a godly sorrow when a man is greeued properly and directly because by his sinne he hath offended God who hath beene vnto him so louing a father in Christ. This causeth repentance vnto saluation not to be repented of 2. Cor. 7. 10. and it ariseth not so much from the feare of punishment as from the consideration of Gods mercie making a man displeased with himselfe for offending so louing a God who hath beene so gratious and bountifull vnto him in Christ. The nature of repentance stands in the change of the minde when any person laies aside the purpose of sinning and by Gods blessing and grace taketh to himselfe a new purpose neuer to sinne more This is properly to repent and if this be in truth hence will follow the change of the will of the affections and of all the actions of the life It may be said that an hypocrite may repent as Iudas did Matth. 27. 3. and therefore this is not a good note of doing Gods will Answ. Iudas did repent hee was indeed grieued for his fact wishing with all his heart that it had neuer beene done but this was nothing his sorrow was onely worldly causing death as the Appstle calleth it 2. Cor. 7. 10. arising from the horror and feare of punishment not from consideration of Gods mercy it was without true hatred of sin committed without hope of mercie or purpose to glorifie God by new obedience and so was no true repentance The third worke wherein consisteth the doing of Gods will is new obedience and it is the fruite of both the former whereby a man beeing indued with faith and repentance doth according to the measure of grace receiued indeauour himselfe to yeeld obedience to all Gods commaundements from all the powers and parts both of his soule and his bodie and this I call newe because it is a renuing of that in man whereto hee was perfectly enabled by creation But here it will bee said that many who shall neuer bee saued haue attained to reformation of life and therefore this is not a true and sufficient note of him that shall bee saued Answ. True it is many hypocrites haue reformation of life but yet they faile two waies First their reformation is onely outward not inward their thoughts wills and affections still remaine wicked and corrupt Secondly their obedience is partiall onely to some of Gods commaundements not to all so Herod he would heare Iohn gladly and doe many things but yet he would not leaue his brothers wife But true obedience which proceedeth from true faith hath these heads and branches First the partie must proâ—ue what is the good will of God Rom. 12. 2. Secondly he must restraine his life from outward offences which tend to the dishonour of God and scandall of the Church 1. Thess. 5. 22. 1. Peâ— 2. 11 12. Thirdly he must mortifie the inward corruptions of his owne heart Fourthly he must labour to conceiue new motions agreeable to the will of God thence bring forth and practise good duties so performing both outward and inward obedience vnto God and by these may a man discerne the truth of his obedience and thus we see what professors they be which shall be saued Uses 1. Now considering that saluation is promised to them that â—e doers of Gods will we must hereby be exhorted to become more chearefull in doing Gods will by faith repentance and new obedience and to further vs in this dutie we must vse these helpes I. We must labour for a true perswasion of Gods mercy in the pardon of our sinnes and for the saluation of our soules this beeing truly conceiued will vrge a man to true obedience whereby he may shew himselfe thankefull to God for so great a mercie II. We must consider that we are the temples of the holy Ghost which is a wonderfull dignitie to a sinfull man and in regard hereof we must stirre vp our selues so to liue that we make not sadde the spirit of God which dwelleth in vs. III. We must consider the blessings of God bestowed vpon vs both in soule and bodie one by one and this will mooue vs to loue God which loue we shall shew in keeping his commandements for this is the loue of God that we keepe his commandements 1. Ioh. 5. 3. IV. Let vs consider the threatnings of God against sinne and his iudgements vpon theÌ„ that liue in sinne for euery place is full of Gods iudgements and these will helpe to restraine our corruptions that they breake not forth into action V. We must meditate on the word of God vse feruent praier vnto God for his grace for by this meanes Dauid did notably stirre vp himselfe to faith repentance and new obedience as we may see at large in the 119. Psalme II. Use. In that many hauing faith and repentance and outward reformation of life in some degrees shall neuer be saued we must labour to goe beyond all hypocrites in these graces in faith we must not content our selues with a generall perswasion of Gods mercie but we must labour to conceiue the same to be true and sound touching the remission of our sinnes and the saluation of our soules we must looke that it haue a sound beginning good fruits and stead fast continuance And for repentance we must labour to see that our sorrow arise from the consideration of the goodnes of God whome we haue offended that it breed in vs a change of our minds in the purpose of not sinning whereto must be conformable the will and affections and the whole man And for new obedience we must be as carefull in minde will and affections as in the outward actions of our life and to doe the will of God and than in all Gods commandements III. Vse Many there be that thinke their case good because they liue a ciuill honest life without wronging others openly or wittingly which thing indeed is commendable but yet farre short of that which is required for saluation therefore they must noâ— trust to these broken stâ—â—es of outward and common honestie though they be good things in their kind for many there be that shall neuer come in heauen which haue had farre more in them then these things are and therefore whatsoeuer these persons be they must not rest till they find some portion of true grace in their hearts by vertue whereof they may plainly see themselues gone beyond all hypocrits in the things that concerne saluation vers 22. Many will say vnto me in that day Lord Lord haue we not by thy Name prophesied and by thy Name cast out deuills and by thy Name done many great workes 23. And then will I professe to them I neuer knew you depart from me ye that worke iniquitie In these two verses