indeed blessed euen such as naturall men iudge of all other to be most wretched and miserable whom he describeth together with their blessednesse Cap. 5. vers 3. to 13. First by their preparation to the kingdome of heauen and so to true blessednesse They are poore in spirit they mourne they hunger and thirst after righteousnesse Secondly by their inward disposition they are meeke mercifull pure in heart peace-makers Thirdly by their outward condition they are so farre from ciuill and worldly happinesse that they are forced to vndergoe many manifold crosses eue◠for their righteousnesse sake To take these things in order as they are layed before vs in the p Verse 3. text first hee pronounceth them blessed what frailties or calamities soeuer they labour vnder who are poore not so much in purse as in spirit being of a broken and contrite heart trembling at the word of God whose displeasure they feare not with seruile but reuerentiall feare aboue all dreadfull things and whose mercy through CHRIST IESVS they make their onely refuge disclaiming all affiance in themselues or any creature And being conscious of their owne wants and weaknesses they are much more vile in their owne eyes then they are or can be in other folkes as wee see plainely q Luke 18. 13. in the poore Publican The very heathen receiued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know thy selfe as a diuine oracle and layed it downe as the foundation of true wisdome and happinesse as our Lord and Master here doth In the second place Verse 4. hee pronounceth them blessed not who are at ease in Zion and liue deliciously but that mourne not a thousandth part so much for their afflictions and miseries though they bee sensible of them and bewaile them also as very bitter fruits of that bitter root of sinne but as S. Iames teacheth r Iames 4. 9 10. they are afflicted sorrow and weepe they turne their carnall laughter into mourning and ioy into heauinesse casting downe themselues for their sinnes before the Lord In which respect they grieue at the heart that they can grieue no more This godly sorrow for sinne wheresoeuer it reigneth causeth repentance vnto saluation not to be repented of as was said before and therefore cannot but make him or her blessed in whom it is found what sorrow or anguish soeuer they meete withall in this present world for this word of Christ must stand for euer Blessed are they that mourne Onely let our study and care be rightly to discerne this godly sorrow from the counterfeit In godly sorrow the mourning is for sinne as it is sin and offence against the diuine Maiestie and not for by-respects as feare of punishment shame of the world losses and crosses Againe it is ioyned with hope of pardon and full purpose of an intire reformation It is also exercised not onely about our owne sinnes and euils but with ſ 2. Pet. 2. 7. 8. iust Lot and those holy mourners Ezech. 9. it maketh vs to be vexed in our soules by hearing and seeing the vnlawfull deedes of others And finally wheresoeuer it is there cannot but bee exceeding sorrow for the t Amos 6. 6. affliction of Ioseph that is of the people of God In the third place Verse 5. they are pronounced blessed not who are treafe and teachie◠irefull and snappish rendring euill for euill nor the rigorous exacters of their owne right but the meeke who haue learned in their greatest distresses and wrongs to submit themselues vnder the mightie hand of God as did patient u Job 1. 21. 22. and 2. 10. Iob in all the malicious most hostile incursions both of the deuill and vngodly men and x 2. Sam. 16. Dauid in Shimeis most bitter cursing and other villanous abuses of him so in all cases of the like nature to beare and quietly to passe by whatsoeuer iniuries of the aduersaries much more the frailties of their brethren and sisters in Christ giuing soft answers so much as may be making the best construction of euery thing and when need is forgoing their right Abram y Gen. 13. 9. like to buy peace good will Finally not to be ouercome of euill but to ouercome euill with their goodnesse This is to become followers of him who z Isai 53. was brought as a sheepe to the slaughter and as a sheepe before the shearer is dumbe so opened hee not his mouth who when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him who iudgeth righteously and in the meane season not only prayed but dyed for the transgressors This is indeed to a Rom. 8. 14. be led by the doue-like spirit of God and to approue our selues to bee the sonnes of God Verily the Lambe whereunto CHRIST IESVS is resembled and the Doue wherevnto the Holy Ghost is resembled beeing Emblemes of meeknesse as wee know are the Coate or Cognizance for euery true Christian to bee knowne by in his spirituall warfare In the fourth place they are pronounced blessed not who are Gold-thirstie or full with the wind of ciuillo Pharisaicall righteousnesse or with the swill of worldly pleasures and delights but which hunger and thirst after righteousnesse desiring most vehemently and eagerly for hunger will breake through stone-walls further knowledge apprehension and sence of their most happy restoring to the fauour and image of GOD by the bloud and spirit of CHRIST IESVS That they may be able with the holy Apostle out of their owne experience to glory and say b Gal. 2. 19 20. I by the Law meaning the morall Law especially being accused condemned and driuen to CHRIST IESVS am dead to the Law am vnder the malediction and condemnation of it no longer that I might liue vnto God through his Sonne CHRIST by whom I haue now receiued the attonement and his holy Spirit withall I am crucified with CHRIST by vertue of mine vnion with him by Faith which inestimable benefit was sealed vp in my Baptisme I partake the sweet fruit of his Death and Passion as verily as if I had satisfied for my sinnes in mine owne person Neuerthelesse I liue spiritually which before mine effectuall calling to the knowledge of the Gospell was spiritually dead yet not I as of or in my selfe but CHRIST liueth in me by his Spirit assuring my spirit of the forgiuenesse of all my sinnes and moreouer quickening me vnto all righteousnesse and the life which I now liue in the flesh while I am in this present World I liue by the faith of the Sonne of GOD whereby to mine vnspeakable comfort whatsoeuer Law of Rebellion I find in my members I rest perswaded that hee hath loued mee his poore creature being by nature now wholy depraued the child of wrath and by life without measure abominable Yea euen when I stood in this damnable and desperate estate hee c 2. Cor. 5. 21. gaue himselfe for me to become sinne and d
the Prophets r Verse 17. I came saith he to fulfill them he fulfilleth them by his doctrine merit and efficacie by his doctrine as our Prophet by his merit as our Priest and sacrifice also by his efficacie as our King For as our great Prophet hee restored them to their true sence freeing them from the most corrupt glosses of the Scribes and Pharises As our high Priest offering vp himselfe in sacrifice to God vpon the crosse for the sinnes of the whole world he fulfilled all that was promised and typified in the Law and the Prophets concerning our purgation from sinne and reconciliation with God And as our King by the efficacie of his spirit concurring with his word he openeth the eyes of our vnderstanding and worketh faith in our hearts whereby we conceiue receiue and apply to our soules and consciences the merit of his sacrifice for our purgation and reconciliation with God By which efficacie he reneweth vs also after the image of God in knowledge in righteousnesse and true holinesse So that hee came to fulfill the Law not so much in himselfe he had no neede of it as in vs when Å¿ Rom. 8. 3. 4. by sinne or by his sacrifice for sinne hee condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in vs which walke not after the flesh but after the spirit his meaning is that all we which fulfill not the lusts of the flesh but mortifie the deedes of the body by the spirit approue our selues thereby to be in Christ Iesus by faith and in him to fulfill the Law because for vs and in our place he fulfilled it doing all righteousnesse and dying for our vnrighteousnesse according to the tenour of the Law This his fulfilling of the Law is the very Basis or ground-worke both of our euerlasting saluation and of our consolation in present in that thereby wee recouer all our losses by the wofull fall of our first parents hee being t 1. Cor. 1. 30. made vnto vs of God wisdome and righteousnesse and sanctification and redemption wisdome by his most sound and plenarie doctrine righteousnesse by his most meritorious and sufficient sacrifice once offered sanctification in this present life and redemption in the life to come by the effectuall operation of his almightie spirit freeing vs from the dominion not only of sinne but of the graue and cloathing vs with glorie and immortalitie in due time That no flesh should glory in his presence not the superstitious rabble in their traditions will-worships opus operatum or bodily exercises not the iustitiarie pharisaicall or papisticall in their legall righteousnesse or merit of workes nor the Pelagian Papist or Arminian in their free will but hee that glorieth let him glorie in the Lord Iesus Christ ascribing all to his most sacred word bloud and spirit alone Hence the perpetuitie of the Law of God and of euery part and parcell thereof is auouched with a vehement asseueration and laying the weight of his authoritie vpon it u Verse 18. Amen or verily I say vnto you till heauen and earth passe one iote or one title shall in no wise passe from the law till all be fulfilled meaning that both all Euangelicall promises and types should most certainely haue their accomplishment in due time and all the precepts morall ceremoniall and iudiciall in regard of the truth and equitie of them should endure for euer To this effect the Prophet with a holy admiration extolleth the word of God for the constancie and perpetuitie of it by comparing it with the most eminent and durable creatures x Psal 119. 89 90. O Lord saith he thy word indureth for euer in heauen Thy truth is from generation to generation thou hast layed the foundation of the earth and it abideth They remaine to this day by thine ordinances Teaching vs not to measure the word and truth of God by the wheeling about of things which we see in this world it standerh firme and shall stand firme for euer by the vnchangeable decree of God in heauen And if the earth with the fulnesse of it remaine still in that estate wherein it was created at the first by vertue of Gods word how much more shall that word stand for euer which he hath spoken concerning his Church Wherefore most assuredly blessed are all they that resting vpon it y Psal 103. 18. and 119. 1 2 3. keepe his couenant and thinke vpon his commandements to doe them as the same Prophet testifieth elsewhere And woe be to the transgressers because of necessitie it must at the length befall them according to Ioshuas premonition or forewarning giuen to the people of Israel vpon experience of Gods former workes z Iosh 23. 14. 15 ye know saith he in all your hearts in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to passe vnto you and not one thing hath failed thereof Therefore it shall come to passe that as all good things are come vpon you which the Lord your God promised you so shall the Lord your God when you haue transgressed his couenant bring vpon you all euill things vntill hee haue destroyed you c. All which afterward as we know they found most true to their great cost Wee also vpon whom the ends of the world are come may in like manner now reason As no one thing hath failed of all that which God had spoken before concerning the first comming of his Sonne concerning his incarnation manifestation death buriall resurrection glorification all things haue come to passe in due time iust acording to the predictions of the Prophets though theâ—e weâ—e the greatest vnlikelihood and opposition that could be so can nothing faile which he hath foretold in the holy Scriptures concerning his second comming in maiestie and great glorie to iudge both the quicke and the dead and to render to euery one according to his workes And concerning his perpetuall presence and presidencie among his people for their defence and comfort in all their tribulations and temptations and his iudgements vpon his and their enemies how flourishing and well-rooted soeuer they seeme to bee in this present world Let this suffice for the second passage contayning the three meanes of ataining to blessednesse to wit the ministerie of the Gospell the Law and the Prophets and Christs fulfilling of the Law and the Prophets The third part of this Sermon followeth concerning the righteousnesse of all those who are to be accounted worthy to partake this blessednesse This righteousnesse is first described secondly commended thirdly explained It is most shortly but most pithily both described and commended Verse 19. and then explained in the rest of the Sermon The whole nineteenth verse is inferred vpon his former speeches to this effect Since I came not to destroy the Law and the Prophets but to fulfill them againe since no one
what reckoning soeuer vaine men make of it Thirdly the euill hearer is described by that which outwardly befalleth him what turnings of deuices soeuer he vseth howsoeuer hee would bee content to fell away CHRIST IESVS his Lord that bought him together with his Kingdome as Esau did his birth-right to purchase his worldly peace and further his owne ends yet is hee to expect that God at one time or other will by strong and strange trials bring him also to the Touch-stone and make it appeare That all is not gold that shineth Hee will winnow and weigh him to make his lightnesse manifest to all the World Thus much hee would haue vs to vnderstand by the comming of the raine flouds winds and beating vpon that house Fourthly the contrarie euent of hearing and not doing is propounded and aggrauated The House fell and the fall was great Destruction shall bee to all workers of iniquitie yea as wee heard before euery tree that beareth not good fruit shall bee hewen downe and cast into the sire though they neuer heard any one syllable of the Word of God but it shall come with a witnesse in a most high and fearefull degree vpon all reiecters or neglecters of holy doctrine especially of the most glorious Gospell of IESVS CHRIST How p Heb. 2. 3. shall they escape saith the Apostle if they neglect so great saluation which at the first began to be spoken by the Lord and was confirmed to vs by them that heard him God also bearing witnes with signes wonders and diuers miracles and gifts of the Holy Ghost Ouer such neglecters are the woes pronounced and iudgements denounced q Matth. 11. 21 23. Woe be to thee Chorazin Woe be to thee Bethsaida c. And thou Capernaum which art exalted vnto Heauen shalt be brought downe vnto Hell It shal bee more tolerable for Tyre and Sidon and the Land of Sodome at the last day then for you So Wisdome euen the essentiall wisdome of God CHRIST IESVS is most earnest ample and admirable in this subiect r Prou. 1. 24. Because I haue called and yee refused I haue stretched out my hand and no man regarded but haue set at nought all my counsell and would none of my reproofe I will also laugh at your calamitie and mocke when your feare commeth when your feare commeth as desolation and your destruction as a whirlewind when distresse and anguish come vpon you then shall they call vpon me but I will not answere they shall seeke mee early but they shall not find mee for that they hated knowledge and did not chuse the feare of the Lord they would none of my counsell they despised all my reproofe Therefore shall they eate of the fruit of their owne way and bee filled with their owne deuices So fearefull is the estate of him that heareth and doth not euen by the testimony of the diuine wisdome and truth it selfe deliuered with such vehemencie as if he would shake Heauen and Earth Thus much of these foure Verses contayning the conclusion of Christs Sermon wherein because hee layeth all vpon the doing or not doing of these his sayings comprehending a short summary of his heauenly doctrine especially of that part which concerneth a right Christian conuersation it will be worth the while to take a view of them as they lie in order and to compare our liues to them For certainly of most it may too truly be spoken as Linacre that famous Physician is reported to haue said to King Henrie the Eight Either these sayings are not CHRISTS or we are not Christians And wee are the rather to lay our liues to these rules because as wee may perceiue by that which hath beene alreadie said in the keeping heereof consisteth our wisdome and safetie amidst the greatest differences dangers and vexations that can befall in this life and in the neglecting most certaine ineuitable and intolerable ruine though all both men and Angels should lay their heads and hands together to hold vs vp Å¿ Isai 58. 14 For the mouth of the Lord hath spoken it To make the better way heereunto let vs first take in the summe of our Lord CHRISTS foregoing doctrine which we may doe the more easily because it is summed vp by this our Euangelist Chap. 4. 17. in one onely word REPENT that none should pleade the slipperinesse of his memorie for who cannot if he set his mind vpon it remember that one word And further to admonish vs that there is none obedience at all yeelded to CHRISTS sayings by them that repent not of their sinnes and when men doe once vnfainedly repent all obedience will follow Yet must we not imagine that our Lord CHRIST went vp and downe repeating this bare word alone but rather insisting vpon the doctrine and necessitie of repentance did explane dilate and vrge it euery where vpon euery occasion This would be knowne before we goe any further what is meant by repentance This word is either taken in the large sence as heere or in the strict sence as elsewhere commonly In the large sence he preached that men should repent that is as we learne by the originall tongues come to themselues or to their right mindes out of the spirituall phrensie which naturally possesseth all flesh and returne vnto God their heauenly t Luke 15. 17. Father and souereigne King humbly confessing and bewayling their sinnes beleeuing the Gospell or glad-tidings of free pardon and reconciliation with God through him and of all blessings spirituall and corporall to euery penitent petitioner and lastly leading a life worthy of God and of his glorious Gospell by an vtter deniall u Titus 2. 1â— of vngodlinesse and worldly lusts and liuing soberly and righteously and godly in this present world In which deniall and manner of liuing consisteth our repentance in the strict sence being caused by that godly sorrow for sinne and beliefe in the Gospell before mentioned For godly sorrow or sorrowing for sinne as it is sinne and offence against the diuine Maiestie which cannot be without hope of pardon x 2. Cor. 7 10. worketh repentance vnto saluation not to be repented of To repentance in the large sence consisting of due contrition for sinne true Faith in God through CHRIST IESVS and new obedience to all his Commandements he exhorteth all people by this maine reason y Mat. 4. 17. The Kingdome of Heauen is at hand meaning that promised and long expected Kingdome of the Messiah by whom they looked for a restoring of all things This is called the Kingdome of Heauen because his comming into the World was not to set vp a worldly z Heb. 9. 1. sanctuary or politie as was formerly vnder the Law comparatiuely but an heauenly regiment worship and seruice to bee performed in spirit and truth according to the tenour of the Gospell This a Heb. 9. 10. time of reformation as the Apostle calleth it now approached yea then was as he
Verily our owne hearts may certainly conclude vpon such a constant practice and the looker on in some sort This is thy Wife or Rebecca But contrariwise a man may conclude euen of many a Professour Of a suretie this World is thy Wife thy pleasure is thy Wife thy credit and reputation is thy Wife for thy minde talke and time are wholy or chiefly taken vp about these the feare of God Almes and good Workes seldome come into thy mind and when they doe it is but on the by After the dehortation exhortation and this Reason whereof we haue now heard two Obiections follow y Verse 22 23. the first in these words The light of the body is the eye if therefore thine eye be single thy whole bodie shall be full of light But if thine eye bee euill thy whole bodie shall bee full of darknesse If therefore the light that is in thee be darknesse how great is that darknesse In both which Verses is an answere to a secret Obiection If there bee so great a treasure in Heauen why doe so few find and affect it according to the worth but all men almost seeke their treasure heere beneath The answere is because the cleere eye of the Soule is wanting to them without which there can bee no right choice of their treasure or placing of their affections The similitude is plaine and runneth thus As in the bodie if the light thereof which is the eye bee simple or cleere the whole body or conuersation is lightsome and orderly whereas contrariwise if the eye be troubled all is full of confusion as being done in the darke so if the light that is in vs viz. our Reason and vnderstanding be cleere that is illuminated by the Word and Spirit of God to discerne and iudge aright all goeth well and according to the minde of God but if corrupt and void of iudgement as it is naturally by Adams fall how great is that darknesse their ignorance sinne and spirituall miserie is most wofull and intolerble Men are then so stupid that they are not able so much as to take knowledge of their lamentable condition no though it be neuer so plainly layde open vnto them much lesse can they take knowledge of the remedie but altogether as distempered person flee from it and resist it How doth the Deuill play Rex when hee hath thus blowne out Gods Candle The z Prou. 20. 27. spirit of man is the Candle of the Lord saith wise Salomon Wee may learne from this notable similitude That when the eye of the Soule is so illuminated that it may indeed bee called single it maketh the whole man and his conuersation to be gracious and fruitfull throughout as it is cleerly explayned by Saint Luke a Lu. 11. 34 35 36. The summe of Christs Parable in that place commeth to thus much That if the whole bodie or man befull of light that is of knowledge and sanctimonie then the whole life or conuersation shall bee full of light that is shall shine in good workes as when the bright shining of a Candle doth giue thee light which wee know lightens euery part of the Roome where it is set vp So that in short by Christs teaching the eye of the Soule is good and cleere when the whole man and life is so surely there are â—â—y few single eyes by this Rule But whereas he addeth b Verse 23. If thine eye bee euill thy whole bodie shall be full of darknesse he plainly teacheth that where good iudgement is wanting there can be nothing good but all things extremely out of square in the whole man and euery part of his life howsoeuer Poperie conceiteth of ignorance that it is the Mother of Deuotion the whole man and his whole life is as a darke dungeon without any manner of light No marueile then if they discerne not the heauenly treasure and durable from earthly and transitorie and so looke not after it Ignoti nulla cupido what desire can there bee of that which a man hath no knowledge of at all And when hee bringeth it forth with a kind of exclamation and with an interrogation If the light that is in thee bee darknesse how great is that darknesse hee therein teacheth and that with great earnestnesse that the iudgement it selfe being corrupted corrupteth the whole man and his life most hideously making their condition where there is not grace to sanctifie or at least to restraine most abominable and desperate as carrying men through the blindnesse and hardnes of their hearts from one sinne to another and that with greedinesse making them reprobate to euery good worke And hereof that we may know how much wee stand obliged and bound to God our heauenly Father for our effectuall calling to the knowledge of his Truth we haue most notable example not onely in the Gentiles c Eph. 4. 17 18 19. Walking in the vanitie of their minds hauing their vnderstanding darkened being alienated from the life of GOD through the ignorance that is in them See also Rom 1 28 29 30. because of the blindnesse of their heart who being past feeling gaue themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse but also exorbitant and degenerating Christians to whom d Tit. 1. 15 16. being themselues defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled they professe that they know GOD but in workes they deny him being abominable and disobedient and vnto euery good worke reprobate Letting other things passe â—â—member wee this That since our blessed Sauiour Iesus Christ setteth this downe heere as a marke or character of a blind heart whose eye of his Soule is troubled to be worldly minded or couetous because they discern not the true treasure from the counterfeit but take Hob for Gib one for another to the vtter vndoing of themselues let euery one try himselfe hereby euen by the right choice of his treasure whether he be indeed illuminated and borne againe and not rest as most doe in an idle conceite of knowing and seruing God aright The second obiection followeth in these words e Verse 24. No man can serue two masters for either hee will hate the one and loue the other or else hee will hold to the one and despise the other ye cannot serue GOD and Mammon where he answereth them who were ready to obiect and say as commonly men doe at the least in their hearts wee will doe both wee will apply our selues to Gods seruice and to the gathering and hoording vp of riches also wee will lay vp for our selues treasures on earth and in heauen too It is impossible saith Christ to serue both to set your hearts vpon these two treasures at once This hee cleareth by a similitude drawne from a ciuill bodie or societie as the former was from a naturall body As according to the common Prouerbe no man can serue or wholy addict himselfe to two masters
as euery tree that beareth not good fruit is at the length hewen downe and cast into the fire so all corrupt teachers with their Disciples and followers shall in fine be cut off and cast into hell fire The Euangelist Luke n Luk. 6. 43. 44. extendeth this not onely to all Ministers but to all persons in generall as also wee finde it Mat. 3. 10. and 12. 33. From whence in briefe arise these doctrines necessarily to bee considered of euery one first that it is impossible for a mam not borne againe to doe any good and acceptable worke for till a man bee accepted himselfe his worke cannot The o Genes 4. 4. Lord had respect to Abel and then to his offering but vnto Cain and vnto his offering hee had no respect p Mat. 12. 33. Either make the tree good onely regeneration or the new birth doth that and his frnit good or make the tree euill and his fruit euill the fruit must needs bee as the tree is Nothing therefore is done in the businesse of religion vntill a man in deed and in truth become a new creature or as our Lord Christ phraseth it q Iohn 3 5. vntill hee bee borne againe or from aboue of water and the holy Ghost that is vntill the holy Ghost haue renued and restored him to the fauour and Image of God through the ministerie of the Gospell r Luke 3. 3. preaching the baptisme of repentance for the remission of sinnes The second doctrine is that vniuersall righteousnesse or walking Å¿ Luke 1. 6. with Zacbarie and Elizabeth in all the commandements and ordinanees of the Lord blamelesse doth of necessitie proceed from all that are so regenerate It is heere set downe as a ruled case That euery good tree bringeth forth good fruit and cannot bring forth euill habitually or in a setled course as hath beene said they are and must t Mat. 5. 48. be perfect as their heauenly father is perfect as wee haue heard The third doctrine also is as true as it is terrible to all hypocrites and worldlings that vtter reiection from the face of God and hell fire it selfe are the certaine reward of an vnfruitfull life though it bee not tainted with grosse sinnes The fruitlesse tree is sentenced to be cut downe u Mat. 25. 30 the vnprofitable seruant to bee cast into vtter darknesse and in the last day it shall bee said I was hungrie and you fed mee not naked and you cloathed mee not sicke and in prison and you visited mee not c. Wherefore goe yee cursed into euerlasting fire prepared for the deuill and his angels and none excuse will serue their turne The fourth and last doctrine is that which ought to awaken euery man to liue righteously and fruitfully viz. that euery one is to bee iudged not by his words or profession but by the euidence of his workes and that not onely at the last day but euen in present for so hee saith x Verse 20. so Cap. 12. 33. Ye shall know them by their fruits in which respect a man is truly said to be iustified or condemned by his works declaratiuely Wherefore as the Apostle writeth y T it 3 14. Let ours also learne to shew forth good workes for necessarie vses But of this more followeth to be spoken vpon the next verse wherein is contayned the second danger of being with-holden or carried from the strait gate and narrow way and that is by a glorious profession and seeming zeale in these words z Verse 20 Not euery one that saith vnto mee Lord Lord shall enter into the kingdome of heauen but hee that doth ehe will of my father which is in heauen As there is extreame danger from false Prophets so except we looke well about vs there is no lesse danger if not much more from our owne selues through the deceitfulnesse of our euil hearts For it is possible and too too frequent in vse for men to liue vnder wise and faithfull teachers and to heare from them the pure word of God with out mixture of false doctrine or hypocrisie to receiue it also gladly to beleeue Iesus Christ to be the onely begotten Sonne of God the promised Messiah to professe him to bee their one and onely Sauiour to call vpon him not with a single Lord but with Lord Lord that is affectionately and zealously in appearance to doe yea and to suffer many things gladly being at a point with a Mat. 8. 19. the Scribe to follow Christ whithersoeuer hee goeth and in regard of these and such like matters to thinke themselues as good as in heauen alreadie and yet for all that to come short of the goale which is the prize of the high calling of God because these glorious shewes are without the substance and power of godlinesse wherein the Kingdome of God consisteth and not in word profession or any externall thing This is that which Christ here calleth the doing of the will of his father which is in heauen which may then truely be said to be done when the doctrine which wee heare out of his holy word is on our parts receiued and b Heb. 4. 2. mixed with faith vnfained when daily and deepe repentance for our daily transgressions followeth it to that end we narrowly c Psal 119. 59. Lam. 3. 40. search our own hearts and wayes that we may the more effectually turne vnto God in obedience to all his commandements and ordinances when there is to be found in vs a perpetuall striuing and streyning that wee may not e Rom. 8. 13. liue after the flesh but mortifie the deeds of the body by the spirit when our speciall combating is against our speciall sinnes and corruptions either by custome complection or calling and herein cheifly against hypocrisie desiring from the heart euen before God to be righteous in euery thing rather then to seeme so making it our ambition and couetousnesse not to please men and to grow great in the world or in common graces of the spirit but to please the all-seeing eyes of God and to grow rich in sauing graces in faith hope charitie patience humilitie meeknesse temperance heauenly-mindednesse to be plentifull in good workes laying vp fot our selues treasures in heauen euer suing and saying with Dauid f Psal 4. 6. Lord lift vp the light of thy countenance vpon vs when wee apply and settle our hearts g 1. Thes 5. 17 18. to pray without ceasing and watch thereunto In euery thing to giue thankes also because this is the will of GOD in Christ Iesus concerning vs. Lastly to let passe all other particulars when in the point of charitie our faithfull and constant indeauour is to loue our neighbours yea euen our very enemies not onely as our selues which is the righteousnesse of the law but euen aboue our selues being readie according to the will of God to sacrifice not our goods onely but our very