the Gentiles beleeued on in the World receiued vp in glory This most admirable mysterie is before and aboue all things to bee sought and looked into and all things to bee accounted no better then drosse and draffe in comparison heereof The meanes which God hath sanctified for this purpose are as wee haue beene taught to bee assiduous and constant in searching the holy Scriptures and sitting at the feet of the faithfull Preachers to heare their doctrine Secondly it consisteth in the effectuall seeking after the participation and enioying of this blessed Kingdome so that we know our selues truly infranchised therein and bee able out of infallible sence or at the least apprehension of Faith to say with the Apostle u Phil. 3. 20. Our conuersation or Buâ—geship is in Heauen This is done when the holy Word or Gospell x Heb. 4. 2 3. is mixed with Faith in them that heare it for we which haue beleeued doe enter into rest This Faith with the daily increase of it is to bee sought after with might and mayne as in a matter of life and death Thirdly this seeking consisteth in our vttermost indeauour to spread inlarge this Kingdom euery one according to his gifts and calling Worldly men runne themselues out of breath to ioyne house to house and land to land that if it were possible they might dwell alone vpon earth And the Scribes and Pharisies compassed Land and Sea to make a Proselyte ought not then the Burgesses of this heauenly Kingdome be sharp-set vpon the inlargement and aduancement of it Accounting it their ioy and crowne yea the very life of their life to winne many to Christ Iesus their Lord and Souereigne to see the Gospell which is the Sword or Scepter of his Kingdome to y 2. Thes 3. 1. haue free passage and to be glorified Surely this is and ought to bee the mayne studie and indeauour of all true seekers of the Clergie as of the Ministers of Christ and Stewards of the mysteries of God of priuate men and women as of helpers to the Faith Questionlesse if the Prophet and people of God were so affected to the earthly Ierusalem the onely Mart Staple of true Religion in those dayes that they solemnely professe and protest z Psal 137. 5 6. If I forget thee O Hierusalem let my right hand forget her cunning if I doe not remember thee let my tongue cleaue to the roofe of my mouth if I preferre not Ierusalem aboue my chiefe ioy wee should infinitely stand more tenderly affected to the heauenly Hierusalem to the Citie or Kingdome of the liuing God to seeke the good of it by the propagation of the most glorious Gospell of Christ Iesus alwayes by all meanes grieuing at the contrary Fourthly and lastly our seeking of it consisteth in seeking how to grace beautifie and adorne so much as in vs is the Gospell and Church of Christ by the shining brightnesse of a right Christian conuersation a Mat. 5. 16. according to that which wee heard before This is that righteousnesse of the Kingdome heere mentioned which serueth as a notable lure to draw many to the loue and obedience of the Gospell So that first to seeke the Kingdome of God and his righteousnesse is to vse all diligence whatsoeuer become of vs and of all other things to know participate inlarge and adorne his blessed Gospell and the refined estate of his Church and People by the comming of his Sonne the promised Messiah into the world And withall so demeaning our selues as his dutifull subiects vpon earth to rest sweetly in hope and expectation of that most glorious life and immortalitie which is reserued in heauen for vs. The promise annexed is And all these things shall bee added vnto you as when a grand Mannour is made ouer to any all the royalties passe with it so this inheritance incorruptible vndefiled and that fadeth not away being once assured to vs by our heauenly father the pettie matters of this life cannot but attend vpon it b Luke 12. 32. Feare not little flocke any want of foode or rayment for it is your Fathers good pleasure to giue you the Kingdome So that howsoeuer this be a paradoxe or strange opinion to the world yet among them that are perfect as the Apostle speaketh it must be receiued and acknowledged as the wisdome of God and an infallible truth That the onely sure way to get sufficiencie of all needfull succours for this transitorie life with the cheerefull vse of them which few haue and a clause of warrantize against all danger is by c Mat. 22. 29. seeking the Kingdome of God and his righteousnesse If there bee any demurre about this most cleare point it is as was said to the Sadduces because men know not the Scriptures nor the power of GOD. For wee know that the holy Scriptures affoord infinite promises of this kinde and in like manner infinite examples of Gods prouident and powerfull purueyance for his owne people in all ages as for the Patriarkes while they were soiourning in the Land of Canaan and Egypt the Israelites in the wildernesse Dauid d Psalme 23. in all his distresses for Eliah by Ranens the widow of Sarepta by drawing out the meale in the barrell and oyle in the cruse the poore widow of one of the sonnes of the Prophets e 2. King 4. 1 2. by a strange multiplication of oyle for Iosiah f Ierem. 22. 15. who did eate and drinke and it was well with him doing iudgement and iustice the followers of Christ in the wildernesse fed and satisfied two seuerall times his Disciples g Luk. 22. 35 36 going forth at his bidding without purse serip or shooes to let passe other examples which are innumerable There is no faithfull man or woman seeking the Kingdome and righteousnesse of God in truth and perseuering therein that hath not experience in some degree of the performance of this most gracious promise at one time or other howsoeuer God exercise their faith and patience for a season In the last place to taxe our great propensitie to this sinne of distrustfulnesse and to beat vs yet more throughly from it he addeth a third repetition of his fore-going prohibition inferring it vpon his former promise to this effect Since God hath passed his word that all these things shall be added to the seekers of his Kingdome and righteousnesse h Verse 34. Take therefore no thought for tomorrow that is not so much as for the time nearest at hand but trust God with it Doe the worke of euery day on the day vse withall the best prouidence and forecast that you can eate drinke and be cloathed according as God hath blessed you doing also what good you can to all and there an end Torture or vexe your selues no further about future euents or supplies if thou beleeuest that God is thy God and heauenly father that hee will not leaue thee nor forsake
prouided for them in the house of God euen till their brests ake againe that their nurseries I meane their children and seruants may take their full draughts and so battle in grace and godlinesse Brethren in like manner friends and fellow-Christians are r 1. Thes 5. 11. Heb. 3. 13. and 10. 24. to exhort one another daily while it is called to day and to this end to consider one another to prouoke vnto loue and good workes Otherwise wee shew our selues to be most vnworthy of the honourable name of Christians which wee take from Christ the anointed because we are anointed by his holy spirit Å¿ 1. Pet. 2. 9. Reu. 1. 6. to bee Kings Priests and consequently Prophets also not onely to know the will of God but to communicate it each to others t Rom. 12. 3. according as God hath dealt to euery man the measure of faith To conclude this first point this is in briefe the righteousnesse commended and commanded by Christ to euery blessed man that he keepe the Commandements of God euen to the least and teach others so to doe euery man and woman for their parts according to their gifts and callings The second point in this passage concerning righteousnesse is the high commendation giuen to it he which performeth it shall be called great in the Kingdome of Heauen As on the one side whosoeuer breaketh the least of Gods Commandements and teacheth others to doe the like shall be called the least in the Kingdome of Heauen meaning that hee shall bee of none account or reckoning in Christs Church and Kingdome either of grace or glorie but he shall meete with Belshazzars u Dan. 5. 27. Tekel to bee weighed in the ballance and found too light or rather with x 1. King 14. 10 Ieroboams heauie sentence to bee vtterly swept away as doung howsoeuer in the meane season he iustifie himselfe and beare a great port before men as the Scribes and Pharisies did So on the otherside he that worketh righteousnesse doing and teachiog as is heere required shall bee called great that is he shall bee of high esteeme with God and with his people in Christs Church and Kingdome both of grace and glory For y 1. Sam. 2. 30. them that honour mee I will honour and they that despise me shall be lightly esteemed Againe z Reu. 3. 5. 12. I will confesse his Name that cleaueth to mee and to my words saith Christ before my Father and before his Angels I will make him a Pillar in the Temple of my GOD that is I will make him most honourable and glorious most stable also and vnremoueable He shall not vpon earth haue a corruptible Pillar set vp in honour of him with the title and inscription of his Name vpon it as victorious conquerours had but he shall himselfe be made an immortall Pillar and immortall glory put vpon him euen in the heauenly Temple howsoeuer hee bee poore and vile yea euen hissed at in this present World many times as Christ Iesus and the Apostles were In earthly Kingdomes men are set in the Subsidie-bookes according to their Lands and Liuings in this heauenly Kindome they stand in Gods Booke according to their doing and teaching There though they bee not great in the Subsidie-booke yet they may haue place in in an inferiour ranke heere except we become great indeed by doing and teaching faithfully we are no bodie Wherefore to conclude this point also since all men looke after greatnesse and shunne contempt what in them is it lyeth vs in hand serioussly to consider what our practice is whether we be such doers of the diuine precepts what integrity is ioyned to our practice whether wee haue respect vnto all Gods Commandements which was Dauids a Psal 119. 1. 6. onely antidote against shame and most sure way to blessednesse and finally how faithfull and forward wee are in communicating to others by way of teaching and mutuall instruction whatsoeuer God of his good grace hath communicated to vs. That most wise Parable which Salomon taketh vp concerning the right vse of temporall blessings holdeth in spirituall b Pro. 5. 15 16. Drinke the waters of thine owne Cisterne and running waters out of thine owne Well Let thy Fountaines bee dispersed abroad and Riuers of water in the streets that is liue of thine owne frugally and comfortably dispense and disperse them to others liberally so may we say of heauenly things Drinke waters of thine owne Cisterne let thy Fountaines be dispersed c. Reioyce and bee thankfull to God for his inestimable goodnesse in giuing thee a mind to know him to trust in him to call vpon him to loue and obey him from the heart striue to profit and to grow in grace but withall indeuour by all meanes to do what good thou canst in blessing others with whatsoeuer blessings of this kinde thy heauenly Father hath blessed thee teach the ignorant admonish them that are vnruly comfort the feeble-minded exhort all such as thou findest too remisse to be zealous such as thou findest zealous to bee more zealous for the truth This is the true and onely way to greatnesse in Christs Church and Kingdome and to auoid all disgrace all manner of wayes The third point concerning righteousnesse is the explanation which holdeth to the very conclusion of the whole Sermon Hee explayneth the matter concerning righteousnesse first by the contrarie secondly by the properties thirdly by the parts The contrary to it is set downe Verse 20. and it is the righteousnesse of the Scribes and Pharisies which was legall onely traditionall and hypocriticall legall because they sought not righteousnesse by Faith in Christ who onely fulfilleth the Law for vs but by c Rom. 9. 32. the workes of the Law traditionall because they both expounded the Law also blended the worship of God with their own traditions hypocrtical because in all their glorious workes they sought the applause of men rather then the glory of God Except in all these our righteousnesse exceed theirs our Lord Christ peremptorily auoucheth heere that we shall in no wise enter into the Kingdome of Heauen wee shall haue nothing at all to doe with his Church either Militant or triumphant That is except wee seeke to be made righteous before God by Faith in Christ d Rom. 8. 3 4. Who onely fulfilled the Law for vs and we in him except we performe to God e Num. 15. 39. chast and f Rom. 12. 1. reasonable seruice in all things according to his Word except also in the performance thereof we denie our selues and seek after the glorie that commeth from God alone The properties of righteousnesse which is the second branch are three in like manner for it is spirituall vniuersall and sincere Hee proueth it to bee spirituall by giuing the true interpretation of the sixt of the seuenth and of the third Commandements of which briefly because they are Catechisticall points which are
and hypocriticall Guideâ— or Teachers but for the spirit of discerning and for abilitie to iudge and to that end with the wise and noble Beraeans g Act. 17. 11 receiuing the Word with all readinesse of minde to search the Scriptures daily whether those things bee so as wee are taught This of necessitie requireth much hearing reading reading meditation conference in all humilitie feare and reuerence an holy consociation with the Saints also left as straglers ftom the Campe of Israel wee bee surprized by the h Deut. 25. 18. Amalekitish Iesuites Seminaries Arminians loose and dissolute Pastors and Teachers This of necessitie requireth a speciall care in euery one of vs to bee well grounded our selues and to see our Families and Charges so much as in vs is to bee well grounded in the principall and fundamentall points of our most holy Religion by the publike and priuate exercise of Catechising For as an house hauing a good foundation saueth it selfe from windes and stormes contrariwise for want of such a foundation is ruinated so falleth it out in Christianitie a man well grounded and founded in Religion saueth himselfe from all Impostors and Seducers whereas others are cartied about with euery wind of Doctrine Lastly and aboue all this of necessitie requireth that we should beware of that most fearefull and regnant sinne which we may call Epidemicall as ouerspreading all some few excepted farre and heere which the Apostle maketh the breeder and bringer forth of this deadly plague by false Prophets i 2. Thes 2. 10. Because men receiue not the loue of truth that they might bee saued GOD shall send them strong delusion that they should beleeue lyes that they all might bee damned who beleeued not the truth but had pleasure in vnrighteousnesse so he calleth whatsoeuer is embraced insteed of the truth or Gospell beare it neuer so great a shew in the World This not receiuing of the loue of the truth but pleasuring in vnrighteousnesse is the very cause why God at this day giueth vp so many to be seduced by false Prophets Popish and others Wherefore not the profession onely but loue and delight in the truth with all due expressions of it is to be looked and laboured after infinitely more then we would doe for our life it selfe if it were any way hazardous The rather because false Prophets whatsoeuer they appeare outwardly yet indeed they are rauening Wolues if not in intent which they are commonly yet in euent All they that fall into their hands shall bee sure to finde them such at the long runne when it shall be too late to say Had I wist In the third place k Verse 16. 17. he directeth to the fruits whereby they are to be knowne Yee shall know them by their fruits which he illustrateth by a similitude drawne from trees Doe men gather grapes of thornes or figs of thistles So euery good tree bringeth forth good fruit and a corrupt tree c. These fruits which Christ here directeth vs vnto may as I take it be drawne to three heads first their Doctrine secondly their life and conuersation thirdly their scope ayme or end as the Apostle among other things mainly appealeth to to these three approouing himselfe thereby to Timothy's conscience that hee was an vncorrupt Teacher Thou hast fully knowne my doctrine manner of liuing purpose or ayme to which three heads may other vertues there annexed bee reduced And hereby may euery Teacher try himselfe and euerie hearer discerne his Teacher first whether his doctrine at the least in the fundamentalls bee agreeable to the holy Scriptures that he both can and doth bring Scriptum est It is thus written for it and concerning any other matter that is not of the foundation or essence of Religion but appertaineth to order and decencie that there bee no Scripture against it Secondly whether his life bee consonant to his Doctrine habitually or in a setled course for there are none so loose but that they stumble vpon some good words and actions sometimes and there are none so perfect but that they labour of some frailties and tread their foot awry somtimes Thirdly whether his aymes and ends be holy as his Doctrine and life seeme to bee Now they are to bee iudged holy when in the iudgement of Charitie which beleeueth all things hopeth all things wee cannot perceiue that his owne pleasure profit or glory or the pleasing or displeasing of other men in any thing is so much looked after as l 1. Pet 4. 11. Iohn 7. 18. Phil. 3. 19. that God in all things may be glorified in Christ Iesus Contrariwise it is many times found in experience that some Teachers howsoeuer they preach generall truths and leade peraduenture a ciuill life free from scandall yet doe so distaste the power of Religion without which what deniall of our selues can there be and are so fallen out with zeale that they turne the edge of their Doctrine against all such as are not of the Laodicean temper When the Lords fences and pales are thus broken downe and all laide common that euery one should be alike and no one more strict then other but all to liue in a kind of carnall good fellowship and worldly iollitie what becommeth I pray you of the strait gate and narrow way before so earnestly commended and commanded vnto vs Questionlesse either our Lord Christ was mistaken when he added and few finde it meaning the strait gate and narrow way or else are they all mistaken who imagine that all or the most part finde it The similitude followeth drawne from trees m Verse 17. Doe men gather grapes of thornes and figs of thistles euen so euery good tree bringeth forth good fruit but a corrupt tree bringâ—th forth euill fruit A good tree cannot bring forth euill frnit neither can a corrupt tree bring forth good fruit Euery tree that bringeth not forth good fruit is hewne downe and cast into the fire wherefore by their fruits you shall know them The effect and purport of all is this As a good tree bringeth forth good fruit and cannot bring forth euill and an euill tree bringeth forth euill fruit and cannot bring forth good so a true Prophet teacheth holsome doctrine leadeth a life answerable and propoundeth none other end then to serue and glorifie God and to winne others to the loue and obedience of the truth and can doe none otherwise habitually whatsoeuer befall him through infirmitie because the holy Ghost is his teacher quickner and as it were the sappe of the tree Contrariwise a false Prophet like a corrupt tree bringeth forth the fruit of false doctrine leadeth a scandalous or at the best but a ciuill life and would faine haue all others as bad as himselfe Neither can hee doe otherwise habitually howsoeuer at a start hee may seeme to doe pretily well standing as hee doeth in the state of corrupt nature vnder the power of Satan the Prince of this world And
liues also for their behoofe which is the righteousnesse of the Gospel whereof Christ our Sauiour is both the author and patterne or president who loued vs his enemies aboue himselfe and layde downe his life for vs h 1. Ioh. 3. 16 and 2. 6. Phil. 2. 5 c. whose example is often set before vs for imitation To this doing of the sacred will of our heauenly father wee stand bound as we may and ought to remember by our baptisme wherein our renouncing of the flesh world and diuell our faith in Christ and our new obedience according to the tenour of the Law and of the Gospell was restipulated and vowed on our parts in the presence of God Angels and Men. The performance whereof in trurh though in much weaknesse is the doing of the will of God and the certaine and infallible way to the Kingdome of heauen the contrarie leadeth to perdition which perdition will proue so much the more sore and grieuous as the sinne of receiuing so inestimable a grace of God in vaine is heinous In the third and last place he forewarneth of the great danger of presumption and carnall securitie through eminencie of gifts and Prerogatiues which might and would occasion many to bee lesse carefull to enter in at the strait gate and to walke in the narrow way as fancying themselues to bee in farre better estate then many others by reason of their very extraordinarie graces and operations as to prophecie in his name that is to interpret the holy Scripture and to preach the Gospell by reuelation from heauen at his appointment and through his spirit and in his name by his power and authoritie or through calling vpon his name ae wee see Act. 19. 13. to cast out deuils from such as were possessed and by his name i Act. 3. 16. by faith in his name to doe many wonderfull workes or miracles while it pleased God at the beginning in such manner k Ioel. 2. 28. to poure out his spirit vpon all flesh for the gracing of the Gospell and gathering together of the Saints from among the Iewes and Gentiles And there is the more danger herein because it would be the case of many liuing vnder the Gospell and famous also not onely for Lord Lord which theyin like manner should haue in their mouths making shew of no small forwardnesse but for those their speciall endowments before mentioned for the good of the Church though to their owne great cost l Verse 22. Many shall say vnto mee in that day Lord haue wee not prophecied c The wide gate and broad way as wee heard before is the hardlier to bee shunned because many walke in it Examples moue much especially tending to libertie and loosnesse of life but aboue all the examples of men notable for their great gifts labours and miraculous operations being also many in number What is more readie with diuers then to thinke and speake also if such worthy persons miscarrie what will become of vs who haue not the tithe of their graces what will become of many thousands of inferious rank But our Lord Christ readeth vs a Lecture heere worthy and necessarie to be learned of all that looke to be saued not to liue by examples but by Rules euen the infallible Rules of the holy Scriptures let the examples bee what they will excepting that of Christ Iesus The blessed Apostle will haue vs m 2. Cor. 21. 1. followers of him as hee is of Christ Iesus and none otherwise And in his striuing after perfection with all his might he exhorteth the Philippians and all others n Phil. 3. 17 18 to be followers together of him and make them which walke so as they haue him for an example For many walke as he then complained and the Church in all ages may as the enemies of the Crosse of Christ what face soeuer they set on it whose end is destruction whose God is their belly and whose glory is their shame and who minde earthly things Wherefore it lyeth vs in hand to hold on our way euen the narrow way as they that o Phil. 3. 20. haue their conuersation or Burgeship in Heauen resoluing with our selues that how many soeuer they be that walke otherwise whatsoeuer their calling profession gifts and operations be howsoeuer they be applauded and magnified of men as false Prophets Time-seruers and mealy-mouthed Preachers haue beene before them and whatsoeuer apparent Reasons they vse to beat vs from the streight gate and narrow way yet through Gods grace according to Christs bidding and the Prophet Ieremies exhortation we will p Ier. 6. 16. stand in the wayes and see and aske for the olde pathes where is the good way and walke therein that so indeed we may find rest for our soules And know wee that that olde and good way is plainly chalked out by our Lord Christ in this Sermon vpon the Mount All they that are carefull to walke according to these Rules may know themselues assuredly to be in it but contrariwise they that complaine of them to bee ouer strict or are readie to say It were well indeed if we could doe them but where is the man who can and so will needs be despensed withall for the whole or at the least for some part let such set their hearts at rest they haue no part nor fellowship in this businesse Whosoeuer is in the narrow way they are in the broad and whosoeuer commeth to life they are in the high-way that leadeth to destruction And their corrupt Teachers what eminenceie of gifts soeuer they haue shall doe them no good but perish with them euerlastingly at the last day when Christ the Iudge shall solemnely q Veese 23. professe vnto these great Masters extraordinarily gifted and officiating accordingly much more to ordinary Teachers I neuer knew you or approued of you for mine owne no more then I did of Iudas whom otherwise I knew from the beginning to be a Reprobate hitherto yee haue holden a kind of communion with mee in my Kingdome of grace and I haue made vse of your persons and gifts for the conuersion and edification of others but now depart yee and be yee separated for euer from all fruition of my Kingdome of glorie Take your parts among Hypocrites your associates according to your demerits in the Lake that burneth with fire and brimstone For howsouer you made a profession of godlinesse and imployed my gifts and graces to serue your owne ends that you might seeme some-bodie in my Church yet in your hearts and practice also open or secret you were workers of iniquitie turning your selues into the courses of this sinfull World balking and beating downe the streight wayes of the Lord and causing all others to do the like so much as in you was But letting them alone and leauing them to their Lord and Iudge bee it spoken to all that are indeed Religious and with full purpose of heart cleaue vnto the Lord how streight and narrow soeuer the gate and way be as the Apostle spake to his Scholer Timothy r 1. Tim. 6. 11 12. Thou O man of GOD flee these things meaning the inordinate loue and pursuite of worldly wealth and follow after righteousnes godlines faith loue patience meeknesse fight the good fight of faith lay hold on eternall life And as in the same Epistle Å¿ Ibid. 4. 8. he opposeth godlinesse to all bodily exercises auouching that it is profitable for all things which nothing in the World is besides so may and ought it to bee opposed to all excellencie of gifts ministrations and operations knowing that without godlinesse which comprehendeth the awfull feare and loue of God proceeding from faith and causing a dutifull obseruation of all his Commandements without this godlinesse I say all common graces of the Spirit as Prophesie casting out Deuils miraculous operations strange languages deepnesse of learning and knowledge eloquence to bee able t 1. Cor. 13. 1. to speake with the tongues of men and Angels the greatest largenesse of Almes also or any other thing of the like nature are of none esteeme with God yea tend rather to the heauier condemnation of all them in whom they are found But godlinesse either without or with these hath the vndeceiueable promises of this life and that which is to come One dramme of it is of more worth and will stand vs in more steed at the last day then many talents of knowledge that puffeth vp and of other endowments of the Holy Ghost so highly prized and not vnworthily among men Wherefore to conclude this passage as all the rest I humbly intreate all good people to take Christs yoke vpon them and to hold on constantly in the narrow way what sloughes and rubs soeuer they meete withall Heauen will pay for all and in the meane season God that cannot lie hath promised not to leaue nor forsake them Giue no way either to the inchantments of false Prophets or to any vaine opinion or shew of zeale without the substance and truth of it beware of ouer-weaning or to any conceit of your owne or other mens worth by reason of ordinary or extraordinary great gifts Whatsoeuer is not godlinesse as Faith Hope Charitie Zeale Humilitie Meeknesse Temperance Patience Watchfulnesse Heauenly mindednesse vse it so far forth as God appointeth it for vse and labour euer to make the best vse of the best graces and Ordinances of God but rest not therein Rest only in those gifts and workes make them the sole matter of your reioycing which make an assured way for you into your heauenly countrie and will shine as Pearles in your heauenly Crowne I say againe forget not to follow euer and earnestly such u Reuel 14. 13. workes as will follow you at the houre of death and grace you at the Day of Iudgement besides that will comfort you also in the euill day euen while you are in your iourney The God of peace and Father of all consolation guide and vphold vs in the wayes of peace euermore with all that call vpon his Name in truth Amen Amen FINIS
testified elsewhere to the woman of Samaria b Iohn 4. 23. The houre commeth and now is when the true worshippers shall worship the Father in spirit and truth So in like manner to the Pharisees c Luke 17. 21. Behold the Kingdome of God is in or among you already meaning that the Messiah whom they so much enquired after was alreadie come euen then present before them But it is said to draw neere in respect of the fuller accomplishment of all things that were written of him and further manifestation of his Glory by his meritorious Passion victorious Resurrection triumphant Ascension royall installment or sitting at the right hand of the Maiestie in the highest Heanens magnificent gifts which he d Acts 2. 33. hauing receiued of his Father the promise of the Holy Ghost shed forth abundantly vpon his Church and finally his most illustrious conquest when to the amazement of all both men and Angels by the simple preaching of the Gospell as the World accounteth it he fetcht in both Iewes and Gentiles farre and neere in great abundance to the obedience of Faith The heauenly Kingdome thus approching required a heauenly preparation for it by that repentance before called for without the which they were vtterly vncapable of it and so as chaffe to bee winnowed or fanned out of God's floore or visible Church and to be burned with fire vnquenchable as his fore-runner Iohn e Matth. 3. 12. the Baptist threatned his vnfruitfull hearers This also is further to be considered that if the approach of this heauenly Kingdome required of euery one such carefull preparation by turning instantly to God with all their hearts and with all their soules what doth the presence of it require of vs who now liue in the time of reformation and see or may see cleerely the accomplishment of all those high mysteries before mentioned concerning Christ's Death Resurrection Ascension into Heauen sitting at the right hand of his Father the powring forth of the Holy Ghost and calling of the Gentiles To vs especially is that notable exhortation directed f Psal 24. 7 9. Lift vp your heads O yee gates and be yee lifted vp yee euerlasting doores and the King of glory shall come in for we especially are by calling and profession a spirituall House or Temple and our hearts gates or doores for IESVS CHRIST the King of glory to enter in by wherefore we aboue all others are to lift vp our heads on high by raysing vp our mindes aboue the leuell of this World and aboue all the things of this World though neuer so pleasurable and glorious in appearance That so beeing g Col. 3. 1 2. risen againe with CHRIST wee may seeke those things which are aboue where Christ sitteth at the right hand of God we may set our affections on things aboue and not on things on the earth And this also iustly calleth for another deepe consideration That if the neere approach of the Kingdome of Heauen by his appearing in grace to his people lay such a necessitie vpon them to turne euery mothers childe from their euill wayes no beleeue in him and as becommeth his Disciples and followers to bring forth fruit worthy of so high and honourable a calling what doth then the neerer approach of his appearance in glory and maiestie at the last day which now cannot be farre off when the Lord IESVS shall be reuealed from Heauen with his mightie Angels in h 2. Thess 1. 8. flaming fire to take vengeance on them that know not GOD and that obey not the Gospell of our Lord IESVS CHRIST A man liuing in the bosome of the Church and being put in minde hereof from time to time as occasion is offered had need to haue his conscience seared with a hot Iron and his heart as the i Zech. 7. 12. Prophet complayneth made hard as an Adamant-stone if this most weightie consideration doe not awaken him to liue k 1. Cor. 15. 34. righteously and not to sinne as the Apostle speaketh But if neither the presence of the Kingdome of grace nor the expectation of the Kingdome of glorie will doe it what remayneth but that terrible sentence which the Sonne of God the Lord and Iudge of all hath denounced long agoe and will pronounce on his tribunall seate in due time l Luke 19. 27. Those mine enemies which would not that I should reigne ouer them bring hither and slay them before me Let this suffice for Christ's foregoing doctrine That which remayneth now is to take a view of his whole m Mat. 5. 1 2. Sermon the occasion whereof was offered by the maruellous concourse of people assembling vnto him from all parts as is shewed Chap 4. 25. as also by the forwardnesse of his owne Disciples flocking about him to heare his doctrine and gaping as it were for his instructions none otherwise then the dry and thirstie ground doth for raine This made our Lord and blessed Sauiour who alwayes lay in wait to catch men and was in this kind a mightier hunter without comparison then euer n Gen. 10. 9. Nimrod was in his to spread the Net of his Euangelicall and most powerfull doctrine vpon the Mountaine whither hee had ascended both to auoide the throng and to be the better heard Neither is it to be neglected that hee is said to haue sit downe as the manner of Teachers then was and to open his mouth or addresse himselfe to vtter his heauenly message not lightly or slightly as too-many doe but most grauely and graciously as beseemed his person and the maiestie of the diuine Oracles which were to come from him For this Teacher-like sitting downe and opening of his mouth may serue to admonish euery one of vs that wee are altogether forgetfull of our dutie and extremely vnthankfull if with o Luke 10. 39. Mary in the Gospell wee sit not assiduously and vnmoueably at the feete of this great Prophet and open not our cares with due reuerence and deuotion to heare his Word The rather because such vnmatchable treasures of spirituall wisdome and vnderstanding are heerein contayned that this Sermon may truly be said to bee the Master-piece of all his workes which are extant of this nature It may be reduced to these three heads first he instructeth vs more fully who are capable of that Kingdome either of grace or glory and so to be accounted truly blessed secondly by what meanes this great dignitie is to bee attayned vnto thirdly what their conuersation is and ought to bee who are of that ranke Concerning the subiect of blessednes it hath beene much canuassed by the great Philosophers and wisemen of the world placing it some in one thing some in another but in fine after all disputes leauing the matter as vncertaine as they found it But this our heauenly teacher without any going about the bush or intricate discourse in very few words setteth downe most plainely and pithily who are
which serueth to commend the calling of the ministery aboue all other for the excellencie and necessitie of it By the third similitude drawne from a Citie on an hill he admonisheth his Apostles and all teachers that being as they are in the view of all good and bad they should in all their wayes walke so circumspectly and trylie as might be to the admiration instruction edification or conuiction at the least of the lookers on Their care should be to teach by worke as well as by word acting before the eyes of their hearers what they sprake the rather because men for the most part are affected and receiue a deeper impression from what they see with their eyes then from what they heare onely The contrarie also bringeth a very euill imputation vpon the Gospel it selfe which people ordinarily are giuen to iudge speake of according to the practise and conuersation of the Preachers and professors of it Wherefore they also I meane the hearers and professers of true religion had neede to looke well about them Hereunto tendeth his fourth and last comparison from a candle lighted in a house and set vpon a candlestick to giue light to all therin To put all teachers especially in mind that being not onely inwardly enlightned themselues but raised vp of God appointed to be enlightners of others they should endeuor with all their might to be indeed such not onely by teaching what to practice but by practising what they teach that the word of life and the life of the word may alwayes goe together That as a candle filleth that part of the house where it is placed with the shining brightnesse so should they fill that part of the house or Church of God ouer which the holy Ghost hath set them with the shining brightnesse both of their doctrine and life also And therein like the lampes in the sanctuaric to bee content euen to spend themselues while they serue others To which effect serueth that right notable exhortation following f Verse 16. Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen that is haue your conuersation so honest so amiable so without all exception so rich and plentifull in all good words and works in the midst of a crooked and naughty generation that whereas for the most part they speake against you as euill-doers they may by your good workes which they shall see glorifie God in the day of their visitation that is when by his gracious blessing vpon your fruitfull teaching and liuing he shall as Saint g Act. 15. 14. Iames speaketh visit any of them to take them out of this sinfull world for a people to his name Yee ought the rather to bee stirred vp hereunto because the maine end of our being and of all Gods benefits spirituall and corporall in hand or in hope especially of ministeriall gifts and callings is the glorie of God which ought to be much more deare to vs then our liues yea then the saluation of our soules as it was to h Exod. 32. 32. Moses and i Rom. 9. 3. the Apostle Paul Now as our Lord and Master Iesus teacheth k Ioh. 15. 8. Herein is our heauenly father glorified if wee beare much fruit So that we see heere how the truth in all things must answer to the ancient type the Leuiticall Priests ministring in the holy place before the Lord are commanded to haue their l Exod 28. 33 34 golden bels and silken pomegranates vpon the skirts of their garments so the golden bels of pure and vncorrupt doctrine must euer bee heard from them that are the salt of the earth and light of the world and the pomegranates of a sauourie fruitfull and wholesome conuersation must euer be seene in them who are set as a Citie vpon an hill and as candles on the candlesticke to giue light to the house of God which is his Church The second meanes of ataining to this blessednesse is the law and the Prophets whereof he giueth a touch Verse 17. Thinke not saith he as the Scribes and Pharises erroneously thinke and slanderously giue out that I am come to destroy repeale or disanull the law that is the doctrine of Moses contayned in his fiue Bookes which are to be holden as the fundamentall Scriptures giuen by inspiration of God or the Prophets the expositors of that law and applyers of it euery one to their seuerall times and occasions all written by inspiration of God I came not to destroy them but leaue them as I finde them to bee the onely cannon or rule of sauing faith and of a life pleasing to God So many as desire to recouer their lost happinesse let them m Ioh. 5. 39. search these Scriptures with no lesse diligence and sedulitie then men search the bowels of the earth for precious mettals for in them is eternall life to bee found and they are they that testifie of me saith our Lord Christ elsewhere Not without cause therefore doth the blessed Apostle Peter as hee had learned of his master commend this diligence and in commending exhort all to continue and increase in it wee haue saith n 2. Pet. 1. 19. he a more sure word of prophesie to which yee doe well that yee take heed as vnto a light that shineth in a dark place vntill the day dawne and the day-starre arise in your hearts meaning thereby a perfâ—â—â—â—r knowledge then was vnder the law by the cleare◠〈…〉 festâ—tion of Christ Iesus And wee cannot bee ignora 〈…〉 the Prophet long before describeth a blessed man such a one as Christ speaketh of in this Sermon hereby and distinguisheth him from all other that o Psal 1. 2. his delight is in the law of the Lord and in that law doth he meditate or exercise himselfe day and night How much more doth this hold in vs Christians who besides the Law and the Prophets remaining still in full force for who shall repeale or disanull them if Christ doe not haue the more cleare writings of the Apostles and Euangelists as authenticall expositors of them shewing also plainely the fulfilling of all those things which were obscurely foretold and prefigured therein and expected of the people of God in all ages with so great longing Oh that it were wel weighed how vngratefull and miserable thing it is that such an vnualuable and most necessarie treasure should bee left to the Church of God and be so little regarded at most hands That the complaint of the Lord by the Prophet may too iustly bee taken vp p Hos 8. 12. I haue written vnto them the great things of my law and they were counted a strange thing or that of Salomon q Prou. 17. 16. Why is there a price in the hand of a foole to get wisdome and he hath no heart The third meanes of ataining to this blessednesse is Christs fulfilling of the Law and
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
kindly a checke is giuen to all vanitie and excesse of apparell for when nice and vaine-glorious fooles haue euen strained to goe as farre as euer they can either in strange and new fangled fashions or in ouer great costlinesse or in spoyling precious time by curious tricking and trimming of their earthly masse or lump of flesh in setting their ruffes starching tooting into the glasse laying out their haire and brests and many such like gewgawes they come farre short not onely of some of their compeeres and greaters especially but of many very base creatures which surmount them yea goe beyond Salomon himselfe who in his lawful and warrantable pompe out-stripped all others And whereas hee shaketh them by the shoulder as it were saying O yee of little faith it is indeed a sharpe reprehension iustly deserued on their and our parts when instead of depending vpon the diuine promise and prouidence wee fall to this demurre about apparell or any other thing of the like nature yet for all that it may bring sweet consolation to the humble and broken hearted trembling at the word of God in that Christ rebuketh his Disciples and followers indeed for the weakenesse of their faith so Matth. 8. 28. but reiecteth them not for it he rather animateth and strengtheneth them It is a more blessed thing to haue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or z Rom. 4. 17. 18 strong faith that was in our father Abraham notwithstanding if poore Christians be not so happie as to bee carried vnder full sailes at all times but must content themselues with a fainter gale they are not to bee discouraged because the God of truth accepteth of truth and sinceritie Neither is it the degree of faith but Christ the obiect that maketh the beleeuer acceptable Yet that no man deceiue himselfe know we that where this life of true faith is how infirme soeuer there cannot but be the breath of prayer in some degree for daily increases there must needes bee some heat of charitie and zeale some sence also of our owne vilenesse and spirituall wants as of Gods mercifulnesse except in a desertion or spirituall swoune when contrarie to sence wee are to beleeue and with Christ himselfe to crye My God my God why hast thou forsaken mee there is with all motion and a Hebr. 6. 1. striuing to goe on vnto perfection To which end there cannot but accompanie and insatiable hungring and thirsting after righteousnesse and so a continuall clinging to our Lord and Sauiour Iesus Christ in the meanes as wee see in the weake Disciples b Iohn 6. 48. Master to whom shall wee goe thou hast the words of eternall life This haue I thought good to point vnto by the way let vs now proceede To set yet a sharper edge vpon it and to stirre vp our dull and distrustfull hearts to more often and serious meditation of this weightie point he repeateth his exhortation and addeth two reasons more against distrustfull and anxious looking after foode and rayment His repetition is in another forme very significant for those carers and carkers about outward things are broght in vttering their own distrustful thoughts sauouring of some spice of Atheisme For as if they had no God to prouide for them or as if all the promises of God were moone-shine in the water they say c Verse 31. What shall we eat what shall we drinke or wherewith shall we bee cloathed as doubting how it may or can be all meanes failing either by losses deadnesse of trading increase of charge olde age sicknesse persecution and such like disasters So did the children of Israel in the wildernesse when for their probation and tryall they were somewhat hard put to the next was Where shall wee haue water to drinke who shall giue vs flesh to eate d Psal 78. 19. Can God furnish a table in the wildernesse would to God wee had dyed in Egypt c. When their armes were too short to helpe themselues poore wretches they could not see how the arme of the Lord could bee long enough to doe it which disease who is it that knowing his owne heart findeth not in corrupt nature when tentations of this nature fall out to bee heauie and frequent Wherefore as Christ rouzed vp his Disciples in another case e Mat 26. 41 Watch and pray lest yee enter into tentation the spirit is willing the flesh is weake so are wee euery one of vs to rouze vp our selues in this very case We little thinke especially while we enioy the world at will how wicked wee shall finde our rebellious and vnbeleeuing hearts in the day of tryall which few or none escape at one time or other let euery one call to minde how he hath found it at any time heretofore when it hath gone very hard with him whether he were not then at his wits end in a manner And though he brake not out into such loude and passionate speeches yet whether his heart were not full of distraction fretting and murmuring but rather as it ought to bee by resting vpon God and humbling himselfe vnder his correcting hand hee gaue glorie to God making him his onely sanctuarie and repose In summe our Sauiour Christ in these often repetitions commendeth this vnto vs as an high and necessarie point of wisdome and dutie not to suffer our mindes to bee troubled or royled as it were with the sence of present want or expectation of future euents but f Iohn 11. 9. and 9 4. walking in the day and doing the worke of euery day while it is day to waite vpon God with a quiet minde g Psal 123. 2. as the seruant vpon his Master the hand-maid vpon her Mistresse The better and more able Master wee haue the more stedfastly ought wee to doe it we shall find in experience this to be the best sugar and water to cure the fret in the belly of our soules The two reasons follow whereof the first is h Verse 32. for after all these things seeke the Gentiles or rather ouer seeke them as the originall word signifieth They make this the onely or principall care what to eate drinke and put on because their happinesse is bounded within the narrow compasse of this perishing world more they know not poore soules and therefore can looke no higher As appeared in the old world and in the Sodomites who i Luke 17. 26 27 28. did eat and drinke married and gaue in marriage bought sold built and planted hauing their minds wholy taken vp and inthralled therewith Wee learne hereby that it is meerely heathenish and to bee abhorred of Christians to haue our minds turmoyled and tortured about worldly supplies which wee ought to put God in trust withall To what end haue wee learned Christ if his blessed doctrine and practice can beare no more sway with vs herein How doe wee professe the hope of an heauenly inheritance if vpon Gods promise and perpetuall experence of his
willeth vs in all our instructions admonitions and reproofes to haue an eye to our owne safetie that we bring not an old house vpon our heads when like sleeping Curres so awakened by vs they turne againe and all to rend vs by railing and reprochfull speeches and other cruell handlings which vsually commeth from such companions Of this also wee are forewarned by that wise Salomon i Prou. 9. 7. Hee that rebuketh a Scorner purchaseth to himselfe shame and hee that rebuketh the wicked getteth himselfe a blot Be yee wise as Serpents saith our Sauiour now heerein consisteth this wisdome in great part that when we speake the words or k 1. Pet. 4. 11. oracles of GOD which wee stand bound to doe euery where vpon euery iust occasion wee obserue carefully to whom we speake that they bee teachable and not doggish Carpers or swinish Despisers Againe what wee speake euen the most holy words and oracles of God the rather to stirre vp reuerence and admiration in our selues and others Lastly what issue or fruit is to bee hoped for whether it stand with our owne safetie and comfort For why should we not beware of men according to Christs caueat but expose our selues with our most holy and precious treasures to needlesse and forbidden dangers and disgrace Hauing thus forewarned and so fore-armed vs against the hinderances of Righteousnesse to wit worldlinesse rash iudgement and indiscretion he commeth now at the length to the l Handled from Verse 6. to 15. parts of it which are Pietie towardâ— God Charitie towards our Neâ—ghbour and Mortification of our owne corrupt nâ—tuâ—e Pietie towards God according to the vsuall manner in the holy Scriptures is expressed m Vers 7. to 12 by the principall part of it which is inuocation of the Name of God or Prayer to the true and due performance whereof all other parts of Pietie must needes concurre as the knowledge of God Faith vnfained the feare and loue of God with obedience to all his Commandements Thansgiuing for his manifold benefits and what not without which there can be none acceptable Prayer offered vp vnto God This aboue others is enioyned and vrged as the onely meanes to fetch in grace and ablenesle for the performance of all those great duties before required as also of those which shall yet further bee commended and commanded vnto vs. Withour helpe from Heauen wee can doe nothing and Prayer assidâ—ous and feruent by diuine ordination is the hand to reach to vs that helpe In all this passage it is to be obserued that he doth not so much call for the thing to be done as for the due manner of performance that Prayer bee made in sence and feeling of our owne wants in assurance of Faith with seruencie also and perseâ—erance and finally in holy reuerence and sobrietie not presuming to open our mouthes about that which we haue no warrant to aske and is not fitting for vs to receiue For all these and such like matters are implyed in the vehemencie of his exhortation and his most patheticall Reason adioyned drawne from vs earthly Parents by a comparison of the lesse For a man had need to bee deeply touched with the sence of his owne wants haue much assurance of Faith be very feruent in Prayer very submisse also and sober-minded that rightly turneth himselfe into the practice of this most worthy and comfortable exhortation and Reason For obserue heere with me how he is not content to bid vs aske but withall assureth vs that it shall bee giuen vs and what maketh more for the assurance of Faith yet not resting there he biddeth vs seeke those things which we haue not at the hands of God whereof wee feele our extreame want and see no meanes in the World how to come by them he warranteth vs that wee shall find them And as if that were not enough hee vrgeth vs to knocke to vse all earnestnesse and violence as it were rapping and pealing at Heauen-gates without intermission when the doore of Gods bountie seemeth to be shut against vs euen in this case he layeth the weight of his Word and Promise vpon it which neuer failed nor euer shall that it shall bee opened vnto vs. Our Prayers made in such feeling assurance feruencie and reuerence will breake open all locks and barres Iacob wrestled with God and was too hard for him because his good pleasure was to be ouercome by the importunitie of his poore afflicted and infirme Seruant Neither hath he any more power to resist vs setting vpon him with that humble resolution and courage which was in Iaakob and the Cananitish woman who extorted this from our Sauiour n Mat. 15. 28. O woman great is thy faith bee it as thou desirest And this is yet further made good in the next Verse where it is admirable to consider that not contenting with what he had said hauing spoken so comfortably and fully knowing the certaintie and infallibilitie of this great truth and our extreame propensitie to distrust and so to waxe faint in Prayer he yet fetcheth it about againe and auoucheth it as confidently as before that not onely his Disciples or neere and deere Fauourites but generally whosoeuer man or woman learned or vnlearned strong or weake Christian asked receiued sought found knocked had the doore opened As the Sunne shineth indifferently vpon all who could open the eye of Faith to behold it As none at Gods bidding did looke vpon the Brazen Serpent which by vertue of the promise were not cured so assuredly none at Christs bidding doe thus flie vnto the Throne of Grace by Prayer casting the eyes of their Faith vpon him lifted vp vpon the Crosse now ascended into Heauen and sitting at the right hand of his Father to make request for them which by vertue of this and many such like promises receiue not that they pray for so farre forth as is any way expedient for them Heereunto serueth the comparison before mentioned o Vers 9 10 11 What man is there of you which if his Sonne aske him bread c. The summe is You Parents that are naturally euill yet when your children aske good things at your hands cannot find in your hearts to giue them any thing which you know to be naught or noysome nay you would withhold it from them and looke out such things as you thought best and wholsomest for them shall not then your heauenly Father who is good and gracious abundant in kindnesse and truth that setteth you on worke to aske and hath so often and earnestly promised to grant your requests much more in due time giue you good things indeed and withold the contrarie though hee exercise your Faith and Patience with neuer so long delayes And our Lord Iesus by this notable comparison further teacheth vs to descend into our selues and seriously to consider of those few drops of Fatherly kindnesse which hee hath instilled into vs that when our Faith in Prayer fainteth
Disciple indeed and he shall tell mee tidings that these words Strait is the gate and narrow is the way were not spoken for nothing when he shall find the Flesh World and Deuill meet in a conspiracie and practice inuisibly against him y Ephes 6. 12. Wee wrestle not saith the Apostle against flesh and bloud onely or chiefly but against Principalities Powers rulers of the darknesse of this world against spirituall wickednesse in high places Where he resembleth the life of a Christian to a continuall wrestling not onely with our selues and men the flesh alwayes lusting against the spirit and men hating vs to the death for cleauing to God and his truth but with the deuils of hell by nature spirits by situation in high places ouer our heads by condition principalities powers and rulers of this darke and blind world z 1. Pet. 5. 8. ranging abroad as Lyons that seeke their prey In regard of all which dangers the putting on of the whole armour of God is enioyned that wee should not sometime onely when need requireth as in other warres but alwayes haue it about vs march and lye in it As the warre admitteth no truce with the enemie extreamely malicious and restlesse so no vacation or freedome from armes which how vncouth it is to flesh and bloud who knoweth not But to make this point concerning the strait gate and narrow way more cleare wee may remember that there are two things whereunto the state of Christians is most vsually and aptly resembled whose passages of all other are most strait and narrow that is to say of the birth and death of a man For with what paine and difficultie wee come into the world and goe on t of the world who is ignorant Now a Iohn 3. 3 5. except a man bee borne againe or from aboue hee cannot enter into the Kingdome of GOD. A new birth and b 2 Cor. 5. 17. creature is absolutely necessarie againe without dying to sinne and to the world being c Gal. 5. 24. crucified thereto by partaking with Christ Iesus in his crosse and d Col. 3. 3. 4. death there can be no such new birth This mortification or dying to sinne and regeneration or liuing to God is to the quicke expressed in our baptisme wherein wee are ingraffed into the death buriall and resurrection of Christ as e Rom. 6. 3 4 the Apostle teacheth which cannot be without repentance from dead workes faith in Christ Iesus and a sacrificing of our selues to God in new obedience All which necessarily require supernaturall striuing and streining on our part and trauelling as it were in birth or vnder the pangs of death For to beginne with repentance how can that be without an vtter renouncing of all our sinnes naturally most sweet and deare to vs without bewailing and confessing of them out of a broken and contrite spirit without crucifying the most grieuous manner of killing f Gal. 5. 24. the flesh with the affections and lusts of it Againe what faith in Christ can there bee without disclaiming of our owne righteousnesse ciuill hypocriticall legall that comming naked to him we may bee cloathed with his to rest and reioyce therein meerly to which how hardly the naturall man who would faine be some body is drawne all experience teacheth This is a very hard nut to cracke yet is there a farre harder For when the performance of Gods promise is long delayed and nothing almost appeareth in the meane season which seemeth not contrarie to it then with faithfull Abraham g Rom. 4. 18. against hope to beleeue in hope and to h Psal 109. 13. wait for his counsell and not rather with the vnbeleeuing Israelites in the wildernesse to flinch murmure and limit the holy one of Israel hoc opus hic labor this indeed is to croud in at the strait gate and to walke in the narrow way Summa ars piorum as it was notably spoken by an ancient Diuine credere inuisibiliâ— sperare dilata diligere Deum ostendentemse tanquam hostem inimicum sic in finem vsque perseuerare that is The art or mysterie of the godly is the highest of all other to beleeue things inuisible to hope for things delayed to loue God shewing himselfe not as a father or friend but as an enemie and so to perseuere euen vnto the end Lastly what sacrificing of our selues in new obedience can there be without an vtter deniall of our sweet selues of our wit will affections appetites with whatsoeuer seemeth excellent in our owne eyes that wee may submit our selues intirely to the most sacred will of Almightie God our heauenly Father as it is teuealed in his world to make that alone the man of our counsell a lanthorne to our feet and a light vnto our path not turning to the right hand or to the left A mans heart would farre more easily bee drawne to cloy God with i Mic. 6. 6. 7. burnt offerings and calues of a yeare olde to please God if that would doe with thousands of rammes and with ten thousand riuers of oyle to giue his first borne for his transgression and the fruit of his bodie for the sinne of his sonle He would build Almes-houses Churches Colledges good workes indeed Abbeâ—es and what not rather then to humble himselfe to walke with his God in this new obedience This is to him too strait a gate and narrow a way the more are wee to striue to it giuing God most high thankes who of his rich grace hath giuen vs both a calling and minds also to stoope to it To this point of new obedience belongeth that which is terrible of all terribles to flesh and bloud to wit our passiue obedience which euer must goe with the actiue in some degree or other k Luke 9. 23. Whosoeuer will be my Disciple saith our Lord and Master Christ Iesus let him deny himselfe and take vp his crosse either of passion or compassion daily and follow me And whosoeuer ouercome woe be vnto vs if we ouercome not must ouercome l Reu. 12. 11. by the bloud of the Lambe by the word of their testimonie and not louing their liues vnto death that is by faith in Christs bloud by free and faithfull confession of the truth and by martyrdome if God so appoint Thus wee see how the gate is strait and the way narrow and by reason thereof much vnknowne and vnfrequented but this ought not to discourage the poore Saints for he that calleth them hereunto and hath promised not to leaue nor forsake them will so vphold them by his grace cheere and strengthen them by his holy spirit from time to time according to their needs that they shall finde it no vaine word m Mat. 11. 30. My yoke is easie and my burthen light and n 1. Ioh. 5. 3. his commandements ate not grieuous In comfort and confidence whereof as also in the vndeceiueable hope of the life
and glorie which is to be reuealed let vs rest and so proceede Our Lord Christ hauing thus instructed vs concerning the parts of righteousnesse pietie charitie and mortification before he commeth to the conclusion of this notable sermon giueth vs warning of three extreame dangers to be put out of the strait gate and narrow way before commended to vs the first is from o From Ver. 15 to 21. false Prophets the second is from p Wherof v. 21 a glorious profession and seeming zeale the third is q Whereof v. 22 23. from eminencie of gifts and prerogatiues Concerning false Prophets first he giueth vs an earnest caueat against them Beware of false Prophets secondly he sheweth the dangerousnesse of them they come in sheepes cloathing but inwardly they are rauening wolues thirdly he directeth to their fruits to know them by r Verse 16. yee shall know them by their fruits c. By false Prophets he vnderstandeth not onely such as pretended to foretell things to come and by lying fignes and wonders would seeme to countenance such predictions prophecies or any false doctrine whatsoeuer wherewith the people of God were tryed before Christs comming in the flesh as Å¿ Deut. 13. 2 18 22. Moses gaue warning and should also be tryed after his aâ—cension into heauen Mat. 24. 24. but hee vnderstandeth generally all false and corrupt teachers that should rise vp from time to time who vnder pretence of reducing should seduce the people for conuerting should subuert both them and the strait wayes of God insteed of building vp should destroy many by their pestiferous doctrine application examples tending either to heresie or carnall libertie and so carrying amaine from the strait gate and narrow way whereunto hee calleth Such as not long after were the Nicolaitans who for their filthy lusts and lucres sake Balaam-like taught things that they ought not as to eat meat sacrificed to Idols and to commit fornication against whom as also against their fauourers Christ threatneth t Reue. 2. 16. to fight with the sword of his mouth euen his most holy and sacred word In which hee is a president to vs to beware of false Prophets and to withstand them in like manner and fight against them with the same sword which yet is to bee done with some distinction As for the leauen of the Pharisies and Sadduces which is false doctrine wee m 〈…〉 haue nothing at all to doe with it but with the sword of Christs mouth beat backe both their erroneous expositions of the holy Sctiptures and impious traditions set vp by them aboue the word of God But especially and with the vttermost detestation that Sword is to be vnsheathed against their damnable Heresies as that of the Sadduces denying the Resurrection of the Papists vrging Iustification by Workes Image and Breadworshinpping setting the authoritie of the Church aboue the holy Scriptures mayntayning that a man is able to keepe the whole Law of God in regard of any mortall sinne and such like abominations Heere if any where that caution of the Apostle taketh place u 2. Joh. v. 10. If any bee hee Sadduce Iesuite Seminary Priest or whatsoeuer come and bring such Doctrine receiue him not into your house neither bid him God-speed Deale in this case as Eue should haue dealt with the Serpent breake away from them haue nothing at all to do with them except you haue a speciall calling thereto But for the x Luke 12. 1. leauen of the Scribes and Pharisies which is hypocrisie when y Mat. 23. 3. they say and doe not or apply the generall truths which they teach to their owne ends which tend to carnall libertie any way making the wicked glad and the godly sad in this case of Hypocrisie while they preach the Truth and hold them thereto in all the fundamentall points of Religion at the least that Golden Rule is to bee followed z Mat. 23. 2 3 5 The Scribes and Pharisies sit in Moses seate all therefore whatsoeuer they bid you obserue that obserue and doe but after their workes doe yee not for they say and doe not all their workes they doe to be seene of men when we meete with such Teachers we stand bound to follow their Doctrine and let their hypocrisie goe And remember that heere aboue all is need of much watchfulnes and Prayer for as the Deuill is euer to bee taken heed off but then especially a Mar. 1. 24 Act. 16. 17. when he speaketh some truth so his Ministers and Agents are euer to be taken heed of but then especially when they come with the truth in their mouthes It requirâ—â— a great deale of grace hearing them ordinarily to be able to looke or goe neither to the right hand nor to the left but to cleaue at all times to the truth which they bring The dangerousnesse of them which is the second point is greater then can be imagined because they come in sheepes cloathing they b Luk. 16. 15 iustifie themselues before men by setting a faire out-side not onely of profound knowledge and most glorious titles c 2. Cor. 11. 13 14 15. transforming themselues through Satans art into the Apostles of CHRIST and Ministers of righteousnesse but of sanctimony also through much exercise of the holy Scriptures long Prayers and very deuout in appearance Adde hereunto frequent fasting plentie of Almes feruencie of zeale in that they like the ancient Pharisies sticke not to compasse Land and Sea to make one of their profession pretended Charitie towards their hearers for whose sake their bloud should not be deare vnto them as they beare them in hand vndaunted courage and resolution as we see in the Seminary Priests Iesuits and other Heretickes to lay downe their liues for their hereticall Assertions strange Simplicitie Humilitie and Mortification in shew according to that of the Apostle d Col. 2. 23. Who make indeed a shew of wisdome in voluntary Religion and humblenesse of minde and in not sparing the bodie neither haue they it in any estimation to satisfie the flesh Besides the Lure or Charme rather e Rom. 16. 17 18. of good words and faire speeches whereby the causers of diuision and offences contrarie to sound Doctrine seruing not the Lord Christ but their owne bellies deceiue the hearts of the simple To bee short there is no vertue to bee found among the Saints of God in truth which they will not expresse to the very life of it in hypocrifie So that a man had need to haue his wits about him not naturall which affordeth no helpe but hinderance rather in this case but spirituall whereby wee may be able f Ioh. 4. 1 2. not to beleeue euery spirit but try the spirits whether they be of GOD for many false Prophets are gone out into the World This of necessitie requireth much watchfulnesse at all times much Prayer to God not onely for wise and faithfull and against corrupt