God why hast thou forsaken me The second branch of circumspection in Almes giuing here commanded respects the ende thereof We must not giue Almes to be seene of men that is to get praise and fame among men This caueat Christ giues for waightie cause for the corruption of mans nature through the instigation of the deuill causeth euery one almost to doe all good works for wrong endes why doe many men toyle themselues so much in their ordinarie callings is it not partly for honour partly for pleasure partly for profit and doe not the most men propound this ende to themselues herein to maintaine their families But though this be a good and commendable thing yet neither that nor the rest are the right ends for which man should labour and trauell the right ende of all is the glorie of God in mans good or the good of man in Gods glorie now when our good workes proceede from an humble heart which syncerely intends the glorie of God in mans good then is the worke pleasing vnto God Other endes or beginnings doe prophane mens labours and therefore Christ giueth this caueat to looke both to the beginning and the ende of our Almes deedes Thus much of the commandement the reason of it is this Or els ye haue no reward of your father which is in heauen so the words are ye haue no reward and they are very significant importing thus much If you doe your good workes from an humble heart for Gods glorie in mans good then you haue a reward laide vp for you in heauen which though it appeares not presently yet it is as sure as if you had it alreadie in possession but if you doe not so you haue no reward laide vp for you by your heauenly father From this reason in general we may gather that he which hath grace to doe if it be but one good worke as to giue Almes vpon a good ground and for a good ende shall neuer perish but shall receiue eternall life which may be a notable motiue to prouoke euery man to doe good works as also it prooues that the child of God can neuer perish or finally fall away for nothing is lost that is laide vp with God More particularly first obserue that the word reward is not takeÌ properly but by resemblance thus like as a labourer after he hath done his worke receiueth his wages so the child of God hauing don that which God commandeth him receiueth a reward Secondly it it is said of your father to signifie that this reward is not merited but is the free gift of a father vnto his children Lastly Christ saith your Father speaking to all his hearers among whom was Iudas whom els-where he calls a deuill and others whom he knew to be none of Gods children yet beeing here a preacher and Minister of Circumcision as the Apostle speaketh âe leaueth the secret iudgement vnto God following the iudgement of hope and charitie taketh all his hearers to be the children of God which is a notable president to all Gods Ministers for Christ here preaching of loue practiseth it and so ought his seruants doe This also condemneth the practise of those that vpon a litle falling out will not stick to call others damned wretches or reprobates there is no charitie in such censures for loue alwaies hopeth the best 1. Cor. 13. v. 2. Therfore when thou giuest thine almes thou shalt not make a truÌpet to be blowen before thee as the hypocrites doe in the Synagogues in the streets to be praised of men Verely I say vnto you they haue their reward Here Christ propoundeth by way of prohibition a particular exaÌple of the corrupt maner of Almes-giuing proceeding froÌ pride of heart ambition borowed froÌ the practise of the Scribes Pharisies withal he annexeth in the ende of the verse an effectuall reason to mooue men to circumspection about the ground and ende of their Almes deedes The Expos. The original is this Thou shalt not blow a trumpet before thee so that our traÌslation doth also expouÌd the words of Christ according to the coÌmon rule of Diuines that words of fact are oftentimes put for words of speech which being well obserued will cleare many places froÌ false interpretation Exo. 13. 2. God saith to Moses sanctifie vnto me all the first borne to Iosua Make thee sharp kniues and circumcise the sonnes of Israel that is command them to be sanctified and circumcised Ier. 1. 10. I haue set thee ouer nations and kingdomes saith God to Ieremie to plucke vp to roote out to destroy and throw downe to build and to plant that is to preach and by preaching to pronounce that I the Lord will doe these things Ioh. 4. 1. Christ is saide to baptise that is as the next verse imports he commanded his Disciples to baptise and Act. 10. 15. God is said to purifie things that is he pronounceth things to be pure As hypocrites doe in the Synagogue The word hypocrite betokeneth one that takes vpon him to represent the person of an other as players doe who sometime represent mightie Kings otherwhiles poore beggers and to them it properly belongeth Now by resemblance it is applied to any that outwardly faigne themselues to haue that goodnes and holines which they haue not for hypocrisie is nothing elâ but a shew of that goodnes outwardly which indeede is not in the heart Now in this instance is included a second reason of the former commaundement touching the manner of Almes-giuing seruing to make all Christs hearers circumspect both for the ground and ende of their good workes and the reason stands thus That which hypocrites doe you must not doe but they doe their Almes to be praised of men as is plaine in this example and therefore you are not to giue almes to be seene and praised of men Out of this example we may learne these Instructions First that it is the propertie of an hypocrite to doe good workes for false endes as to be seene of men and to be praised of men for indeed an hypocrite in his heart makes choise not of God but of men to be the Iudges and approouers of his good workes And this is grosse hypocrisie because hereby the honour due to God is taken from him and giuen to men for God ought to be the Iudge and approouer of all our actions Now as Christ laies this sinne vpon the Scribes and Pharises so ought euery one of vs to lay it on ourselues considering our selues as we are by nature out of Christ for so we make not God but men the Iudges and approouers of our actions this will hereby appeare euidently for when we doe a good thing and yet thereby incurre the dispraise of men are we not more grieued thereat then when by sinne we offend God himselfe which could not be but that our hearts doe more respect the censure of men then of the
thus to approoue our hearts vnto God Thus much of the coÌmandement now followeth the reason therof drawne from the promise of Gods reward to them that fast in an holy manner And thy father which seeth in secret will reward thee openly that is seeing thee intend onely to approoue thine heart and action vnto God in fasting will giue thee an open reward at the last day This text the Papists doe notably abuse to prooue 2. heretical conclusions touching fasting First that fasting in it selfe for any good ende is a part of Gods worship because it hath a promise of open reward euen life euerlasting made vnto it as before was made to praier almes-deeds and therefore must needes be of the same nature with them for things indifferent bodily exercises profit little that which hath the promise is a part of godlinesse 1. Tim. 4. 8. Answ. This promise is made to him that fasteth not to the worke and that not simply for his exercise of fasting but for his repentance conuersion and inuocation which goe with fasting and are furthered thereby But they alleadge that Annath serued God with fastings and with praier Answ. In the old testament fasting was a part of Gods worship for it was commanded to be performed the tenth day of the seauenth moneth and then also was the making and performing of vowes a part of religious worship commanded of God Now in all likelihood Annah had bound her selfe by vowe to God to that course of praier and fasting and therfore was approoued of God therein But now in the newe testament wee haue no coÌmandemeÌt for set fasts or vowes therfore the case is not the same and so her example cannot prooue the thing for which they alleadge it indeed we haue the vow of moral obedience made in baptisme but that euery one is bound to performe that takes God for his God though he should not vow it Again a man may be said to serue God in praier and fasting as Annah did because praier is a true part of Gods worship and though fasting in it selfe be not the worship of God yet beeing ioyned with praier it is a notable furtherance thereunto and beeing so performed vpoÌ iust occasion it is a part of his worship because he requires it The second conclusion which the Papists would gather hence is that Fasting satisfieth Gods iustice and merits remission of sinnes and life euerlasting because this promise of open reward is here made vnto it Ans. We must know that the promises of God for remission of sinnes and life euerlasting beeing grounded vpon Christ are onely made to them that be regenerate and beleeue in Christ and so they are not made to him for his works sake but for his faith whereby he is in Christ and so indeede are made vnto him for Christs sake onely in whome we grant that God of his free grace makes himselfe a debter by his promise to euery beleeuer that doth any good worke yet the debt is not due to vs for any thing we doe but due to Christ who hath merited it and in Christ due to vs. But it will be said that works are oft mentioned with Gods promises and especially faith which is a worke Ans. True but yet the reward promised is not giuen for works sake nor yet for faith but for Christs sake whose merit imputed to vs is receiued by faith which faith we testifie by workes and so according to our faith and works we receiue a reward of God but not for them as Christ said to the Centurion As thou hast beleeued so be it vnto thee Thus then must we conceiue of this promise made to fasting though in it self it be a bodily exercise yet being done in obedience to God vpon iust occasion by him that beleeueth in Christ beeing ioyned with praier and conuersion to God it is a worke of faith and shall haue a reward Now this gracious promise made to fasting in this holy maner must stirre vs vp to a loue of this exercise and to the practise of it so oft as iust occasion is giuen And vndoubtedly one speciall cause of the continuall renuing of Gods iudgements among vs is because we humble not our selues by praier and fasting vnder Gods mightie hand It were therefore to be wished in regard of the manifold iust occasions that publike fasts were more often commanded by publike authoritie and priuate fasts more conscionably vsed in euery family And thus much of the fourth part of Christs Sermon containing a reformation of abuses in Almes Praier and Fasting out of all which we must learne this one thing which Christ principally intends to wit in all holy duties to auoid hypocrisie endeauouring to doe them with that simplicitie and sinceritie of heart whereby we truely desire to haue God and not man the seer and approouer of them And so shall our workes be not only good in themselues but in vs and acceptable vnto God otherwise if we doe them in ostentation or for other sinister respects the hypocrisie of our hearts defiles our good workes and so makes them vnacceptable vnto God and vnprofitable to our selues Verse 19. Laâ not vp treasures for your selues vpon the earth where the moth and canker corrupt and where theeues digge through and steale 20. But lay vp treasures for your selues in heauen where neither the moth nor canker corrupteth and where theeues neither dig through nor steale Here beginneth the fift part of this excellent sermon and it continueth to the ende of this chapter wherein our Sauiour Christ intendeth to reforme his hearers of couetousnes and to worke in their hearts a moderate care desire of worldly things Now the order of this discourse is this First he laies down the substance of his perswasion and then enforceth and amplifieth the same The ground and substance of Christs perswasion consists in a double commandement the first shewes what we must not doe in respect of treasures v. 19. the second what we must doe v. 20. both which he enforceth by their seuerall reasons in the same verses as also with a reason common to them both v. 21. For the first commandement Laâ not vp treasures c. The meaning The word here translated âaâe vp is more significant in the original then our english doth expresse for it imports two things First to gather together secondly to hoard or heape vp in store things gathered against the time to come so Rom. 2. 5. Thou âeapest vp vnto thy selfe c. Treasures that is worldly wealth in abundance pretious things stored vp as siluer gold pearls c. Upon earth here Christ aimes not so much at the place as at the kind of treasures for heauenly treasures may be laid vp while we are here on earth therefore he forbids hoarding of earthly treasures For themselues that is respecting your priuate gaine benefit all respect to the good of the Church common wealth laid
God doth equally rule in them both the prolonging of mans life is no lesse an action of the Creator then the augmenting of mans stature Indeede art may help to preserue life till it come to the period in nature but further to prolong it is beyond the art and power of man for man is not lord ouer the spirit to retaine the spirit Eccles. 8. 8. God hath herein appointed his bounds which he cannot passe Iob. 14. 5. Secondly the opinion of some Magicians and witches is hereby also confuted who thinke and auouch that by enchantments they can turne their bodies into the bodies of other creatures as cats hares c. and also make their bodies to passe through a key hole or such like narrow place But this were to change nature which is more then to adde to nature which yet Christ here denies to be in the power of man and therefore it is impossible these things are the illusions of Satan whereby he bleares the eyes of such as regard his lying wonders As for that which is saide of Nebuchadnezzer that he should be turned into a beast because it is said he ate grasse like an oxe this we must know and hold that the substance of his soule was not changed neither the substance of his bodie nor the shape thereof into the shape and substance of a beast but onely the hand of God was heauâe vpon his minde striking him with bruitish frensie and madnesse whereupon his behauiour became bruitish and he liued among the beasts of the field Thirdly the opinion of the Alchemists is hereby also refuted who pretend that they can turne baser mettalls into better as brasse or lead into gold but this is to change the nature of creatures which is more then to adde thereto by augmenting their quantitie which yet Christ denies and make impossible to art in the stature of man Fourthly the opinion of the Papists for their merit of works is hereby also confuted they teach that by good workes a man may merit for himselfe a greater degree of glorie in heauen but consider if a man by all that he can doe cannot augment his bodily stature nor his outward estate in this world as we haue shewed then much lesse can he adde vnto his estate of glorie if the increase of nature be the worke of God then much more is the gift of grace and the increase of glorie as therefore he determines of the âtature of the bodie so much more may we resolue that the state of the soule for glorie is decreed of God and man cannot adde thereunto Indeede the more we glorifie God by well-doing on earth the more is our assurance of greater glorie in heauen but yet the merit thereof is the worke of Christ alone and our fruition of it the gift of God according to the good pleasure of his owne will v. 28. And why care ye for raiment learne how the lilâes of the field doe grow they labour not neither spinne 29. Yet I say vnto you that euen Salomân in all his glorie was not araied like one of these 30. Wherefore if God so clothe the grasse of the field which is to day and to morrow is cast into the âven shall he not doe much more vnto yââ O ye of little faith In these three verses Christ returneth to his former commandement against distrustfull care conteyned in the 25. verse and here vrgeth one part thereof concerning care for rayment and the other for meate and drinke in the 31. verse Now what meaneth Christ by this maner of handling this heauenly doctrine not onely to propound it and to vrge it by strong and forcible reasons but againe to repeat it and vrge it by peece-meale Surely hereby he declares himself to be the true doctor of his Church for hauing a waightie point of doctrine in hand which the nature of man in vnwilling to receiue and practise he doeth beside the propounding and confirming of it thus vrge it by peece-meale that hereby it may the better take place in our heart and be the more effectuall to bâing forth obedience in our liues And this fidelity must euery one shew that is to teach the word of God to others not onely ministers though it be their dutie specially but also masters and parents as Deut. 6. 7. thou shalt whet them vpon thy children as the word signifies that so it may more deeply enter into the heart Thus much of the maner of prosecuting this argument Now wee come to the words And why care you for rayment This interrogation hath the force of a prohibition and so it is the same with this branch of the 25. verse care not for your bodie what you shall put on Now all care for apparell is not here forbidden for there is a lawfull godly care whereby men seeke and labour vprightly and in a sober maner for such apparell as is meete for their callings and needefull to the health and comfort of their bodies But the care here forbidden is an inordinate and immoderate care for apparell ioyned either with distrust and feare of want or els with a discontentednesse with that apparell which is meete and necessarie And this is the common sinne of this age as the sundrie bad practises of men and women about apparell proceeding from this inordinate care doe euidently declare as first the affecting of superfluitie and aboundance in apparell and the following of strange and forraine fashions so soone as they are taken vp Secondly the wearing of too costly apparell aboue their abilitie and degree as when seruants are as âine as their masters trades-men like gentlemen and gentles like nobles Thirdly the spending of much time in the curious trimming and attiring of the bodie which might be spent in better duties This proceeds from some dislike in Gods workmanship as though he had not done his part throughly to their bodies or they by their curiositie could make themselues better Now that Christ might remooue out of mens hearts this inordinate care he doeth here enforce his commandement by a fourth reason taken from his prouidence ouer the lilies of the field and the reason is waightie though the subiect of it be meane and simple It may be framed thus If God câothe the lilies of the field then doubtlesse he will clothe you But God clotheth the lilies of the field Therefore much more will he clothe you This reason is fully set downe in these three verses though the parts of it be inuerted by reason of their amplifications for first Christ propounds to our consideration the subiect matter whence his reason is drawen learne how the lilies of the field doe grow Where this must be marked that Christ speakes of field-lilies which haue not the help of man as garden flowers haue Then he layes downe a proofe of his assumption that God clothes them by remoouing from them the ordinarie meanes of clothing They labour not
obedience to God now vnlesse God appoint them the doing of them cannot be any obedience to his will Thirdly will-worship whereby men thrust vpon God their owne inuentions for his seruice is euery where condemned and of like nature be all those actions wherein men of themselues doe fasten goodnesse without the will and appointment of God This point must bee remembred because the Church of Rome doth teach the contratie That a man may doe good workes not required or appointed by God but the former Reasons shew this to be false and the arguments which they bring for their opinion are nothing but abuse of Scripture as in these fewe may plamely appeare First they say the Iewes had free-will offerings which were not commanded in the word and yet were acceptable vnto God and so do many now adaies many good workes acceptable to God though not commanded Answ. Their free-wil offerings were ordained of God and therefore were acceptable they were onely free in regard in the time of offering them but for the manner how and the places where they must be offered both these were appointed of God Againe they say Phinees slewe Zimrâ and Cosbie with Gods approbation though hee was no Magistrate and therefore workes not commanded of God may be acceptable vnto him Ans. Though Phinees had not any outward commandement yet he had that which was answerable thereto to wit an extraordinary instinct by the spirit wherby he was carried to doe that fact which was as much as if God had giuen him an expresse commandement And so we may say of the Ministerie of sundry auncient Prophets who by extraordinarie instinct were mooued thereunto and vpon this ground did Elijah slaie Baals Prophets Thirdly Maries fact say they in powring a boxe of costly ointment on the head of our Sauiour Christ was a good worke and yet there was no commandment for it in Gods word Answer Maries fact was a worke of confession whereby she testified her saith in Christ and so was generally commanded though not in particular Againe she was carried thereto by a speciall instinct of the spirit for she did it to burie him as Christ himselfe testisieth because his buriall was so speedy after his death in regard of the approaching of the sabboth that they could not embalme him as the manner of the Iewes was now euery instinct of Gods spirit in the conscience of the doer hath the force of a particular commandement Fourthly the spirit of God say they mooues euery man to any good worke that is to be done and therefore men need not a particular commandement for euery worke for those that are carried by the spirit cannot but doe well Answer True it is the spirit mooueth men to good works freely but yet this motion of the spirit is in and by the word of God and at this day those instincts which are besides the word are mens owne fancies or illusions of the diuell Many other reasons they alleadge to this purpose for the Iustifying their vowes of Chastitie of regular obedience pilgrimages trentals and such like but they are like to these and notwithstanding them all the truth is this that for substance a good worke is such a one as is ordayned appointed commanded by God And here by the way we may obserue that they are farre deceiued who so much commend the times of Poperie for good workes for the truth is that all their oblations to Images to Monasteries and to Churches for Masses Pardons and such like were no good workes but onely in their owne opinion for God commanded them not Now it is the Lords reuealed will that must giue the goodnes to mans worke Mich. 6. 8. he hath shewed thee O man what is good and what the Lord requireth of thee Next I adde Done of a regenerate person The Author of a good worke is not euery one in the world but that man or woman that is a member of Christ borne a new by the holy Ghost so Christ here saith Let your light c. restraining his speech to the persons of his disciples True it is that among Turkes and Infidels many a ciuill man will doe workes of mercie of ciuill iustice and liberalitie and will abstaine from outward sinnes and liue orderly now these and such like though in themselues they be good workes so farre forth as they are required by the law of nature or commaunded by Gods word yet in an infidel or an vnregenerate person they are sins for first they proceed from an heart which is corrupt with originall sinne and with vnbeleefe for the heart is the fountaine of all actions and also they are practised by the members of the bodie which are weapons of vnrighteousnesse and therefore must needs be like vnto water springing from a corrupt fountaine and running through a filthy channell Secondly these workes are not done for Gods glorie and the good of men Thirdly they are not done in obedience to God according to the Rule of goodnesse the will and word of God and therefore cannot be good workes And this must teach euery one that would doe good to labour for regeneration by the holy Ghost that so his person may be good then shall his workes of obedience be good in Gods sight for such as the tree is such will be the fruit An euill tree cannot bring forth good fruite nor a good tree euill fruite Matth. 7. 18. Wee must therefore labour to be engraffed into Christ for without him we can doe no good thing but beeing paâtakers of his grace we shall abound with the fruits of rightcousnesse which are by Iesus Christ vnto the praise and glorie of God Phil. 1. 11. Thirdly I adde that good workes must be done in faith for saith is the cause of euery good worke and without faith it is impossible to do any good worke Now in the doing of a good worke there is a twofold faith required First a generall faith whereby a man is perswaded that God requires of him the doing of that worke which he takes in hand as when a man giueth almes hee must be perswaded it is Gods will he should giue almes and so for other good workes for what soeuer is not of faith is sinne that is whatsoeuer proceedeth not from this perswasion in the conscience that it is Gods will that such a thing should be done or should not be done is sinne for he that doubteth of the thing he doth sinneth therein though the thing done be good in it selfe Secondly herein is required Iustifying faith whereby a man is perswaded in his conscience of his owne reconciliation with God in Christ of this it is said Heb. 11. 6. Without faith it is impossible to please God This Iustifying faith hath a double vse in the causing of a good worke First it giues the beginning to a good worke for by iustifying faith Christ with his merits is apprehended and applied
to the person of the worker and hee thereby is vnited to Christ who renueth the minde will and affections of the worker from whence the worke proceedeth and so it is as pure water comming from a clensed fountaine Secondly faith couereth the wants that be in good workes for the best worke done by man in this life hath it wants now faith apprehendeth Christ and his merits and applieth the same vnto the worker whereby his person is accepted and the imperfection of his worke couered in the sight of God and this must prouoke vs to labour for faith Lastly I adde the ende of a good worke namely Gods glory in mans good The honour of God must bee the principall ende of euery good worke now Gods honour stands in reuerence obedience and thankefulnesse so that when we doe any good worke we must doe it in reuerence vnto God in obedience vnto his commandements and in token of our thankefulnesse vnto him for his manifold mercies The good of man must herein also be respected the Apostle saith The Law is fulfilled in one word thou shalt loue thy neighbour as thy selfe how can this be seeing to loue the Lord our God is the great commandement of the Law It must therefore thus be vnderstood that the lawe of God must be practised in the loue of our neighbour and not apart by it selfe Againe the ende of a mans life and of all his actions is to serue God in seruing of man and by seruing of man to serue God as when we pray which is a good worke we must not onely respect our selues but pray for others as for the Church of God and for our brethren as well as for our selues yea and for our enemies So we must heare the word and receiue the Sacraments that thereby we may be better able to further our brethren in the way of saluation this our Sauiour doth here expresse saying that they may see your good workes and glorifie your father in heauen as if he should say Glorifie you God and also cause others to doe the same First here we may see what to iudge of the workes done by Papists It is commonly thought that they abound with good workes but it is not so their best workes are sinnes before God for they faile principally in the maine ende of well-doing which is to glorifie God in the good of men for a Papist doing a good worke according to the Rules of their religion doth it to satisfie Gods iustice for the temporall punishment of his sinnes and to merit heauen by it and so erreth quite from the right end of a good worke respecting therein his own good and nothing at all the good of others Secondly hereby wee may see for our selues how farre wee come short in our good workes for commonly wee faile in the maine ende thereof men spend their daies and strength in labour and toile but all is for themselues for their owne pleasure their owne profit and preferment without respect to the good of their brethren now all such actions wherein men seeke themselues only and not Gods glorie in the good of others be sinnefull in the doer though otherwise good in theÌselues And therefore we must learne in all our actions to aime at the glorie of God in the good of men II. Point Thus we see what a good worke is now follow the differences of good workes Good workes be of two sorts First those which God in his word hath directly commanded as parts of his worshippe such are praier thanks-giuing receiuing the Sacraments hearing the word and releeuing the poore and these are the more principall kinds of good workes The second sort are actions indifferent sanctified by the word and praier and done to Gods glorie as to eate to drinke and such like for howsoeuer in themselues they bee neither good nor euill beeing things neither commanded nor forbidden and therefore in respect of the things themselues may with good conscience be either vsed or refused yet because God hath commanded the manner how they must be vsed namely by beeing sanctified by the word of God and praier and the ende thereof to wit Gods glorie therefore when they are so vsed they become good workes Vpon this difference of good workes obserue the largenesse thereof how farre they extend There be three estates ordained of God the Church the Common wealth and the Familie and for the preseruation of them there be sundrie callings required some whereof are prescribed of God and others left to bee appointed by men as all trades and such like now not onely the callings appointed by God and the duties thereof are good workes but euen all inferiour callings appointed by men for the good of these three estates and the duties thereof bee they neuer so base if they bee sanctified by praier and done to Gods glorie are good works Example A man is called to be a shepheard and doth willingly accept thereof now though the calling be but base and meane yet the workes thereof beeing done in obedience to God for the good of his Master are good workes yea as good in their kind as the best workes of the highest callings and the same may be said of all lawfull callings and the workes thereof bee they neuer so base for God iudgeth not the goodnesse of the worke by the excellencie of the matter whereabout it is occupied but by the heart of the doer This point must be learned for the Papists conceit doth sticke fast in mens hearts That there are no good workes but the building of Churches and Hospitals the mending of high waies giuing of large almes c. but we must learne that euery action of a mans lawfull calling done in obedience to God for the good of men is a good worke before God and therefore we must so walke euery one of vs in our callings that the duties thereof may be acceptable to God Againe this will hence follow that in these our daies we may as wel abound in such works as be good indeed as the Papists did in their superstitious Thus much of the differences of good workes III. Point Now more particularly in the text are further set down three points touching good workes the Necessitie the Dignitie and the Vse of good workes The necessitie of them appeareth by Christs commanding of them saying Let your light so shine c. for hereby hee bindeth all Christians after the example of his Disciples to walke in good workes If it be said that Christ hath freed vs from the law and therefore we are not bound to doe good works I answer Christ hath freed vs from the lawe in regard of the curse and rigour thereof but not as it is a rule of Christian obedience Quest. How farre forth are good workes necessarie to saluation or to vs that do them Ans. There be three opinions touching the necessitie of good workes First of the Papists who
hold them necessarie as causes of our saluation and iustification but this we haue confuted heretofore Secondly of some Protestants who hold them necessarie though not as principall causes for they say we are only iustified and saued by Christ yet as conseruant causes of our saluation but the truth is they are no causes of saluation neither efficient principall nor conseruant nor yet materiall formall or finall as hath else-where beene shewed The third opinion is the truth that good workes are necessarie not as causes of saluation or iustification but as inseparable consequents of sauing faith in Christ whereby we are iustified and saued or as a way is necessarie to the going to a place The dignity of good workes is expressed in this that they are called good now they are good only in part not perfectly as I shew thus Such as the tree is such is the friute but euery one regenerate is partly spirit and partly flesh that is in part regenerate and in part naturall and corrupt this is true of his minde will and affections which are the fountaine of all his actions and therefore the workes that proceed thence must needes bee answerable that is in part corrupt as they come from nature and yet good in part as they come from grace Quest. But how can God approoue of them if they be euill Ans. We must consider good workes two waies First in themselues as they are compared with the law and the rigour thereof and so they are sins because they answer not to that perfection which the law requireth for there bee two degrees of sinnes Rebellions which are actions flatly against the lawe and Defects when a man doth those things that the lawe commandeth but yet faileth in the manner of doing and so are mans very best workes sinnes Secondly consider good workes as done by a person regenerate and reconciled to God in Christ and so God accepts of them for in Christ the wants thereof are couered But here wee must take heed of the Romish doctrine which teacheth that good workes are so farre forth good that there is no sinne in them their reasons are many to prooue this point but they haue beene heretofore confuted First they say good workes haue God for their Author and therefore are perfectly good Answ. This were true if he alone were the author of them but man is another author thereof from whom they take their imperfection They say againe that here they are called good but if they had any sinne in them they should be called euill for euery sinne is perfectly euill Ans. Where sinne is vnremitted it is perfectly euill but when it is pardoned in our Sauiour Christ it is as though it were not Thirdly they obiect that if good workes be sinnefull then they must not bee done and hereupon they say that by our doctrine men are bound to abstaine from all good workes Answer That which is euill must not be done so farre forth as it is euill now good workes are not simply and absolutely euill they are good in themselues and in vs in part comming from grace and therefore they must be done because God requires them at our hands and for the imperfection of them wee must pray for pardon in our Sauiour Christ. And here by the way we may iustly taxe the prowd doctrine of the Papists who teach that men may bee iustified by good workes when as the best workes of any man in this life are tainted with sinne and are farre vnanswerable to that perfection which the law requireth wee must be of a farre other minde namely that for our best workes God may iustly condemne vs because wee haue not done them as we ought therefore Christ bids vs say of our selues that when we haue done all that we can we are vnprofitable seruants The vse of good workes is here set downe by our Sauiour Christ to glorifie God this is not the whole ende of good workes and therfore I will propound the same more fully out of other places of Scripture for Christ here onely propoundeth that ende of good workes which concerned his intended purpose The vse and ende of good workes is three-fold either concerning God our selues or our brethren As good workes concerne God they haue three vses First they serue as meanes whereby wee giue vnto God testimonie of our homage and obedience vnto his commaundements for by creation preseruation and redemption he is our Lord and our God and so prescribeth lawes for vs to keepe in which regard wee owe homage vnto him which that wee may shewe forth and testifie wee must walke in good workes as hee in his word hath commaunded vs. Secondly they serue to bee tokens of our thankefulnesse vnto God for our creation redemption and manifold preseruations both in soule and bodie Thankefulnesse indeede is shewed in word but yet true thankefulnesse stands in obedience and our obedience is shewed by doing good workes And therefore the Apostle Paul exhorts vs to giue vp our bodies as holy and acceptable sacrifices vnto God Rom. 12. 1. Thirdly they serue to make vs followers of God we are commaunded to be holy as he is holy 1. Pet. 1. 15. and to put in practise the duties of loue one towards another as the Lord loued vs and therefore we must walke in the duties of the Morall law that therein we may imitate God 1. Ioh. 3. 3. He which hath this hope purgeth himselfe as he is pure Secondly the vse of good workes in regard of our selues is fourefold especially First they serue to bee outward testimonies of the truth of our faith and profession proouing that the grace of our hearts is not in hypocrisie but in truth and sinceritie And for this cause Abraham is said to haue beene iustified by workes because his workes did testifie that his faith was true and sincere for where the fire of grace is there it cannot but burne and where the water of life is it cannot but slowe and send out the streames thereof in good workes Secondly they serue to be signes and pledges of our election iustification sanctification and of our future glorification as wee knowe a tree to liue by the fruite and budde which it bringeth forth so by keeping a continuall course in good workes a man is knowne to bee in Christ and to haue true title to all his benefits and therefore when the Apostle willeth men to giue all diligence to make their calling and election sure he propoundeth certaine vertues wherein they ought to walke as beeing the most euident tokens of election that we haue in this life Thirdly they serue to make vs answerable to our holy calling for euery one that professeth the Gospel is called to be a meÌber of Christ and a new creature whose dutie is to bring forth good workes Eph. 4. 1 2. Walke worthy of the vocation wherevnto you are called with all humblenesse of
bewayled I. Here we are to call to minde our wants and to humble our soules for those sinnes whereby we haue hindred Gods glorie or prophaned his name And these especially are foure I. Pride of heart a vile affection whereby we seeke our owne praise and glorie and not Gods This is naturall and so the more hardly discerned but while it is nouriâhed Gods glorie is neglected and therefore when we desire to glorifie Gods name we must acknowledge and bewaile this inward corruption II. Want of zeale coldnesse of heart towards God This is an inward corruption which debaseth the Lord in our hearts and takes away that high esteeme of God which ought to be in vs. This causeth vs to omit to glorifie God and to defend the causes of God and the honour of his name when wicked men disgrace and reproch the same he that hath any insight into his owne estate may perceiue this in himselfe now it mightily hinders the glorie of God and therefore we must vnfainedly bewaile it in our own hearts III. Hardnesse of heart whereby we are hindred from the true knowledge of God in his word and from discerning his wisdome power iustice mercie c. in his works though we haue them before our eyes hence it comes that eiââer we neglect the word and passe by the workes of God without consideration or if we vse them yet it is without glorie to God or profit to our soules Mark 6. 5. Christs owne disciples considered not the matter of the loaues because their hearts were hardened they discerned not or at least remembred not the power of God in that miracle though themselues were instruments about it and they might perceiue the foode to increase in their hands IV. Prophanenesse and impietie in life for God is glorified when we bring forth the fruits of grace Ioh. 15. 8. and our good workes cause others to glorifie God Math. 5. 16. And therefore our prophane life is a reproach vnto the Lord and causeth others to dishonour and blaspheme his name Rom. 2. 24. Now this prophannesse appeareth either in mens speach by blaspheming the name of God abusing his tides attributes his word his creatures or any worke of his prouidence or in their conuersation when they dispose the whole course of their liues to wrong ends seeking themselues and not Gods glorie These are the speciall sinnes against Gods glorie which we are to see and to bewaile in our owne hearts if we see them not in our selues our case is the worse and we must suspect our selues the morâ if we porceiue them in vs we must be humbled for them yea ashamed and confounded in our owne hearts thinking euill of our selues by reason hereof and then shall we be able to say with some truth of heart O Lord halowed be thy name And indeede till we be inwardly humbled for these corruptions in some measure the heart can neuer speake these words as a sonne and daughter of God ought to doe 2. Use. Graces to be desired Secondly this petition teacheth vs earnestly to desire of God those spirituall graces whereby we may glorifie his name in our selues and others The graces enabling vs hereto are these especially I. The true knowledge of God as he hath reuealed himselfe in his word and in the workes of his power and prouidence for he that knowes not God cannot possibly glorifie his name II. To sanctifie God in our hearts by louing fearing and truâting in him aboue all This makes greatly for his glorie when wee depende vpon him in soule and bodie for all good things III. The calves of our lips which is a sacrifice of praise to God for all his mercies Psal. 50. 23. He that offereth praise shall glorifie me IV. To see Gods hand in all his workes how mightie wise iust and gratious the Lord is V. To reuerence the workes of God for his iustice mercie power c. appearing in them VI. To vse all his creatures reuerently sanctifying the same vnto our selues by the word and praier These graces we must hunger after and labour to haue a liuely feeling of in our owne hearts and so shall we sanctifie Gods name and honour him in all his workes And hereby we shall know our selues to be the sonnes and daughters of God we may indeede belong to God in his secret counsell but without these sanctified affections and holy actions we are not effectually called and so indeede not actually become Gods children 3. Vse Duties to be practised Thirdly whatsoeuer we aske of God in prayer we must vnfainedly endeauour to practise in our liues as therefore wee pray that Gods name may be halowed so wee must be carefull to sanctifie the same in our conuersation For this ende we must haue regard to three things I. That our liues be vnblameable not tainted with any sinne that as Paul said of earthly seruants They must count their masters worthie all honour that the name of God be not euill spoken of so the same may be verified in euery one of vs towards the Lord our master in heauen Away therefore with all Idolatrie blasphemous oathes and cursed speaking with Sabbath breaking and all other sinnes against the second table for a prophane life brings great reproach vpon the name of God which men professe II. We must propound the right ende of our life euery day in our calling and conuersation to wit Gods honour and glorie and not our owne praise wealth pleasure or dignitie III. When God offers occasion by any worke of his prouidence we must endeauour therein to glorifie and magnifie God example say God sendes a gricuous dearth and famine of bread among vs or the plague of pestilence as he hath done sundrie times then must we striue herein to glorifie and praise Gods name first by labouring to see the hand of God smitiag vs for our sinnes secondly by reuerencing the worke of God esteeming it as his hand vpon vs thirdly by humbling our selues vnto God and renuing our repentance for our sinnes that haue brought Gods iudgements vpon vs. Thus should we glorifie God in his Iudgements but alas such is our blindnesse and securitie that though Gods hand be vpon vs yet few lay it to heart where is he that saith What haue I done nay though God himselfe call vnto weeping and mourning And to girding with sacke cloath as the Prophet speaketh yet behold ioy and gladnesse eating and drinking so as Gods name is dishonoured in his iudgements So when Gods blessings are vpon vs we should glorifie his name by labouring to see his hand of mercie and esteeming of them reuerently with praise and thanksgiuing to God that is the giuer but herein also men dishonour God by poaring vpon the meanes praising their owne witte and industrie and so sacrifice to their nets as the Prophet saith Now because this dutie is of great waight and importance I will adde some speciall reasons to
bold-hardie that they will raiâe vpon and defie the deuill and command him to be gone But without a calling thereunto we may not so doe Indeede if by Gods prouidence we be called to liue in such places necessarily then this we may doe we must not reason with the deuill but betake our selues to God by humble and earnest praier and complaine of Satans vexation making God our shelter and defence both for soule and bodie els if we presume to meddle with him without a calling from God we may iustly be foyled and abused by him as the sonnes of Sceva were because we haue no promise from the Lord to be protected from him For thine is the kingdome and the power and the glorie for euer Amen These words conteine the reason of the former sixe petitions touching which we must obserue two things in generall first that they are not a reason to mooue God whose wil is vnchaÌgeable but to perswade the child of God that prayeth thus that God will graunt his requests Secondly that this reason is not peculiar to the last petition but generally belonging to them all as halowed be thy name because thine is the kingdome power and glorie and so for the rest The meaning Kingdome This here imports three things in God first that he is al-sufficient of himselfe to doe all things whatsoeuer needing no helpe nor instrument beside his soueraigne will Gen. 17. 1. I am God al-sufficient Secondly that he hath a soueraigne right and title to all things in heauen and earth as a King hath to those things which belong to his territories and iurisdiction Thirdly that he hath soueraigne rule and authoritie ouer all things in heauen and earth gouerning them as he pleaseth and bringing them into an absolute subiection Further the kingdome of God is twofold The kingdome of his prouidence whereby he rules and gouernes all things in heauen and earth euen the deuill and all his angels and instruments and the kingdome of grace whereby he gouernes his Church by his word and spirit and both these are here to be vnderstood Thine The kingdome is here called Gods for two causes First to shew that God hath his kingdome of himselfe and from himselfe alone thus the kingdome of grace and of prouidence are both his Secondly to distinguish God from earthly kings for though they haue a kingdome power and glorie as Daniel tells Nebuchadnezzer yet they haue all these from God not of themselues but God hath them of himselfe alone and not from any other Now because our nature is blind in the things of God I will here propound some reasons to prooue that God hath such a soueraigne kingdome as also to shew the excellencie of it First this appeares by that excellent order which God hath set in all his workes by their creation for how fitly doe times and seasons as spring time and summer autumne and winter succeede one an other how sweetely doe the heauenly creatures the sunne moone and starres serue for the creatures here below as hearbs and plants how doe these serue for beasts and foules and all of them for the vse of man as this prooues against the Atheist that there is a God so it shewes the soueraigntie and most wise regiment of his kingdome When a man sees a great armie in good array and euery one keeping his place and standing constantly he will presently commend the wisdome and authoritie of the leader why then should we not acknowledge the power and souerangntie of the almightie in that constant station of the creatures in that sweete order which they obserue from the creation Secondly the terror accusation of a guiltie conscience doth argue euidently the absolute soueraigntie of Gods kingdom for when a man hath committed some grieuous sinne either against the law of nature or the written word of God though it be so secretly that no man know of it yet wil his conscience accuse and fright him which it would not doe vnles he were to answer for that fact to God the soueraigne Lord of al. Thirdly men of death that is such as by some notorious crime deserue death though through the ignorance or negligence of magistrats they be let to escape yet ordinarily they are ouertaken with some fearefull iudgement and one way or other meete with their desert which is a speciall worke of Gods soueraigne prouidence Fourthly the Gospel preached is as contrarie to mans corrupt nature as fire is to water and yet hath it in all ages wonne men vnto it to professe it and to loue it so as they haue been content for the Gospels sake to forsake house and lands wife children yea and life itselfe This no word of man could euer doe therfore it argues plainly that some supernatural power worketh with it which draws the heart of maÌ vnto it Here some may say that the Deuill hath a kingdome contrarie to Gods kingdome wherein he raigneth and therfore Gods kingdome is not absolute Ans. If we regard the malice of Satan or the practise of the wicked it may seeme Gods kingdome should not be absolute because they continually rebell against his reuealed will but consider the power of God which ouerruleth Satan and all his instruments disposing most wisely of all their works to his owne glorie the good of his Church and their own ruine and then we shall plainly see that God ruleth ouer all for howsoeuer the deuill and his angels and all other his instruments oppose themselues vnto the word of God which is the law of his kingdom of grace yet God willingly permits all such works and restraines them all at his pleasure so as that which comes to passe against Gods reuealed will is not contrarie to his absolute will Thine is the power By power is meant an abilitie in God whereby he can doe whatsoeuer he will and more then he will doe for the better conceiuing of it note these two things First that God is not onely powerfull but euen power it selfe in regard of his nature as he is goodnesse and wisdome c. Men and Angels are called powerfull as receiuing power from God but God onely is power it selfe because his nature is infinite in power as in all other properties Secondly that power and will in God are one and the same for our better conceiuing of them they may be distinguished but in themselues they differ not for Gods willing of a thing is the effecting and doing of it It is not so in vs for we will many things which we cannot doe but whatsoeuer God willeth that he doth and that which he cannot doe he cannot will The Scripture saith God cannot lie nor denie himselfe nor die c. now as he cannot doe these things so neither can he wil them for they are no workes of power but of weakenesse and frailtie and therefore is God omnipotent because he can neither doe nor will the same Thine is
condition of man in this life whereby in Christ he enioyes the fauour of God and hath right to euerlasting life This very estate of man is in Scripture called the kingdome of God and the kingdome of heauen because whosoeuer is in this estate hath sure right and interest to Gods glorie in heauen and God here rules in him as a king ruleth in his kingdome The kingdome of God is onely one and yet it hath two degrees the first in grace and the second in glorie The kingdome of grace is that spirituall regiment which God exerciseth in man or in his Church by his word and spirit in this life and it is the first step or entrance into Gods heauenly kingdome The kingdome of glorie is the full fruition of immediate fellowship with the blessed Trinitie by meanes of Iesus Christ in the highest heauens after this life Now both these degrees are here vnderstood by the kingdom of God The second thing to be thus sought for is his righteousnesse that is the righteousnesse of God and not as some translate it the righteousnesse thereof that is of Gods kingdome for the wordes will not beare that translation And the seeking of Gods righteousnesse is here added for speciall cause to let vs see by way of explication when we haue obtained for our selues the kingdome of God for Gods kingdome standes in righteousnesse and then doth God rule in man when hee makes him partaker of his righteousnesse Now by righteousnesse of God wee must here vnderstand the obedience which Christ our mediatour performed for vs in fulfilling the law and in his sufferings This is the very ground-worke and foundation of Gods kingdome among men hereof Paul speaketh oft Rom. 1. 17. For by it that is the Gospel the righteousnesse of God is reuealed from faith to faith and Rom. 3. 21 22. Now is the righteousnesse of God made manifest c. and 2. Cor. 5. 21. God made him to be sinne for vs which knew no sinne that wee might be made the righteousnesse of God in him And it is so called for diuers respects First because it is freely giuen vs of God to be our righteousnesse in his sight and man cannot attaine vnto it of himselfe by any worke of nature or of grace without the gift of God Secondly because God will accept this obedience of Christ at the day of iudgement for his elect as satisfying his iustice and the rigour of the law which no righteousnes of man can doe Thirdly because it is the righteousnesse of that person who is God for Christ is both God and man and though he obeyed the law and suffered death as he was man yet that obedience was performed by that person who was also God Adams righteousnesse by creation was in himselfe but he lost it by his fall but our righteousnes is in Christ out of vs and therefore he is said to be made righteousnesse vnto vs of God But how should we get this righteousnesse seeing it is in Christ Answ. It is made ours by imputation for when wee truely repent of our sinnes and beleeue in Christ God accepts the obedience of Christ for vs as if wee had perfectly satisfied his iustice and done his will in our own persons Now with this imputed righteousnesse wee must vnderstand and ioyne the fruite hereof in vs which is sanctification or renued holinesse whereby we are enabled to walke before God in new obedience bringing forth the fruits of righteousnesse for these two are neuer seuered whom God iustifies by the righteousnesse of Christ them he sanctifies by his spirit The full meaning then of Christs commandement here is this First seeke c. that is aboue all things in this world let your principall care bee to procure vnto your selues the kingdome of God that is that state of grace whereby you may enioy Gods fauour in Christ being iustified by his obedience and sanctified by his spirit whereby you walke in good workes The vse First by this commandement of Christ to seeke Gods kingdome we may gather that by nature we are all out of Gods kingdome destitute of the grace and fauour of God and indeed vnder the power of Satan and in his kingdome of darkenesse This the holy Ghost shews in calling Satan the god of this world 2. Cor. 4. 4. and the prince of this world Ioh. 12. 31. because all the world naturally are vassals vnto him yeelding him homage in the workes of sinne and therefore is he called the prince that ruleth in the aire that workes in the children of disobedience And this naturall miserie is iustly come vpon vs for seeing we refuse to yeeld subiection vnto God in his kingdome are we not worthily left to the power of Satan to bee made his slaues and drudges Now that men liue naturally out of Christs kingdome may appeare by the course of their liues for howsoeuer most men can bee contented to beare the badge of Christ in outward profession hearing the word and receiuing the sacraments yet in heart and life they doe homage to the deuill for they pull their neckes from the yoake of Christ and runne with greedinesse to the workes of sinne they account a strict endeauour after morall obedience to be curiositie and precisenesse and when they be dehorted from vnlawfull gaine and vaine pleasures they wil not heare not consent whereby in effect they say to God with wicked men in Iob Depart from vs we desire not the knowledge of thy waies and with the wicked citizens wee will not haue this man to raigne ouer vs. Secondly here Christ would teach vs that our principall care aboue all other things must be to win for our selues the kingdome of God I shall not need to prooue this to be our dutie seeing it is the onely thing which Christ here intends to commend vnto vs and that by expresse command But some will aske how we shall win and get for our selues the kingdome of God Answ. We must doe three thinges for the obtaining of it First we must come to the place where this kingdome is to be found Secondly we must then enter into it Thirdly we must waite for the full possession of it For the first This kingdome is not to be found in all places but there onely where God doth manifest and reueale the same to the sonnes of men and that is in the assemblies of the Saints where the publike ministerie of reconciliation is dispensed for there God holds out his scepter and offers himselfe to bee a Lord and king vnto men and therefore Dauid calls this ministerie of the word the rod or scepter of Gods power Psal. 110. 2. and in the parable of the sower Matth. 13. 19. the Gospel preached is called the word of the kingdome because hereby God reueales this kingdome vnto men and translates them into it Colos. 1. 13. And for the same cause in the parable of the
true euen among the heathen vers 11. If ye then which are euill c. Here is the application of the comparison the ground whereof was laid downe in the two former verses And by euill he meanes not euery sinner but such as are stained with malice enuie and selfe-loue beeing bent to seeke their owne good onely for so saith the Master to the enuious labourer Matth. 20. 15. Is thine eye euill because I am good that is art thou enuious because I am bountifull In these words Christ giues vs to vnderstand that it is the note of an euill man to be giuen wholly to seeke his owne good though otherwise he liue ciuilly for this is a fruite of euill couetousnes and selfeloue Experience sheweth the gricuous ãâ¦ã se of this sinne for thence come the manifold practises of iniustice cruelty and oppression that be in the world hence it is that times of dearth are made more heauie vpon the poore then otherwaies Gods hand hath sent them because the rich seeke their owne good and commoditie onely at such times hence come ingrossing deceiuing and inclosing to the spoile of the poore We must therefore beware of this sinnefull practise and on the otherside giue our selues to practise goodnesse towardes others setting our selues to the practise of loue which seeketh not her owne things but is bountifull that so we may shew forth our loue to God by wel-doing to our brethren as the Apostle bids vs Gal. 5. 13. Doe seruice one to another by loue and Phil. 2. 4. Looke not euery man on his owne things but euery man also on the things of other men This was good King Iosias his practise for which cause among many particular vertues all his goodnesses are said to be recorded 2. Chron. 35. 26. And Saint Paul likewise became all things to all men that he might winne some and though he were free from all men yet he made himselfe seruant vnto all men that he might winne the moe 1. Cor. 9. 19. 22. You that are euill can giue good gifts that is bread fish and such like as Luk. 11. 11 12. Here it is plaine that an euill man may haue some kind of vertues in him whereby he may doe some good works Quest. How can this be for an euill man wants faith and so whatsoeuer he doth is sinne Answ. We must know that the gifts of the spirit are of two-sorts some are common whereby the corruption of mans nature is onely restrained and limited for the maintaining of ciuill societies that man with man may liue in some order and quietnesse And hence it was that among the heathen some were iust some mild some liberall c. All these came from the spirit yet not renuing the parties but onely restraining their naturall wickednesse And of this sort of gifts is the loue and care of parents towards their children and the loue of children againe towards their parents And these and such like euill men may haue for they are not sanctifying vertues but rather shadowes thereof The second kinde of the gifts of the spirit are more speciall gifts and graces whereby the corruption of mans nature is mortified and in some part abolished and the graces of Gods image are renued in man whereby they become louing meeke iust temperate c. which in the regenerate are true christian vertues and the exercise hereof is the doing of good works indeede How much more shall your heauenly father giue good things to them that aske him The ãâ¦ã ords containe the second part of the comparison wherein Christ doth amplifie and set out the bountifulnes of God in his gifts to his children and Saint Luke specifieth these good things to be the gift of the holy Ghost in regard of grace and operation Here then three points are to be handled I. Who giues these good things II. What is giuen III. To whom For the first the author of these good things is the Father for of him and from him commeth euery good gift and euery perfect giuing Quest. But this gift is the holy Ghost now the holy Ghost is God how then can he bee giuen this seemes to imply inequalitie in the Trinitie for the person giuing must haue power and authoritie ouer the person giuen Answ. Wee must know first that this action of the father in giuing the holy Ghost is not by vertue of superiour power and authoritie but by consent the holy Ghost is freely willing to be giuen of the father for all three persons beeing one and the same God must needs haue one and the same will as in all things so in this gift Secondly this giuing is not in essence or person but in regard of operation and grace as loue ioy peace c. in the hearts of Gods children II. Point What are these good things giuen Answ. The holy Ghost Quest. Why should the father giue the holy Ghost and not the holy Ghost as well giue the father seeing they are equall Answ. The reason is because of that order which the diuine wisedome manifesteth in the Trinitie for though all three persons bee equall in all properties of the godhead which is one and the same in them all yet they are distinct in order the father beeing the first person the sonne not the first but the second and the holy Ghost not the first person nor the second but the third and hence it is that the father giues the sonne both the father and the sonne giue the holy Ghost yet not in person but in regard of gifts and operation and that by free and equall consent not from superioritie or by constraint III. Point To whom doth the father giue this gift of the holy Ghost Answ. To them that aske him Hence some would gather that man hath free will by nature in his conuersion because hee must first aske and then comes the gift of the holy Ghost Answ. We must know that by the holy Ghost here is meant not the beginning of grace but the increase thereof and a greater measure of gifts with a more sensible feeling of them for this promise is made to Gods children that aske which noâe can be but by the holy Ghost See this in the Disciples Ioh. 20. 22. Christ said to Disciples who had true grace before Receiue the holy Ghost and yet also after that the holy Ghost came downe vpon them in the forme of clouen tongues of fire Act. ãâ¦ã Now these latter giuings were in regard of greater measure as it is said they were filled with the holy Ghost v. 3. Againe by them that aske is not meant euery one that vttereth words of request to God but those that aske in faith and pray aright by graced-as Rom. 10. 14. How can they call on him in whom they haue not beleeued and Rom. 8. 26. We know not what to pray as we ought but the spirit helpeth our infirmities and maketh request for the Saints according to the will
9. can 11. c. b Rhem. on 2. Tim. 4. sect 4. c Rhem. on Matth. 26. sâct 4. d Bellar. de Rom. ãâ¦ã 4. cap. 1â 6. e Rhem. on Heb. 9 sect 10. f Mâssâle Roâ aâââ 5. in ââitan p. 30â g Cânsur Col ââf 22â h Ibid. s. ââ7 i Cââus l. â c. 13. k ãâã ãâã de hiââ âââles c. 2. 3. The way of nature grace ãâ¦ã Way of death broad Vniuersall grace conâââed Our dutie ãâã r gard of these two waies Luk. 13. 24. I. Charge How to walk in the way of life 1 2 3 II. Charge How to get courage against the straitnes of this way 1. Dutie How the law restraines our naturall desires 1. Commandement Restraints in the 2. Com. Restraints in the 3. Com. Restraints in the 4. Com. Restraints in the 5. Com. Restraints in the 6. Restraints in the 7. Restraints in the 8. Restraints in the 9. Restraints in the 10. Restraints of manâ desires by the Gospel Math. 19. 26. Suâfer afflication patiently Our dutiâ in profession of the trâdâ III. ãâ¦ã Stââââ to enter Maââ 11. 12. Psal. 132. 2 3 4 5. ãâ¦ã ââdemned ãâ¦ã to ãâã 1. The danger of âeâurââiâ ââd â6 29. 30 The assuraÌce of the peââtent Excuses of secure persons remooued 2. Excuse 3. Excusâ from Gods predestination The better sort are slack iâ striuing 11. part of Christs sermon What makââ a false Prophet The meaning False Prophets diâfâr from schismatikes Iesuites and Priests are false Teachers Familists and Arrians Satans malice against the Church Act. 20. 28 29 30. The aboundance of heâetikes in the primiâiue Church Our weakenesse in the faith Gal. 4. 15. Gal. 1. 6. Our itching humoâr in matters of religion We must be constant in the faith Directions to maintaine the truth a 1. Ki. 21 20 b Cha. 22. 8. 2. Rule Restorers of religion ought to be had in account 3. Rule Howe to knowe the truth in religion Iam. 1. 5. 4. Rule Society with false Prophets is vnlawfull Rom. 16. 17. Eâseb Recl hist. l. 3. c. 25. Delight in Popish writers vnlawfull Act. 19 19. Free sale of hereticall bookes is dangerous Toleration of false religion vnlawfull To separate from Rome no schisme Whether a false Prophet should be put to death 1. Kin. 21. 10. 13. Dan. 3 29. Why God suffers false Prophets 2. Th 2. 11 11 Danger of false Prophets 7. Pretences of false prophets 1. Allegation of scripture 2. Deep learning Rhem. on Heb. â sect 8 Coâc Trid. sess 4. decr 2. 3. Goodly tiââes 4. Faiâed humilitie Colos 2. 18. and 23. â Working miracles 6 Faire speeches 1. King 22. â 7. Boldnesse in suffering Be wise as serpents We must preserue the puritie of the truth Fruits of a true Prophet God calleth Prophets diuersly How the restorers of religion froÌ Poperie were called 1. Notâ of a false Prophet 2 Note of a true Prophet 2. Note of a false Prophet 3 Note of a true prophet of a false Rom. 16. 18. Luk. 20. 2 3. Dârâi Confuâ resp Whitaâ ad 10. âat Cap. p. 70. a Miss Rom. à Pio 5. in Liâan p. 304 b Rhem. on Heb ãâã sect 9. and c on Mat. 2. sect 3. d Aquin. 3. Summ. q. 25. ãâã 3. 4. Xixti 5. Poâât orat de morte Henâ â habiâa aâ 1589. f ââllar de âlâr l. 1. c 19. g Rhem on Rom. 6. sect â h Rhem. on 2. Tim. 4. sect 4. Chap. ãâã p. 5â Our church defended against the Brownists The people ought to bee able to iudge of teachers We may vse the ministrie of wicked liuers Math. 23. 2 3. Philip. 1 18. ââk 9. 49. The maine dutie of students in diuinitie What commends a minister How some ââces becom euill The state of the vnregenerate The greatnes of originall sinne Sauing grace is not vniuersall Bellarm. de grat lib. arb l. a. c. 5. Gâb Biâ l. 2. dist 27. dâb 4. The miserie of the vnregenerate Good works follow iustification Concil Trid. sess 6. cap. 7. can 32. âeliâr de âusâiâ l. 4. c. 14 The punishment of saâe prophets Ioâ 15. 2. 6. Comfort against false prophets Matth. 25. 42. 45. Duties of him that would discouer a false prophet Rhem. on 1. Tim. 3. sect 9. 12. Part of Christs Sermon What professor shall not be saued Three grosse hypocrites 1 2 3 Close hypocrites What gifts a close hypo crite may haue 1 2 4 5 What professors shal be saued Wherin the doing of God will standeth Sauing faith compreheÌds 3. things Hoâ to know ââr fâââh to bâ ãâ¦ã Isa. 28. 16. The grouâââf repeÌtâce The nature of repentance New obedience Branches of new obedience How to become cheerfull dââââ of the will of God We must go beâond hypocriteâ in grace Of the number that shal be condemned A dangerous conceit of a mans good estate The terror of the Lord. What it is to prophesie What it is to prophesie in Christs name What a miracle is God alone can workâ miracles How men worke miracles Miracles now ceased Excellent gifts wil not saue vs without faith Mat. 12. 47 48 49 50. Receiue no new doctrine though confirmed by a miracle Gods knowledge of his creature 1. Generall 2. Speciall Vniuersall redemption confuted God deales not hardly in denying redemption to some Gods election and reprobation prooued The ground of Gods predestination For ââecne workes are not the ground of Gods decree The effect of Gods knowledge of some to be his A motiue to know and loue God 2 3 The Reprobâte neuer had trâe ãâã Elect neueââall away Wherein the secoÌd death standeth How Christ sâffâred the secâd death A monue to get fellowship with God How professors of religion may be workâââ of iniquitiââ Christ marks the most secret sinnes How Christ esteemeâ a godly life A strong motiue to repeÌtance Purge the heart from a âuâpose of sinning Conclusion of Christs sermon The dutie of euery good hearer Obedient hearing is true wisdoâ Superiours dutie Students dutie The true wisdome of profâssors 1. part of it 2. part of it 3. Part. How we are built on Christ. Eph. 2. 20 21. and 3. 17. Coloss. 2. 7. The fruit of true obedience A motiue to obedience True faith cannot be lost True beleeuers must haue their trialls The practise of a badde hearer How all hearers are bound to obedience The follie of professors Iam. 1. 22 23. Our commoÌ error in iudging men to be wise A motiue to obedience Who build on the sands I. Papists Concil Trid. sess 6. cap. 7. 10. 16. 2 Common Protestants 3 The more forward Protestant The fruit of bad hearing Euery professor must be tried Our dutie in regard of trialls Daunger of hypocrisie The maiesty of Christs ministerie Astonishment at the word no sure signe of conuersion Act. 16. 27. 31 Quest. Why Christ conuerted so few Act. 2. 4â âom 15. 8. Silence in the holy assemblies of the Church Christ preached plainly Carnall preaching The authoritie of Christs ministrie Causes of it â The matter 2. The manner of his teaching 3. things accompanying his ministery Miniââerâ must maintaine the credit of their ministry Right manner of preaching Isay 6. 6 7. We must maintaine the dignitie of our profession Separation fââm our Church is vnlawfull
A GODLY AND LEARNED EXPOSITION of CHRISTS Sermon in the Mount Preached in CAMBRIDGE by that Reuerend and iudicious Diuine M. WILLIAM PERKINS Published at the request of his Exequutors by TH. PIERSON Preacher of Gods word Whereunto is adioyned a twofold Table one of speciall points here handled the other of choise places of Scripture here quoted Matth. 17. 5. This is my welbeloued Sonne in whome I am well pleased heare him PRINTED BY THOMAS BROOKE AND CANTRELL LEGGE Printers to the Vniuersitie of Cambridge 1608. TO THE RIGHT HONOVRABLE OLIIVER LORD St. IOHN BARON OF BLETSO his very good Lord Grace and peace THe sacred Scriptures Right Honourable are so plainely styled by the spirit of truth to be all and wholly righteous perfect and pure yea most pure that it must needes sauour of the spirit of Antichrist to iudge any part thereof as the Papists doe vnmeete for Gods people to be acquainted withall And yet I doubt not but that on our behalfe for some respects a kinde of preheminence may be yeilded to some parcels of Scripture aboue others without any derogation therefrom els the Apostles should haue wronged Moses and the Prophets by preferring the Gospel farre before them in glorie and euidence And therefore as Paul gaue a speciall charge to Timothie of his parchments aboue his bookes as beeing though not for matter more pretious yet for present vse at least more expedient so may our hearts embracing with reuerence the whole truth of God as pure and perfect in regard of fitnesse to our peculiar estate cleaue more nearely to some portion thereof then vnto others for seeing herein is both milke and strong meate who will doubt but that according to our age and growth in Christ we should affect But I may not here dilate of this difference of Scripture and therfore will come directly to that portion of it Christs Sermon in the Mount which is here explaned in this Commentarie endeauouring briefly to shew some notes of eminence in these three Chapters for which they deserue among all the Lords Worthies to haue the name of the first three And to omit the Author hereof though Iesus Christ the Sonne of God because the whole Scripture was giuen by inspiration from the same spirit as also his preparation hereunto though extraordinarie by prayer to God the whole night before which must needes import some consequence of great importance I will onely point at the manner of penning this Sermon and the matter which it containeth For the first when the beloued Apostle saith of Christs sayings and doings that many things were not written and yet some things were written for the ground and confirmation of our faith none I hope will denie but these things which were written were by the H. Ghost iudged more behoouefull for the Church theÌ those which were omitted whence by good collection it will follow that things more largely penned were also deemed the more expedient for why should the holy Ghost in penning be more copious vnlesse the things propounded were to vs at least more pretious Now search the holy records of Christ throughout and see what Sermon is so fully registred as this is vnlesse it were his consolation vttered to his Disciples with his prayer vnto his Father a little before his passion This beeing his welcome to them into their Apostleship and That his farewell at his death But to come to the matter it selfe This Sermon containeth 12. seuerall heades of Doctrine answerable indeede to the number of the 12. Apostles to whome it was principally intended vpon their calling to that office although I dare not say particularly to be applied part to person but rather generally the whole to euery one vnlesse it may be in the last parcell by the great ruine of the house vpon the sandes Christ had a speciall ayme at the fearefull fall of Iudas that betraied him Now the first of these concerneth mans chiefe good in true happinesse which is here so plainly declared in eight seuerall rules as they lead euery man hereto and giue the child of God most comfortable assurance hereof euen in his greatest miserie The second doth more peculiarly respect the function of the ministerie the ordinarie means of attaining the former happines The third restoreth the morall law to his true sense and meaning which the Iewish teachers had shamefully peruerted so as now wee may make straight steps vnto our feete in the way of obedience The fourth directeth vs in the right manner of doing good workes by speciall instance in these three Almes Praier and Fasting wherein the hypocriticall Pharisies had spent much labour in vaine The fist prescribeth that moderate care and desire of earthly things which doth stock vp couetousnesse the root of all euill The sixt reformeth the practise of rash iudgement for the better euidence of humilitie in our selues of loue vnto our brethren The seauenth prescribeth ministeriall discretion in the dispensation of the holy things of God for the pure keeping of the things themselues and the safe-beeing of the dispensers thereof The eight doth notablie incourage vs both by precept and promise to the holy exercise of praier and inuocation The ninth doth furnish vs to the practise of iustice and equitie in our ciuill conuersatioÌ The tenth doth effectually vrge vs vnto care of our saluation by walking in the straite way of life and shunning the broad way that leadeth to destruction The eleuenth doth forewarne vs of false teachers who bee the maine seducers out of the way of life The twelfth and last with the conclusion doth knit vp all perswading vs both by promise of happinesse eternall and of securitie most comfortable as also vpon perill of vtter ruine irrecouerable with outward profession to ioyne answerable obedience both in heart and life Now all and euery one of these Right Honourable are of that importance in the life of a Christian that none of them can be neglected of him that with comfort and safety would liue godly in Christ Iesus For the better euidence whereof I must referre your Honour with the Christian Reader to this godly and learned exposition ensuing wherin the reuerent Author of blessed memorie hath faithfully laboured vpon sound interpretation of the Text to laie down wholesome instructions for the obedience of faith My paines herein hath beene chiefly this as neere as I could out of mine owne and others notes to commend vnto the publike view the authors faithfull labours in his own meaning Onely I haue here and there vpon good occasion though priuate to my selfe added some references in the margent vnto classicall popish writers for such opinions as are herein charged vpon them Mine interest for the publishing of this worke I hope I shall approoue vnto any gainsayer Now whatsoeuer it is in all bounden dutie seruice I humbly commend it vnto your
and rebellion into our Land if this were not our peace would continue for euer for the worke of iustice shall be peace quietnesse and assurance for euer And againe in righteousnesse shalt thou be established and be farre from oppression This therefore should mooue all vngodly persons to repent and to breake off the course of their sinnes vnlesse they will continue professed enemies to the peace of the state vnder which they liue The second Point wherein this blessednesse of Peace-makers consists namely in that they shall be called the children of God that is they shall be esteemed and reputed for Gods children in this world of God himselfe and all good men and in the world to come fully manifested so to be That this is true happinesse will soone appeare by the view of the state of euery childe of God for they are vnited vnto Christ by the spirit of grace by which they are regenerate and in Christ they are adopted for sonnes and daughters and so enioy Gods speciall grace and fauour Now hereupon they are Kings children hauing God for their Father who loues them more tenderly then any earthly Parents can loue their owne children secondly they haue Christ for their brother and so are heires annexed with him hauing heauen and earth for their possession In him they are made Kings and Priests vnto God and shall be iudges of the world at the last day yea they haue the holy Angels for ministring spirits to attend vpon their persons for their defence from the power of the enemie which farre surpasseth the dignity of any guard of men on earth whatsoeuer all things worke together for the best vnto them their crosses and afflictions are no curses but fatherly trialls and chastisements yea their sinnes are turned to their good to them death is no death but a sweet sleepe vnto their bodies and a straite passage for their soules into eternall glorie yea in the acte of death they haue the comfort of life in the ioy of the spirit and the Angels readie when breath departeth to carrie their soules to heauen If this be true happinesse to be called Gods children then they that liue after their owne wicked lusts voyd of all care to keepe a good coÌscience are miserable and accursed for they are the children of the diuell seruing him in the workes of sinne and expressing his image in vngodlinesse and worldly lustes It stands them therefore in hand if they haue any care of true happinesse to labour after regeneration whereby forsaking the lusts and courses of their former ignorance and embracing and obeying sincerely the word of life they may become Gods children and so happie Secondly hast thou receiued this grace of Gods spirit whereby thou art inclined to haue peace with all men and to seeke for peace between God and thine owne conscience yea betweene the Lord and others then comfort thy selfe thou art the childe of God these motions come from grace flesh and blood brings forth no such fruits labour therefore to maintaine these good motions with all other pledges of thine adoption and so shalt thou growe fully assured of thine own happines In this age men make much adoe to get good assurance of earthly purchases but what madnesse is this so greatly to regard momentanie things and to haue no care in comparison of our eternall inheritance which we shall haue assured vnto vs when wee become the children of God Verse 10. Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdome of heauen 11. Blessed are ye when men reuile you and persecute you and say all manner of euill against you for my sake falsly 12. Reioyce and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you Here Christ propounds his eight Rule touching happinesse which he handles more largely then the former for hauing laid downe the Rule vers 10. he expounds the same in a speciall application of it to his Disciples in the 11. and 12. verses In the Rule it selfe note two points first the parties blessed secondly wherein their blessednesse consists The parties blessed are they which suffer persecution for righteousnesse sake Persecution properly signifieth pursuite such as one enemie maketh after another but here the word must be taken generally for all kind of persecution whatsoeuer Now because it is a paradoxe and absurd in humane reason to thinke him blessed that for any cause is persecuted therefore Christ to verefie the truth hereof repeats the same Rule in the nextwerse where also he expounds euery parcell thereof wherewith I will content my selfe because Christ is the best interpreter of his owne words In the 11. verse therefore Christ sets downe three things all pertaining to the true exposition of this Rule First he explaines more particularly the parties that be blessed saying to his Disciples Blessed are yee In the beginning of the Chapter wee heard that hee cast his eies vpon them and spake vnto them and now here he doth the like again therefore this Rule must not be vnderstood of all men in the world that suffer but of all Christs true Disciples and generally it is not true for the heathen and infidels doe often suffer for good causes and yet remaine infidels without the true God and so are not blessed Againe a Chrstian professor may giue vp his life in a good cause yet not of loue to God or his truth but vpon ambition and so not be blessed for though I giue my bodie to be burned yet wanting loue it profiteth mee nothing Secondly Christ expoundeth particularly what hee meaneth by persecution naming three parts thereof first slaundering and reuiling which is the persecution of the tongue Thus the Iewes persecuted the Apostles saying they were drunke or full of sweete wine Thus Festus persecuted Paul making him madde or beside himselfe Secondly persecution meaning hereby as the word doth properly signifie first pursuite such as one enemie maketh after another when he seekes to spoile him of his goods or of his life secondly the bringing a man vnto the Barre and there of malice to accuse and arraigne him thirdly euill speaking with lying when as men of purpose be without cause malitiously carried thereunto as when the Iewes called Christ a Samaritan that had a diuell and said that he cast out diuels by Belzebub the prince of diuels and thus were the Christians in the Primitiue Church persecuted beeing malitiously accused for killing their owne children for worshipping the head of an asse for incest and such like To these three kindes of persecutions S. Luke Chap. 6. 22. addes a fourth namely hatred and a fift called separation wherby men were excommunicated and cast out of the Temple Synagogues for Christs sake and his Gospels These are the seuerall kinds of that persecution for the enduring whereof Christ pronounceth men blessed vers 10.
to the eies of men therefore bee carefull that yee glorifie God therein The first part of this reason is in these words yee are the light of the world the second is expressed by two comparisons in the wordes following A citie that is set on a hill c. the conclusion in the sixeteenth verse For the first part ye are the light of the world If Ministers be lights why saith the Scripture that Iohn Baptist was not the light of the world Ioh. 1. 8. Answ. There be two kindes of lights Originall and Deriued Originall is that which is the cause of all light and so Christ alone is the light of the world and in this sense doth the Scripture denie Iohn Baptist to be that light Deriued light is that which shineth forth but yet is receiued from another and so Iohn Baptist was a burning and a shining lampe so were the Apostles lights for God that caused the light to shine out of darkenesse shined into their hearts to inable them to giue the light of knowledge in the face of Iesus Christ. And so must these words be vnderstood that whereas the world naturally sits in darkenes and in the shadow of death the Apostles by the light of their ministerie were to shine vnto them The vse First this title of light giuen to Ministers sheweth the right vse of the Ministerie of the word The whole world lieth in darknesse that is in ignorance vnder sinne and so subiect to damnation by nature now God hath ordained the Ministerie of the word to bee a light whereby this ignorance may bee expelled and they brought to the knowledge of their sinnes and of the way that leadeth vnto life Act. 26. 18. Paul must preach that both Iewes and Gentiles may come from darkenes vnto light Secondly by this Title Christ sheweth how his word is to be handled namely so as it may be a light vnto mens minds and consciences to make them see their sinnes and their great miserie thereby then to let them see the remedie from that miserie which is Iesus Christ and lastly to shewe them that straite way of obedience in all good duties to God and man which God requireth in the life of a Christian. Men may make long discourses vpon a text of Scripture but that onely is true preaching which giues this light of knowledge to the minde and conscience which leadeth men to God Againe the hearers of the word must be admonished of their duties from this title First if Ministers be lights in regard of their Ministerie then euery hearer must so apply his heart vnto the preaching of the word that it may enlighten his conscience with the knowledge of his sinnes and of his miserie by reason of them as also with the true knowledge of Christ and of the will of God which may guide him in obedience otherwise this holy ordinance turneth to his deeper condemnation Secondly euery hearer must learne Pauls lesson Ephes. 5. 8. Yee were once darkenesse but now ye are light in the Lord walke as children of the light that is looke what the word teacheth which is this light that doe When the time is darke wherein we walke we vse torches and candles that so we may see the right path behold the world is darkenesse we therefore must labour to haue the word of God to be a light vnto our feete in all the steps of our callings wherein we liue for hee that walketh in the darke knoweth not whither hee goeth Iohn 12. 35. Lastly there be many that liue in ignorance as blind as though they had neuer heard of Christ and though they heare the word preached yet still they remaine in darkenesse but they must knowe that their case is fearefull for the Ministerie of the word is light they therefore hauing the benefit thereof ought to be children of the light and because they are not enlightened vndoubtedly a most fearefull iudgemeÌt of God is vpon them for marke what Paul saith If our Gospel be hid it is hid to those that perish in whom the god of this world hath blinded the eies of their minde and therefore such persons must labour to knowe and practise the speciall grounds and duties of true religion that so in conscience they may be truely assured that the word of God is become their light The second part of this reason is this Your condition is such in regard of your calling that all your sayings and doings are seene of men it is expressed by two similitudes First of a citie set on a hill which cannot be hid Secondly of a candle put on a candlesticke ver 15. And thus it dependeth on the former part Whereas Christ had called his Disciples the light of the world they might take it for a matter of some outward renowne Christ therefore tels them that his intent herein is not to giue them titles of praise but to make them acquainted with their hard condition in which they were like to bee by reason of their great and waightie calling wherein they should become spectacles to all the world for thus he saith A Citie that is set on a hill cannot be hid but all that passe by may see it and a Candle lighted and set on a candlesticke giueth light to all that are in the house euen so you mine Apostles by reason of your publike calling shall haue all your sayings and doings manifest to the eies of the whole world Because both these similitudes serue to expresse the same thing therefore the points of instruction which specially concerne Gods ministers shall bee propounded from the ioynt scope of them both First whereas the conditioÌ of Gods ministers is such to haue their whole coÌuersation open manifest to the eies of the world therfore they especially aboue all others though it concerne euery man in his place must haue care that their liues conuersatioÌs both for sayings doings be holy blameles for their place is such that by their well doing they win many vnto the Lord but by their bad conuersation they carry many a soule with them to destruction 2. Hereby they must learne not to thinke it strange if they lie open to manifold reproaches and abuses more then any other sort of men for they of all other lie most open to the world if their conuersation bee godly it is the more distastfull to the world as Cain hated Abel for his good works 1. Ioh. 3. 12. 3. Hence it appeareth that men in this calling cannot without great sinne hide the gifts and talents which God hath giuen them for they are as lighted candles which must not be put vnder a bushell Sundrie men haue heretofore offended this way as those in the Primitiue Church who beeing godly men and well qualified for the Ministerie did yet withdraw themselues from publike societies to liue in solitary places for by their gifts they were excellent lights and therefore they ought to haue
shined forth to others And at this day they offend this way that will not abase themselues in their Ministerie to speake plainely to the meancapacitie of the simple yea they also put the light vnder a bushell who beeing fit for this Ministerie doe spend their daies wholly in the Vniuersities except it bee that they want a calling into the Church and haue a lawefull calling for their staie in the Vniuersities and though men haue not such meanes of calling forth as were to be wished yet they that liue in Schooles of Learning ought to shew themselues willing to become lights abroad in the Church saying with the Prophet Isaie when his lippes were touched with a cole from the Altar Here am I Lord send me In a word all persons in this calling that any way hide their gifts are here blamed for they are lights which should not be hidde From these comparisons wherein Christ sets out the open state of his Apostles to the viewe of the world the Papists do gather that the Church of God cannot be hid and therefore visibilitie must needs be the note of a true Church But we must knowe that Gods Church may sometime lie hid in regard of the word and the Ministerie thereof as it did in the daies of Elias and in the time when Poperie spread it selfe ouer these Westerne parts Neither doth this place make ought against vs for Christ here speakes of his Apostles and of their ministerie properly which could not be hid and not of euery ordinarie Minister who are not lights of all the world as the Apostles were but onely in their particular standing Secondly the Ministerie is a light yet not alwaies shining to the whole world and therefore it is added in the second similitude that it giueth light to them that are in the house that is in the Church of God And so in the darkenesse of Poperie the Ministerie of the Gospel was hidde from the world and yet it gaue some light to the hidden Church the house of God to shew them their calling and the meanes of saluation Now as these similitudes concerne the Ministers so they may well be enlarged to euery Christian in his place for in this regard the Minister is a patterne to his people and many times in Scripture others besides the Ministers are called lights 2. Sam. 21. 17. Dauid is called the light of Israel not onely for the comfort of his Regiment but also as he was a King by his vpright life he gaue light to the people wherof he was gouernour And so answerably all Superiours in their places must be lights the publike magistrate to the common wealth the master to his seruants parents to their children and euery Christian to his brother Philip. 2. 5. Shine as lights in the world in the middest of a naughtie and crooked nation This therefore is our dutie if we be Christians as we must labour to get the knowledge of Gods will into our hearts so must we cause the power thereof to shine forth in the example of a good life whereby others may be directed in the darkenesse of this world But alas here in the case of many is lamentable who thorough ignorance and disobedience be yet in darkenesse these must bee taken out of their places as darke candles and troden vnder foote and so cast into eternall darkenesse where they shall flame in woe for euermore Vers. 16. Let your light so shine before men that they may see your good workes and glorifie your father which is in heaven This is the conclusion of this reason where by shining is meant ministeriall teaching whereby they make knowne Gods will vnto his people wherewith he also requireth answerable practise in a godly life as if he should say Seeing by your calling you are so conspicuous to the world therefore looke to the euidence of your Ministerie and to the holinesse of your liues that so the people may not onely heare your doctrine but also see your good workes and thereby be mooued to follow the same and so to glorifie God in heauen A most worthy conclusion wherein obserue two points touching the ministerie of the word First in what manner Ministers must teach the word Secondly the ende of all teaching For the first Gods word must first be preached that men may heare it secondly therewith must goe an vnblameable conuersation bringing forth good workes that men therein may see the will of God Here then are two parts of a ministers office Doctrine and good life and they must goe together in him that is a good Minister Hee that teacheth to write will first giue rules of writing to his schollers and then set them copies to followe and so doth euery master in his Art there is no learning of any thing vnlesse examples goe with rules Againe God will haue men to learne his will two waies by Hearing and Seeing the Minister therefore that is to teach Gods will must not onely by doctrine instruct the eare but by a godly life exemplifie his doctrine vnto the eie 1. Tim. 4. 12. Be vnto them that beleeue an example in word and in conuersation In regard of this double charge that lies on euery Minister the people for their parts must remember in all their praiers to âraue of God that the Ministers may be enabled to teach Gods wil both in doctrine and life The Apostle Paul doth sundrie times require the Churches to whom he writ to pray for him in regard of his Ministerie Now if so worthy an Apostle had need to bee praied for much more hath euery ordinarie Minister in Gods Church And great reason it should be so for the diuell stands at Iehoshuahs right hand to resist him he hindred Paul from comming to the Thessalonians Though he maligne euery beleeuer yet he aimes especially at the Minister that he may cause him to faile if not in teaching yet at least in the exemplifying of his doctrine by a sincere and godly conuersation Now because Christ requires of euery Minister besides teaching the euidence of good workes in a godly life therefore here I will handle this point of good workes and first shewe what a good worke is secondly the differences of good workes and then obserue the necessitie the dignitie and vse of good workes I. Point A good worke is a worke commanded of God and done by a man regenerate in faith for the glorie of God in mans good First I say it is a worke commanded of God for Gods will is goodnesse it selfe and the Rule of all goodnesse in the creature and euery good thing is therfore good because it is answerable to the will of God no worke therfore can be good vnlesse it be appointed ordained and commanded of God men indeed may inuent and doe many good workes but they shall haue no goodnesse in them vnlesse they doe accord with Gods wil. Again good works must be done in
minde meekenesse c. and Ephes. 2. 10. Ye are the workemanship of God created in Christ Iesus vnto good workes which God hath ordained that wee should walke in them Now this is a most excellent thing for a man to bee answerable to his calling When Dauid was a shepheard hee kept his fathers sheepe and liued as a shepheard but when he was called to be a King hee behaued himselfe like a King in gouerning Gods people and so euery Christian ought to doe beeing a newe creature he must walke as Gods childe and testifie his vocation by shewing forth the vertues of him that hath called him 1. Pet. 2. 9. Fourthly good workes serue to be a way in which we are to walke that so wee may receiue the mercies of God promised to his children and escape the Iudgements threatened against sinners for Gods word is full of most sweet promises vnto the obedient and of terrible threatning against rebellion and iniquitie Now a man by walking in good workes eschewes the paths of wickednesse wherein Gods iudgements light and holdes the waies of righteousnesse wherein Gods blessings are scattered Prou. 3. 17. Thirdly the ende of good workes in regard of our brethren is principally this that by our example in well doing wee may winne some vnto God and keepe others in the obedience of the truth and preuent offences whereby many are drawne backe The contagion of a badde example especially in men of superiour place is such that it wil not only cast their owne soules to hell but also draw many with them When Ieroboam the King sinned hee caused Israel to sinne 1. Kings 15. 34. And therefore wee must carefully looke to all our waies in regard of others and so liue according to Christs commandement in this place that others seeing our good workes may bee wonne to the truth and so glorifie God which is in heauen And thus wee see the endes of good workes Now considering good works be of such excellent vse we are hereby admonished to exercise our selues therein with all diligence for hereby we benefit our brethren wee helpe our selues and we glorifie God neither must any mans pouertie hinder him from this dutie for not onely almes deedes and large gifts to Churches and high waies are good workes but also the speciall duties of euery mans lawfull calling done in faith to the glorie of God and the good of men bee the calling neuer so base by the doing whereof in faith and obedience he may get sure testimonie of his election This exhortation is most needfull for so soone as men haue occasion to commit any sinne then they shake off the yoake of all obedience as there were no way of good workes to be walked in The Papists indeed make the merit of iustification and life euerlasting the ende of good workes but that hath bin sufficiently confuted heretofore Hitherto wee haue spoken of the first point in this conclusion touching the manner of teaching The second point herein contained is the end of all teaching namely to turne men vnto God and thereby to bring them to glorifie God That men may see your good workes and glorifie your Father which is in heauen that is so teach that men may see your good workes and be wonne thereby to the faith so glorifie God Our Sauiour Christ his Commission giuen to his Disciples before his ascension bids them God make all nations my Disciples and Paul saith that hee became all things to all men that by all meanes hee might not onely instruct but saue some Hereby then all Ministers and all those that set themselues apart for this calling must learne to propound this vnto themselues as the maine ende of all their studies and labours namely to turne men vnto God that beeing conuerted they may glorifie God Againe the same ende of the Ministerie admonisheth all hearers so to yeelde themselues obedient to the Ministerie of the word that it may take place in their hearts to turne them vnto God that after their conuersion they may glorifie God This the people ought the ra ãâ¦ã to yeeld vnto because it is the maine comfort that the Minister hath of all his labours to see his hearers conuerted and so inabled to glorifie God And to mooue them hereunto they are further to knowe that if they heare and be not thereby conuerted that so they may praise and glorifie God by their obedience then this Ministerie will bee a Bill of Inditement against them for their deeper condemnation at the last daie See Matthew 11. 21. 24. Verse 17. Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them In this verse and the rest which follow to the ende of this Chapter is contained the Third part of Christs Sermon wherein hee goes about to restore the Morall law to his true sense and meaning which was much corrupted by the Iewish teachers And to the ende the same might bee the better accepted hee makes way thereto by a notable Preface verse 17 18 19 20. Wherein hee seekes as well to preuent and to remooue the false opinion which the Iewes had conceiued of him in respect of the Law as also to procure all reuerence and loyaltie to bee shewed therevnto For the Iewish teachers seeing our Sauiour Christ condemne and neglect the traditions of the Elders and not so much to respect the ceremonies of the Law as they thought hee should did thereupon iudge him to bee a deceiuer and one that went about to ouerturne the whole law of Moses This opinion Christ confuteth by three arguments First from the ende of his comming in this verse The second from the nature of the law in the 18. verse whereupon he infers two notable conclusions to procure reuerence thereunto verse 19. And thirdly from the scope of his Ministerie verse 20. For the first The Exposition Thinke not that I am come c. This comming of Christ must bee vnderstood of the manifestation of the godhead in our nature for otherwise his godhead being euery where cannot be said to come properly and as for his manhood it had not beene in heauen To destroy the Law The Law in generall is that part of Gods word which commaunds things iust honest and godly and beeing thus conceiued it is threefold Ceremoniall Iudiciall and Morall The Ceremoniall law is that part of Gods word which prescribed to the Iewes ceremonies rites and orders to be performed in the worshippe of God this law is laid downe in the bookes of Moses especially in Leuiticus The Iudiciall law is that part of Gods word which prescribed ordinances for the gouernment of the Iewes common wealth and the ciuill punishment of offendours The Ceremoniall lawe concerned the Iewes onely the Iudiciall lawe did indeede principally concerne them but yet so farre forth as it tendeth to the establishing of the Morall law hauing in it common
meaning of the words is this Whereas you thinke that I came to destroy the Law and the Prophets by making them of none effect you are deceiued nay on the other side know that the ende of my manifestation in the flesh was to fulfill the law both in my doctrine and person and also in the persons of men both good and badde In this Apologie of Christ for his behauiour towards the Law obserue what malice some of the Iewes especially the Scribes and Pharises bare vnto him for Christ was the Author of the Law and yet they maliciously suspect and charge him with the abrogation therof so as he is faine to cleare himselfe in this behalfe The like hath beene the malice of wicked men in all ages against the deerest seruants of God Act. 6. 14. Stephen is accused to speake blasphemous words against the Law Act. 21. 28. Paul is charged with the same crime And such is the malice of the Papists against all Euangelicall reformed Churches because wee denie Iustification by workes therefore they condemne vs for enemies to good workes and in many other points they fasten vpon vs notes of reproach for holding the truth Yea among our selues the like malice doth appeare in those that brand their brethren with odious names because they shew forth more care then others of their dutie to God but let all Gods children beware of this Pharisaicall practise Againe obserue the Titles vnder which he comprehendeth the whole Scriptures of the olde Testament The Law and the Prophets Luke 16. 31. they are called Moses and the Prophets Luke 24. 27. Christ beganne at Moses and at all the Prophets and interpreted vnto them in all the Scriptures there Moses and the Prophets containe all the Scriptures of the old Testament Here then we may note a propertie of the bookes of the olde Testament namely that euery one of them was written either by Moses or some other of the Prophets And by this wee may knowe the Canonicall bookes of the olde Testament and distinguish them from the bookes called Apocrypha for the Apocrypha bookes were not penned by any of the Prophets who spake and writ in the Hebrew tongue the natiue language of the Iewes but by some other in the Greeke tongue which was not the language of the olde Prophets These bookes may bee regarded in sundrie respects as containing many worthie Rules touching manners in which regard wee may preferre them before other writings of men so farre forth as they are consonant with the Scripture and so the Church of God hath of long time reuerenced them but yet they are no part of the Law nor of the Prophets And therefore the Church of Rome doth notably wrong and abuse the world in stiling these Apocryphall bookes for Canonicall Scripture Thirdly Christ in this his Apologie sheweth a sweet consent betweene the Law and the Gospel They are not contrarie one to the other for Christ who is the substance of the Gospel came to fulfill the Laweâ and therefore Paul saith that by faith wee establish the Law and Hebrewes 9. 19 20. c. When Moses had giuen the Lawe vnto the people hee offered sacrifices and sprinkled the blood thereof vpon the booke and vpon the people which was a type of the shedding of Christs blood as it is there expounded which did notably signifie this consent betweene the Law and the Gospel in so much as without Christ the Law could not stand Now this consent betweene them standeth herein The Law requireth perfect obedience and threateneth death to the least breach thereof not propounding any way for the fulfilling thereof out of our selues but the Gospel directeth vs to Christ who as our suretie hath fulfilled the Lawe for vs for which cause Christ is called the ende of the Lawe for righteousnesse to euery one that beleeueth And through Christ it is that the righteousnesse of the Law is fulfilled in vs which walke not after the flesh but after the spirit Verse 18. For truely I say vnto you till heauen and earth perish one iot or one title of the Law shall not escape till all things bee fulfilled Here our Sauiour Christ propoundeth the second argument for the clearing of himselfe from their false imputation of destroying the Lawe and it is drawne from the nature of the Law which is immutable The Exposition For This sheweth the dependance of this verse vpon the former Truely I say vnto you This is a forme of speech which our Sauiour vsed when he would solemnely auouch any waightie truth and propounding this in his owne name herein he sheweth himselfe to bee the Doctour of his Church whome we must heare in all things for hee speaketh as one that cannot lie The thing hee saith is this Till heauen and earth perish one iotte or title of the Lawe shall not passe In which wordes he setteth downe the stabilitie and the vnchaungeablenesse of the Lawe and that hee might fully expresse his mindâ hee borroweth a phrase from the Hebrewe Alphabet wherein Iod is the least letter One iot signifying that not so much as this little letter Iod shall passe out of the Lawe Againe by Title some thinke is meant the Hebrewe vowels but properly it signifieth a line bent crooked or the toppe of an horne so that here it properly signifieth the bending or bowing that is in the top of some Hebrew letters insinuating that not so much as the least part of a letter in the Law should passe away Now these things must not be taken properly for it hath beene and may be that in the Hebrew copies of the old Testament some letters should bee changed as may appeare by the diuers readings in sundrie copies for that may be without the losse of any sentence but Christs meaning is this That not the least parcell or sentence in the Law shall passe away making parts in the Law to be as titles in the Alphabet Till heauen and earth perish that is neuer so much this phrase insinuateth for though heauen and earth shall be changed in regard of their qualities yet the substance of them shall neuer passe to nothing and in this sense is the word Till vsed else-where 1. Sam. 15. 35. Samuell came no more to see Saul till the day of his death that is neuer Till all things be fulfilled that is till euery thing commanded in the Law bee done so as it shall no more vrge a man to any obedience which shall neuer bee for it must eternally bee fulfilled so that this phrase hath the like sense with the former importing thus much euen for euer and euer so that this is the meaning of this verse That the Law of God is vnchangeable not onely in the whole but for euery part thereof and the fulfilling thereof shall neuer haue an ende Christs reason then stands thus If the Lawe bee immutable and for obseruation eternall then I came not to destroy it but
God for God commands that the sunne goe not downe vpon our wrath and it is his ordinance we should receiue the Sacrament to shew forth Christs death when it is administred by the Church against both which he offendeth that abstaineth because he is at variance with his brother for Christ wil not haue the gift that is brought to be taken away but there left a while till reconciliation be made Fourthly in this Rule of Reconciliation we may see there be degrees in the duties of Gods worship all are not equall but some more and some lesse necessarie The first and highest degree of holy worship is prescribed in the first Commandement as to loue seare and to reioyce in God aboue all and to beleeue in him and all his promises The second degree of holy duties is to loue our neighbour as our selues to seeke peace and reconciliation with them whome we haue wronged or offended Thus much doth Christ here import in preferring the practise hereof before the offering of sacrifice The third degree consists in the outward ceremoniall duties of Gods worship commanded in the first Table as the outward actions of Gods worship and the outward solemnitie of the Sabbath for these giue place to the workes of loue and charitie commanded in the second Table and therefore Christ saith first be reconciled and then offer thy gâât Now by this distinction of holy duties we haue a good direction for our behauiour that seeing the loue of God and of our brethren are the two highest degrees of good workes therefore we are aboue all things to seeke after them and to preferre the doing of them before the outward worship of God for that we see commeth in the last place But the practise of men iâ otherwise generally they are more forward in outward ceremonies then in the maine duties of the loue of God and of their brethren like to the Pharisies who passed ouer âudgement and the feare of God and were very strict in tything mint and âue but this is a preposterous course and cleane contratie to this precept of our Sauiour Christ. Thus much of this Rule in generall Now I come to more particular obseruatiâus out of the words I âaue thy gift at the Altar Here Christ approouââh of this worship of God among the leââes by offering sacrifices from whence it followeth that sacrificing aâ the Alâar and by proportion other ceremoniall worship was not abrogated either at Christs birth or baptisme for here Christ alloweth of them and therefore they ceased onely at his death when vpon the crosse he said It is finished then he put out the hand writing of ordinances that was against vs. Thy gift that is thy sacrifice whereof the Iewes had two kindes Propitâatorâe and Graââlatorâe or of thanksgiuing and they are here called gifts because in sacrificing the people gaue some thing vnto God in which respect a sacrifice differeth from a Sacrament wherein God giues some thing vnto vs. Now the sacrifices of the law wherein men gaue something vnto God signified two things first that Christ should giue himselfe vnto his Father for our sinnes secondly that we should wholly giue our selues vnto God both in soule and bodie to serue him and therefore God saith Prov. 2â 26. My sonne giue me thy heart Rom. 6. 13. Giue your members ãâã we âpons of righteousnes vnto God as they that are aliue from dead workââ Rom. 12. 1. I beseech you brethren by the mercies of God that you gâue vp your bodies a liuing sacrifice holy and acceptable vnto God this we ought to doe in token of thankefulnes for Gods endlesse mercies and this we then doe First when we acknowledge our selues not to be our owne but Gods in Christ Secondly when we consecrate and dedicate our selues to the seruice of God that both in heart and life we may shew our selues thankfull for our creation preseruation Redemption especially But lamentable is the case with men in this behalfe in stead of giuing themselues to God men bequeath themselues to the deuill and become his slaues and vassals they make their hearts his dwelling place by malicious wicked and lustfull thoughts they consecrate the faculties of their soules with all the parts of their bodies vnto him in the practise of sinne this ought not to be seeing Christ gaue himselfe for vs let vs giue our selues wholly vnto him And there remembrest that is doest call to minde that thy brother hath ought against thee c. By this Christ teacheth vs that whensoeuer we come to doe any seruice vnto God we ought first of all to enter into our owne hearts and there to search and trie our owne estate in respect of offences giuen to God or man whereof we haue not repented that so before we come to Gods solemne worship we may be reconciled both to God and to our brethren The want of this brings many a curse vpon mens soules euen in the meanes wherein they thinke to receiue Gods blessing and therefore we must looke to the practise of this dutie that we doe it speedily and from our hearts This we had neede to looke vnto in respect of God whome we daily offend for if he haue ought against vs and yet we stand out against him by impenitencie who can saue vs from his wrath Let vs thinke on Elies speech If one man sinne against an other the Iudge shall iudge it but if a man sinne against the Lord who will pleade for him verse 25. Agree with thine Aduersarie quickly whiles thou art in the way with him least thine aduersarie deliuer thee to the Iudge and the Iudge deliuer thee to the Seriaât and thou be cast into prison 26. Verely I say vnto thee thou shalt not come out thence till thou hast pated the vttermost farthing Our Sauiour still goeth on with his former Rule of concord and Reconciliation Now because the meaning of the words is controuersall it shall not be amisse somewhat to discusse the diuers expositions that are made hereof The Papists say that by Aduersarie is meant God commanding men in his law and by way is meant the space of time in this life by Iudge they vnderstand Christ by Serieant Gods Angels by prison hell and because in hell there be many places therefore here by prison they vnderstand purgatorie and by the vttermost farthing veniall sinnes as if this were the meaning Agree with God whiles thou art in this life betweene this and the day of Iudgement least thou come before Christ and he cause his Angels to cast thee into Purgatorie and there thou remaine till thou haue satisfied for thy least veniall sinnes This exposition they stand vpon the more because hereupon they would build their doctrine of Purgatorie But this cannot be the true meaning of this place for the reasons following First these words depend vpon the former and are a continuance of the rule of Reconciliation
to beare it 1. Cor. 6. 7. Paul doth sharply rebuke the Corinthians for going to law about trifles Why rather saith hee suffer you not wrong why sustaine you not harme And this by Gods grace a man shall doe if first he duely equally consider his owne deserts both of like iniuries from men and of eternall damnation from God himselfe whom he continually offendeth Secondly if he haue an eie to the prouidence of God in that thing wherein he is wronged which disposeth all things for the good of his children Fourthly for the maintenance of peace wee must yeeld of our owne right so did Abraham vnto Lot though hee were aboue him both in yeares and authoritie bidding him choose where hee would dwell whether on the right hand or on the left and our Sauiour Christ though he were free beeing of the Kings stocke yet for the auoyding of offence paid tribute for himselfe and Peter And obseruing these things with good conscience we shall by Gods grace maintaine Christian concord Secondly Christ commanding speedie agreement condemneth that wilfulnesse and stubbornnesse of men whereby rather then they will submit themselues and yeeld a little of their right they will carrie euery trifling matter before the Magistrate This is a common fault among vs in these daies of peace for euery triâlie is made a law matter which ought not to be among Christians it plainely argueth great want of loue and small regard to this commandement of our Sauiour Christ. I speake not this to condemne the lawful vse of the law but to reprooue the bad practise of carnall men who make lawing the meanes of their priuate reuenge and sometime of flat iniustice against their brethren whom they doe not affect Thirdly Christ here also noteth out the hardnesse and crueltie of mens hearts who will neuer let a man goe if once they get him in the lurch such cruell wretches are they that take the forfeitures of leases bonds and obligations and such for the most part are our common vsurers but all these must know that they are void of loue and grace whereby they should maintaine this concorde which Christ requires Fourthly by this circumstance of time Agree quickly Christ would teach vs to keepe our hearts cleare from grudging and heart-burning euen then when wee haue occasion of suite or controuersie with others for this rancor of heart will cause further debate and contention like to an angrie humour in the veines which sets the whole body in burning fits Fiftly if wee must vse speed in seeking agreement with men whom wee haue offended before we come to the trial of a mortall Iudge then much more must we giue all diligence to be reconciled vnto God for our daiely sinnes whereby we offend him and that with all speed euen in this life before we come to his tribunall seate for howsoeuer in the courts of men wee may goe vpon sureties yet at the barre of Gods Iudgement none can answer for vs. If we be not before hand reconciled to God in Christ this vndoubtedly will be the issue wee shall bee cast into vtter darkenesse and there remaine till we haue fully satisfied the Iustice of God which will neuer be Let all estates degrees think on this and especially the yonger sort who deceiue themselues by deferring repentance when as indeed they as wel as others are euery day going forward to the barre of Gods iudgement Sixtly as in seeking Reconciliation so in doing euery good worke that concernes Gods glorie in the good of others we must vse all conuenient speed while we haue time wee must doe what good we can vnto all for death and the last iudgement come suddainly Say not to thy neighbour saith Salomon goe and come againe to morrow if thou hast it now And againe Eccles. 9. 10. Whatsoeuer thy hand shall find to doe doe it with all thy power This is Iobs defence that he restrained not the poore of their desire nor caused the widowes eies to faile and his practise must be our president for the more good we doe the more grace we haue and the liker we be to our heauenly father Thus much of the Precept The Reason followeth Least thine aduersarie deliuer thee to the Iudge c. which is thus much in effect If thou shew extremitie thou shalt finde extremitie shewed vnto thee againe euen by the Magistrate They that deale stifly and rigorously shall bee rewarded in their kinde God in his iust iudgement will haue men measured vnto as they measure vnto others Matth. 7. 2. 6. Mark 4. 24. Here then we are taught to deale in equitie and moderation with all men in the priuate affaires of our callings euen as we would haue them to deale with vs and then God will cause others to deale well with vs but if we deale ill with others God will reward vs in the same kinde This point all Vsurers Ingrossers Trades-men c. should well obserue who thinke they may doe with their owne what they wil but we must knowe wee are but Stewards and our account will bee exact Secondly here wee see Christ alloweth of the Magistrate and his Iudgement seate 2. Of his proceeding against the guiltie in deliuering him to the Officer 3. Of the office of the Sergeant 4. Of casting guiltic persons into prison 5. Of suing at the law when right cannot be gotten by any other lawfull meanes but law must not bee the first course we take in seeking our right we must rather suffer some wrong seeke to end the matter by friends vse law as Physitions vse poisons when gentle physicke will not serue the turne then in case of extremitie they doe minister stronger physicke yea sometime poison it selfe so when we cannot otherwise procure our peace and right then we may lawfully take the benefit of the law Verse 27. Yée haue heard that it hath beene said of olde time Thou shalt not commit Adulterie Here our Sauiour Christ goeth about to restore the seauenth commandement touching Adulterie to his true sense and meaning and so to his proper and right vse by purging it from the false and erroneous interpretation of the Iewes for which ende he first laies down the false interpretation of the Scribes and Pharises verse 27. and then adioyneth the true sense thereof verse 28. especially yet so as he continueth the same in the verses following For the first before the interpretation of the Iewes Teachers hee prefixeth this Preface Yee haue heard that it hath bin said of olde time or of the ancient Teachers the meaning and vse whereof wee haue before shewed verse 21. Then after follow the wordes of the seauenth commandement Thou shalt not commit Adulterie which are the proper words of the H. Ghost yet here must not they be takeÌ in that sense which the Scribes and Pharises gaue vnto them for the better conceiuing whereof this one thing especially
of Gods predestination whereby we teach that God hath decreed the condemnation of some This doctrine many doe renounce as a doctrine of crueltie and thereupon frame vnto themselues priuate opinions which will not stand with the word of God The way to auoyde this occasion of offence is this First to graunt vnto God himselfe so much in this case as we will yeeld to mortal man in the like Among our selues we allow of this libertie one to another that a man may kill a flie or a worme and for his lawfull vse and pleasure kill sheepe oxen and other creatures and yet be a mercifull man shall we not then allow vnto God that he may glorifie his name in the iust and deserued condemnation and destruction of his creature This is lesse then we grant to men for a worme is something vnto man but a man is nothing in respect of God Againe among our selues in some things we giue libertie one to another to doe as we will and yet thinke the action iust and lawfull much more then ought we to giue freedom of will vnto God in all his actions without conceit of crueltie in any one of his workes for all his workes are done in equitie Secondly it must be remembred that we teach not that God doth simply ordaine some men to hell fire but touching reprobation our doctrine is this that God hath decreed and purposed to glorifie his name in the due and deserued condemnation of some for in âanâ reprobation God hath two actions First he decrees to passe by some men without shewing his eternall mercie vnto them and onely to declare his iustice vpon them then after hee decrees when they are by themselues fallen into sinne to inflict vpon them deserued condemnation for the same The vnlearned also from this doctrine of Predestination take occasion of most fearefull falling for thus they reason If I be predestinate to saluation I am sure to be saued let me doe what I will and if I bee predestinated to condemnation I am sure to be condemned though I liue neuer so godly for Gods decree changeth not and therefore I will liue as I list Thus doe desperate persons imbolden themselues to sinne and to cast away their soules The way to cut off this offence is this they must remember that in Gods decree the ende and the meanes that bring men to that ende goe alwaies together and therefore that such as are ordained to saluation are ordained to the means thereof namely to vocation iustification sanctification Rom. 8. 30. The end and the means in Gods decree must neuer be seuered Now righteousnes and holines in Christ is the means whereby God hath decreed to bring men to saluation and therefore they sinne grieuously that vpon the immutabilitie of Gods decree take occasion to liue profanely Hezekias is sicke vnto death yet God promiseth to adde vnto his daies fifteene yeares now if Hezekias had consulted with these men they would haue told him thus be of good cheare O King neither eate nor drinke nor vse any thing to cure thy sore or to preserue life for thou shalt certenly liue fifteene yeares God hath saide it and it must be done but Hezekias taketh no such course nay he vseth the meanes both to cure his sore and to preserue his life And so did Paul for his owne and others preseruation keepe the mariners in the shippe who were the meanes vpon the sea to bring them safe to land though God had giuen vnto him all that sailed with him The second speciall doctrine of the Church whereat some take occasion of offence is concerning the fall of Adam for we teach that God in some sort decreed his fall whereupon some obiect that we make God the author of sinne considering his decree is vnchangeable Now to preuent this offence two Rules must be remembred I. that Gods will may be distinguished It is either generall or speciall Gods generall will is that whereby he willeth that sinne shall be by his iust permission But Gods speciall will is the approouing will of God whereby he taking pleasure in any thing will haue the same done and brought to passe Now we say not that God willed Adams fall by his approouing will but onely by his permitting will because it was good in regard of God that man should fall II. We must remember that Gods decree went before Adams fall onely as an antecedent not as a cause thereof for the vnchaungeable decree and will of God takes not away the libertie of mans will or of the second causes but onely inclineth and ordereth the same as the first and highest cause of all The Third speciall doctrine of the Church whereat offence is taken is this That man of himselfe can doe no good but all goodnes and grace in man come from God Hence our common people take occasion of loosenesse of life for tell them that they must repent and beleeue if they will be saued their answer is that they doe it so well as God will giue them grace all goodnes say they must come from God yea the wiser sort amongst vs will not sticke to lay the fault of their loose life on God who giues them no more grace But for the auoyding of this occasion of offence we must know that when we are not able to doe our duties as we ought and to pray to repent and beleeue as God requireth the fault is in our selues and not in God for we were created righteous in Adam and in him had power and grace to haue done whatsoeuer God required at our hands but Adam lost this power through his owne default and we in him lost it also and therefore our inabilitie commeth from our selues Againe we must consider that God giues grace indeede yet not miraculously in Ale-houses and Tavernes but then when men vse the meanes to come by grace and doe that which by nature they are able that is come and heare the word attentiuely endeauouring to beleeue and to obey the same for though the good vsage of the gifts of nature cannot merit any grace yet ordinarily we may obserue that in the vse of meanes is grace receiued Act. 2. 41. At one sermon there were conuerted three thousand soules among the rebellious Iewes Act. 16. 14. Lidias heart was opened in hearing Paul preach and ordinarily men are conuerted in the meanes for faith commeth by hearing the Gospel preached Rom. 10. 17. The last point of doctrine from whence many take occasion of offence is the doctrine of Iustification by faith alone without workes Hence the Papists condemne our Church as an enemie to all good workes and many hereby take occasion of a leud life because good works must not iustifie them before God Now to cut off this offence we must hold and know that good works and faith are disioyned in the worke of our Iustification before God but they are
heauen the Saints and Angels behold the vnspeakable glorie of God And from heauen doth God shew his exceeding power euen in spreading the heauens like a curtaine aboue the earth in setting therein the Sunne the moone and starres most glorious creatures in giuing particular motions vnto theÌ by sending raine from heauen with stormes lightnings and thunder Againe he sheweth his iustice from heauen by powring downe his iudgements thence As the flood vpon the world of the vngodly and fire and brimstone vpon Sodome and Gomorrah as the Apostle saith Rom. 1. 18. The wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnesse of men Againe Gods mercie and goodnes is daily manifested from heauen thence commeth euery good gift Iam. 1. 17. yea thence our Sauiour Christ descended for the worke of our redemption thence also the holy Ghost descended in Christs baptisme and the Fathers voice was heard from thence pointing out that lambe of God which taketh away the sinnes of the world and thence shall Christ come againe in glorie at the last day to be glorified in his Saints all which doe magnifie vnto vs the glorie of this Throne Is the Throne of God in heauen not on earth theÌ must we learne to conceiue of God as of an heauenly King in the chapter following we are taught to call him our heauenly Father v. 9. and therefore when we speake or think of God or doe worship vnto him in praier or thaÌksgiuing we must not conceiue of him in any carnall sort but in an heauenly manner The second commandement forbidding the representation of God in any similitudes may teach vs that we must not conceiue of God after any earthly or carnall manner Indeede the Popish church approouing of the images of the Trinitie as before was shewed doe thereby teach the people to conceiue of God as of an old man sitting in heauen with a crowne vpon his head because he is called the Ancient of daies but all such carnall conceits of God are here forbidden That we may then conceiue aright of God two Rules must be remembred First we must not frame in our minds any image of God at all as that he should be like vnto man or any other creature but we must conceiue of him both in his works as our creator gouernour and preseruer and also in his properties as most wise most iust holy mercifull and such like Secondly we must conceiue that God is one in substance and three in person we must not confound the persons nor deuide the substance but conceiue of one God in three persons and three persons in one and the same godhead These two Rules beeing well obserued wil keepe our hearts from those vaine conceits of God which many frame to themselues when they thinke of him in their mindes Secondly seeing Gods throne is in heauen therefore our conuersation must be there also for where God is and his throne there ought our hearts to be Now we shall haue our conuersation in heauen by doing two things first by a continuall eleuation of our minds vnto heauen morning and euening and at all times when we haue occasion 1. Thess. 4. 17. we are commanded to pray continually and that we doe so oft as in the duties of our ordinary calling we desire in our hearts the blessing and assistance of God for the sighs and grones of the soule are praiers approoued before God we must therefore lift vp our heart to God as Dauid did Psal. 25. 1. Secondly we must set all our affections on God and on heauenly things as our loue our ioy and feare yea our care must be of comming to heauen for where can we be in a more happie place then before Gods throne in heauen where God sets out his glorie and maiestie to his creature Thirdly hence we may learne to conceiue aright of the prouidence of God for God sitting in his maiestie in heauen and beeing infinite in wisdome power and greatnes doth by a most carefull prouidence see know and gouerne all things that are done vpon the earth this is notably set forth vnto vs Psal. 11. 4. The Lords throne is in heauen his eâââ wil coÌsider his eye lids wil try the children of men the words are very significant importing that God from heauen doth most narrowly see into all mens dealings and affaires which teacheth vs when we shall be in any distresse either in bodie minde goods or friends to behaue our selues in an holy manner for God sees our case and therefore first we must make our moane vnto him and humbly intreat for that grace and mercie at his hands whereof we stand in neede Dauid maketh this a ground of much comfort in affliction Psal. 102. 19 20. Out of heauen saith he did the Lord behold the earth that he might heare the mourning of the prisoner and deliuer the children of death Lastly this serueth to terrifie euery sinner for the Lord sits in heauen with a piercing eye beholding all thy doings whatsoeuer thou art and therefore when a man sinneth though he may hide the same from men yet the Lord sees him and will reprooue him and iudge him let vs therefore make conscience of all sinne and feare to not euill either by thought word or deede seeing we are euer before the Iudge that âits vpon this throne The second particular prohibition is against swearing by the earth the reason is because it is the Lords foot-stoole The earth is the Lords footestoole not properly but by resemblance because as the footstoole is nothing in glorie to the throne no more be those glimpses of glorie which God shewes here on earth comparable to that surpassing dignitie and glorie wherein God manifests himselfe in heauen Is the earth the Lords footstoole then is he not included in heauen but is present also vpon the earth God is not in one place alone but he is euery where at one and the same time Here then we haue a plaine proofe of Gods infinite greatnesse and omnipresence in regard of his essence and godhead for Christ compares him to a king who is of that bignesse that he fils heauen with his glorie and of that height that the earth below is his footstoole according as he saith Ierem. 23. 24. I sâll heauen and earth This point Dauid prooues at large Psal. 139. 7 8. Whither shall I goe from thy presence c. shewing plainely that there is no place wherof it can be truely said that God in essence is not there present The consideration whereof teacheth vs First to vnderstand aright that saying of Paul Act. 17. 28. In him we liue mooue and haue our beeing we are not in God as parts of God for his essence is most simple yet it is true we are in God because his essence is euery where it is in vs forth of vs and about vs and beeing in vs and about
haue wronged vs. Thirdly consider the examples of worthie men in this case for our Sauiour Christ neuer sought reuenge but bare wrong patiently committing all to him that iudgeth righteously leauing vs an example to doe likewise 1. Peter 2. 10. Yea when hee was cruelly and vniustly crucified he praied for his persecutors Luke 23. 34. Steuen also praied for them that stoned him Act. 7. 16. and Dauid though a King would not suffer reuenge to be taken on Shimeâ that cursed him 2. Sam. 19. 9 10. neither would hee euer touch Saul who sought his life though he had him often in his hands nay his heart smote him for cutting off the lap of his coate so farre was he from seeking reuenge Fourthly in the fift petition wee pray Forgiue vs our sinnes as we forgiue our trespasses but if wee carrie grudging in our hearts we praie God not to forgiue vs but to condemne vs for we will not forgiue but be reuenged on them that offend vs. Now this is a most fearefull case that a man should pray for vengeance vpon himselfe Fiftly it is not meete in common reason that the same partie should be the accuser and the Iudge and yet if a man might reuenge himselfe this should be so and therefore âf wee would be Christs Disciples we must arme our selues with patience in suffering wrong and referre reuenge to God that iudgeth righteously Yet some will say If we alwaies put vp and suffer wrong wee shall neuer bee in quiet but still be abused Answer Though in our own person we may not reuenge our selues yet wee may craue the helpe of the Magistrate either for the preuenting or for the punishment of wrong done vnto vs for the Magistrate is Gods Liuetenant to releeue the oppressed and to execute vengeance on malefactours thus did Paul send to the chiefe Captaine to preuent a conspiracie that the Iewes intended against him and appealed to Caesar to auoyde the danger of the Iewes at Ierusalem and yet when wrong is done vnto vs wee must beare it patiently without seeking priuate Reuenge although the wrong were doubled or trebled vpon vs. Thirdly our Sauiour Christ here calling the wrong doer an euill one giueth vs to vnderstand that it is the propertie of an euill man to doe wrong vnto others and this title is giuen to the wrong doer to teach vs that wee must suffer wrong patiently though hee bee an euill man that offereth it vnto vs. It is the propertie of a good man to doe good continually but to doe wrong is the marke of an euill man who herein is like the deuill which must teach vs not to doe wrong to any one in his bodie goods or name either by word or deede but rather applie our selues to doe all the good we can to euery one within the compasse of our calling Hereby wee shall see what our estate is for if in our callings wee set our selues to hurt others either by word or deede wee are in the sight of God euil men such are our vsurers and extortioners and all those that vse fraud and deceite in their callings But if wee would shewe our selues to be good men approoued of God in Christ then wee must referre our bodies and soules and all that wee haue to the good of others Although men by nature be like to sauage beasts as Lyons Woolues Cock âtrices c. whose propertie is to deuoure and hurt other creatures yet when it pleaseth God to receiue them to mercie and to place them in his kingdome then they laie aside their cruell nature and liue peaceably one with another for in all the Mountaine of Gods holinesse none shall hurt or destroie verse 9. It is a prophecie of Christs kingdome that therein the sword and speare which are weapons of warre shall bee turned into scythes and mattocks which are instruments of common good in time of peace whereby was signified that when men are conuerted and become true children vnto God they laie aside all malice and giue themselues to doe good and become seruiceable vnto all for the good of all This was notably verefied in Paul who of a persecuter became a preacher yea he became all things to all men that by all meanes hee might win some And thus doing we are like to our heaueÌly father who doth good to all but if we giue our selues to wrong doing we are euill ones and herein like to the deuill himselfe Fourthly Christ here forbidding priuate reuenge which is vnlawful doth hereby establish that reuenge which is lawfull and iust Now lawfull reuenge to speake somewhat hereof is the worke of a iust and lawfull power requiting euill for euill This iust reuenge is two-folde Diuine and Humane Diuine reuenge is the worke of Gods absolute power taking vengeance vpon offenders of the lawfulnesse of this reuenge in God there is no question onely this we must remember that God executes this vengeance daiely in the manifold miseries of this life and likewise in the iust condemnation of the impenitent after death Indeed as a father he chasteneth his Church and children for vengeance in Christ becomes nurturement but as a seuere iudge hee plagues the wicked powring vengeance on them both temporall and eternall Humane reuenge is the ordinance of God whereby men beeing therevnto called by God doe execute vengeance in the name of God and it is twofold extraordinarie or ordinarie Extraordinarie when men are extraordinarily stirred vp by the spirit of God to execute vengeance vpon offenders in the name of God Thus Pâiâeâas slew Zimri and Cosbie and thus many of the Iudges of Israel specially Ehud Sampson tooke reuenge vpon the enemies of Gods people thus Elias the Prophet slew Baals priests 1. King 18. 40. and destroyed the two Captaines and their fifties with fire from heauen 2. King 1. 10. 12. thus Peter killed Ananias and Saphira and Paul stroâke Elimas with blindnesse This kind of reueng is now rare for wee are not to looke for extraordinarie instincts we know Christ rebuked his Disciples for seeking to execute this extraordinarie reuenge vpon the Samaritans and therefore when we haue a conceit hereof in our selues wee may iustly suspect what spirit it is that mooueth vs. Ordinarie reuenge is that which men ordinarily put in execution in the Church and common wealth according to Gods will beeing thereto called by God it is twofold Lesser or Soueraigne Lesser reuenge is the inflicting of lawfull correction vpon offenders in word or deede not reaching to the case of life and death this kinde of reuenge is committed to parents ouer their children and masters ouer their seruants to schoolemasters ouer their schollers and Tutors ouer their pupils Soueraigne reuenge is that whereby the Magistrate may lawfully punish men according to their offences in bodie goods or life it selfe this I call soueraigne not simply but because it is
Againe in the new Testament the Apostles ordained that in euery Church there should be Deacons that is men of wisdome and discretion who were to gather for the poore and likewise to dispose of that which was giuen according as euery man had neede in which very order of prouision for the poore the Lord forbids all waÌdring begging II. These wandring beggers are the shame and reproch of the people where they are suffered for it argueth want of care of good order in gouerners and want of mercie in the rich that they gather all to themselues without regard how the poore should liue III. In releeuing these wandring beggers there is this double want in the giuer he cannot tell what to giue nor how much because he knowes not the state of the partie that beggeth Now in almes deedes there ought to be a double discretion the giuer ought to know both his owne abilitie and also the necessitie of the receiuers IV. Common releeuing at mens doores makes many beggers and maintaines a wicked generation for these wandring beggers are for the most part flat Atheists regarding nothing but their bellie separating themselues from all congregations and from begging many fall to stealing or els they take such pleasure therein that they will neuer leaue it no not for a yearely rent This is knowne to be true by experience All which things duly considered must moue the Magistrates and euery other in their place to see that better order be obserued for the poore then doore-releeuing to all that come And sith good lawes are made in this behalfe men ought in conscience to see the same obserued and kept neither can any man without sinne traÌsgresse the same Indeede if good order were not prouided for the poore it were better to releeue them in their wandring course then to suffer them to starue for so dealt Christ his disciples with the poore when good order failed among the Iewes they releeued them in the high waies streetes VII Point At what time must Almes be giuen Ans. Hereof the Scripture speaketh little yet this may be gathered thence First that releefe must be giuen when present occasion requireth therfore Salomon saith Say not to thy neigbour Goe and come again to morow if thou now haue it Secondly that the Sabbath day is a fit time for the giuing of releefe for the poore for the Apostle commanded the Corinthians that each one should lay aside vpon that day according as God had prospered him the weeke before that which he would giue for the poore where by the way it may be obserued that daily giuing at mens doores was not allowed by the Apostles Also touching Trades-men this may be added from this that the Apostle makes contribution for the poore a Sabbath daies worke that wheras they vse to imploy part of the Lords day both morning euening in seruing their customers for their own priuate benefite this can not be âarranted onely this they may doe vpon the Sabbath they should sell vnto none but to such as buie of necessitie and then they may not make a priuate gaine of their sale but must turne that worke to a worke of mercie for the poore either selling without gaine if it be a poore bodie that buies or giuing the gaine of that which they sell to the rich for the releefe of the poore This indeed will hardly be obtained at trades-mens hands but yet they must know that the whole Sabbath day is the Lords wherin he wil be worshipped with delight neither ought men to doe therein their owne workes nor seeke their owne wills nor speake their owne words Isa. 58. 13. VIII Point In what manner must Almes be giuen Ans. Hereof more is to be spoken in the chapter following yet from this text these things may be obserued First that Almes-giuing must be free the giuer must neither looke for recompence at the hands of man nor thinke to merit any thing thereby at the hands of God That Popish conceit depriues a man of the true comfort of the spirit in this worke of mercy none but Christ by his obedience could euer merit at Gods hands Secondly our hearts in giuing must be touched with charitie and the bowels of compassion we must giue with cheerefulnes for without loue all that we giue is nothing 1. Cor. 13. 3. and the Lord loueth a cheerfull giuer 2. Cor. 9. 7. now if we consider the poore as our owne flesh and see Gods image in them this will mooue vs to pitie Thirdly in the person of the poore we must consider Christ Iesus and giue vnto them as we would giue vnto Christ. This will mooue vs to giue and that chearefully for in the day of iudgement Christ will make it known that he comes for releefe to the rich in the person of the poore to the mercilesse he will say In as much as ye did it not to them ye did it not to me but to the mercifull thus In as much as ye did it vnto one of the least of these my brethren ye haue done it vnto me Fourthly our almes must be giuen as a pledge of our thankefulnesse vnto God for the blessings we enioy for all we haue commeth from God and of his hand it is whatsoeuer we giue now he professeth that when men doe good and distribute to the poore he is well pleased with such sacrifices Hauing seene what this dutie of Almes-giuing is and how it must be performed we must now stirre vp our selues to put the same in practise and to mooue vs hereunto consider the reasons following I. We all desire to be counted religious now if we would be such indeede we must visit the fatherlesse and widowes we must doe good and giue almes to the poore for this is pure religion and vndefiled before God as Iames saith To come to the Church and heare the word and to receiue the Sacraments are good things but without mercie to the poore they are not regarded but hated of God Isa. 1. 13 14 15. II. If a man should offer vnto vs a peece of ground to manure and till for our owne reaping we would take it kindely and bestowe both paines and seede vpon it behold the poore are sent of God to the rich as a peece of ground to be tilled and when they giue to the poore they sowe vpon the ground now as Paul saith in this case looke as a man soweth so shall he reape we therefore must sow liberally that we may also reape liberally III. Prov. 19. 17. He that hath mercie vpon the poore lendeth vnto the Lord we would easily be mooued to lend if we had an honest man to be suretie vnto vs for returning of our owne with aduantage well the Lord offers himselfe to the rich to be suretie for the poore who then will feare to lend hauing so good a debter
soules and shall we dispose of them after our pleasures to offend him who doth wholly support vs and that continually Secondly here note Christ saith his sunne not the sunne teaching vs that the sunne which shineth in the firmament is Gods sunne not mens God himselfe is the sole author and gouernour thereof hee continueth that beeing which it hath and the power and vertue which it sheweth forth And the same thing by proportion must be vnderstood of all other creatures both in heauen an earth the moone and starres all beasts and cattell yea and we our selues are Gods creatures and hee is our creator our Lord and gouernour Psal. 50. 12. The whole world is mine and all that is therein Now hence we must learne two things First not to abuse any creature to our lust as food raiment c. but to vse whatsoeuer we enioy to Gods glorie according to his wil. Secondly to endeauour to bee lead by the creatures which we enioy to the knowledge of our creator for they are his but alasse the practise of the world is otherwise men suffer themselues by the creatures to be drawn from God for some make their bellie their God to others riches and pleasures are their God Thirdly Christs saying of the Father that he maketh his sunne to arise on the euill and on the good doth shew vs that common bountie which God vouchsafeth to his creatures both good and bad for the rising and shining of the sunne is an excellent worke of God by which many other blessings are conuaied to the creatures For first euery thing vpon the earth receiueth heate and warmnesse from it nothing is hid from the heat thereof Psal. 19. 6. In which regard it may well be called the vniuersall fire of the whole world Secondly the sunne serueth notably for the distinction of times by daie and night weekes moneths quarters and whole yeares whereby wee know the tearme of times from the beginning and so may doe till the ende of the world in regard whereof it may well bee called the clocke of the whole world Which things considered may make vs to blush and bee confounded in our selues for that light regard we haue had of so excellent a creature whereby God conuaies so manifold blessings vpon the earth let vs therefore learne to blesse God for the sunne and to expresse our thankfulnesse by all good duties And sendeth raine on the iust and vniust Here is noted the second common blessing bestowed of God vpon the world to wit the falling of the raine vpon the ground both of good and bad Now here first obserue the forme of speech vsed by Christ saying God raineth see Deut. 11. 14. The Lord giueth raine in due season the first and latter raine This worke is attributed to God for waightie causes First to shew that the same God who ordained in the beginning that the clouds should water the earth doth by his owne power vpholde the continuance of the same blessing vnto this daie and indeede if he should not will the continuance hereof it would for euer cease to raine vpon the earth Secondly to teach vs that God disposeth of the raine that falleth restraining and enlarging it at his pleasure either for the blessing or the punishment of the place whereon it falleth and that many times without the helpe of the second causes Leuit. 26. 3 4. If yee walke in mine ordinances I will send you raine in due season and verse 19. But if you will not obey me I will make your heauen as yron and your earth as brasse Amos 4. 7. I haue with-held the raine from you and caused it to raine vpon one citie and not vpon another one peete was rained vpon and that which was not rained vpon withered Here then we learne first that wee ought to pray vnto God for his raine of blessing that is for fruitfull seasons and also to be thankfull vnto God for seasonable weather when we receiue it because hee sendeth it 2. This must teach vs to obey serue God for he hath the clouds in his hands like a spunge when he wil he presseth out the raine therof now if we obey him he wil cause it to fall vpon the earth for a blessing but if we rebell against him he will either hold it backe or powre it downe vpon vs for a curse 3. Seeing God sendeth down the raine we may gather that no man can certainly tel by the course of the heaueÌs the particular season of the weather day by day If the raine depended wholly vpon the celestiall bodies then should it fall alike in all places that be of like position to the heauens but that is not so for God ordereth it according to the state of the people vpon whom it falleth either for a blessing or a curse as we haue heard 4. Hence we may gather that neither witches by the help of Satan nor yet Satan himselfe can cause raine as many thinke for it is God alwaies that raineth The deuill indeede is the prince of the ayre and by Gods permission he may ioyne himselfe vnto a storme make it more terrible and hurtful as he did in the destruction of Iobs cattell children by fire from heauen by a mightie winde but yet he cannot make the matter of winde or of raine that is proper to God 5. Doth God raine vpon the earth then we may well consider why the land is so often plagued with vnseasonable raine it is no doubt for our disobedience as we haue heard Leu. 26. 19. the contempt of the word among other sins is one maine cause of this iudgement Now if we would either remoue or preuent this plague at any time we must turne vnto the Lord and repent of our sins for thereto we are called by this iudgement Amos 4. 7. And if we doe turne then wil the Lord send a gratious raine vpon our land but if we wil not turne we shal haue another raine the raine of Sodome and Gomortha for vpon the wicked God will raine snares fire and brimstone And this is certaine where God sends his iudgements for the contempt of his word and yet men doe not repent there one iudgement is but the fore-runner of a greater till they bee consumed And sith experience teacheth that after invndations of waters vsually comes plague and pestilence for the preuenting of these Iudgements let vs repent The last point to bee here obserued is this in what tearmes our Sauiour Christ expresseth who bee the friends of God and who bee his enemies His friends he calleth good and iust his enemies euill and vniust Now that we may discerne of our estate towards God in this behalfe we must see what a good and iust man is In euery such a one two things are required First true faith whereby a man laies holde on Christ for his
righteousnesse sanctification and redemption and for the obtaining hereof he must denie himselfe and become nothing in himselfe that hee may bee all in Christ. Secondly true conuersion of the whole man vnto God from all sinne so as his heart must be renued and disposed to please God in all things And because these things are inward and secret therfore to make them knowne there is further required that a man carrie in his heart a resolute and constant purpose from time to time neuer to sinne against God and this purpose of heart he must testifie by a godly and consââonable endeauour of life to please God in all things for this is the fruite of true faith and of sound inward conuersion and in regard hereof were Enoch Iob Dauid Zacharie and Elizabeth called iust But he that wants this constant purpose and a daily endeauour from a beleeuing penitent heart to please God in all things is a wicked person and as yet Gods enemie By this first wee see how many are deceiued euery where with ciuill honestie for if a man liue vprightly among his neighbours and doe abstaine from murther adulterie oppression and such like sinnes hee is presently counted a good man such a one indeede may be counted an honest man ciuilly as Ahâmelecâ was but yet this outward honestie makes not a man iust and good in the sight of God so as he reputeâ him for his friend thereto are required true faith and true repentance testified by new obedience Secondly here also see that neither the knowledge of Gods word nor the hearing of it with some gladnesse and bringing forth some fruits noâ yet to bee able to conceiue a praier for the forme thereof that none of these I say no noâ all of these doe make a man the friend of God indeede for all these may bee in an euill man who hath a purpose in his heart to liue in some sinne in whose heart as yet there is no true faith noâ sound repentance without which as wee heard no man is iust in the sight of God nor accounted for his friend And therefore we must not content our selues with these things but labour to be good and iust indeede When affliction shall beââll vs or death approach we would giue all the world if it were in our hands for good assurance that God were our friend now then let vs labour for true saith and repentance and testifie these by a constant purpose a godly endeauour to please God in all things through the whole course of our liues and then will the Lord esteeme vs for his friends Verse 46. ãâã if you loue them that loue you what reward shall yee haue doe not the Publicans euen the same In these words our Sauiour Christ propounds a second reason to perswade his Disciples and hearers to loue their enemies and to the end it might take the deeper root in their hearts he repeats the same againe in the next verse which in effect is the same with this The words are plaine if we know what Publicans were Publicans therefore were officers that gathered tâll and tribute taxes and rents of the Iewes for the Romane Emperom to whom the Iewes were in subiection Now in the gathering of it they vsed much iniustice oppression for which cause they were hated of the Iewes aboue all other people esteemed most basely of Now saith Christ though these Publicans be void of all good conscience yet they will loue their friends of whom they are loued And hence Christ reasons thus If you my hearers doe but loâe them that loue you ye do but as these Publicans do but you must do more then such vngodly persons doe and therefore you must loue your very enemies Here first obserue that Christ doth not forbid one friend to loue another for then he should be coÌtâary to himselfe but here he condemnes carnall loue whereby one man loues another onely because he is loued againe which in effect is nothing else but for a man to loue himselfe in another And here to note the true maner of louing our neighbour this Rule must be remembred that all the commandements of the second Table must be practised in with the first coÌmandement touching the loue of God thus father and mother must be honoured in God for God thus one man must loue another in God yea thogh he be his enemy because he is Gods creature beares his image as well as he himselfe doth yea he is by God commeÌded to our loue This must be the grouÌd though for other respects our loue may increase towards our brother What reward shall ye haue Here Christ would teach vs singular wisdome for the ordering of our liues namely that we giue our selues especially to the doing of such things as with God haue promise of reward what moued Moses to refuse to be called the sonne of Pâarâââ daughter to forsake the pleasures and riches of Egypt and to choose to suffer affliction with Gods people the word of God is plaine he had respect to the recompence of reward But this doctrine is not regarded else how should all places abound so much with idle persons and such as giue themselues wholly to gaming and company keeping to sports and delight now what reward can these looke for at Gods hands vnlesse it be the wages of sinne which is eternall death Let vs therefore beware of such a course and learne to abound in good works which are things good and profitable Doe not the Publicanes euen the same Our Sauiour Christs intent in this instance is to shewe that his Disciples and so all professors of the Gospel must goe beyond all other people in duties of loue indeede then whole life should be spent in the practise of this vertue Ephes. 5. 1. Walâe that is lead the course of your life in loue and the state of the Church is to dwell in loue 1. Iohn 4. 16. The reason is great for Christians of all other receiue the greatest measure of loue from God through Iesus Christ and therefore they must abound in this grace first ââwards God and then one towards another this is the badge of a Christian and the grace of our religion and therefore let vs shewe it forth Verse 47. And if yee be friendly to your brethren onely what singular thing doe ye doe not euen the Publicanes likewise Christs drifâ in these words is further to inforce the dutie of loue to the same effect with the former verse The word translated be friendly betokens the friendship which was shewed in that countrie in salutations by embracing now saith Christ the very Publicanes will kindly embrace their friends therefore you must doe more We obserued before three branches of kind vsage to be shewed towards an enemie to wit to speake well of him to pray for him to do him good now here we may annexe a fourth
finished till death So then it is plaine there is a perfection in the child of God though ioyned with much weakenesse euen in this life his nature is perfect being renued in soule to sound iudgement to an honest heart and a good conscience his actions are perfect in Gods acceptance through Christ while he bewailes his imperfection and endeauours sincerely to please God in all things This is that which Christ enioynes to his Disciples this we must labour for if we wil resemble our heauenly father we can get no higher in this life but let vs attaine to this and in the life to come we shall bee perfect in degrees for then our regeneration shall be accomplished But herein men faile and come short of their dutie as first all those that spend their strength and wit to get the things of this world these men little thinke of this perfection which the Lord requires in his children it may be they will heare the word but yet their hearts are so glued to the earth earthly things that they sauour not of regeneration they know not what it meanes but if they will be Gods children they must follow Iehosaphat 2. Chro. 17. 6. who lift vp his heart to the waies of the Lord for that is the meanes to come to perfection Secondly those also are reprooued that content themselues with a small measure of knowledge and doe not striue after perfection as Christ requireth how can they haue a sound iudgement which studie not to know the doctrine of the Scripture Thirdly that generall want of Christian perfection is here reproued when men content themselues to yeeld respect to the outward duties of the first Table that concerne Gods worship and yet neglect the duties of the second Table that concerne their brethren in generall and pertaine to their functions and callings in particular This is a common fault in Magistrates Ministers Parents Masters Seruants c. they will be Christians in the Church but they neglect to shew the power thereof in their callings but this is a grieuous want of sincerity which makes them farre vnlike their heauenly father for hee is euer like himselfe and therefore looke what men professe in Gods worship that must they practise in their callings A magistrate must be a Christian vpon the Bench as well as in the Church in the administration of iustice as well as in the Congregation and so must Ministers Masters and all estates God allowes not of their seruice in the Church that serue their wicked lusts at home Ierem. 7. 9 10. Gods sacrifices vnder the law must be whole and sound not halt and lame or maimed and such should our obedience be vnder the Gospel with sincere respect to all Gods commandements It profited Herod little to heare Iohn gladly and to doe many things so long as he kept his brothers wife nor Iudas to follow Christ while his heart was vpon the bagge Let our practise of religion therefore shew forth the truth of our publike profession and so shall we in some sort resemble our heauenly Father Chap. 6. Vers. 1. Take heede that you giue not your Almes before men to be seene of them or else yee shall haue no reward of your Father which is in heauen IN the former Chapter the Euangelist hath faithfully recorded three parts of our Sauiour Christs Sermon and here hee beginneth the fourth which reacheth to the nineteenth verse of this Chapter wherein our Sauiour Christ goeth about to reforme his hearers of all abuses in doing good workes and hee instanceth in these three Almes deedes Praier and Fasting not so much commanding them as giuing direction for the right manner of performing them so as they may be acceptable vnto God From the first verse to the fift hee intreateth of Almes deedes propounding two seuerall commandements touching the manner of giuing Almes The first is in this 1. verse Take heed that you giue not your Almes before men to be seene of them which he enforceth by an effectuall reason in the words following or else re shall haue no reward of your Father which is in heauen And then exemplifieth it by a particular example of a corrupt manner of giuing Almes borrowed from the ambitions practise of the Scribes and Pharisies v. 2. The second commandement touching Almes giuing is in the 3. verse whereof he renders a reason in the 4. verse For the first commandement Take heed c. This may seeme to bee repugnant to that precept giuen before Chap. 1. 16. Let your light so shine before men that they may see your good workes But here is no contrarietie if we marke well for in the former chapter wee are commanded to doe good workes before men that they may see them and glorifie God for the same Now here wee are not forbidden simply to doe good workes before men but to doe them before men for this ende to haue our praise of men that we might be glorified for doing them howsoeuer it went with God Before we come to the Rule the words are somewhat to bee scanned for whereas we read them thus Giue not your Almes before men c. Some ancient Churches after other copies and translations read them thus Doe not your righteousnesse or iustice before men which must not seeme strange that in Gods booke there should be diuers readings for in former ages before Printing was inuented the Scriptures of God were conuaied from hand to hand by meanes of writing now they that writ out the copies of Scripture did now and then mistake some words and letters by negligence or ignorance and put one thing for another whereupon doe come these diuers readings yet wee must not thinke that the word of God is hereby maimed or made imperfect for the true sense of the holy Ghost remains sound perfect though it may be we caÌnot discerne of the right reading And the sense of Scripture is rather to bee iudged the word of God then the words and letters thereof Now it beeing here vncertaine whether reading to follow for either of them containe a sense conuenient to the place therfore I will exclude neither but from them both propound this instruction That the giuing of Almes is Iustice and a part of Righteousnesse which God requires at our hands This the Apostle sheweth plainely out of the Psalmes 2. Cor. 9. 9. He hath distributed and giuen to the poore his righteousnesse remaineth for euer And in common reason it must be so for a man is but a Steward ouer the goods which hee possesseth the poore with whom hee liueth hath title to part thereof and he must giue vnto them by Gods expresse commandement so as vnlesse he giue in some sort he plaies the thiefe robs the poore by keeping backe that which is their due In regard whereof we must learne first to acknowledge that prouiding of maintenance for the poore is not a worke of
freedome or libertie left to mens choise whether they will doe it or no but a matter of iustice and the not doing of it is iniustice against the law of God and of nature which require that the poore should be maintained at home without begging abroad Secondly this should mooue vs to lay aside some portion of our goods to giue vnto the poore for the poore haue interest into theÌ for this cause we ought to cut off our superfluities in feasting in attire in sports and pleasures that so we may be better inabled to doe iustice in giuing vnto the poore for hereby commonly men are disabled to doe this part of iustice Thirdly this should teach vs according to our places to see those good orders well maintained and set forward which are prouided for the conuenient releefe and maintenance of the poore for the neglecting of them is iniustice and a kind of theft against the poore Secondly obserue the word translated Almes it is very pithie signifying mercie and pitie whence we may learne first what it is that makes our giuing to the poore to be Almes it is not the thing giuen but the mercifull and pitifull heart of the giuer be the thing neuer so small as was the poore widows mite and therefore all our almes must proceede from a pitifull heart Secondly it sheweth what a one that partie must be that is to be releeued namely such a one as is to be pitied not our lustie beggers but infants orphanes the lame blind weake maimed and aged persons Thus much for the words now followeth the commandement it selfe Take heede that you giue not your Almes before men to be seene of them This commandement tendeth to this ende to teach men how to auoide the vnlawfull manner of giuing Almes for a good thing may be done in an ill manner and vsually men offend this way in their good deedes Now this commandement prescribes a double circumspection in giuing Almes first touching the ground secondly touching the ende of almes giuing The ground of our Almes must not be the pride of our hearts this Christ forewarnes vs of if we looke it should be good and acceptable in the sight of God This is a point of great importance and therefore for the better obseruing of it I will here shew two points I. what this pride is II. why it must be so carefully auoided in our almes deedes By pride I meane not outward pride in apparell but that which is inward in the soule consisting partly in the minde and partly in the will and affections Pride of minde is a corrupt disposition thereof whereby a man thinks himselfe to be better more excellent then indeede he is this was the sinne of the Pharisie who boasted vnto God of his owne goodnesse Luk. 18. 11 12. And hence it came that the Church of Laodicea gloried in her selfe saying I am rich and increased in wealth and lacke nothing when as indeede shee was poore and blind and miserable and naked This conceit is most dangerous especially in the point of grace causing many to deceiue their owne soules by thinking they haue grace when they haue none and ouerweening that which they haue Pride in will is an inward affection whereby a man is not contented with that estate wherein God hath placed him but desires a better This befell Adam and Eue who sought to be like vnto God himselfe and this taketh hold of most men in euery age Now from these two proceedeth that practise of prìde in mans life whereby he endeauours to doe whatsoeuer he can for his owne praise and glorie This pride is not in some few persons alone but in euery man naturally that comes of Adam Christ Iesus onely excepted And where it takes place it is so strong that it will not be crossed for rather then a man will not haue his will in this he will commit any sinne This caused Absalon to banish his father out of his owne kingdome and Achitophel to hang himselfe when his counsell was refused and some Popes as histories makes mention to bequeath their soules vnto the deuill for the obtaining of the Popedome And this is that inward corruption which Christ here forbids to be the ground of our Almes deedes II. Point The reasons why this inward pride must be carefully auoided be these two First because whatsoeuer outward good worke the child of God can do by grace the same may a wicked man do thorough pride as conceiue a prayer preach the word and practise the outward duties of repentance of loue and such like for pride is a sinne that will counterfeit grace and man cannot discerne it but God onely Secondly many other sinnes preuaile in the wicked but pride is the sinne that troubleth the children of God and when other sinnes die then will pride reuiue yea it will arise out of grace it selfe for the child of God will be proud because he is not proud therefore Paul ' must be buffeted by the messenger of Satan least he should be puffed vp with abundance of reuelations Now the way to auoide this daungerous sinne stands in two things first we must be carefull to know the pride of our owne heart for euery man hath it in him more or lesse and the more we see it the lesse it is but the lesse we see it the more it is in vs indeed and though we know nothing by our selues yet let vs suspect our selues hereof and labour to see it in our hearts for he that is the most humbled is not altogether free from this inward pride Secondly when we see ouer pride we must labour to subdue it which we shall doe first by considering the Iudgements of God vpon this sinne were not our first parents cast out of Paradise when they would needes be as Gods and Herod was eaten vp of wormes when he tooke vnto himselfe the glorie due vnto God Act. 12. 23. Therefore Peter saith God resisteth the proud and giueth grace to the humble A man that would begge an almes must not goe in proud apparell and so he that would procure the fauour of God must not come with a proud heart Secondly we must search into our selues and labour to see our owne wants and corruptions as our blindnes of minde and ignorance our vnbeleefe c. and the sight of our sinnes will be a meanes to humble vs for they that feele no wants in themselues cannot choose but be puffed vp Thirdly we must meditate vpon the death and passion of Christ which he endured for our redemption how he sweat water and blood and suffered the wrath of God both in soule and bodie for our sinnes now how can a man thinke that Christ endured all this for him and yet be not cast downe with the sight of his owne sinnes which had a part in the cause of all the curse that caused Christ to crie My God my
Lord. And to cleare this point yet further consider this that the roote of hypocrisie and of Atheisme is in our nature whereby naturally wee doe these three things wee Loue feare and trust in men more then in God and therefore doe make men the Iudges of our actions 1. for Loue are wee not greeued when we our selues or our freinds are dishonoured and on the contrarie when wee our selues or our freinds are praised are we not glad and reioyce but when God is dishonoured who is greeued or whose heart doth leape for ioye when God is glorified which argues plainely that our affection of loue is more inclined towards our selues and to our freinds then vnto God 2. for feare are not most men more afraide when they offend a mortall man like themselues then when they offend the euerliuing God 3. for trust and confidence in the time of affliction most men are more comforted if some friend promise them helpe then they are by all the promises of God himselfe in his word But men will say that they loue and feare and trust in God aboue all This indeede is the ordinarie profession of ignorant people but the truth is that by nature we refuse God to be our iudge and our approouer and appeale vnto men and therefore we must labour to see and feele and to bewaile this hypocrisie and to be indued with the contrarie grace whereby we may simply and sincerely seeke to be approoued of God in all our actions Secondly in this example note one euident cause of the disorder which was among the Iewes in respect of their poore for they begged in the high waies in the streetes of the cities and gates of the Temple flat against Gods commandement who would not haue such a begger in Israel other occasions there were of this abuse but one principall cause is here noted namely that priuate persons were permitted to giue their priuate almes vnto the poore with their owne hands in publike places This was a great disorder and the cause of many beggers for priuate men could not discerne the particular wants of all that begged so and therefore God had otherwise prouided for them in the old Testament as he shewed before And in the new Testament there were chosen faithfull men called Deaâons in euery congregation who were to looke-vnto their poore to collect for them and to distribute to euery one according to their necessitie It is not vnlawfull for a priuate man to giue Almes in publike place if neede require but where the poore are no otherwise prouided for then by such priuate releefe it is a great disorder like as it is in a family where the children and seruants know not where and when to haue their dinners for the poore are Gods children in his family and ought to be prouided for in better sort then by such priuate releefe and therefore where good order is wanting for prouision for the poore it ought in conscience to be begunne and where it is begunne men must carefully maintaine and continue the same Thirdly in this example of a corrupt manner of Almes-giuing see the concurrence of sundrie sinnes First here is noted hypocrisie which were enough to condemne a man but yet with this there goes ambition and with both an open contempt and breach of good order in prouiding for the poore which shewes euidently that no sinne goes alone but ordinarily hath his companions for sinnes are so infolded one in an other that he which commits one is not free from any other this may plainly be shewed by many examples In Adams sinne there was the breach of the whole law in euery commandement either directly or by consequence for he shewed euident want of loue to God in beleeuing Satan more then God therein he chose Satan for his God he worshipped Satan and tooke Gods name in vaine he shewed also euident want of brotherly loue for hereby he became a murtherer not onely of himselfe but of all his posteritie and thus doe sinnes concurie in euery wicked action in which regard it may be said with Iames that he which faileth in one commandement is guiltie of all which must admonish vs to make conscience of euery sinne for we cannot liue in any one but we must needes runne into many other Uerely I say vnto you they haue their reward These words containe the reason of the former prohibition wherein we may see the vanitie of this giuing of Almes for the praise of men is all their reward they haue none with God as we shewed in the former verse vers 3. But when thou doest thine Almes let not thy left hand know what thy right hand doth 4. That thine Almes may be in secret and thy father that seeth in secret he will reward thee openly These words containe Christs second commandement touching the manner of Almes-giuing with the reason thereof The commandement is in the third verse and it beareth this sense that if the left hand could vnderstand yet it should not know what our right hand gaue and therefore much more must we conceale the same from men Yet here Christ forbids not all giuing of Almes in open place or in the sight of men but his meaning is to restraine the ambition of the heart after the praise of men the giuer must not intend or desire that men should see him giue Almes that they might praise him but his heart must simply and sincerely seeke to approoue it selfe vnto God This will appeare to be the right meaning of our Sauiour Christ by comparing this verse with the first for here Christ renueth the commandement there giuen and forbiddeth the corrupt desire of the heart after vaine glorie in the giuing of almes Now for our better vnderstanding of this commandement first we will shew what is here forbidden and secondly what is commanded Here are two things forbidden first all desire or intention of mens beholding of vs when we giue our Almes secondly all respect and intent to please our selues in Almes-giuing for the left hand must not know what the right hand giueth The thing here commaunded is this that he which giues Almes must doe it simply intending and desiring onely to please God and to approoue his worke vnto God without all by-respects of mens praise or approbation Here then first is condemned the doctrine of the Church of Rome which teacheth men to doe good workes with opinion of meriting life euerlasting thereby at the handes of God for that is farre more then to doe them for this ende to get praise of men which yet is here forbidden and therefore the other must needes be abominable Secondly seeing in our weldoing we must simply intend to approoue our selues vnto God it shall not be amisse here to shew how we may so doe our good workes that God may approoue thereof Hereunto foure things are required faith loue humilitie and sinceritie or simplicitie For the first in euery good
worke there must be a two-fold faith Iustifying faith and a generall faith Iustifying faith whereby the person doing the worke must be reconciled to God and stand before God a true member of Christ for of this it is said without faith it it is impossible to please God And Christ saith every braÌch that beareth not friute in me the father taketh a way and without me yee can doe nothing where it is plaine that whosoeuer would doe a worke acceptable to God must first be in Christ and the reason is euident for first the person working must be acceptable to God before his worke can be approoued but no mans person is approoued of God before he be in Christ and therefore iustifying faith whereby we are vnited vnto Christ is cheifely necessarie By generall faith I meane that whereby a man beleeues that the worke he doth is pleasing vnto God Hereof Paul saith Whatsoeuer is not of faith is sinne A worke may be good in it selfe and yet sinnefull in the doer if he want this generall faith Now vnto this are two things required first a word of God commanding the worke and prescribing the manner of doing it secondly a promise of blessing vpon the doing of it for euery good work hath his promise both of the things of this life and of a better these things must be knowne and beleeued vpon these grounds we must pray giue Almes and doe euery good worke and so shall they be approoued of God Now by this double faith required in euery good worke we see how those that are bound to practise good works as euery one is more or lesse ought to labour to be acquainted with the word of God that they may doe their works in faith for els though the worke be good it may be sinne in them because it is not of faith which is the miserable state of ignorant persons who through want of faith cannot doe good workes in a good manner The second thing required in the doing of a good worke is loue loue I say ioyned with faith for faith worketh by loue Gal. 5. 9. indeed faith doth some things of it selfe as apprehend receiue and applie Christ and his righteousnes to the beleeuer which is the proper worke of faith But other things it doth by the helpe of an other and so faith bringeth forth the workes of mercie and performeth the duties of the first and second table not properly by it selfe but by the helpe of loue and therefore here I say that in euery good worke is required that loue whereby faith worketh Now the kinds of loue required in wel-doing are two first the loue of God in Christ for as we know God in Christ so must we loue him secondly the loue of our bretheren yea of our enimies for howsoeuer in our vnderstanding these two may be distinguished yet in practise they must neuer be seuered but must alwaies goe hand in hand to mooue vs to doe the workes of mercie and all the duties of our calling as Paul saith of himselfe and the rest of the Apostles The loue of God constraineth vs to preach the Gospel 2. Cor. 5. 14. The third thing required in doing a good worke well is humilitie whereby a man esteemeth himselfe to be but a voluntarie and reasoable instrument of God therein This vertue will make a man giue the honour of the worke to the principall Agent that is to God himselfe who worketh in vs both to will and to doe of his good pleasure The fourth thing required in wel-doing is simplicitie or singlenes of heart whereby a man in doing a good worke intendeth simply and directly to honour and please God without all by-respects to his owne praise or the pleasing of men This is a speciall vertue directing a man to the right ende in euery good worke which is the obedience and honour of God in mans good This vertue was in Paul who in simplicitie and godly purenesse had his conuersation in the world thus he preached the Gospel and so ought we to doe euery good worke Now that this sinceritie may shew it selfe we must take heede of a speciall vice which is contrarie vnto it namely the guile of the spirit mentioned Psal. 32. 2. which maketh a man intend and propound false ends and by-regards in doing good workes as his owne praise and delight or to please men thereby And that we may auoid this spirituall guile we are to know that it may and doth vsually preuaile with men in foure cases I. when those doe practise vertue in whome God onely restraines the contrarie vice thus ciuill honest men that haue no religion may practise iustice temperance mercie and other morall vertues because they are not inclined to iniustice intemperance and the contrarie vices but these actions in them are no good works before God because they proceede not from sanctified hearts sincerely intending to obey glorifie God hereby II. When men doe good works for feare of diuine iustice and the penalties of mens laws and such for the most part is the repentance of the sicke I graunt indeede that some doe truly repent in this estate but commonly such repentance is vnsound and proceedeth not from a single heart but from feare whereby being vnder Gods hand they seek to auoid his iudgement Such also are the outward duties of religion performed by our common Protestants who come to Church and receiue the Sacraments chiefly for custome sake and to auoide the daunger of mens lawes III. When men doe good works for the honour praise of men This is a dangerous thing vpon this ground a man may preach the word vse prayer and professe the Gospel yea and be zealous for Gods glorie as Iâhâ was and hence it comes that many fall away to loosenes of life from a strict profession of religion because they receiued not the truth in simplicitie of heart with purpose onely to obey please God but rather to get the praise of men IV. When men doe good works from some corruption of heart preuailing in them as wheÌ a man is both proud and couetous yet more proud then couetous couetousnes bids him not to giue to the poore but yet pride desiring the praise of men preuailing in him causeth him to giue to the poore And so when couetousnes preuailes in a proud man it will cause him to abstaine from riot proud apparell which yet his pride would perswade him vnto In all these cases spirituall guile corrupts the worke that otherwise is good in it selfe and therefore we must haue a watchfull eye vnto singlenes of heart in our well-doing and to the rest of the vertues before named that so we may be able to say with good conscience that our works are such as God approoueth vers 4. That thine Almes may be secret and thy father that seeth in secret he will reward thee openly Here is the reason
whereby Christ enforceth the former commandement and it hath two parts the first is drawne from a speciall propertie in God to see in secret the second is froÌ his bounty in rewarding openly For the first the words are thus in the originall and thy father which is a seer in secret for the word there vsed signifieth a discerning seer whereby Christ would teach vs that God sees and beholds things that no man can see euen the secret thoughts and desires of mans heart Hence we must learne three things I. to examine our selues strictly not onely of our grosse open sinnes which all the world may see but also of our most inward and hidden corruptions and when we cannot see them yet we must suspect our selues of our secret wants for though men know them not no nor we our selues yet God the secret seer beholdeth them II. Neuer to hide our sinnes within our selues but freely to lay them open before God to our owne shame yea to confesse our vnknowne sinnes we must not like Adam sew fig-leaues together to couer our nakednes or flie from God thinking to hide our selues from his sight for he discerneth in secret III. To be carefull not only to doe good works but also to doe them in an holy manner froÌ good grouÌds and to a right end for God seeth secrets and will not be shifted off with false shewes Dauid saith I haue kept thy precepts and thy testimonies because all my waies are before thee And the rather must we be mooued hereunto because God knowing what is in mans heart doth ofteÌtimes prooue men with temptations that he may discouer the guile of their hearts therfore that we may escape the iudgements of God due vnto hypocrisie we must labour to doe all good duties in singlenes of heart The second reason drawne froÌ Gods bountie vnto theÌ that in singlenes of heart doe good works is in these words he will reward thee openly wherin he preuenteth this obiectioÌ which some of his hearers might make against his former precept If I may not do good works to be seen of men then shall I loose my labour Christ answereth Not so for God the father will reward thee openly if thou doe goods from a single heart onely respecting the praise and honour of God in mans good If it be asked how this can stand with that saying of Christ Ioh. 5. 21. that the father iudgeth no man but hath committed all iudgement vnto the sonne I answer that in regard of deliberation of authoritie consent the last iudgement shal be executed by the whole Trinitie but yet in regard of immediate execution the father iudgeth not but Christ onely for he alone giueth the sentence both of absolution and condemnation This second reason teacheth vs sundrie things concerning praise First that God himselfe is the sole author of true praise Paul saith he which praiseth himselfe is not allowed but he whome the Lord praiseth where he compareth the world to a Theater wherein men are Actors and men and Angels be spectators but God alone is the Iudge who giueth praise and good name to euery one that deserueth it not onely in this life but in the world to come in regard whereof we must endeauour our selues so to doe all our good works that God himselfe may approoue thereof to seeke the praise of men is a fond thing seeing that not man but God is the author of true praise yea this must teach vs not to depend vpon man for praise and commendation for the good things we do but vpon God himselfe from whom all true praise commeth Secondly that God as he is a father is the sole author of true praise for Christ saith your father will reward you Now God is our father onely in Christ and therefore our vnion with Christ is the ground of all true praise He is a true Israelite saith Paul which is one within and the circumcision is of the heart in the spirit not in the letter whose praise is not of men but of God This then discouereth the errour of the world in seeking after praise and reputation for some seeke it in the comlines of their bodie some in apparell and some in learning c. but all these are wrong meanes the right way to get true praise is to be in Christ to haue an humble and sanctified heart set purposely to keepe Gods commandement Psal. 119. 22. Dauid praied God to remooue from him shame and contempt because he kept Gods testimoneis as though the keeping of Gods commandements had beene the onely meanes to auoyd contempt and to procure true praise and fame Thirdly that the life to come is the onely time of true praise for Christ here saith he shall reward thee openly that is in the last day 1. Corin. 4. 5. When the Lord shall come then shall euery one haue praise of God This must teach vs not to care for the contempt of the world which followeth our profession so that our conuersation bee godly but to rest patiently contented because it is the lot and portion of Gods children and our sins deserues greater reproach alwaies remembring that the time of our praise is yet to come Yea hence we must learne not to aime at our owne praise in the things of this life but wholly to seeke the glorie of God in all things for if we seeke his glorie now the time will come when he will glorifie vs. Fourthly that the praise that God shall giue his children in the ende of the world shall be opân and manifest before all men and all angels both good bad when they shall stand to be iudged by Iesus Christ this is true praise which shall neuer haue ende whereunto the praise of men is not comparable we count highly of applause and reputation with earthly princes and all men honour him whom the Prince commends how much more then shall they be aduanced whom God himselfe shall vouchsafe to praise and commend vers â And when thou praââst be not as the hypocrites for they loue to stand and pray in the Synagogues and in the corners of the streetes because they would be seene of men verely I say vnto you they haue their reward In this verse and the rest to the fourteenth Christ intreateth of the dutie of prayer wherein he dealeth as in the former point touching Almes-giuing for first he forbids a twofold vice in prayer hypocrisie and babling and then teacheth the contrarie vertues and the right practise of praier The vice of hypocrisie in prayer is forbidden in this fift verse and the contrarie vertue inioyned in the next The Exposition When thou prayest To pray properly is to intreate of God the gift of some good thing concerning our selues and in this sense it is onely one part of that holy worship of God which is called Invocation for 1. Tim. 2. 1. the Apostle maketh
praiest in secret that is as though thou wert in secret intending onely to approoue thine heart vnto God in praier then thy father seeth thee he knowes thine heart and heares thy praier This is verefied by the example of Ionas who was heard praying in the Whales bellie of Daniel praying in the Lyons denne and of Moses who is said to crie vnto the Lord when as he praied onely in heart The vse of this point is manifold 1. It serueth to admonish vs that when wee pray wee must in singlenesse of heart bring our selues into Gods presence and heartily and truely put vp our requests vnto God so as we may approoue vnto him both our hearts and our prayers for there is nothing in our prayers that can be hid from God and therefore we must not content our selues with the thing done but labour so to pray that God may be well pleased with the manner thereof Secondly hereby we are taught to make conscience not only of our doings and speeches but euen of our very thoughts and that in secret places for though we may conceale the same from men yet we cannot couer them from the eies of God he is inuisible and yet all things are naked before him Thirdly this prooueth that no prayer can lawfully be made to the virgin Marie or to any other Saint departed for he alone is to bee called vpon in praier who sees in secret but God onely sees in secret neither the virgin Marie nor any other of the Saints can see in secret and therefore praier is to be made to none but to God alone The Papists answer that Saints departed see in secret though not of themselues yet by God and in God but that is false the Angels before their fall saw not their own future fal nor the fall of man The blessed Angels in heauen know not now the time and day of the last iudgement yea the Saints departed lie vnder the Altar crying how long Lord beeing ignorant of the time of their full redemption and therfore the Saints departed see not in secret The second reason drawne from Gods promised bountie is in these words shall reward thee openly that is shall repay thee for thy praier in the day of iudgement before the Saints and holy Angels as we expouÌded the same words in the fourth verse This is a notable reason to induce men to pray in a true and holy manner wherein we may see the endlesse mercie of God vouchsafed to them that pray aright if any subiect put vp a supplication to his earthly Prince he takes it for a speciall fauour if the Prince vouchsafe to admit him to his presence behold here the King of Kings will not onely vouchsafe vs accesse vnto the throne of his grace when wee put vp our supplications vnto him but if we pray aright he doth hold himselfe indebted vnto vs for the same and promiseth one day to reward vs openly This farâe exceedes the loue of all creatures in heauen and earth no Prince is so kinde and gratious to his best subiects as the Lord is to all that call vpon him in spirit and truth From this place the Papists would gather that prayer is a worke that merits at Gods hand eternall life for thus they reason Where there is repaying by way of reward there is something done which meriteth but vnto prayer there is a repaying therefore it doth merit at Gods hand Answ. Reward is due to man two waies either by desert or of free gift and promise now in this place God will reward man for his prayers not for their desert but of his owne free will and grace because he hath promised so to doe That this is so may thus appeare If a Begger should aske an almes of any man it were absurd to say that the begger by asking did deserue the almes and so stands the case for the merit of our prayers thereby we beg things at Gods hands and therefore can no more merit thereby then the begger can deserue his almes by asking nay rather we may gather hence that Gods rewarding them that pray proceedes from his owne free grace alone for prayer properly is a worke of man vnto God wherein man giues nothing vnto God as the Iewes did in the sacrifices or as is done in some other spiritual sacrifices of the new Testament but onely asketh and receiueth some thing from God and therefore cannot hereby merit any thing at Gods hands And by this may all other places be expounded where reward is promised to mans worke Lastly note the phrase here vsed he shall reward thee openly that is at the last day whence I gather that till the day of iudgement no seruant of God shall fully reape the fruite and benefit of his praiers This must bee well considered of all that haue care to call vpon God vnfainedly for many times after long and earnest praier we feele little or no comfort whereby we may be brought to dislike our estate as though God had no respect vnto vs but we must know that God doth often long deferre to reward his seruants that praie vnto him not doubt but Zacharie and Elizabeth prayed for ãâã in their yonger age and yet they were not heard till they were both oldeâ and Dauid saith his eies failed for waiting on God when hee would accomplish his promise made vnto him this we may also see in the petitions of the Lords prayer for they be all according to his will yet the full fruition of the benefits there asked is reserued to the appearing of our Lord Iesus Christ Verse 7. And when you pray vse ãâã vaine repetitions aâ the heathen for they thinke to be heard for their much babling Our Sauiour Christ hauing deâlt against hypocrisie in prayer doth here come to the second vice which hee intends to reforme therein namely babling consisting in the outward forme of praier The words containe two parts â commandement and a reason thereof The commandement When ye pray vse nâ vaine repetitions aâ the heathen doe where first we must know thââ Christ reproues not repetition in praier simply but needelesse repetitions only for Psal. 51. Dauid doth sundrie times repeat his requests for the pardon of sinne and for sanctification also Moses Elââ and our Sauiour Christ praied fourtie daâes together and in these long praiers no doubt vsed many repetitions much lesse can we pray one day together without many repetitions Here then by vaine repetitions is meant babling that is a desire and affectation to vse and speake many words in praier and vnder this one vice are condemned all sinnes of the same kind that is all superstâous multiplication of words in praier as the heathen that is such as were not the people of God but alââns from the common wealth of Israel and strangers from the couenant of promise In this commandement are condemned many abuses in the manner of
of our nature whereby we are discontent with our estate murmure with the Israelites if we haue no more but Manna but we must striue against this corruption and say with Dauid Lord incline my heart vnto thy testimonies and not vnto couetousnes Psal. 119. 36. Secondly we must hereby also learne to practise sobrietie and moderation in diet apparell and all other things appertaining to this life vsing them so as we may be the fitter for our callings and the seruice of God and so bettered thereby and not made worse Thirdly this must teach vs contentation with that place and state of liâe and measure of wealth which God giues vs for we must aske bread onely that is things necessarie and therefore if God giue vs things necessarie we must be therewith content and our corrupt mind must not be iudge herein but what God bestowes vpon our sober vse of lawfull means within our calling that must we iudge to be our portion 1. Tim. 6. 8. If we haue food and raiment let vs therewith be content This was Pauls practise I can be abased I can abound euery where in all things I am instructed both to be full and to be hungrie to abound and to haue want The Israelites in the wildernes were not content with Manna but would needes haue flesh to eate and God gaue them their desire but while the flesh was in their mouthes his wrath fell vpon them therefore let vs lust after no more then God giues vpon our sober vse of lawfull meanes least in seeking more we draw Gods curse vpon vs. But alas few are content with their estate the yeoman wil be like the gentleman in attire and diet and the gentleman like the noble man and hence comes vsurie oppression iniustice and much vngodlines hence it comes that Gods iudgement in dearth is increased vpon the poore because men make no conscience of the meanes so they may benefite and inrich themselues and get aloft but beware of Gods curse with thine aduancement vnlesse God change thine estate rest contented with that which is present and be thankefull for it for better is a little with the feare of God then great treasure and trouble therewith Prov. 15. 16. now what trouble like the wrath of God and therefore be content with that which God sendeth in the vse of lawfull meanes Fourthly must we aske of God euery bit of bread we eate then away with all chance and fortune and let vs learne to acknowledge Gods prouidence in all things Fiftly must Gods children aske of God their daily foode and receiue it as a gift of mercie from the hand of their father then away with merit by mans works for if bread be of mercie life euerlasting cannot be of merit on mans part Lastly this petition ministreth vnto vs a notable ground of contentation against distrustfull care for that which Christ bids vs aske God vndoubtedly will giue because it is according to his will and therefore the child of God may assure himselfe of things sufficient for this life in the sober vse of lawfull meanes and looke if temporall blessings faile for a good supplie in spirituall graces Here a question may be asked seeing we aske of God but breade onely that is things necessarie for this life whether may we vse the creatures of God for our delight Answ. We may vse the outward blessings of God for our honest delight Eccles. 5. 17. Behold what I haue seene good that it is comely to eat and to drinke and to take pleasure in all his labour wherein man trauelleth vnder the sunne yet three caueats must be remembred lest we abuse our libertie in this delight I. we must see God to giue vs not onely things necessarie but for delight II. in our delight and pleasure we must so moderate our affections that they be not taken vp with these earthly things nor hereby withdrawen or hindred from thinges heauenly and spirituall III. Our principall ioy must be in spirituall foode euen in Christ crucified and in our true communion with him in his body and blood all our delight must stoope to this and out of Christ we must count nothing ioyous II. Point What bread daily bread The word in the orginall signifieth bread put to our substances day by day that is such bread as serues to preserue health and life from day to day this Agur calls bread or foode conuenient for him Prov. 30. 8. The vse In this second point we learne two things First that it is lawfull to aske temporall blessings at the hands of God for he is our mercifull father and bids vs so to doe which serueth to confirme the former exposition of this article Secondly that we ought to haue a moderate care to preserue our bodily life and health in the diligent vse of all lawfull meanes for what we pray for we must endeuour to doe The sixth commandement saith Thou shalt not kill wherein the Lord inioyneth vs by all good meanes to preserue our owne and our neighbours life And this we must doe for two causes especially first that we may doe all the good we can to that Church Commonwealth and family whereof we are members secondly that we may haue a sufficient time to prepare our selues for heauen for death will come and the day of iudgement and after death there is no wisdome nor counsell worke nor inuention therefore now must we prepare our selues for God that we may be readie to receiue him at his comming and he that is prepared for the Lord hath liued well and long enough but without this our life is spent in vaine III. Point Whose bread doe we pray for our owne not other mens But how doth bread or any other temporall blessing become ours Ans. First when we haue true right thereto before God secondly when we haue lawfull possession thereof before men Our right before God is needefull for we lost all in Adam and haue recouerie of our right in the creatures onely in Christ Iesus when by saith we become his members 1. Cor. 3. 22. All things are yours you are Christs And yet for all this the child of God may not vse all things as his owne though he haue right thereto in Christ vnlesse by Gods prouidence he haue also lawfull right thereto or possession thereof before men as by lawfull gift purchase labour or such like Indeede right in Christ is the chiefe title but yet right before men is also necessarie for Christian libertie doth not abolish good orders in ciuill estates but establish them rather Christ is no enemie to Cesar and therefore the Scripture inioynes euery man to eate his owne bread 2. Thess. 3. 12. that is such whereto he hath right in Christ by faith and also inioyeth by Gods prouidence in some honest meanes alowed of men for by good orders established among men we are put into
in the child of God then hee labours to get him commit some offence and sinne whereby the name of God may bee dishonoured his profession disgraced his conscience wounded Gods children offended Thus he dealt with Dauid in his sinnes of adulterie murther 2. Sam. 11. ch 12. 9. and with Peter in the denial of his master Mat. 26. 74. We therefore must pray according to this petition that we may be sanctified throughout and that our whole spirit and soule and bodie may be kept blameles vnto the coÌming of our Lord Iesus Christ that our hearts may be established in euery good word and worke God deliuering vs from euery euill worke and preseruing vs vnto his heauenly kingdome 2. Tim. 4. 18. III. Policie When the child of God is fallen into any sin then the deuil labours to cast him asleep therein that hee might lie in it without remorse and so neuer repent of it thus he dealt with Dauid who lay in his sinne of adulterie murther without repentance one whole yere almost thus hee hath dealt with the nation of the Iewes blinding their eies and hardening their hearts from the knowledge of the Messias whom they crucified euen vnto this day and thus he dealeth with many Christians in the Church of God In regard wherof we must pray in temptation as Dauid did that he would not forsake vs ouer-long Psa. 119. 8. but though in iustice hee may leaue vs to our selues for a time yet he would please to renue his mercies towards and repaire vs by his grace IV. Policie When the Lord vouchsafeth to men the means of saluation as the word and sacraments chastisements for sinne then SataÌ labours to make the same void and of none effect that so they may not only misse of saluation but bee condemned more deepely for the neglect and contempt of the means vouchsafed vnto them this Paul knew well and therefore he sent Timothy to the Thessalonians to know their faith lest the tempter had tempted them and so their labour vpon them had beene in vaine 1. Thess. 3. 5. For this cause he is called that euill one who steales away the seed of the word from out their hearts Math. 13. 19. and that enuious man who soweth tares among the seed v. 28. Here therfore we must pray against this practise of Satan that as the Lord vouchsafeth the meanes of grace vnto vs so he would giue his blessing withall that they may be profitable vnto vs for without this the meanes wil turne to our deeper iudgement V. Policie When he cannot worke his will in their soules inwardly as he desires then he assaies to do them mischiefe by some outward satanicall operations as possessioÌ witchcraft or striking their bodies with strange diseases or abusing their dwelling places with feareful noises apparitions thus he plagued Iob in his goods and in his body when he could not preuaile against his soule when hee could not preuaile against Christ by temptation then he vexed him by transportatioÌ Mat. 4. 5. 8. and thus he bound a daughter of Abraham eighteene yeare Luk. 13. 16. Here therefore we pray for the comfort of Gods prouidence for the presence and assistance of the good angels that wee may be preserued though not from temptations inward in minde yet from such bodily and outward abuses and iniuries as the deuil would inflict vpon vs for herein he is curbed and restrained ordinarily in respect of that malice and crueltie which he beares to the children of God whereupon I take it the childe of God may lawfully pray against all outward crosses and afflictions so farre âorth as they are euill and proceed from that euil one the deuil for this is Gods promise to the godly person Ps. 91. 10. There shall none euill come vnto thee neither shall any plague come neere thy Tabernacle that is so farre forth as it is euill for otherwaies it is most true that many are the troubles of the righteous because it is many times good for them to be afflicted Psal. 119. 71. VI. Policie Lastly Satan labours to bring Gods children to some fearefull and miserable ende not so much for the bodily death as in regard of the inward horror and terror of conscience for though he seldome spares any man yet he reserues the extremity of his power malice to a mans last gaspe Indeede he is many times restrained so as many a childe of God can say at his ende in despite of Satan Lord now lâttest thou thy seruant depart in peace but where he is not restrained there he labours to bring men either to presumption or despaire Here therefore we are taught to pray to God for a good and comfortable death in the Lord and that we may be so presârued therein and iâabled by grace that our ende may neither be euill to our selues nor in appearance but that we may haue both time and grace to prepare our selues so as though our death be neuer so suddain yet we be not vnprepared for though suddaine death be very vncomfortable yet it is neuer dangerous to him that is readie for the Lord but the vnprepared death is the plague of plagues for after it there is no time nor meanes allowed vnto man to alter the state of his soule Eccles. 9. 10. Uses 1. That which we here pray for wee must endeauour to practise and therefore our speciall care must be to resist the deuill and to keepe our selues from the assaults of Satan vnto sinne whether they come from our owne corruption or from this euill world 1. Iohn 5. 18. Hee that is borne of God sinneth not but keepeth himsefâ that the âicked one toucheth him not This wee see may be done and it is a notable signe of our adoption and regeneration now the way to doe it is set downe by the Apostle Paul 1. Tim. 1. 18 19. Fight the good fight which he expounds in the words following which prescribe 2. duties hauing faith and a good conscience To haue faith is to hold and maintaine true religion in life and death renouncing all heresie whatsoeuer whether of Iewes Turkes Papists or any other which whosoeuer would doe must not content himselfe with a shewe of godlinesse in profession but must get the power of religion fast rooted in his heart which hee must expresse in his conuersation And for this ende these rules must bee remembred First wee must haue in our hearts sincere loue to God in Christ and to his Church and true religion Christ must haue the chiefe place in our hearts our loue to God in him must be so strong that it must ouerwhelme all other affectioÌs so as we may truely say with Paul I count all things losse and doc iudge them to be dongue that I might win Christ and this must bee the order of our loue we must loue God and Christ for themselues the church
fasting to the doctrine of praier which is a speciall part of Gods holy worship Now touching a religious fast I will here handle sixe points First what kinde of worke a fast is The Scripture speakes of two kinde of workes some commanded of God others left indifferent Workes commanded be good works and parts of Gods seruice because he commandeth them as praier thanksgiuing Almes-deedes c. Workes indifferent be in themselues neither good nor euill because they be neither commanded of God nor forbidden as to eate drinke buie sell c. And to this kind of works must we referte fasting for it is not simply commanded of God and so no part of his worship in it selfe more then eating is And yet consider fasting in it circumstances to wit as a meanes to further and to testifie our humiliation in repentance and our zeale in praier and so it is a good worke for in that vse and to that ende God commandeth it and it is a part of his worship If it be saide there is no commandement for it in the new Testament I answer if we consider it in the forenamed vse and ende there is for the same commandement that inioyneth praier and humiliation inioyneth fasting because it is a meanes to further them both for euery commandement includeth all necessarie furtherances to the maine dutie Againe we haue in the new Testament examples of ordinarie fasting which are without all exception in our Sauiour Christ and his Apostles with the occasions thereof set downe whereupon they fasted Now this is a rule in Diuinitie that the ordinarie examples of the godly approoued in Scripture beeing against no generall precept haue the force of a general rule and are to be followed II. Point How a religious fast is to be performed In a religious fast three things are required First Abstinence from meate and drinke for one day at least til the euening for abstinence from morning till noone is no fast When Hester required the Iewes to fast for her shee forbids them to eate or drinke during the fast And when Dauid fasted and praied for his child begotten in adulterie he would eate nothing till he had ended his humiliation perceiuing that the child was dead This is a thing graunted by all Protestants And the very names of fasting vsed in the old and new Testament import a totall abstinence for that time which must be obserued to discouer the absurditie of Popish fasts wherein they allow men to drinke oft if they will and eate also so it be not flesh but in fasting abstinence must be vsed from all meat and drinke so farre as health and strength will suffer Secondly Abstinence from all delights of nature whereby the outward man may be cheered and refreshed as musicke sweete smells soft apparell recreations and such like This Daniel obserued for three weekes of daies I ate saith he no pleasant bread neither came flesh or wine in my mouth neither did I anoint my selfe at all and the like may we see in many examples of the old Testament They cast dust and ashes vpon their heads in stead of anointing themselues with oyle and for soft apparell they put on sackcloath next their skin they waked when they should haue slept and lay vpon the ground in stead of beds the bridegroome went out of his chamber and the bride out of her bride-chamber for mirth there was mourning and howling in stead of singing Thirdly a man must humble and afflict his bodie in fasting and therefore must be sparing in his diet and delights before the day of fasting for a man may so pamper and full himselfe that he shal not neede to eate or drinke for one whole day but such persons fast not the time of our fast must be a time of humiliation men must afflict themselues therein as Ezra saith they must beate downe the bodie and bring it into subiection as Paul did for though Ahabs fasting was but outward yet thus he humbled himselfe before the Lord 1. king 21. 27. 29. Gods children therefore must see in their religious fasts that their bodies be humbled with their soules Here indeede care must be had that in humbling our bodies we destroy not nature or so weaken our strength that we difable our selues to serue God in our callings afterward such afflicting of the bodie the Apostle disaloweth Coloss. 2. 23. III. Point Touching the right ends of a religious fast which be foure especially I. To be a spurre and prouocation to true humiliation and repentance for this cause the Ninevites did not onely fast theÌselues but caused their beasts to be without food water that by hearing their lowing and bleating for meat they might more deeply be humbled by the consideration of the desert of their owne sinnes and so more vnfainedly repent This stands with good reason for a mans abasing and pinching of his bodie shewes him his vnworthinesse of the comforts of Gods creatures by reason of his sinnes it leades him to see his desert of Gods wrath by reason of his transgressions and so his heart is more deepely stricken with conscience of his owne sinnes whereupon he doth more freely confesse them vnto God and more carefully turne from them afterward II. A religious fast serues for an outward testimonie and profession of our humiliation and repentance for by our abstinence from the delights of nature and the comforts of the creatures we solemnly professe our vnworthines thereof and of all Gods blessings for this the Lord bids proclaime a fast when he would haue his people to testifie their humiliation III. It serues to subdue the flesh and the corruption of nature this end is necessarie for the soule worketh by the bodie the inclination of the affections is greatly swaied by the bodily constitution and the soule is stained with many sinnes by reason of the distemper of the bodie But yet this ende is not so generall as the two former for there bee two sorts of men in Gods Church some of so weake a constitution of body that their ordinarie sobrietie and temperance in diet doth sufficiently subdue the rebellion of their flesh now these neede not to fast for this end others there be whom ordinarie temperance and sobrietie will not serue to tame the rebellion of their flesh and these are they that must vse religious fasting for the subduing of the flesh to the spirit besides their ordinarie moderation in diet IV. Fasting serues to prepare vs vnto praier and to further vs therein for first it causeth watchfulnesse cuts off drowsinesse and so makes a man the more liuely and fresh in prayer wherevpon our Sauiour often ioynes these together Watch and pray Secondly it makes vs feele our wants and miseries and so brings vs to some conscience of our sinnes whereupon the heart is more deepely humbled and so stirred vp more
treasure is Secondly how a man must lay it vp for himselfe both these we must marke with reuerence because they are points of great waight and moment in the practise whereof standeth our saluation For the first In searching it out we will first consider what is erroniously thought to be this treasure which Christ would haue vs to lay vp The Church of Rome hath for many hundred yeares abused the world hereabout making the ouerplus of Christs merits and of the merits of Saints and Martyrs to be the treasure of the Church which beeing gathered together and put into a store-chest is say they in the Popes custodie and he alone hath the plenarie opening and shutting of this chest and the ordering and disposing of these merits by vertue whereof he giues out indulgences and pardons when and to whome he will And hereby indeede he maintaines and vpholds his kingdome for hereby comes infinit wealth and reuenewes But this cannot be the true treasure âay it is corrupt and deceitfull for two causes for first hereby they abase the true treasure which is Christs merits by adding supplie thereto from the merits of Saints for if Christs merits receiue increase from the merits of men then it is not al-sufficient of it selfe and so but a poore treasure Secondly hereby they make the merits of Saints departed to be the merits of others which liue long after them by the Popes application which is a thing impossible and absurd for no man can merit for himselfe but say he could yet should his merits be for himselfe alone and for none other for euery man in regard of saluation is a priuate man and the reward of his workes he doth that way can onely redound vnto himselfe onely Christ Iesus our Mediatour God and man who was by God himselfe made a publike person for this ende can merit for others The true treasure then to let the other passe is in a word the true God that one only eternall essence in three persons who made all things and gouernes all things in him alone is all goodnesse and happines to be found Gen. 15. 1. I am thy buckler and thine exceeding great reward saith God to Abraham and Psal. 16. 5 6. The Lord is the portion of mine inheritance saith Dauid I haue a goodly heritage which is as much as if he had saide The Lord is my treasure I will not stand on this for men by the light of nature haue seene and saide thus much This rather is to be considered how God becomes our treasure And for this ende we must conceiue of God as he hath reuealed himselfe vnto vs in Christ for out of Christ he is not our God and so not our treasure but God incarnate is our true treasure Coloss. 2. 3. In whome that is in Christ are hid all the treasures of wisdome and knowledge Coloss. 3. 3. Our life euen eternall life is hid with Christ in God as in a treasurie 1. Cor. 1. 31. Christ is made vnto vs of God wisdome righteousnes sanctification and redemption and Ioh. 1. 16. Of his fulnesse as out of a full treasurie we all receiue grace for grace Now we must not rest in his incarnation but conceiue further of him as he was crucified for vs in our nature and is set forth vnto vs in his word and Sacraments for his obedience death and passion is our treasure which is reuealed and applied in the word of promise and in the Sacraments and this is that thing prepared of God for them that loue him which eye hath not âeene eare hath not heard neither euer entred into the heart of âaturall man to conceiue 1. Cor. 2. 9. But why will some say should Christ crucified be called our treasure Ans. Because he is the fountaine and storehouse of all true blessings conuaied from God to man Wouldest thou haue remission of sinne righteousnes with god why Christ was made sinne for vs that we might be made the righteousnes of God in him 2. Cor. 5. 21. Wouldest thou haue life euerlasting This same Iesus Christ is very God and life eternall 1. Ioh. 5. And he that hath him hath life 1. Ioh. 5. 12. Wouldest thou haue comfort in distresse and true delight in temporall blessings then get Christ Iesus for he is life in death and without him the good things of this life be no blessings vnto vs. II. Point Hauing found what this treasure is let vs now see how euery one must lay it vp for himselfe for so Christ here coÌmandeth lay vp for your selues c. That we may lay vp Christ crucified for our treasure we must be carefull to doe fiue things intimated in the parable of him that bought the field wherein the hidden treasure was 1. we must finde this treasure 2. we must value it 3. obtaine and get it 4. assure it to our selues 5. vse it as a treasure I. Dutie We must needes find this treasure first of all els we cannot value it nor obtaine it we cannot assure it to our selues nor vse it And thus much is implyed in that parable where it is called an hidden treasure for we cannot haue a thing that is hid before we find it Now the finding of this treasure stands in Gods reuealing of it vnto vs letting vs see that naturally we want it and making vs feele that we are poore without it and therefore stand in great neede of it whereupon we beginne to seeke it Euery reuealing of this treasure is not the finding of it for God inlightens the mind of man two waies first generally whereby a man in reading the word is able to conceiue the true sense and meaning of it Secondly more specially when beside the generall sense God makes a man feele the truth and power of the word in his owne conscience and in this speciall illumination stands the true finding This indeede is a great blessing of God but not common to all for our naturall eies cannot discerne it and the more we are dazled with the sight of worldly treasures pomps and vanities the blinder wee are about this spirituall treasure yea this treasure is hid from many that are able to propound the word of God truly as Christ saith these things are hidde ofitimes from the wise and prudent and reuealed vnto babes for till the Lord giue this speciall illumination whereby a man sees his owne miserie in himselfe and his great need of Christs righteousnes Christ is a hidden treasure vnto him In regard whereof we must descend into our owne hearts and there trie whether by the sense of our owne miserie in our selues and our owne desire and hungring after Christ God haue reuealed this treasure vnto vs we may say we see with the Iewes and yet be blinde vnlesse we truly feele the want of Christ in our owne soules oh therefore labour for this speciall illumination for the Doctrine of the Gospel will neuer be sweete
and pleasant to vs till we finde this precious treasure hid therein II. Dutie Hauing found this treasure we must highly prize and value it euen aboue all that we haue or can get nay more worth then all the world besides So did the man in the parable Matth. 13. 44. esteeme the treasure hid in the field aboue all his goods And Paul so esteemed of Christ crucified that he counted all things losse for the excellent knowledge sake of Christ and iudged them as dung that he might winne Christ. This high esteeme of Christ is needfull if euer we meane to lay him vp for our treasure and then haue we made good progresse in this heauenly purchase when we truely value Christ in our hearts at so high a rate and therefore we must endeauour our selues hereunto and labour so to frame our whole conuersation in speaches and in action that they may testifie at how high a rate we value Christ. And because the word of God reueales Christ Iesus vnto vs in which regard it is called a treasure therefore it also must be highly valued euen aboue all carthly things Thus Dauid did Psal. 119. 72. The Law of thy mouth is better vnto me then thousands of gold and siluer verse 127. I loue thy Commandements aboue gold yea aboue much fiue gold hereof wisdome saith my fruite is better then gold euen then much fine gold and my reuenues better then âine siluer It were happie for vs if wee did thus value the word of God Many hold there is but one truth and so that be knowne it is no matter whence it is learned whether out of Gods word or the writings of men but they are sarre deceiued for the Scriptures of God onely are that truth which is according to godlinesse and they alone discouer vnto vs this heauenly treasure and therefore they must haue the preheminence in our hearts and be esteemed farre aboue all the writings of men which if we would doe we should feele that power and comfort of the word in our hearts which naturally we lacke III. Dutie Hauing found out and rightly valued this true treasure we must seeke to get it for our selues and make it our owne so did the man in the parable Matth. 13. 44. when he had found the treasure hid in the field and so Christ here commandeth lay vp treasures for your selues Now that we may get this treasure to our selues we must conscionably vse such meanes as God hath appointed for this purpose to wit I. heare the word of God preached with all reuerence care and diligence labouring to mixe it with faith in our hearts II. receiue the Sacraments with all reuerence and due preparation III. pray to God in faith earnestly and constantly for the pardon of our sinnes and the fiuition of this treasure The reason hereof is plaine for the word and Sacraments are as it were the Lords two hands wherewith he reacheth out this heauenly treasure and all spirituall blessings vnto vs and our faith is the hand of our soule wherewith we receiue them now by our praiers we testifie this faith and sanctifie vnto our selues the two former meanes IV. Dutie Hauing gotten this treasure we must labour to make it sure vnto our selues And to this purpose we must follow Pauls counsell and charge to rich men 1. Tim. 6. 17 18 19. Charge the rich men in this world that they be not high minded neither trust in vncerten riches but in the liuing God that they doe good and be rich in good workes laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life where marke how by trusting in God and by liberalitie and bountie we are exhorted to lay a good foundation What will some say must we be saued by our Almes-deedes and good works Ans. Not so for the ground of our saluation is Gods election and loue in Christ which he himselfe hath laid vp in heauen for vs. But the foundation which wee must lay vp for our selues is in our owne consciences for our assurance in Gods foundation and this we lay by our good works of loue mercie and iustice all which be fruits of faith and beeing done in faith and with singlenes of heart to Gods glorie they are sure testimonies of our portion in the true treasure Iesus Christ for hereby we know we are translated from death to life because we loue the brethren 1. Ioh. 3. 14. V. Dutie Hauing got this treasure sure to our selues we must vse it as a treasure Hereunto three duties are required I. we must haue our conuersation in heauen for there Christ our treasure is and where our âreasure is there will our hearts be and if our hearts be on Christ in desire in ioy and delight it cannot be but our liues will be holy and heauenly though our bodies be here on earth but let vs beware that our affections be not set on things below for then is not Christ our treasure at all II. We must turne our earthly goods into heauenly treasures This we doe by imploying them in works of mercie for he that giues vnto the poore lends vnto the Lord Prou. 19. 17. so that the mercifull man hath the Lord for his debter for the Lord sends the poore maÌ as his messenger vnto the rich to borrow of him such things as the poore man lacketh and the Lords returne of paiment is in heauenly blessings and therefore Christ himselfe as it were explaning this point bids sell that ye haue and giue almes make you bagges which waxe not old a treasure that cannot faile in heauen where no theefe commeth neither moth corrupteth This then is the Lords owne direction for this happie exchange of earthly goods for heauenly treasures then which who can wish a better increase III. We must rather part with all that we haue then with Christ Iesus friends goods countrey libertie nay our owne life and deerest hearts blood must all goe for this treasures sake so doth the good purchasser part with all he hath for to ââie the field in which this treasure is Matth. 13. 44. but if we will rather part with Christ then with some or with all of these then wee vse not Christ as the true treasure Thus we see how Christ becomes our treasure let vs therefore make conscience to practise these fiue duties so long as we liue for when Christ becomes our treasure marke what will follow we shall finde in our hearts such sweet content therein that neither prosperitie shall lift vs vp too high nor aduersitie cast vs downe too low nothing shall daunt vs while we haue this treasure sure no kind of death no not the day of iudgement Thus much of the commandement now followeth the particular reason thereof where neither moth nor canker corrupteth c. This reason is drawen from the vnchangeable certentie and safetie of this
vocation adoption and iustification these and such like he can perceiue in himselfe more or lesse V. In a word hereby he can discerne the true treasure from worldly hereby he knowes the ãâã of heauenly things aboue earthly These things the naturall ãâã cannot doe but the spirituall man discerneth all things 1. Cor. 2. 15. looke whatsoeuer befalls him therein hee can see the hand of God working for his good therein he can discerne Gods wisedome power and prouidence in all which we may perceiue the most excellent vse of this heauenly wisdome The second action of this heauenly wisdome is to iudge determine and giue sentence of things what is to be done what is not to be done what is good and what is euill in practise and behauiour And here this one thing must bee remembred that the principall point of this wisdome is to determine of true happines whereto the whole life of man ought to be directed which happinesse is the loue and fauour of God in Christ. Herein Dauid shews his heauenly wisdome farre different from the wisdome of the world Psal. 4. 6. Many say who wil shew vs any good there is the worldlings happinesse But Lord lift thou vp the light of thy countenance vpon vs there is true happinesse so Paul comming among the wisest of the Gentiles professeth that he esteemed to knowe nothing but Christ and him crucified 1. Cor. 2. 2. for whose excellent knowledge sake he thought all things to be losse Phil. 3. 8. And the same should be our wisedome for though a man had all humane learning and policie yet if he faile in this rightly to determine of true happines all his wisdoÌ would prooue foolishnesse for the wisdome of this world is foolishnesse with God and therefore if any man seeme to be wise in this world let him be a foole that he may be wise that is a foole to the world in esteeming the knowledge of Christ crucified onely true wisdome and the fauour of God in him true happines that so he may be wise indeed in the sight of God Another chiefe part oâ this heauenly wisdome is a spiritual and godly prouidence whereby we forecast by all meanes how to compasse and come by true happinesseâ herein the power of heauenly wisdome is shewed And without this though otherwise a man discerne the right yet his knowledge and wisdome is imperfect and vnprofitable And thus we see the actions of this heauenly wisdome whereby we may describe it thus It is a gift of Gods spirit to them that are in Christ whereby they are enabled to discerne of things that differ and to iudge and determine what is that true happinesse whereto the life of man ought to tend and withall to forecast and prouide by what good meanes it may be compassed And he whose minde is endued herewith in some true measure hath the single eye Now the fruit of this single eye is to make the whole bodie light that is to bring the whole life into good order guiding it in the paths of righteousnes and making ãâã abound in good works Prov. 8. 19 20. My fruit saith wisdome is âââter then fine gold I cause to walke in the way of righteousnes and in the mâds of the paths of iudgement Prov. 1â 23. The wise heart guideth the mouth wisely and addeth doctrine vnto his lips The vse 1. Considering the mind indued with this wisdome is thus commended we must hereby learne to labour for it in a speciall maner beside this commendation of it by our Sauiour Christ which should be a spurre to prouoke vs to this dutie the singular commoditie that iedounds hereby to soule and bodie must mooue vs to affect it Now that we may the better obtaine this heauenly wisdome we must be carefull of these two things especially First to get the feare of God into our hearts which is the beginning of this heauenly wisdome Psal. 111. 10. Now this feare of God is a reuerend awe of the heart towards God whereby a man is fearefull to offend and carefull to please God in all things And this we shall get if we receiue the word of God with reuerence and applie it to our owne soules when we heare it trembling thereat when it toucheth our consciences and humbly submitting our selues vnto it without raging or repining saying as Hezekiah did to the Prophets reproofe The word of the Lord is good Secondly we must wholly close vp our eyes the eyes of our minde I meane and suffer our selues in all things to be ouerruled and ordered by the written word of God This was Dauids practise he gaue himselfe to continuall meditation in the word of God he made it a lanterne to his feete and a light vnto his pathes And hereby he became wiser then his enemies and got more vnderstanding then all his teachers Wouldest thou then be truly wise become a foole to the world leane not to thine owne wisdome but make Gods word thy whole direction Secondly hereby we are taught to walke wisely in our whole conuersation that so it may appeare we haue this single eye hereto Paul oft exhorteth vs. And thus we walk when we pracââse euery action of our life in wisdome according to these foure rules which are to be obserued in euery good action I. The thing we doe must be iust II. The means of effecting it must also be iust III. We must keepe our selues therein within the compasse and limits of our calling IV. We must doe the thing with an honest vpright and single heart And that we may worke wisely according to these foure rules we must euer haue the word of God to tell vs what is iust what meanes be iust what be the precincts of our calling and when we worke with an vpright and single heart so doing our workes shall be in wisdome and we shall haue the approbation and praise of God Thirdly seeing this single eye of spirituall wisdome makes our life to shine with righteousnesse we must learne to season our naturall wit with this spirituall wisdome Naturall wisdome is a commendable gift of God but without this spirituall wisdome it is foolishnesse in the things of God yea very corrupt in naturall actions and therefore we must ioyne therewith this heauenly wisdome which may season it and make it holy and so shall the vse of it tend to Gods glorie It is the miserie of this age that men of excellent parts for naturall wisdome haue no regard to season the same with spirituall wisdome hereby come many aberrations in matters of great importance for it is iustice with God to curse their proceedings that despising the heauenly leane altogâther to their owne wisdome Fourthly seeing spirituall prouidence in forecasting how to compasse true happinesse is a speciall part of true heauenly wisdome we must become carefull practitioners hereof in our liues that so we may attaine to true happinesse
say there is a God and this God is to be worshipped to be loued and feared and that we must loue our neighbour as our selues and liue wel they seeke no further and yet if a man were brought vp in the wildernesse he might see all this by the light of nature the wicked eie seeth thus much but we must not content our selues herewith for if there be no more the life is full of darkenesse still and the soule may goe to vtter darkenesse with all this We therefore must remember to get the single eie else we are no schollers in the schoole of Christ. Indeed some plead that Preachers can say no more in effect but this Loue God aboue all and thy neighbour as thy selfe but these men know not what they say blessing themselues in their ignorance they must know that grace must be put to nature and sanctifie it and spirituall knowledge ioyned with naturall or else we remaine with the wicked eie If wee haue no more but a generall confused knowledge in moral points that serues not to saue vs but to make vs without excuse at the last day Againe another common fault worthy reproofe is this that men content themselues with naturall reformation they will graunt that God is to bee worshipped and loued that we must liue wel deale iustly and loue our neighbours but the blinde eie seeth thus much The meere ciuill man will goe thus farre and yet his life is nothing but darkenesse all this reformation is but naturall We therefore must labour for renued hearts by the spirit of God and reformed liueâ according to the Gospel for howsoeuer a ciuill conuersation may commend vs vnto men yet it will not saue vs in the day of the Lord. Thirdly is this euill eie in euery one by nature then beware we bee not wise in our selues and from our selues in matters of saluation herein the word of God must be our wisedome Deut. 12. 8. 11. Ye shall not doe euery man that which seemeth good in his owne âies but that which I command you Farre be it therefore from vs to appoint to our selues how we will worship God or how we will be saued and yet such is our blinde presumption that wee will bee our owne masters in these things The Turke hath his religion the Iewe his and the Papist his all swaruing from the truth of God and yet euery one of these look to be saued in their religion each one of these haue a different manner of worshipping God and all swaruing from the true worship and yet they all perswade themselues that God is well pleased with their seruice And thus it goes with naturall men among vâ though otherwise sufficiently wise for worldly things they resolue vpon their own course for the saluation of their soules let the preacher say what he will some thinke if they repent at their ende and then commend their soules to God it is sufficient others looke to be saued by their wel-doing and others by their faith as they call it but in truth by their owne good meaning and intent to liue well for what faith haue they that knowe not Gods word and promises Thus by their owne wisedome wil men be saued and hereby the deuil destroyes many a soule but let God bee wise and euery man a foole and let vs submit our selues in the things of God wholly to be ruled and guided by his written word lest Iewishly and Popishly we going about to stablish our own conceits in the matters of saluation doe plunge our soules into the pit of destruction Fourthly is the eie of the minde naturally corrupt then must wee labour for a better eie that is the eie of faith by which we relie on Gods mercie for our saluation and on his prouidence for all needfull things in life and death This eie makes supply to that which is wanting to naturall knowledge hereby we discerne rightly of God and of our selues this enables vs to see afarre off yea hereby we see things inuisible for it is the euidence of things which are not seene Heb. 11. 1. hereby Abraham saw the day of Christ and was glad Ioh. 8. 58. and all the Patriarkes saw the promise of God afarre off Heb. 11. 13. This will inable vs to walke in their steps towards the heauenly ciâie and therefore let vs get this faith that so becomming children of the promise we may be counted for the seed And thus much for the wicked eie The third kind of eie is the blinde eie which is set out with the fruits thereof in these words Wherefore if the light that is in thee bee darkenesse how great is that darkenesse For the better discerning of the state of man with this blinde eie we must see what is meant by light and also by darkenesse By light is meant that knowledge of God of iustice of good and euill which is in the minde by nature now though this cannot be quite put out for the most wicked wretch and the veriest Atheist that liues hath some conscience remaining which is a worke of this light yet it may be so buried and couered that no light shall appeare nor any vse be made of it and then is it said to be darkenes which is the state of those that are giuen vp to a reprobate sense as when a man denies there is a God or that the Scriptures be the word of God or such like in these men naturall light is become darkenesse And the cause of this change in them is their corrupt will and rebellious affections which ouer-ruling naturall knowledge and conscience cause men to giue themselues to actuall sinnes whereby at length they come to commit sinne greedily and without remorse yea euen against conscience and the light of nature and so burie them both in such sort that they haue no more vse of them then if they were quite put out Now where the light of nature is thus put out the fruite of it is most palpable darknesse How great is that darkenesse that is there is nothing in that mans life but brutish confusion in hellish actions of pride couetousnesse enuie blasphemie and vnnaturall vncleannesse as Rom. 1. 27 29 c. The Use. Considering the light of nature may be thus put out wee must hereby be admonished First to enter into a serious consideration of our owne vilenesse for naturally wee haue in vs euen the best of vs all such rebellious lust and damnable desires as vnlesse they be restrained or renewed by grace will darken and as good as put out the light of nature This should make vs vile in our owne eies that nourish such corruptions and esteeme so of sinne which wil put out that light which yet Adams fall left in vs. Secondly hereby we are admonished to haue speciall care to mortifie our corrupt desires and our vnruly affections that else wil exstinguish in vs the light of nature Before the fall the
wealth and riches in his heart for his Lord. And that these Mammonists abound euery where appeares by the common practises of oppression extortion and crueltie in hard dealing towards the poore by greedie Land-lords and Vsurers as also by the practises of the rich in the time of dearth for by their hoarding vp of store ingrossing of commodities and enhauncing of the price to the augmenting of their priuate wealth they mightily increase Gods wrath vpoÌ the poore Indeed God hath his seruaÌts which haue him onely for their God but the number of them is small in respect of those that set their hearts vpon the world and make Mammon their God Here then first behold the slauish basenesse of a couetous heart for man was made to be the Lord of Mammon and wealth and yet thorough couetousnesse he subiecteth himselfe to become a slaue and vassal thereunto Secondly hereby let vs learne to become faithfull disposers of worldly riches and as Christ saith to make vs friends with this Mammon of iniquitie by good disposing of it to Gods glorie in works of mercie and so shall âe retaine our right of creation whereby God made the creatures to serue vs. Thirdly Christ opposing God and Mammon saying No man can serue them both imports plainely that hee that seekes to be rich setting his heart thereon forsakes God I say not that euery rich man forsaketh God for when God giueth aboundance to a mans moderate labour industrie in his lawfull calling hee may lawfully possesse it vsing it to Gods glorie but to seeke to be rich is a denying of God because so the heart is a seruant vnto Mammon and not to the Lord. This may appeare by their whole behauiour about wealth whether we consider their getting their keeping or imploying of it in all which they sinne against God First in getting for God giueth riches to whom hee will and hath not tied himselfe by promise to make any man rich and therefore he that resolues with himselfe that hee will bee rich cannot make conscience of lying fraud iniustice sabbath-breaking and such like when the committing of these things makes for his aduantage Secondly they sinne in keeping for he that resolues to bee rich will rather forsake the truth then his wealth in time of tâiall and for the sauing or recouerie of his wealth he will not sticke to seeke to blessers wizards coniurers c. Thirdly for disposing or imploying hee that resolues to be rich sinnes therein for he cannot be drawne to works of mercie aâ least with any cheerefulnesse and hence it comes that sometimes the poore doe starue before the rich mans doore The consideration hereof serues first to correct our iudgement concerning couetous and worldly minded persons our censure of them is too milde and gentle wee iudge them honest men onely somewhat hard and neere themselues but marke Christs sentence vpon them Worldly persons forsake God and choose Mammon for their Lord and master which is a practise of Atheisme and therfore not to be so lightly passed ouer as men thinke Secondly hereby wee see it is a dangerous and vnlawfull course for men to make lawes with themselues how rich they will bee as to haue so many hundred or thousand pounds in stocke or so much lands and rents c. for what followes vpon this resolution why surely they must needs giue theÌââlues to the compassing of their purpose and so they fall into manifold sâares of Satan by practises of iniustice lying fraud c. Thirdly hereby we must be admonished to content our selues with that portion of goods more or lesse which God sendeth knowing that a little is sufficient with Gods blessing vpon it Away with couetousnesse as the Apostle saith and bee content with that ye haue for he hath said I will not faâle thee nor forsake thee Fourthly whereas Christ saith Ye cannot serue God and Mammon we learne that the heart of man must not be diuided betweene God the world the one halfe to God and the other to the world no God will haue all or none herein hee will not part stakes with the creature Prou. 23. 26. My sonne giue me thy heart The consideration whereof serueth First to discouer the hypocrisie and spiritual guile of many who thinke they may liue in some one sinne or other yet be Gods seruants stil this is the conceit of drunkards adulterers couetous persons such like for euen while they liue in these sinnes they will come to Gods worship to the word and praier often and to the Sacraments at least once a yeare which they would not do but that they thinke God hath respect vnto them herein like to the wicked Iewes Ier. 7. 9 10. But they deceiue themselues for no man can serue two masters while a man liues in any sinne the seruant of the diuel hee can neuer bee accepted of God for his seruant Secondly this shewes that the seruant of God is so farre forth deliuered from sinne by regeneration that no sinne raignes in him for so he should serue two masters for euery raigning sin is a Lord and master Rom. 6. 16. Knowe ye not that to whomsoeuer you giue your selues as seruants to obey his seruants ye are to whom ye obey whether it be of sinne vnto death c. and he that committeth sinne is the seruant of sinne Ioh. 8. 34. This therfore is a sure ground that no regenerate person liues in any sin Thirdly hereby euery one is taught to consecrate both his soule and bodie to the Lord indeauouring to serue him with all the powers parts therof for God is our onely Lord and master and therefore let all that is within vs bow the knee to him Rom. 6. 22. The seruaÌt of God is one freed from sin who hath his fruit in holinesse the end euerlasting life The Queene of Sheba pronounced Salomons seruants happie that stood before Salomon to heare his wisedome how much more then are they happy who in soule and bodie are Gods seruants who for bountie and wisdome infinitely surpasseth Salomon Here some will say I would gladly serue God alone I desire I might doe it with all my heart but the corruption of my nature is such that it makes me to rebell against the commandements of God and I cannot doe the good I would but the euil which I would not doe that doe I so as I feare I serue two masters Ans. This is the state of Gods children in this life but herewith they must stay themselues when they faile in obedience they must consider whether they doe so freely and willingly or against their wils If they heart can truely say thou doest vnwillingly commit sinne thou wouldest not doe it and art truely grieued and displeased with thy selfe for it then be of good courage thou doest not serue two masters for this seruice is voluntarie Now though
neither spinne v. 28. amplifying this work of God vpon them by a comparison wherin he prefers the glorie of them before the glorie of Salomon in his princely araie verse 29. And then by way of inference propounds the reason omitting the assumption verse 30. where the first part and conclusion are both propounded and amplified as we shall see when we come to the handling of them for I will follow the order obserued by Christ. Learne how the lilies of the field doe grow Here Christ makes the lilies and hearbes of the field a schoolmaster vnto man yea to his owne disciples for he spake to them And this he doeth for speciall causes First to teach them and vs that the silie creatures in the field doe in their kind yeild more obedience vnto God then man doeth and that man is more rebellious vnto God then they are hence Isay calls heauen and earth to harken to his rebuke of the Iewes for their ingratitude and the prophet rebuking Ieroboam for his Idolatrie cries O Altar Altar thus saith the Lord Ieremâe rebuking Iechoniah cals to the earth to heare Ier. 22. 29. and Ezekâel must prophesie to the mountaines Ezek. 6. 3. By all which they would shew that if these vnsensible creatures had reason as man hath they would be more obedient to the will of their creator then man is Secondly hereby Christ would teach his disciples and vs that though we haue the creatures and behold and vse them daily yet partly through blindnesse and ignorance and partly through negligence we doe not discerne in them nor learne from them those good things which we ought to doe for the inuisible things of God that is his eternall power and godhead beeing considered in his works are seene by the creation of the world Rom. 1. 20. This then is a checke to our dulnesse and negligence in the things of God for what shall we doe in matters of saluation when in these inferiour matters we may learne of the vnsensible creatures But what must we learne in the lilies How they grow And this is a thing to be marked for in the winter season they lye dead in the earth as though they were not they are couered with frost and snow and yet in the spring time and summer they spring vp with stalkes leaues and flowers of such glorious colours as passeth the glorie of Salomon in all his royaltie Now whence comes this is it of themselues or from man surely neither for they are field lilies this onely comes from the word of creation giuen out by God when he made the creatures saying let the earth bring forth the greene hearbs c. from this working and operatiue worâ of God comes the earth to haue power and vertue to send out the glorious lilies and euery other hearb Now then to apply this to the purpose intended by Christ the same God that by his operatiue word giues this glorious beeing euery yeare to field-lilies hath giuen out a word of prouidence touching his seruants that if they trust in him âsing lawfull meanes moderately they shall haue rayment sufficient and all things els that be needfull to this life Here then is nothing wanting but trust in God in the sober vse of ordinarie meanes for such shal be as sure of rayment by Gods prouidence as lilies are to grow and blossom in spring time and summer and this were sufficient to perswade vs vnto moderate care though nothing more had bene said But he addeth they labour not neither spinne This deniall of the vse of meanes vnto them whereby they should be araied as it proues directly that God alone araiâs them with glorious colours so it strongly enforceth the dutie of contentation vpon vs relying on Gods prouidence without distracting care because beside our title to Gods prouidence not inferiour to the lilies of the field we haue allowed vnto vs for our rayment the vse of meanes which they want and therefore howsoeuer no man vnder pertence of depending on Gods prouidence may hence take occasion to liue idlie neglecting the ordinarie lawfull meanes to procure things honest and needfull yet hereby Christ would giue assurance to all that trust in him and serue him that though all meanes should faile them so it be not through their default yet will he prouide things needfull for them 29. And yet I say vnto yoâ that euen Salomân in all his glorie c. These words conteine an amplification of the second part of Christs reason to wit that God doeth not onely cloath the lilies but cloath them iâ most glorious arââ euen aboue the glorie of Salomon in all his royaltie And this amplification is to be marked because Salomons glorie was extraordinarie by speciall gift from God aboue his desire or expectation as we may see 1. king 3. 1â And yet Christ saith that each field lilie is more gloriously arayed by Gods prouidence then Salomon was at any time This amplification serues first to chocke and controll the follie of them that are proud in apparel and nice and cuâious in araying themselues This is the common sinne of this age wherein for attire euery sort almost exceede their abilitie and degree But why should we be proud of any apparel for when we haue done all we can to make our selues neuer so gay yet we come short of the flowers of the field in glorious aray for what cloath or âilâe is so white as the lilie what purple is like the violet what criââââ or skarlet comparable to diuers flowers of such colours Arte indeede may doe much but herein it must stoope to nature Now if we cannot come neere the hearbs and flowers which we tread vnder our feete and cast into the fornace why should we be puââed vp with any gaynesse in our apparell Secondly this âeacheth vs that all worldly pompe is but vanitie for in glorie and beautie it comes short of the flower of the field and yet what is more âraile and transâtorie then the flower that is to day in the field and to morow is cast into the ouen This the holy Ghost would teach vs by comparing the glorie of man to the flower of grasse 1. Pet. 1. 24. and seeing that the fashion of this world goeth away 1. Cor. 7. 31. wherefore as the Apostle there saith we must vse this world as though we vsed it not for Salomon's conclusion is true of all âarâhly things Uanitie of vanities all is vanitie Eccles. â 2. And yet we must not here imagine that Christ condemnes the glorie of Salomon though he thus debase it below the flower of the field for it was the gift of God in extraordinarie fauour 1. king 3. 13. So that hoâsoeâes the word of God condemne pride and curiositie in attire and superfluitie therein yet it alloweth vnto Princes and personages of great state the vse of gorgious and costly raiment and therefore Ioseph beeing aduanced to dignitie was araied in
though he be neuer so great a monarke in the world while hee is out of Gods kingdom wanting righteousnes and regeneration by Iesus Christ. Secondly this also must perswade euery one of vs to put in practise the former instruction endeauouring aboue all things to get Gods kingdome for our selues for till we haue part herein wee can haue no sound comfort in the vse of Gods creatures which necessarily serue to our temporall life This reason alone if there were no more should spurre vs on to all diligence in this dutie what shame and griefe is it to eate our bread in the sight of God as theeues and vsurpers doe in the sight of men and therefore let vs giue no rest vnto our soules till wee attaine to some good assurance in this blessed estate The way wee must remember is by true conuersion and regeneration and wee shall discerne our selues to bee regenerate by these fruits of the spirit in vs to wit I. A true touch of conscience for our sinnes both originall and actuall II. A godly sorrowe and griefe of heart for offending and displeasing God by our transgressions III. An earnest desire or true spirituall hunger and thirst after Christ and his righteousnes testified by our constant and diligent vse of those meanes the word prayer and sacraments wherein God giues grace and assurance of mercie IV. An vnfained turning vnto God from all sinne by newe obedience hauing a constant purpose of heart not to sin and a godly endeauour in life to please God in all things These are the markes of the newe creature who hath true title to Gods kingdome which we must labour to find in our selues for our comfort in the vse of Gods creatures and if we finde them in vs our title is good not only to his creatures but to his kingdome notwithstanding our owne vnworthinesse by our former iniquities IV. In this that temporall blessings are dependants on Gods kingdome we must learne contentation and patience in all temporal losses whatsoeuer though we loose friends goods lands libertie reputatioÌ or life it selfe yet we must not be ouerwhelmed with sorrow or griefe for if we be Gods children and retaine his fauour the kingdom of heauen remaines sure vnto vs while a mans stocke remaines though some appurtenances bee taken from him he counts himselfe well enough and so must we in all worldly losses while our title is good to Gods kingdome Herewith our Sauiour Christ comforts his Disciples Luk. 12. 32. Feare not little flocke for it is your fathers pleasure to giue you the kingdome Now if God giue vs that with his fauour in Christ wee may be sure he would giue vs all temporall blessings if hee saw them to bee good for vs for if he haue giuen vs Christ how shall he not with him giue vs all things also Thirdly this promise of Christ to giue his kingdome to them that seeke it and beside to cast all temporall blessings vnto them if they seeke his kingdome principally doth notably commend vnto vs the bountiful goodnes of God for here we see he giues to his children more theÌ they aske or seeke And this bountie of God Paul expresseth as a ground of our praising God Eph. 3. 20. To him therefore that is able to doe exceeding abundantly aboue all that we can aske or thinke according to the power that worketh in vs be praise in the Church by Iesus Christ where we must obserue that hee speakes of Gods abilitie to be bountifull as brought into actioÌ in his children so as he is not only able but willing hereunto and hereof we haue daily experience in the blessings of God which we doe enioy for when we pray for spirituall graces God giues them vnto vs and many temporal blessings also This Dauid confesseth Psal. 21. 3. Thou diddest preuent me with liberall blessings and Salomon found it to be true who asking only a wise vnderstading heart receiued therupoÌ riches honour besides his wisedom 1. Ki. 3. 13. And so did Iacob who asking only Gods protectioÌ with meat to eat clothes to put on though he went out but with a staffe yet returned with two bands Now the consideration of this bountie of God must teach vs these duties First to beware of all sinne whereby we doe offend and displease our God who is so gratious and bountifull vnto vs if our outward estate did depend vpon others we would then be careful so to carrie our selues towards them as that we would not willingly giue them any offence or cause of dislike how much more ought we then to seeke the continuance of Gods fauour towards vs by all good behauiour seeing on him depends our whole estate both temporall and eternall Secondly to trust God with our liues health bodies and all wee haue for foode raiment and protection in the sober vse of lawfull meanes for he is a bountifull God Thirdly to seeke for helpe and succour from God in all distresse and want for hee is bountifull hee giueth to all men liberally and reproacheth no man Iam. 1. 5. and therefore wee must be readie and forward to call vpon him and to make our moane vnto him Fourthly to loue so bountifull a God yea to enforce our hearts to all duties of loue towards him Salomon saith Euery man is a friend to him that giueth gifts Pro. 19. 6. but none is to bee compared to God for the riches of bountie therefore our loue to him should abound Fiftly to be thankefull vnto God for all the good things we enioy for whatsoeuer we haue comes from his bountie and therefore we must say with Dauid What shall I giue vnto the Lord for all his blessings are vpon me Psal. 116. 12 13. In a word we must labour continually in heart life to walke worthy of the Lord to please him in al things beeing fruitfull in all good works as the Apostle saith Colos. 1. 10. Verse 34. Care not for the morrow for the morrow shall care for it selfe the day hath enough with his owne griefe Here Christ the third time repeats his commaundement against distrustful care propouÌded first in the 25. verse In which often repetition hee intends to make vs more carefull and diligent both to learne and practise the same And hereto hee also addeth a seauenth reason to enforce and further our obedience drawne from the daily griefe trouble which accompanies euery daie of our life The Exposition Care not for the morrow that is for the time to come This may seeme a strange commandement tending to patronage sloth negligence but wee must know that there is a double care for the time to come I. A godly lawfull care II. A distrustfull and inordinate care The godly care is that whereby a man prouides for in the time present such things as are needfull in the time to come cannot then be prouided this lawfull care wee
When our Sauiour Christ was to die vpon the crosse hee commended his soule into his fathers hands Luk. 23. 46. And none of vs haue assurance of our continuance in life but though we be well in the morning wee may be dead in the euening or aliue at night and dead in the morning and therefore we must not forget the practise of this dutie Dauid did it in the time of trouble though hee were in health Psal. 31. 5. and though we were free from perill of death yet our daiely vexations should mooue vs hereunto for who can learne any good thing without labour and paine who can doe a good worke without let or opposition If wee would repent we are either clogged with corruptions or ouerwhelmed with temptations and if wee seeke to walke in new obedience we haue the world the flesh and the deuil all endeauouring to turne vs backe to our olde course in sinne So that if we would either auoide euill or doe good or support with some comfort our daily vexations we must commend our selues and all ours into the hands of God euery day And thus much of this reason and of Christs dehortation from distrustfull care Chap. 7. Verse 1. Iudge not that you be not iudged 2. For with what iudgement ye iudge yee shall be iudged and with what measure you mete it shall be measured to you againe IN these words and so forward to the end of the fift verse is contained the sixt part of this sermon of our Sauiour Christ concerning Iudgement and it consisteth of three parts first a commandement Iudge not then certaine reasons of the commaundement in the words following to the 5. verse and thirdly a remedie of euill and rash iudgement in the 5. verse Touching the commandement Iudge not The meaning This commandement forbids not all kinde of Iudgement but must bee restrained to vnlawfull Iudgement for there be foure kinds of lawfull Iudgement two whereof be publike and two priuate Of publike the first is ciuil Iudgement belonging to the ciuill Magistrate who is to enquire into the manners of men and according to the good positiue lawes of the country to giue iudgement either in punishing offenders or rewarding them that doe well The second kinde is Ecclesiasticall belonging principally to the minister who in the publike dispensation of the word iudgeth mens manners by reproouing and condemning their sinnes whether they be thoughts words or actions In this sense the vnbeleeuer is said to be iudged when his thoughts actions are controlled by the word 1. Cor. 14. 24. and thus Noah iudged and condemned the olde world Heb. 11. 7. Of priuate lawful iudgement the first is priuate admonition whereby one man doth in Christian and louing maner repreheÌd another for his sinnes and thereby iudgeth him this is also commanded in the word of God and therefore it is not here forbidden The second is iust dispraise when the grosse faults of notorious persons are reprooued and condemned for this ende alone that others may take warning thereby thus Christ iudged the Pharisies both for life and doctrine before his Disciples calling them Hypocrites that said and did not and their doctrine leauen and that most iustly and wisely that his Disciples and others might beware of them and thus he called Herod a Foxe so discouering his subtiltie for the admonition of others The thing then here forbiddeÌ is rash iudgemeÌt which one man doth vniustly giue of another and the reason why wee so vnderstand this place may be drawne from the 3. verse where instance is giuen of the iudgement here forbidden in a quicke espiall and sharpe censure of small faults in others not seeing farre grosser and greater in our selues also Saint Luke setting downe this same prohibition Iudge not expounds it in the next words by condemne not which must be vnderstood of rash censure as is plaine by S. Paul Rom. 2. 1. In that thou iudgest another thou condemnest thy selfe because thou doest rashly coÌdemne him of that whereof thou thy selfe art guiltie Now that wee may better know the thing forbidden first I will shew what rash iudgement is and in the second place make knowne the common practises thereof For the first Rash iudgement is when of an euill minde wee iudge amisse of others for some euill ende In this description first obserue the roote and ground of all rash iudgement to wit an euill minde whereby wee loue our selues too well and want the loue of our neighbour This wee testifie by beeing sharpe sighted to prie into the liues and behauiour of others and are blinde as beetles to see into our selues as also by giuing our selues exactly to censure other mens sayings and doings and with delight to heare their faults ripped vp but for our own courses we would not haue them called into question nor controlled Secondly here note the manner of rash iudgement which is to iudge amisse of others and this they doe which iudge of other mens persons and doings without a calling or vrgent necessitie secondly which giue out sentence of mens doings but not according to the law of charity which bindes a man to iudge and say the best of others alwaies so farre forth as may stand with good conscience and the word of God Thirdly here note the ende of rash iudgement for as it is ill grounded and guided so it aimes not at the reformation of the partie nor the detestation of sin in our selues and others but is directed to some wrong ende as first to testifie our hatred of the partie and desire of reuenge secondly to delight our selues with the faults of others thirdly to defame our neighbours and to bring them to an ill name that our names may beare away the praise without comparison and lastly that wee may seeme more holy then others by beeing much in censuring sinne in others The practise of rash iudgement consists in two things first the euill minde of man prepares matter of wrong iudgement and secondly giues sentence accordingly of the sayings and doings of men and likewise of their persons For the first the euill minde prepares matter of rash iudgement thus it sets it selfe to prie and inquire narrowly into the liues and behauiour of men and to see if it can find any matter in word or action worthy reproofe Indeede there is a vertue wherby one man doth obserue another in his waies but that is directed to a good ende namely to rectifie and reforme him in his wants and to further him when he doth well but for one man to obserue another for this ende to finde out matter of defamation and reproach is a fault directly forbidden by our Sauiour Christ in this place Secondly when matter is found the euill minde accordingly giues censure this censure is giuen first of the persons of men then of their speeches and actions Rash censure of mens persons is when a man thinkes otherwise of the
amendment there is no hope And that these are here to be vnderstood appeares by these reasons I. From the text it selfe which describeth them by this that treading the words of instruction vnder foote they doe turne againe and all-to-rend the Teachers thereof that is they do persecute them both by word and deed in all reproachfull speeches cruell actions II. Reason In the word of God we shall find that Christ and his Apostles preached to dogs for such are all men by nature The Scribes and Pharisies a generation of Vypers came to Iohns baptisme vnrepelled though not vnreprooued Matth. 3. 6 7. and Christ himselfe telleth the woman of Canaan that it was not lawfull to giue the childrens bread to dogs that is to the Gentiles and yet he sent his disciples to preach to all nations the woman her selfe by reason of her faith was receiued to mercie made partaker of the crums that fel from the childrens table Againe our Sauiour Christ preached to the Scribes and Pharisies euen then when hee wept ouer Ierusalem for their impenitencie yea this is a truth that because men are naturally dogs and swine therefore they must haue the word of God preached vnto them to purifie and sanctifie them vnlesse they be obstinate and irrepentant enemies to the word of whom is no hope of recouerie III. Reason These obstinate enemies here are called dogs and swine by allusion to vncleane beasts vnder the law of which sort were dogs swine which were prohibited the Iews to be eaten or offered in sacrifice to God Christ therfore here by allusion to that ceremony means such persons as are excluded from the holy things of the Lord and haue no right or interest into the Lords word or sacraments such as both in heart and life be vncleane as hogs and dogs will not be purified IV. Reason Paul chargeth Titus that after once or twice admonitioÌ he should reiect an heretike knowing that such a one is peruerted and sinneth beeing damned of his own selfe that is sinneth wilfully obstinately and in so sinning condemneth himselfe in his own heart conscience and such are meant by dogs and swine in this place Now the difference of these two may be this By dogs are meant obstinate enemies that malitiously reuile the ministerie of the word the doctrine of God and the messengers thereof such a dog was Alexander the Copper-smith 2. Tim. 4. 14. such were many of the Iews become soone after Christs ascension who reuiled the Apostle Paul and Barnabas and blasphemed the doctrine which they taught Act. 13. 45. and of this sort are all conuicted obstinate heretlks By swine are meant obstinate enemies that doe contemne the word of God either because they will not admit reformation of life by it such as Ahab and Herâd were or because they scorne mock at the word of God as they do of whom Peter speaks that mocke at the promises of Christs secoÌd coÌming The second point touching these persons is who must giue iudgemââ of any man or any people to be dogs and swine we must know that it is not in the power and libertie of any priuate man to giue iudgement of another that he is a dogge or a swine but it is a publike dutie belonging to the ministers and gouernours of the Church to giue iudgement in this case Matth. 18. 17. Before a man must be reputed as a Publicane and as an heathen the censure of the Church must passe vpon his behauiour and from the iudgement of the Church must priuate men hold other as Publicanes and Heathen Indeede our Sauiour Christ and his Apostles gaue this iudgement of men particularly and peremptorily as Paul of Alexander the Copper-smith but wee must vnderstand what authoritie and what spirit Christ and his Apostles had which because we haue not we cannot giue such iudgement vpon men Further here we are to know that iudgement vpon others is two-fold Iudgement of certaintie or iudgement of humane wisedom The iudgement of certaintie touching any mans state belongs onely to God to them to whom God reuealeth the same The iudgement of humane wisedome is when the Church of God in the feare of God giue iudgement as truely and as neerely as they can who is a dogge and who is a swine and this only is the iudgement of the Church which also is conditionall as namely till they repent because they know not the times that God hath appointed for the conuersion of sinners And by this wee are taught to comprimit our iudgement of any man in regard of his finall estate though he be an vnrepentant sinner refusing instruction for most hainous sinners haue bin conuerted The third point where these dogges and swine are to be found It is not in the power of any ordinarie minister or other man to determine of any one that he is a dogge or a swine for in such do finall impenitencie and wilfull obstinacie concurre which wee are not able to say certainely are come vpon any man or woman while they liue among vs yet this may be said with good conscience that there is in many a fearfull declination to the properties of dogs and swine euen in this age of ours for many will heare the word receiue the sacraments professe that they hope to be saued by Christ yet they will raile on his ministers speake against their ministery yea the times are now wherein many in open speech wil not sticke to reuile and condemne those that haue bin the most excellent instruments of Gods mercie in his Church among many I will name one Mâ Ioh. Calum that worthy instrument of the Gospel is in the mouthes of many students condemned as an erroneous person teaching false dangerous doctrine Yea many there be that come to the Lords table yet will not brooke reformation of life they wil not be drawn from their drunkennes ignorance adulterie couetousnesse A third sort there are that take occasion from Gods word to liue in their sinnes and to maintaine their wicked liues as froÌ the doctrine of Gods eternall predestination because the Scripture teacheth that Gods decree therein is vnchaÌgeable therfore some say they will liue as they list others because the word saith we are to be saued by faith alone therefore they refuse to walke in good workes others looke to be saued by Gods mercy alone and therefore they will not labour either for knowledge or faith as they ought to doe some hearing the doctrine of the deniall of our selues doe say the word of God is too straite a doctrine barring men from laughter mirth other recreations and therefore they will none of Gods word now though we cannot call these mens dogs because wee know not what they may be hereafter yet we may truely say thefe be practises of dogs and swine And thus wee see what is meant by holy things by pearles
enemie of such like the Apostle speaketh Tit. 1. 16. They professe that they know God but by their works they denie him And such a one was Ismael who for mocking Isaac the sonne of the promise was cast out of Abrahams familie that is out of the Church of God Gen. 21. 10 11. for Abrahams familie at that time was Gods visible Church Secondly here also obserue the ende of Excommunication namely to preserue the holy things of God from pollution contempt and prophanation euen the word prayer and Sacraments which wilfull enemies would trample vpon as swine will vpon pearles And herein we may see the abuse of this ordinance when it is vsed for politicke and ciuill respects especially in the Church of Rome where it is made an instrument of the vniust deposing of Christian Princes and of exempting their subiects from due obedience and allegiance Thirdly here our Sauiour Christ noteth out the principall persons that are to execute this censure of the Church vpon wilfull and obstinate enemies that be as dogs and swine namely they to whome the disposing and keeping of the holy things of God is committed that is the lawfull ministers of the word and Sacraments for they must keepe those holy things pure which God hath committed vnto them but that they cannot doe without the exercise of this censure which God hath giuen vnto his Church Fourthly here also we may see how farre this censure of the Church extendeth against obstinate and wilfull enemies namely to the debarring of them from the vse of the Churches Ministerie in the word praier and sacraments Indeed if the partie be excommunicate for some particular crime and there be hope of his repentance because he doth not shew himselfe a dogge or a swine by wilfull obstinacie in his sinne and contempt of the Church then although he be excluded from communion with them in the Sacraments and prayer yet he may be admitted to the hearing of the word because that is a means to humble him for his sinne and to bring him to repentance which is the end of all Ecclesiasticall censures And thus much of the prohibition Now follow the reasons to enforce the same Least they tread them vnder their feete and turning againe all to rent you Here Christ renders a double reason to enforce his prohibition both drawen from the daungerous euents which would ensue by communicating holy things vnto dogges and swine for first they would âread them ãâã their feete secondly turning against all to rent you For the first by Treading vnder feete he meanes prophaning and abââing Now because the holy things of God must not be prophaned and abused therefore they must not be communicated vnto wilfull enemies of the grace of God In this reason see the singular care of our Sauiour Christ to keepe the scriptures and other holy things of God from prophanation This care he likewaies shewed with great zeale when he whipt the buyers and sellers out of the temple because they made his fathers house that holy place a house of marchandise and a denne of theeues Math. 21. 12. 13. And herein he must be a patterne and example vnto vs all to teach vs care and zeale in keeping the holy things of God from prophanation far must it be from vs to doe or speake any thing which may cause the world to speake euill of our holy profession and religion This is Pauls charge to seruants that they so carie themselues towards their masters that the name of God and his doctrine be not euill spoken of 1. Tim. 6. 1. for want of care herein was Gods hand heauie vpon Dauid for because by his foule facts of a Adulterie and murther he had caused the enemies of the Lord to blaspheme therefore the child borne vnto him must surely dye 2. Sam. 12. 14. We must therefore pray as the Apostle bids vs that the word of God may be glorified This is Christs direction in his prayer before all things to desire and seeke that Gods name may be halowed and glorified Now Gods word is his name for thereby is he knowen vnto vs yea his name is magnified aboue all things by his word Psal. 138. 2. Excellent was Dauids praier to this effect Psal. 116. 36. Take away my rebuke which I feare for thy iudgements are good that is keepe me from doing that which may bring rebuke or reproach vpon thy word or vpon thy workes for they are good Good king Hezekias is also commended for his care of Gods glorie in that he forbade his seruants to answer to the rayling blasphemies of Rabshakeh least thereby he should be prouoked to blaspheme the more as also in that he greatly humbled himselfe before the Lord vpon the hearing of it for he rent his cloaths and put on sackcloath and spread the rayling letter before the Lord thereby referring the reuenge to God himselfe chap. 19. 1. 14. And turning againe all to rent you These words containe Christs second reason against communicating holy things to malicious obstinate enemies drawne from the perill that may ensue thereupon to his disciples ministers for these dogs and swine are not onely prone to abuse the holy things themselues but also to annoy hurt by reuiling and persecution those that be the messengers of the word vnto them In this reason Christ sheweth that it is not onely lawfull but necessarie that Gods ministers should seeke to auoid and shunne the malice and rage of obstinate enemies by all lawfull meanes which may stand with Gods glorie and the keeping of a good conscience Hence he bad his disciples with the innocencie of doues ioyne the wisdome of serpents now the serpent is most wily and warie to saue her selfe from harme Obiect But it is the propertie of an hireling to flie from his flocke when he seeth the wolfe comming therefore it seemes Gods ministers may not flie in time of persecution Ans. To flie in persecution is not alwaies a forsaking of the flocke but sometimes tends to their greater good as when persecution is intended directly against the minister then he may with good conscience flie for his safetie in hope of returne for their future good els Christ would not haue said to his disciples If they persecute you in one citie flie into another Matth. 10. 23. Yea not onely the minister must thus looke to his owne safetie but his people also must doe what lies in them for his preseruation So did the beleeuers in the primitiue Church for S. Paul When his life was sought in Damascus the disciples let him downe at a window in a basket through the wall and he escaped Act. 9. 25. And at Ephesus when the great tumult was about Diana Paul would haue thrust himselfe in among the people but the Disciples seeing it would be dangerous vnto him kept him backe and would not suffer him Act. 19. 30. vers 7. Aske and it
shall be giuen you seeke and ye shall finde knock and it shall be opened vnto you In this verse and those which follow vnto the twelft is laid downe the third part of this chapter concerning praier and it consisteth of two branches a commandement to pray and effectuall reasons to perswade vs thereto The commandement is propounded in three seuerall teannes Aske seeke and knocke each whereof hath his promise annexed thereto Ye shall haue ye shall find and it shall be opened vnto you Now for our better vnderstanding of Christs meaning herein two rules must be obserued I. That Christ here speakes not of euery kind of asking in praier but of that onely which himselfe commandeth and alloweth for we may aske and not receiue because we aske amisse as S. Iames saith but he that asketh according to Christs direction in this place shall receiue Now in all acceptable praier to God foure conditions must be obserued I. We must aske while the time of grace and mercie remaineth for if the day of grace be once past we may aske seeke and knocke but all in vaine this is plaine by the fiue foolish virgins who asked sought for oyle but found none yea they called and knocked but it was not opened vnto them Matth. 25. 8. 9. 12. Now the time of this life while God offers mercie vnto vs in his word is the acceptable time and the day of grace 2. Cor. 6. 2. and therefore herein must we aske seeke and knocke II. We must not aske as seemeth good vnto our selues but according to Gods will and as his word alloweth The sonnes of Zebedie were denied their request because they asked they knew not what Matth. 20. 22. But this is our assurance that we haue in him that if we aske any thing according to his will he heareth vs 1. Ioh. 5. 14. III. We must aske in faith that is beleeue that God will graunt vs those things which we aske according to his will Iam. 1. 5 6. If any man lacke wisdome let him aske of God but let him aske in faith and wauer not for the wauering minded man shall receiue nothing of God therfore saith Christ Whatsoeuer ye desire in praier beleeue that ye shall haue it and it shall be done vnto you Mark 11. 24. IV. We must referre the time and manner of Gods accomplishing our requests to his good pleasure It was the sinne of the Israelites that they limited the holy one of Israel by prescribing him what they would haue for their prouision and when they would haue it Psal. 78. 41. we therefore must waite on God as Dauid did Psal. 40. 1. I waited patiently for the Lord and he enclined his eare vnto me and heard me God deferres the graunting of our requests because he would trie the affections of his children Cantic 3. 1. The Church seeketh Christ but cannot finde him that is where and when shee will And indeede herein doe we shew forth faith when we referre the time and manner of receiuing our request to the good pleasure of God for he that beleeueth will not make hast Isa. 28. 16. The second rule to be here remembred concerning prayer is That these promises are not made directly to the worke of prayer but to the person that prayeth and yet not to him simply as he doth this good action of praier but as he is in Christ for whose merite sake the promise is accomplished and therefore Christ here speakes to them whome he takes for graunted to be the true members of his mysticall bodie which is his Church This rule must be remembred for the right vnderstanding of the promises of God concerning prayer for hereby it is plaine that our prayer is not the cause of the blessings we receiue from God but onely a way and instrument in and by which God conuayeth his blessings vnto his children for a true praier is a fruit of our faith in Christ in whome alone all the promises of God are yea and amen that is sure and certen vnto vs. Now hauing found Christs meaning let vs come to such instructions as are to be gathered hence First obserue that Christ doeth not barely propound this commandement to pray but repeates the same by a kind of gradation in three distinct words Aske seeke and knocke whereof the latter imports more vehemence then the former And this he doth to checke the slacknesse and coldenesse of our prayers and to stir vs vp to feruent zeale and diligence in this duetie both in publike and priuate And to mooue vs to godly zeale and diligence in this dutie consider the reasons following I. Christs owne example which in morall duties is a perfect rule Now though he had little need to pray in respect of himselfe for he did neuer sinne yet how often and how long and with what feruencie did he giue himselfe to this dutie he spent whole nights in prayer Luk. 6. 12. and in prayer in the garden he swet water and blood We haue also Moses example who spent fourtie dayes and fourtie nights in praier and fasting for the people when they had sinned Deuter. 9. 18. 19. If he were thus feruent in prayer for their sinnes how earnest would he be for his owne And Daniel humbled himselfe many dayes and prayed feruently for his people Dan. 9. 3. 4. c. Dauid prayed seuen times a day and rose vp at midnight to giue thankes to God Psal. 119. 164. 62. And Paul willeth the Romans that they would striue or wrestle with him by praier to God Rom. 15. 30. All these are worthie examples vnto vs and if we compare our selues with them we shall see we haue much more cause so to doe for our sinnes abound aboue theirs and therefore we had need to pray for the preuenting of Gods iudgements which our sinnes call for against vs. Also we come far short of them in grace and therefore had need to pray for supply thereof against the time of neede for our dayes of peace will not alwayes last wee haue enioyed it long and therefore must looke for dayes of triall for the state of Gods Church is interchangeable II. Reason All of vs must come to deale with God both in the day of death and at the day of iudgement at both which times all worldly helpes and comforts will forsake vs and by no meanes can wee shunne that accompt therefore it will be good for vs while we liue often to set our selues before the Lord that so we may make our selues familiar and acquainted with him against that day But if now we estrange our selues from God in regard of this exercise of prayer then at our ende wee shall finde the Lord to be strange vnto vs and to professe that he knowes vs not which will be woe vnto vs. III. Reason Euery good thing we haue or stand in need of comes from the mercie and bountie of God in Christ and prayer is an
of God v. 27. Use. 1. Hence we learne that grace is giuen not to the idle but to them that vse the good meanes ordained of God for the obtaining of grace as the holy exercises of the word in hearing reading meditation and humble and earnest praier and therefore if we would haue grace we must diligently exercise our seluos in these means for faith comes by hearing Rom. 10. 17. And Gods children in all ages haue vsed the meanes to get grace Lament 5. 21. Turne thou vs O Lord vnto thee and we shall be turned and Dauid is plentifull in the meanes whereby he abounded in grace Psal. 119. 33. Teach me O Lord the way of thy sbatutes and verse 99. I haue bâd more vnderstanding then all my Teachers for thy restimonies are my meditation So Christs Disciples did not onely heare him preach but desired to bee instructed in those things which they knew not Matth. 13. 36. Declare to vs the meaning of the parable also they prayed him to increase their faith Luk. 17. 5. Here then we may see the cause of that ignorance and want of grace which abounds in the world namely contempt or negligence in the meanes which God hath ordained for the obtaining of grace for the heart of the negligent is like the field of the sluggard that hath no corne in it but is ouer-growne with briers and thâânes Secondly this serues for the comfort of those that haue as yet but the beginnings of grace in small and weake measure they must not bee discouraged for God hath plentie of grace in store if they can but find and feele their want of grace and lament it vnto God vsing the meanes of the word praier to get supply here is a promise of the holy Ghost who is the storehouse and fountaine of all grace Thirdly this serues for a good ground to confute sundrie ârrours as first the opinion of vniuersall grace wherby some hold that euery man may be saued if he will for the promise of the holy Ghost without which none can be saued is not vniuersall but here made with restrâint to those that aske according to Gods will which none can doe without the spirit which must teach vs to pray in faith without which wee receiue nothing from God Iam. 1. 7. Secondly this ouerthroweth the fond conceit of Anabaptists and Familists which looke for the spirit by reuelation and not in the exercise of the word and praier But we must looke to the meanes in which God giues the spirit and out of that meanes we are more subiect to the delusions of Satan then to the operation of the holy Ghost Thirdly this also confuteth the errour of the Church of Rome who teach that a man by the good vse of the gifts of nature may come to obtaine the gifts of the holy Ghost But there is no larger promise then this in all the Scripture where the gifts of the holy ghost are promised to the exercise of the gift of praier in faith which we cannot doe by nature but by grace And besides when we aske in faith by grace this is no cause of the gifts of the spirit which wee receiue but onely a discharge of our dutie in the exercise of the meanes which God hath appointed whereupon followeth the increase of grace yet no way of our merit but from Gods free mercie and his bountie Verse 12. Therefore whatsoeuer ye would that men should doe to you euen so doe ye to them for this is the Law and the Prophets This verse containes the fourth part of this Chapter concerning equitie and instice And it consists of two branches a commaundement Whatsoeuer ye would c. and a reason for this is the Law and the Prophets For the first The meaning The commandement is propounded in a forme of speech that hath reference to some thing going before Therefore whatsoeuer c. and yet it seemeth very hard that it should depend either vpon the doctrine of praier or of dispensing the word or of rash iudgement Why then is it said therefore c. Some thinke it is to be referred to the doctrine of Iustice which was deliuered in the fift Chapter but that is scarse probable because so many different points of doctrine are handled betweene Others thinke that it doth not depend of any thing that went before but that the word therfore doth abouÌd and this is more probable for such particles doe sometimes abound Ioh. 1. 20 he denied and said because â I am not the Christ where the word because doth abound Now though the word therefore doe abound yet it is not without his vse for it imports that the doctrine here deliuered is a speciall doctrine and a maine conclusion inferred vpon diuers particular duties of Iustice before deliuered in the whole Sermon Whatsoeuer It may seeme that this ought not to be so for many desire and wish euil vnto themselues as children that they may haue their wils to take their pleasure and not be held in subiection vnto their parents or held to good education and so idle persons wish euill vnto themselues for they would not bee set a worke Wee are therefore to know that this must not be vnderstood of euil wishes but of a will and desire wel ordered either by grace and according to the written word or at least by the light of naturall knowledge and conscience so that Christs meaning is this as if he had said Whatsoeuer thing either by the light of nature and conscience or by direction from Gods word you would wish that men should doe to you that doe ye vnto them The commaundement thus explaned containeth two things I. The thing to be ruled and ordered namely our actions to other men II. The rule it selfe that must order all our sayings and doings towards others to wit that desire of iustice equity which euery man by nature would haue others shew to him in all things In this commaundement our Sauiour Christ would let vs see a notable propertie of our corrupt nature namely that we are forward and diligent to exact iustice and equitie at other mens hands towards vs but flacke and backeward to yeeld the same to others againe In other mens doings towards our selues wee are masters able to teach them what they ought to doe but in our owne dealings toward others wee are scarce schollers that will learne their dutie we our selues would be reuerenced and commended but we hardly doe the like to others Secondly here we are taught to auoyd all practises whereby wee might hurt our neighbour either in body goods or good name as lying slaundering vsurie oppression and such like this naturall reason might teach vs for wouldest not thou haue others to defame hurt or oppresse thee then doe not this to them for the rule is not doe as men doe to thee but doe to others as thou wouldest haue them doe to thee
not when Christ will call vs hence Luk. 12. 40. Be ye also prepared therefore for the sonne of man will come at an houre when ye thinke not II. Point As there be two diuers estates in two distinct places so there be two seuer all waies that lead thereunto the one the way of life verse 14. the other the way to destruction vers 13. First I will speake of the way of life and thereby shall we see what the way of destruction is in which regard it stands vs all in hand to know what is the way of life Now none hath better noted it out vnto vs then the Prophet Habaccuk chap. 2. v. 4. in these words But the iust shall liue by faith in which place he foretells the afflictions of the Iewes by the Chaldeans whereupon the Iewes might say whereby then shall we stay our selues he answers by faith The iust man liues that is leadeth his life by faith Some giue this meaning to the Prophet The iust by faith shall haue life euerlasting but the Apostle expoundeth it otherwise Gal. 3. 11. So then to walke in the way of life is to lead our liues by faith in Christ as Heb. 10. 39. Here two points must be considered I. what faith that is by which men must liue in this world namely true iustifying faith the very same by which they are to be saued in the day of the Lord. I liue by faith saith Paul in the sonne of God who hath loued me and giuen himselfe for me Gal. 2. 20. where he doth notably expound this text shewing that faith in Christ our redeemer is that faith whereby we must lead our liues in this world for they which will be saued by their faith must first liue by their faith he that beleeues well liues well and that faith will neuer saue the soule that cannot guide and order the life many men thinke it is sufficient to saluation to beleeue the promise of life but faith hath a further worke in them that it saueth for it also causeth them to liue thereby Now a man liues by faith when he rests himselfe on God and suffers himselfe wholly to be lead and guided by Gods written word Example hereof we haue in Abraham Heb. 11. 8. who by faith for sooke his owne countrey and at Gods coÌmandement went be knew not whither More particularly a Christian mans life is twofold spirituall and temporall both which he must liue in this world for heauenly life beginnes before we die and both these kinds of life must be preserued by faith The spirituall life of a Christian is that whereby he hath true fellowshippe with God this beginnes in this life and it stands in reconciliation with God wherein a man is accepted to the right of eternall life This reconciliation is life and it is held by faith and faith onely in Gods word and promise in Christ alone is it that makes vs lay âold of receiue and keepe this our reconcillation We must giue God this honour to beleeue his promise of remission of sinnes and life euerlasting in Christ and vpon our faith God vouchsafeth vnto vs remission of sinnes and life euerlasting Here some may aske whether euery thing that we beleeue be made ours as riches honour and such like Ans. No but onely that which God promiseth in the Euangelical couenant of life euerlasting vpon our faith Here also some will say If this be all I am well for I beleeue Gods promise But herein many deceiue themselues beleeuing the promise falsly True faith is this men must seeke the pardon of their sinnes and in seeking beleeue it but they that beleeue without vsing the meanes deceiue themselues seeing God hath ioyned his promise to the meanes We offend God daily and therefore must daily reâue our repentance and by faith beleeue the pardon of our daily sinnes Further this spirituall life hath his fruits It is no dead life for he that hath remission of sinnes liues in Christ and this life shewes it selfe in the fruits of good workes as mercie loue goodnes and in euery good worke we must liue by faith for to the doing of any good worke there is a double faith required first a generall faith whereby we are perswaded that the worke is allowed and required of God secondly a speciall faith whereby we are perswaded that the particular worke done is accepted of God In the acceptation of the worker God first accepteth the person in Christ and then the worke in and for the person Yea we are mooued to euery good worke by faith for it brings to minde Gods loue mercie and goodnes to vs and so mooueth vs to performe the like duties of loue and mercie towards our brethren Thirdly spirituall life shewes it selfe in resisting and enduring temptations for euery child of God hath many and gricuous assaults so as the righteous shall scarce be saued and in all and euery one of these we must liue by faith and thereby relie on Christ not on our selues Example hereof we haue in Christ vpon the crosse who euen then when he felt the wrâth of God vpon him and his indignation against him did yet crie vnto him as to his God My God my God and Iob in grieuous temptation and affliction said vnto the Lord Loe though he slay me yet will I trust in him Iob 13. 15. and so must we euen then lay hold on Gods mercie when we feele no comfort in our selues so did Dauid when he felt no comfort yet he did cleaue to God in his meditation Psal. 77. 7 8. 10 11. In disputations in schooles it is a fault to sticke alwaies to the conclusion yet in this combate with Satan it is no fault but a good practise of true faith Temporall life stands in the practise of some particular calling and some men be of one calling some of another and euery one hath or ought to haue some one lawfull calling or other wherein to leade his temporall life Now the workes of a mans particular calling they must be practised by faith euen the duties of the basâst calling that is as of the shepheard And that a man may doe the duties of his calling in faith he must first haue a grounded conscience that his worke is allowed of God and accordingly he must doe his worke Againe euery man in his calling must haue a care of his owne life and of those that belong vnto him to prouide for them things necessarie as meate drinke and cloathing and this care must be ruled by faith that is a man must vse the lawfull meanes to get these things and yet so as he leaue the issue and euent vnto Gods blessing we may prouide for necessaries but we must goe no further but vse the lawfull ordinarie meanes and sanctifie them by prayer leauing the blessing vnto God Cast thy workes on God saith Salomon Prou. 16. 3. and S. Peter bids vs cast all our care on
required to make a false Prophet the Scripture is plaine There shall bee false Teachers among you saith Saint Peter which priuily shall bring in damnable heresies 2. Pet. 2. 1. There is the first propertie and for the second that they must be seducers Christ himselfe teacheth vs Matth. 24. 24. There shall come false Christs and false Prophets and shall shâwe great signes and wonders so as if it were possible they should deceiue the very elect And of both these properties ioyntly S. Paul speaketh Rom. 16. 17. I beseech you brethren marke them diligently which cause diuision and offences contrary to the doctrine which ye haue receiued and auoyde them for they that are such serue not the Lord but their owne bellies with faire speech and slâttering deceiue the hearts of the simple So then Christs meaning in this commandement is this You shall bee troubled with many false Prophets which shall bring in damnable doctrines among you and withall labour to seduce you from the truth and therefore take heed of them And these two notes wee must marke in a false Teacher to distinguish him from a schismatike and from an hypocrite for euery false Teacher is a schismatike but euery schismatike is not a false Teacher If wee would haue examples of false Teachers behold the Iesuites and Romish Priests for they come among vs and bring false doctrine with intent to deceiue and seduce our people Such likewise are the Familie of loue and such were the Arrians in time past that denied the godhead of Christ as for others that hold priuate errours not rasing the foundation neither seeking to seduce others they may be hypocrites schismatikes and bad Christians but they are not false Prophets Thus much for the meaning of the commandement The Uses 1. By this caueat Christ would teach vs that the deuill shewes his exceeding great malice against Gods Church and people in these last times of the world he subornes false Teachers to bring in daÌnable doctrine and mooues them to seduce men from true religion This thing Christ did plainely foretell Matth. 24. 24. and Saint Paul chargeth the Elders of Ephesus to take heed vnto themselues to their flockes for I know saith he that after my departing shall grieuous wolues enter in among you not sparing the flocke Moreouer of your owne selues shall men arise speaking peruerse things to drawe Disciples after them And Saint Peter foretels of the like as we heard before 2. Pet. 2. 1. The truth hereof is verefied by experience for in the first foure hundred yeares after Christ which were the prime and chiefest times of the Church there arose fourescore and eight seuerall kinds of false Prophets which seduced men from the faith and true religion and preuailed greatly And no doubt in the end of the world Satan wil now shew his malice as great against the Church as hee did then and therefore Christ bids take heed of them And for this cause when we see men that professe religion fall away to heresie and be corrupted seeking also to seduce others we must not much maruell at it or be thereby discouraged but rather watch more carefully for the deuill will stirre vp false Prophets daiely to deceiue the Church of God II. Instruction From this commandement wee may also see that we are feeble full of weakenesse in the faith so as a little thing will easily make vs forsake our faith and true religion if this were not so what should we neede this exhortation who was more couragious and forward in profession then Peter and yet the voice of a sillie damsell made him denie his master and to forsweare his faith and religion The Galatians receiued the Gospel so gladly from Paul at the first that hee professesseth they would haue pluckt out their own eies to haue done him good and yet when he writ vnto them hee wonders they were so soone fallen to another Gospel receiuing the doctrine of iustification by works Yea this sheweth that we haue itching eares whereby we will readily and willingly receiue wholesome doctrine for a time but soone after desire new doctrine againe like vnto the Iewes who for a while delighted in the light of Iohns ministerie Ioh. 5. 35. and to the old Israelites who liked Manna at the first but after a while were wearie of it and complained that their soule dried away whereupon they lusted after the flesh-pots of Egypt againe So wee at the first did willingly receiue the Gospel of Christ but now many waxe wearie with it and beginne to like of Popish doctrine preferring their corrupt writers before those that haue beene the restorers of true religion vnto vs. III. Instruct. We must labour to maintaine faith and good conscience and not suffer our selues to be drawne there-from by Gods mercie we haue had the Gospel of truth among vs a long time and doe still enioy it for which we haue great cause to praise the name of God and in this regard we must labour to bee constant in holding it yea to liue and die with it This is the principal point which Christ here aimes at and therefore we must carefully learne it and for this purpose let vs remember these particular directions which follow First that God hauing restored vnto vs true religion doth require we should loue it as the chiefest treasure that euer this kingdome enioyed Wicked Ahab could not abide Elias and Michaiah Gods true Prophets but hated them for which cause God left him to himselfe and suffered him to be seduced by foure hundred false Prophets of Baal and thereby brought him to destruction And the Apostle speaking of the kingdom of Antichrist saith that God therein giues men vp to strong illusions that they should beleeue lies because they haue not loued the truth 1. Thes. 2. 10. 11. Now this loue we must shewe by our obedience in duties of pietie to God and in the exercise of iustice and mercy towards our brethren else God will translate his Gospel from vs and giue it to a nation that wil bring forth the fruits thereof A second rule to be obserued for the maintaining of true religion is this that ministers especially and those that intend that calling should highly esteeme and reuerently account of those men and their writings which by Gods mercie haue beene the meanes to restore vnto vs pure religion for though they were men subiect to error and in some things might slippe yet they were the worthy instruments of Gods mercy for the planting of his Gospel among vs which since their time hath beene sealed with the blood of many Martyrs in England Germanie and else-where in which regard though we must onely depend on the pure word of God for certaintie of truth yet we are to giue much vnto them and be followers of them for the substance of religion wherein they doe most soundly consent in one truth
had they who were the first restorers of true religion vnto vs in this our age for they were by profession either Popish Priests or Schoole doctors I answer their calling was partly ordinarie and partly extraordinatie for in the ministerie of a Prophet there be two things his office and the vsing or exercise of his office Our first ministers that restored the truth vnto vs had but an ordinarie office beeing either Readers in Schooles or publike preachers also they had their outward calling thereto from the church of Rome so as if there bee any part of good calling in that Church then was their calling good which may serue to stop the mouthes of all Papists that carpe at our Church as though our ministers had no calling But for the vsing of their office they were extraordinarily raised and stirred vp to doe that which they did in regard of the manifolde abuses wherewith the ministerie of the Church was generally corrupted in their time for God gaue vnto them grace and knowledge to discerne to teach and to maintaine the right and true vse of the ministerie And that they were thus extraordinarily stirred vp by God may appeare by the extraordinarie gifts and graces where with they were endued for God that hath alwaies a care ouer his Church when he saw the same so fearefully corrupted by Antichrist did stirre vp these men to reforme the same and besides their singular gifts of knowledge and wisdome he gaue them extraordinary graces of true pietie whereby they were inabled to seale and confirme with their own blood the truth of that doctrine which they did prosesse teach which was an euident argument they were called of God Now opposite to this wee must make the first note of a false Prophet namely to come on his owne head and to preach not beeing sent And by this marke are false Prophets noted Ier. 14. 14. I haue not sent them neither did I commaund them yet they prophecie in my name And no lesse do these words of Christ import when he saith here they come vnto you that is of themselues without a calling from God though they pretend a calling which is one of their cloakes and therefore by Saint Iude vers 4. they are said to creepe into the Church as also Acts 20. 29. grieuous wolues shall enter in among you without calling from God or from the Church Here some may aske how shal we iudge of such and know that they haue no calling Answ. For this purpose I adde a second note of a true Prophet which is the most principal it standeth in the right wholsome haÌdling of the Scriptures of God This is the propeâ fruit of a true Prophet 1. Cor. 14. 3. He that prophecies speakes vnto men edificatioÌ exhortation comfort 2. Tim. 2. 15. Shew thy selfe a good workman by diuiding the word of God aright 2. Tim. 3. 16 17. the scripture vsed in teaching coÌâincing correcting instructing vnto righteousnes serues to make a man fit to euery good worke of a Prophet Now this wholesome handling of the word stands in two things in a right interpretation and opening of the true sense of scripture and in a due and sound collection of wholesome doctrine from the fame for the edifying of the Church both in sound iudgement and Christian life On the contrarie the second fruit of a false Prophet is to deliuer and maintaine corrupt doctrine contrarie to the wholesome doctrine of holy Scripture and by this principally hee is to be knowne for a false Prophet that intrudeth himselfe For the better conceiuing of this note we must know that in the doctrine of the Prophets and Apostles there are two things principally to be considered the scope the parts thereof the scope of all their doctrine tendes to maintain Christ Iesus God man the alone perfect Sauiour of the Church And indeede he which teacheth any doctrine tending to ouerthrow Christ either in regard of his natures or of his offices the same is a false Prophet 1. Ioh. 4. 3. Euery spirit that confesseth not that Iesus is come in the flesh is not of God The parts of Propheticall Apostolike doctrine are the commaÌdements of the Law and the promises of the Gospel he which ouerturnes either directly or by iust consequent any commaÌdement of the the Law or article of faith must needes bee a false Prophet so that a false Prophet must be tried by the analogie of faith coÌprised in the articles of the Apostles Creed and in the Decalogue which containes the summe of all the doctrine of the Prophets and Apostles and he which goeth against them is a false Prophet The 3. fruit of a true Prophet is noted by our Sauiour Christ namely in his ministery to seeke Gods glory Ioh. 7. 18. Where also he noteth out a false Prophet who in teaching and preaching seeketh not Gods glorie but his owne The same note doth Paul giue Phil. 3. 19. calling them earthly minded seeking their own honour wealth glory not the things of God and they serue not the Lord but their own bellies Thus we see the notes of a false Prophet among which the second is the principall whereby he is to be tried as wee may see plainely Deut. 1â 4. If a false Prophet come and worke a true signe yet hee must die If by his false doctrine he seeke to withdrawe Gods people from the true God So when the Iewes asked Christ by what authoritie he did those things that is what warrant and calling he had to doe as he did hee answers them by another question touching Iohns ministerie thereby shewing that that which hee did was warranted by the testimonie of Iohn and Iohns testimonie was true because his calling was from God and his calling he iustifies because his doctrine signified by his baptisme was from God So Galat. 1. 8. He which teacheth otherwise then they had learned out of the Prophets from the Apostles let him bee accursed though he were an angel from heauen And thus much for the meaning of this rule Uses 1. From this rule wee haue to answer the Papists and all popish persons who vse to plead in defence of their religion after this sort If our religion be false shewe vs the time when it was corrupted the man that corrupted it and the manner howe it was corrupted for once we had the pure religion Wee might answer them by the like that a man might say as well of a shippe that is sunke on the sea that it is not sunke because no man can tell where and when and by what meanes it tooke water But yet further wee haue here to answer that though wee knewe not when their religion was corrupted and by whom yet seeing their teachers and people haue in them and among them the necessarie fruits of Antichristian Prophets and people wee can thereby assure our selues they are corrupt and
though wee cannot see the shaddow of the sunne mooue yet wee may perceiue that it doth mooâe Now by their fruits it is cleare they bee corrupt for they reuerse the doctrine of the Prophets and Apostles both in the Commandements of the Law and in the Articles of faith First they disanull the first commaundement by making to themselues other Gods beside the true God for they pray vnto Saints and therein acknowledge a diuine propriety in them and also giue vnto them the honour due to God alone and so set vp vnto themselues the creature in the roome of the creator The second they reuerse by worshipping God himselfe and dead men in images Christ himselfe in the crucifixe yea in a peece of bread wherein they match the grossest idolatry aâong the heathen and the best learned among them teach that the Rood the Crosse and Cruciâixe are to bee worshipped with the same worship wherwith Christ himselfe is worshipped In the 6. Command touching murther they coÌdemne the killing one of another but yet if a priest come from the Pope kill a Protestant Prince the Lords annointed King or Queene that is not onely no sinne but a ââât notable rare and memorable works Against the 7. commandement they maintaine the vow of single life necessarie in their religious orders whereby as also by their stues they cause all filthinesse ãâã natioÌ to abound among them And for the tenth commandement they say that concupiscence after baptisme is no sinne properly In the Articles of faith they ouerturne those that concerne Christ making him no Sauiour but a diuine instrument whereby we saue our selues for they âake mens good workes ãâã by Gods grace after thâ first instification truly and properly mâritorious and fully worthy of euerlasting life And his offices they haue parted from him his kingly and propheticall offices betweene him and the Pope and his Priesthood between him and euery popish priest as wee haue shewed before so that by these fruits we plainly see their apostacie which is enough though we know not when and by whom it came 2. Vse Here also we haue to answer such among our selues as renounce our Church as beeing no true Church of Christ because say they we want true ministers and so haue not a right ministerie among vs. But hence we answer that we haue the true Church of God and our ministers be the true ministers of God for proofe hereof our ministers haue the outward calling of the Church of England they say indeede our calling is nought because they haue power from God to call in whose hands it is But to omit that question for this time sufficient approbation of our ministery may be had from the fruits of our ministers as they are ministers for to leaue the fruits of their liues as sufficient meanes to iudge them by our ministers teach through Gods blessing the true and wholesome doctrine of the Prophets and Apostles and are alloued and called hereto by the gouernours of the Church and accepted of their people whose obedience to the faith is the seale of their ministery and this is sufficient to confirme the calling of our ministers if it had not Christ would not haue said Ye shal know them by their fruits 3. Use. Whereas Christ saith Ye shall know them speaking to all his hearers he takes it for graunted that euery beleeuer may bee able to iudge of false Prophets and therefore euery one in the Church of God ought to labour for so much knowledge whereby hee may bee able to knowe a Teacher by his fruits and doctrine This then sheweth that euery one ought to know the summe of true religion comprised in the Articles of faith and in the commandements of the Law both for their true meaning and right and profitable vse vnto themselues which thing I note because I know many deceiue themselues herein thinking that God will excuse them for their want of knowledge because they are not booke-learned But let vs consider wee haue euery one this care to be able to iudge of meates which concerne our bodies which be wholesome and which not should wee not then haue much more care of our soules to be able to discerne of doctrines in religion which be either the poison or saluation of our soules 4. Vse Whereas wholesome doctrine out of Scripture is a note of a true Prophet it teacheth vs that we may lawfully vse the ministery of those men whose liues and conuersations be euill and offensiue if so be their doctrine bee sound and good The Disciples of our Sauiour Christ must not doe according to the waies of the Scribes and Pharisies but yet they must hearâ them when they sit in Moses chaire that is when they teach Moses doctrine And Paul is glad when Christ is truly preached though it be not in sinceritie of affection but of enuie When the Disciples saw a man that was not called by any speciall calling to follow Christ as themselues were and cast out deuills in the name of Christ they thought it intolerable and therefore forbad him but Christ said Forbid him not for he that is not against vs is with vs And the like may be saide of them that preach wholesome doctrine though their liues be still offensiue for in doctrine they be with Christ and so farre-forth must be approoued Againe consider that the vertue and efficacie of the word and Sacraments administred by men is not from the minister but from God a letter is not the worse because it is brought by an vnhonest or vnfaithfull carier Neither doth the euill conscience of the minister defile the good conscience of the honest hearer and worthie receiuer This must be remembred because many take offence at the life of the minister so as they will not heare his doctrine if his conuersation be scandalous V. In that a Prophet is to be knowne by his fruits and the maine fruit of a true Prophet stands in the good handling of Gods word for the edification and saluation of his hearers hence the children of the Prophets and those that are set a part for the ministerie of the word are taught that they must make this the maine and principall ende of all their studies to be able to bring forth the fruits of a true Prophet that is to interpret ââight the word of God and thence to gather out wholesome doctrines and vses for the edification of Gods people And for the inforcing of this dutie let vs consider first that it is Gods commandement so to doe 1. Cor. 14. 1. Seeke for spirituall gifts but specially to prophesie Againe the greatest skill of a Prophet stands in the true expounding and right diuiding of Scripture so as it may become food for mens soules 2. Tim. 2. 15. Show thy selfe a workeman that needeth not to be ashamed in diuiding the word of truth aright And lastly this true fruit
of a minister serues to build vp Christs kingdome to beate downe the kingdome of sinne and to feede the soules of men with the foode of euerlasting life It will be said this course is good among the common people but this is not the learning which is required in the handling of the word in the schooles of the Prophets I answer It is the greatest learning that can be in a minister to be able thus to diuide the word of God aright it goes beyond the gift of tongues and of miracles 1. Cor. 24. 1 2. I deâââ not but that it is a part of learning vsed of the learned to take a text of Scripture and to make a scholasticall discourse vpon the same But yet the worke of a Prophet stands rather in expounding Scripture by Scripture and in diuiding the same aright giuing thereout wholesome doctrine for the edifying of the people of God that heare In former times when the studie of Scripture was neglected men betooke themselues to expound the writings of men and so prophesie was banished and all sound knowledge in the truth of God and hence arose diuersitie of opinions and multitudes of foolish questions And so will it be with vs if prophesie faile for to leaue the right handling of Scripture is the way to bring in all errour and barbarisme in religion VI. Euery minister of the Gospel is hereby taught that he ought to be answerable to his calling walking worthie of the same for a good minister is knowen by his good fruites and therefore he must be faithfull in performing all those duties which his calling doth binde him vnto The titles and calling of a minister be high and excellent but yet they will not commend any man for good vnles he bring forth the friuts of a minister in the faithfull discharge of his ministeriall duties Lastly hence we must learne not to take offence though the minister failes in his life and conuersation yea though there be contentions in the ministerie about matters of Doctrine for these are not the friuts of the ministerie which is Gods ordinance but of sinnefull men who bewray their imperfections in this holy calling Thus much of the Rule Now followes the proofe and explication thereof by a comparison drawen from nature in these wordes vers 16. Doe men gather grapes of thornes or figges of thistles vers 17. So euery good tree bringeth forth good fruit a corrupt tree bringeth forth euill fruit vers 18. A good tree cannot c. The comparison standeth thus As a tree is knowen of euery one by his fruit so is a Prophet by his teaching More particularly As a good tree brings forth good fruit and cannot bring forth euill fruit and as an euill tree brings forth euill fruit and cannot bring forth good fruit euen so a true Prophet teacheth wholsome doctrine and cannot teach false doctrine and a false prophet teacheth false doctrine and cannot teach true doctrine Touching this similitude first obserue in generall from the ground of this comparison that our Sauiour Christ here makes two kind of trees a good tree and an euill tree by an euill tree meaning that which in regard of any fruit is as a rotten tree as is the briar the thorne and thistle for though they liue and growe yet they are void of good fruit and so are called euill Now here it may well be demaunded whence this difference of trees doth come for all were good by creation Gen. 1. 31. God saw all that he had made and loâ it was very good Answ. Whether thornes or thistles were created of God I will not now dispute it is not certen that they were but now it is playne there remaines this difference among plants some are good some are bad the goodnesse that is in some comes from Gods blessing but the badnesse and barrennesse of others comes from the curse of God vpon the earth and vpon all creatures for the sinne of our first parents as we may see Gen. 3. 17. 18. The earth is cursed for thy sake thornes also and thistles shall it bring forth vnto thee And by this we may see the grieuousnes of our mother sinne it hath made the earth barren and cursed and many a goodly plant to become fruitles and vnprofible and therefore when we behold these things in the world we must take occasion hereof to consider our owne sinne and blame our selues and not the creatures for they were cursed for our sakes Now more particularly This comparison is here specially applied vnto Prophets but if we compare this place with S. Luke Chap. 6. 44. and 45. we shall see the holy Ghost their restraineth not this saying to Prophets alone but inlargeth the same vnto other men saying a good man out of the good treasure of his heart bringeth forth good things and an euill man out of the euill treasure of his heart bringeth forth euill Now by comparing these together we may see that this comparison reacheth both vnto Prophets and to all other men from whence we may gather these instructions I. What we are to conceiue and thinke of a man that is not regenerate we are all by nature branches of the wild oliue and therefore as a thorne cannot bring forth a grape nor a thistle figges no more can a man vnregenerate bring forth a good worke And this we may more plainely conceiue if we consider a little the workes of man they may all be reduced to three heads some are euill as works forbidden of God some are things indifferent beeing neither forbidden nor commannded and some are good workes as outward duties of the morall law Now for euill works they cannot possible be good in any man For works indifferent as eating drinking buying selling c. they are sinnes not in themselues but in him that vseth them beeing out of Christ and for the outward duties of the morall law as euill iustice liberalitie and such like they are good workes in themselues because God requireth them but yet in the vnregenerate they are sinnes To the pure all things are pure but to them that are defiled and vnbeleeuing is nothing pure Tit. 1. 15. and Without faith it is vnpossible to please God Hebr. 11. 6. It wil be said that liberalitie chastitie c. be the good gifts of God Ans. That is true and they be good workes as they are giuen and commaunded of God but as they are receiued and vsed of the naturall man they are sinnes for he failes from the right vse of those actions both for the beginning of them for they proceed not in him from a pure heart a good conscience and faith vnfaigned and also in the ende he doth them not for the glorie of God simply but withall he aimes at his owne praise and reputation or some such sinister respect The vse of this Doctrine is this I. it teacheth vs to consider and acknowledge the greatnes of our originall sinne Our
naturall corruption is most grieuous and fearefull it makes vs to sinne in whatsoeuer things we doe though in themselues they be things indifferent or els good works II. This ouerthrowes the conceit of popish writers which teach that God giues to all men an vniuersall common grace or helpe sufficient by which they may be saued if they will And for them which want the meanes of the word of God they say that if they vse that common grace of nature wel God will giue them further grace whereby they may come to saluation But here we see a naturall man hauing a good gift of God cannot of himselfe vse it well the best things he doth though they be good in themselues yet they be sinnes in him III. Here also we may see what a miserable case we are in while we remaine vnregenerate for we can doe nothing but sinne we be like to thornes and thistles which either bring forth no fruite or els bad fruites and therefore we must labour to become new plants in Christs orchard being ingraffed into him by faith and made new creatures by regeneration hauing beleeuing hearts and good consciences that so we may bring forth good fruites vnto the praise and glorie of God IV. We may hence learne a generall rule touching a righteous man namely that a man must first be truly iustified and sanctified before he can doe a good workeâ first a tree must haue the sappe and nature of a good tree and then it brings forth good fruits and not before And this ouerturnes a point of naturall and popish religion that a man may be iustified and saued by his good workes but that which followes cannot be a cause of that which went before the fruit cannot make the tree to be good but onely declare and manifest that it is good from whence it comes that the fruit is good and so good works they proceede from iustification They say iustification twofold one whereby a man of an euill man is made a good man the second whereby of a good man one is made better the first they say is of works but the second iustification is of grace Ans. But this is false for the fruit makes not the tree a better tree but if the tree increase in goodnes it proceedes from some other cause not from the fruit thereof vers 19. Euery tree that bringeth not forth good fruit is hewne downe and cast into the fire 20. Therefore by their fruits shall ye know them These words containe a conclusion gathered from the former similitude which is here also continued wherein is set downe a grieuous threatning of eternall damnation the deserued punishment of all false prophets As if Christ had said looke as in an orchyard euery tree that bringeth not forth good fruit i. hewen downe and cast into the fire to be burnt so in the Church of God the false prophet shall not alwaies be reputed for a true Prophet but at the length shall be discouered cut off from the Church and condemned Answerable to this is that saying of our Sauiour Christ Euery branch which beareth not fruit in me is taken away cast forth and withereth and men gather them and cast them into the fire and they burne And S. Peter saith Their damnation sleepeth not 2. Pet. 2. 3. The vse 1. This serues to comfort Gods children in regard of false prophets for though Gods Church be troubled with them for a time yet it shall not alwaies be so the time will come wherein they must be cast out and receiue their due and deserued destruction And this especially must be remembred to stay and comfort our hearts in regard of the Popish religion which doth most of all molest and trouble vs first because it is naturall and so readily embraced secondly many among vs doe much affect it and thirdly it is maintained by mightie Monarchs But yet for all that it must downe for it is a plant which God neuer set nor planted Matth. 15. 13. And the cheife vpholders of it shall be destroied II. Vse This teacheth vs to eschew and shunne false teachers and therefore doth Christ adââ this exhortation Matth. 15. 14. Lât them alone they are the blind leaders of the blinde and Reuel 18. 4. Come out of her that is spirituall Babylon which is Rome my people for if you partake with her in her sinnes ye shall suffer of her punishments III. Use. The words of this threatning beeing further applied vnto all men as they are in S. Luke doe âeach vs that it is not sufficient for vs to abstaine from committing grosse sinnes and to doe no man hârmâ but beside eschewing eâill we must doe good In the last iudgement the sentence of condemnation shall be pronounced against the wicked not for robbing the poore but for not releeuing of them and for not visiting and cloathing them Which doth notably confute that vaine opinion of many ignorant people who thinke that if they liue an innocent and harmelesse life God will hold them excused and saue them but the tree that brings not forth good fruit must be burnt vers 20. Therefore by their fruits ye shall know them Here Christ repeats againe the Rule he deliuered in the 16 verse which shâws that it is a speciall rule to be obserued of vs all for there is no idle word in Scripture neither any thing repeated in vaine The meaning thereof we haue heard and the meanes whereby a false prophet may be discouered with the vses thereof among which we shewed that euery true beleeuer in Gods Church may be able to discouer a false prophet whereto these three caueats must be added I. The paiâie that would discouer a false prophet must humble himselfe before God haue an heart in some sort emptied of all pride and selfe-loue for the Lord will teach the humble his waies Psal. 25. 9. yea he doth exalt the humble meeke Luk. 51. 3. and in all things the humbled heart is preserued with the Lord. II. The partie humbled must yeild himselfe to obey the will of God If any man doe my fathers will he shall know of my doctrine whether it be of God Ioh. 7. 17. and Dauid professeth of himselfe that he was wiser then his teachers and vnderstood more then the auncient because he kept Gods commandements Psal. 119. 99 100. III. He must pray vnto the Lord and aske wisdome in faith and in humilitie and the Lord will giue it vnto him Iam. 1. 5. If any man lacke wisdome let him aske of God who giueth liberally Yet some will say it is an hard matter to discerne a false prophet I answer we haue ordinarily this capacitie when we read or heare read the last will and testament of our Ancestors we are able to conceiue and iudge of the meaning thereof well our Lord Iesus hath left with vs his will and testament in the holy Scriptures which concerning morall duties
Christ returnes to explane and confirme the first conclusion of the former verse concerning those professors that shall not be saued The words containe two parts First a description of the persons by their behauiour v. 22. Secondly a declaration of their condemnation v. 23. For the first these professors are described by three arguments I. by their number many II. by the time in which they shal plead thus for themselues and stand on their profession of seruice done to Christ in that day that is in that great and terrible day of the last iudgement III. by their gifts and qualities wherewith they were indued haue we not in thy name prophecied and by thy name cast out deuills c. For the first the number of professors which shall not be saued is great For many saith Christ shall say vnto me Indeede we are not able to say how many they be which shall not be saued for that is a thing proper to God and yet the Scripture teacheth vs that the number of those which shall be condemned is greater then the number of those which shall be saued for besides that the greatest part of the world in former times did neuer heare of Christ here it is plaine that among the professors of the name of Christ many shall be condemned and v. 13. many walke in the broad way to destruction few in the narrow Whereby we are taught first that we must not frame our liues according to the example of the multitude to liue and doe as the most doe because the most shall be condemned but we must striue to enter in at the straite gate and to be of that little flocke vnto whom the kingdom of heauen is promised Secondly hence we learne not to content our selues to liue as most men and women doe that professe the name of Christ but we must labour to goe beyond the multitude in regard of the truth of our faith and repentance It was not sufficient for the wise virgins to beare the name of virgins to haue lampes burning and to goe forth to meete the bridgroome for all these things did the foolish virgins also but one thing more they had which was the oyle of grace whereby they were inlightened to goe with the bridegroome into his chamber which the foolish virgines lacking were shut out of the dooers and not admitted to come in Matth. 25. The second argument whereby these reprobate professors are described is the circumstance of time when they shal thus plead for themselues why they should not be condemned to wit at the last day when they shall come to be arraigned at the tribunall feare of Gods iudgement This is a point of great weight and moment worthy all observation that men not onely in this life and in death but euen at the last day shall thus plead for themselues Hence we learne that many professing seruice to Christ shall conceiue in their mindeâ a perswasion that they are the true seruants and children of God they shall liue and die in this perswasion and yet for all this at the last iudgement they shall receiue the sentence of condemnation A thing deepely to be waighed of euery one And the consideration of it ought to teach vs all to take heed of spirituall pride and selfe-loue whereby men flatter and deceiue themselues in their estate ouerweening the good things they haue and falsly thinking that they haue that blessing of God which indeed they haue not This must mooue vs not onely to labour to be purged of this pride but also teach vs to suspect the worst of our selues and to iudge our selues seuerely in regard of vnbeleefe and hollownes of heart for this will be a meanes to make vs escape the iudgement of condemnation at the last day which Christ shal pronounce against many of those that thinke themselues to be his seruants Further obserue where Christ saith in that day he singleth out the day of iudgement as a most terrible day And saying they shall say vnto me he makes himselfe the Iudge of all the world in that day and further pointing out their particular pleading for themselues he giues vs to vnderstand that he is very God who knoweth long before not onely the speaches and actions but the very secret thoughts and imaginations of all men that haue beene that are or shall be from the beginning to the ende of the world These things laid together and well considered must stirre vp in our hearts a speciall dutie which the Apostle had learned 2. Cor. â 11. Euen to know the terrour of the Lord that is not onely in iudgement to conceiue but also in heart and affection to be perswaded of the terrible fearefulnes of the last iudgement and in this regard not to content our selues with the gift of knowledge and with an outward profession but to labour for soundnesse and sinceritie of faith of repentance and new obedience both in heart and life This was Pauls practise in regard of the resurrection to this iudgement he endeuoured himselfe to haue alwaies a cleare conscience toward God and toward man Act. 24. 16. And this dutie is most necessarie for such is our ignorance and vnbeleefe that we little regard the terrour of this day but either thinke it shall not come or though it doe we shall scape well enough The third argument here vsed is drawne from the gifts and qualities of the persons which make this plea for themselues they are such as haue prophesied in the name of Christ cast out deuills done many great works in his name To prophesie here signifieth to teach the people of God by expounding the Scripture and applying the same to the consciences for their edification and this office is called prophesie to grace and commend the office of a minister because it was the principall dutie of the Prophets themselues thus to handle the word of God for the instruction and edification of Gods people howsoeuer at some time they did foretell vnto Gods people things to come And therefore he which hath this office and dischargeth the same with good conscience doth a worke no lesse honourable then did the auncient holy Prophets By thy name The name of Christ here signifieth two things I. appointment and commandement from Christ men that preach the word of God beeing rightly called thereunto teach and preach in the name of Christ for those whome the Church calleth lawfully Christ himselfe calleth and they preach by vertue of his name Secondly it signifieth to preach in the roome and stead of Christ to preach that which Christ would preach and in that manner also which Christ would vse 2. Cor. 5. 20. We are embassadours for Christ as though God did beseech you by vs c. And here we may see a difference among the kinds of teaching which God requireth of men Masters teach their seruaÌts parents teach their children and one neighbour and friend another but all these differ
from the teaching of the minister for he teacheth beeing called by Christ and in stead of Christ but the master teacheth not by like vertue but onely by the right of mastership the father by vertue of fatherhood and one friend another by vertue of brotherly charitie And this sheweth the dignitie of the calling of a minister and the weight of his office no master no father or ordinarie professor hath the like Cast out deuills and done many great workes For the better vnderstanding hereof we must entreat something of the working of miracles and first we are to see what a miracle is A miracle is not only a strange worke done but such a worke as is aboue the strength of all creatures and beyond the whole power of created nature for it is done by the power of God himselfe immediately which is aboue the strength of all creatures such a worke was the staying of the sunne Iosua 10. 13. and the going backeward of the shadow of the diall 2. King 20. 11. Secondly the Lord God alone is the author of a miracle who created heauen and earth as Dauid saith Thou art great and doest wondrous things thou art God alone Psal. 86. 10. No angel nor other creature in heauen or in earth no not the manhood of Christ though exalted aboue all creatures is able to worke a miracle How then will some say doe these men plead their working of miracles Ans. Not as authors but as instruments and ministers whom the Lord vsed in the working of them for men worke miracles by beleeuing on this manner First they receiue a speciall instinct and inward motion that God will vse them as instruments in the working of a miracle if they pray vnto him and command the worke to be done vpon this instinct they beleeue that if they pray to God and command in his name it shall bee done and lastly they praie and commaund according to this instinct and so the thing they beleeued is done And thus is this speech to bee vnderstood Haue we not cast out deuils c. that is thou hast put an extraordinarie instinct into our minds that if we prayed vnto thee and commanded the deuils in thy name to depart it should be done this wee haue beleeued and accordingly practised and so haue cast out deuils done many great wonders by thy name This gift of miracles doth not now befal the Church of God all that the Church now hath for ought I see is the gift of praier ioyned with fasting which also must bee conditionall depending on Gods glorie the good of Gods Church and of the partie troubled they may not pray absolutely for this worke of casting out deuils or for the doing of such like miracles much lesse may they now giue peremptorie command for the beeing of them If it be said that Gods Church hath all needfull gifts as well now as in former times I answer it hath all gifts needfull to their saluation and therefore prayer in the Church serues now either to deliuer the partie troubled or else to procure as good a blessing as deliuerance is which is patience and repentance And thus wee see what manner of persons they be that shall say Lord Lord and make apologie for themselues at the last day and yet be damned namely some that haue beene excellent preachers of the word and some that haue had extraordinary power to cast out deuils and lastly others that haue wrought many strange cures and miracles by faith in Christs name Now whence we learne first that most excellent gifts will not auaile to the saluation of any man or woman vnlesse they haue true faith sincere repentance and new obedience whereby they doe the will of God for what an excellent gift is it to be able to teach and preach the word of God what a rare thing is it to haue heard Christ himselfe preach and to haue giuen him entertainment and yet neither of these can saue a man Christ saith here the apologie of preaching shall doe men no good and the priuiledge of eating and drinking with Christ and of hearing him teach in their streets will nothing auaile Christ wil say I neuer knew you Luk. 13. 26 27. It is likewise an excellent earthly priuiledge to be allied vnto Christ and yet Christ preserreth spirituall kindred by faith and obedience farre before it saying to one that told him his mother and his brethren stood without desiring to speake with him Who saith he is my mother and who are my brethren and pointing to his ' Disciples he said behold my mother and my brethren for whosoeuer shall doe my fathers will the same is my brother and sister and mother And with reuerence it may be truely said of the virgin Mary that howsoeuer it was a wonderfull priuiledge vnto her to be the mother of Christ Iesus yet if shee had not as well borne him in her heart by faith as shee did in her bodie shee had neuer beene saud and therefore Paul saith though wee had knowne Christ after the flesh yet henceforth knowe wee him no more but if any man bee in Christ hee is a newe creature 2. Cor. 5. 16. and in Christ neither circumcision auaileth any thing nor vncircumcision but faith which worketh by loue Gal. 5. 6. The consideration whereof must mooue vs all to labour to become new creatures and to get the graces of Gods children who are regenerate euen true faith true repentance and new obedience and not to rest in other gifts though they be most excellent Againe students that haue a great measure of knowledge and other excellent parts as memorie languages c. must learne not to be puffed vp therewith for knowledge puffeth vp 1. Cor. 8. 1. but withall to get the sauing graces before named for without a repentant and beleeuing heart all the gifts they haue wil neuer saue them nay rather they must be abased thereby for without true sauing faith all other gifts bee but as so many mil-stones to presse them deeper into the pit of destruction Secondly here note that many learned preachers who haue soundly handled the word of God for the conuersion of others shall yet themselues be condemned like to the Carpenters that built Noahs Arke and yet were drowned in the flood The consideration whereof must teach all Ministers according the counsell of the Apostle Act. 20. 28. to take heed first vnto themselues and then to their flockes so Paul bids Timothy Take heed vnto thy selfe and vnto learning continue therin for in doing this thou shalt both saue thy selfe and them that heare thee 2. Tim. 4. 16. Secondly to be followers of Paul in the practise of mortification who did beate downe his bodie and bring it into subiection least by any meanes after âe had preached to others he himselfe should be a reprobate 2. Cor. 9. 27. Thirdly the people of God are here also taught their dutie for seeing this fearefull
from all means of grace and happinesse this indeed might haue seemed hard but considering that by creation he gaue man happinesse and likewise abilitie to perseuere in the same if he would is it any maruell seeing all men haue of themselues lost their owne felicitie that some should bee depriued of it for euer nay rather it is a wonder that all are not condemned which come of Adam for God in his iustice without all crueltie might haue condemned euery man and indeede it is his endlesse mercie that he hath giuen Christ to be a Sauiour vnto some and that any are made partakars of this saluation by Iesus Christ. Secondly Christ here saith of some I neuer knew you yet speaking of others he saith I know my sheep Ioh. 10. 14. and againe I know whom I haue chosen Ioh. 13. 18. and Paul saith The Lord knoweth who are his 2. Tim. 2. 19. Now froÌ these places we may gather that there is an eternall worke of God whereby hee puts a difference and distinction betweene man and man angel and angel acknowledging some to bee his owne and denying the same of others If God himselfe had not auouched this in his word no man might haue taught it but beeing here plainely expounded it is with all reuerence to be acknowledged receiued and that it may be the better conceiued two points are here to be handled First vpon what ground and reason God doth know some to be his and doth not know nor acknowledge others for his owne Secondly what is the fruite of this knowledge of God in man For the first why God should know some to be his and not others no other reason can be giuen but Gods good pleasure alone Matth. 11. 25. Christ setteth downe this distinction betweene man and man saying that his father hath hid the mysteries of the kingdom of heauen from some and reâealed the same to other now what is the cause hereof It is euen so O father saith he because it so pleaseth thee So Rom. 9. v. 13. and 18. In Iacob and Esau Paul shewes this distinction of mankind I haue loued Iacob and hated Esau saith the Lord neither did this difference come from their workes either good or euill for this difference God put betweene them before either of them had done good or euill but it is wholly ascribed to the will of God who will haue mercie on whom he will haue mercie and whom he will he hardeneth This must not seeme strange vnto vs we permit vnto men to vse their owne discretion in their owne affaires and this is a sufficient reason to stoppe any other mans mouth It is mine owne may I not doe with mine owne what I will Againe in Princes Proclamations wee submit our selues to this clause It is our pleasure so likewise a man hauing a flocke of sheepe may send some of them to the fatting for the slaughter others keepe for breed this God permitteth vnto man and it is not counted cruelty among men now if wee giue this libertie vnto man ouer the creature why should we not much more giue it to the creator ouer man seeing the basest and least creature is something in regard of man but man is nothing vnto God and therefore though these mysteries cannot bââ comprehended by reason yet euen in reason we may see some ââsemblance of the truth and equitie of them which must mooue vs with reuerence to submit our selues to the soueraigne will and pleasure of God herein Vpon this ground of difference and distinction betweene man and man we may well bee admonished to beware of the errour of some diuines who thus define of Gods will touching mans estate they say it is the first wil of God that euery maÌ in the world should be saued if they would and therefore say they he ministers vnto them all helps both of nature and grace whereby they may repent and beleeue if they will And hauing laid downe this his first will he then say they foresees that some men will not beleeue nor perseuere in the faith and hereupon it is in their conceit that he will not know some men for his owne Againe foreseeing that others will beleeue and perseuere in faith them he knowes and acknowledgeth to bee his dealing herein like vnto a good father that hath many sonnes who would haue them all to doe well and to haue each one a good portion but yet seeing that some wil not become frugall and obedient he changeth his minde and doth disinherite them or like vnto a good Prince who would haue all his subiects to doe well but seeing some to be rebels hee is of another minde and willeth their death Answ. But this opinion is a meere inuention of mans braine for whereas they say that God by a second acte of his will acknowledgeth some for his owne and not others vpon the foresight of their faith and vnbeleefe whereas by his first will hee would haue all men to be saued it is not true for the first will of God is to know some and not to know others the ground whereof is his good pleasure alone and no foreseene workes in them And therefore it cannot be that he should will all men to be saued equally Caine as well as Abel Iudas as well as Peter Againe their opinion confutes it selfe for God foresees mens faith and vnbeleefe because hee hath decreed the same and his decree depends vpon his owne will alone and therefore vnlesse we make the same thing in the same respect both the cause and the effect we cannot make foreseene workes the ground of difference betweene man and man Then their comparisons are not fit a father would haue all his children to doe well and to enioy his portion true and more then that he would make all his children to doe well if it lay in his power neither would he disinherite any if it lay in his power to make them good the change of his purpose in disinheriting his sonne ariseth vpon the impotencie of his will that cannot doe that he would And the same must be said of the will of Princes toward their subiects but if their should be such a will in God to haue all men saued if hee could saue them then vndoubtedly all men should bee saued for who hath resisted his will nay whatsoeuer the Lord willeth that doth he in heauen in earth and euery where Dan. 4. 32. A second point to be considered in the distinction of men whereby God knoweth some to be his and doth not acknowledge some others for his is the fruite of this knowledge of God It is an effectuall and powerfull knowledge working mutuall and strange effects in mans heart towards God for from this that God knoweth some to bee his there followeth another knowledge in mans heart whereby he knoweth God to be his God So Christ saith Ioh. 10. 14. I know my sheepe am knowne of mine looke as the sunne
and reuile them But herein they sinne fearefully in dishonoââing their profession and though they charge others with hypocrisie that endeauour in some truth to bee answerable to their profession yet they themselues practise most grosse hypocrisie when as they will beare the name of Christians in profession and communicate with the Lord his holy ordinances and yet make no conscience of sinne but scorne those that doe Ephes. 4. 1. Paul praied for the Ephesians that they might walke worthy the vocation whereto they were called and Titus 2. 7. hee exhorts Titus hereunto that in all things he should shew himselfe an eâsample of good works with vncorrupt doctrine with graâitie and integritie c. Yea verse 10. hee requires seruants to shew such faithfulnesse in their seruice that they may adorne the doctrine of God And not as the Scribes For first they failed in the matter they deliuered not the doctrine of God but the traditions of men about washings and âythings Secondly they failed in the maner they taught coldly without zeale Thirdly they failed in the end they taught in pride and ambition seeking themselues and not Gods glorie But Christ as we haue seene taught farre otherwise and although he misliked their preaching both for matter manner and end yet he vouchsafed to heare them or else how could he haue reprooued these things in theÌ Which shewes that Christ would not separate himselfe from their assemblies whose doctrine he disliked with the deliuerie thereof And therefore no man ought to seuer himselfe from the Church of England for some wants that be therein we haue the true doctrine of Christ preached among vs by Gods blessing and though there be corruptions in manners among vs yea and though they could iustly finde fault with our doctrine yet so long as we hold Christ no man ought to seuer himselfe from our Church And thus much for this Sermon ãâã ãâã ãâã ãâã ãâã A Table of the chiefe points and questions handled in this Commentarie the figures note the page the let ters b the beginning m the middle e the ende of the page A ADams fall decreed 134. m Adoption how knowne 430. m. sixe notes of Adoption out of the Lords praier 324. m Adulterie described 110. m. the greatnes of this sinne 111. m occasions of it forbidden 113. e Affliction how to honour God therin 262. b. 248. m. how to liue therein 480. m. comforts to the afflicted 12. e. 13. b. 438. m. 454. m Alchemists confuted 382. m Almes described 189. b. Almes-giuing handled at large in eight points 188 189. c. it is iustice 217. e. and a dutie of the rich 186. e. what makes our giuing to be Almes 218. m. moââues to Almes giuing 194. e. whether the wife may giue Almes without the husbands consent 188. e Amen what it signifies 320. m Anabaptists confuted 460. b Angels how they doe Gods will 280. m. our imitation of them ibid 282. m. how we are to honour them 283. c Anger aduised is lawfull 94. b. notes of it ibid. rash Anger a degree of murther 91. b Antiquitie no certen note of truth 89. e Apparell wherefore ordained 376. m. practises of inordinate care for Apparell 38â e Apocrypha bookes not canonicall 463. m Apostacie siue degrees of it 365. m Armour of a Christian. 308. e Assault what a man may doe being vnlawfully assaulted 182. b Asseueration in common talke vnlawfull 171. m Astonishment by the ministerie of the word no signe of conuersion 546. e Atheisme abounding 368. m Authoritie of Christ and the Apostles whether equall 473. e B BAnishment a comfort therein 19. b Bargaining how to deale therein 461. e Beggers cause of many beggers 223. m. lustie beggers must not be ordinarily releeued 191. m 192. e. 193 Blessings temporal how they becom ours 287. e Boldnes in prayer how gotteÌ 255. b Bookes diuine Ecclesiasticall and humane 471. e. 472 Bountifulnes of God 403. b. duties from thence 403. m Bread what it signifies 285. b Bruit creatures more obedient then man 378. e Builders on the rocke 538. b. on the sand 542. m C CAlling each one ought to haue a lawfull calling 28. our Callings should be the instruments of mercie 27. b. the duties of lawfull Callings be good workes 63. b Care twofold 372. e. 404. m. the Christian mans care 394. m. 289. e. the practise of moderate care 373. b. distrustfull care with effects and signes thereof 373. e. 404. e. 391. b. reasons against it 1. froÌ the creation 376. 2. from Gods prouidence 377. m. 3. from the vanitie of it 380. m. 4. from Gods prouidence 384. b. 5. it is heathenish 392. b. 6. God careth for vs. 393. m. 7. from the burden of it 405. m Censurers commonly the vilest persons 424. m Ceremonies wheÌ abrogated 103. m Chalenging the field vnlawfull 181. m Charmes condeÌned â99 b. 315. m Chastitie how it is preserued 117. b Children of God their happy estate 38. e. true note of Gods child 205. e Children of wrath 173. m Christs righteousnesse 86. e. how Christ fulfilled the law 71. m Church of God may be hid 56. e. how God taught his Church before Scripture was written 465. m. Gods Church must be vnder the crosse 41. m. why the world hateth it 42. m. Church an incompetent Iudge 471. m. a sure note of the true Church 136. b. our Church defended against the Brownists 136 137. 168. b. 505. b Ciuill honestie insufficient to saue any 85. e. 210. m. 479. e Comfort from God 4. waies 13. e Comforts in sundrie temptations 21. b. 371. e Commandements briefly handled 484 485 486. Commandements negatiue binde more then the affirmatiue 187. e. mans conceit of keeping the Commandements 90. m. third Commandement restored 149. m. sixt Commandement restored and expounded 89 90. c. our examination by it 96. â the 7. Commandement restored and expounded 110. b. c. our examination by it 116. b. the generall commandement of louâ restored and expounded 199. â c. Communication a rule for it 170. e. Inuocation of God therein vnlawfull 171. b Communicants dutie 102. m. we may communicate with the wicked 140. m Communitie of all things not required of God 195. m Conscience how to keepe good conscience 313. e. 462. m CoÌsent to sinners two waies 121. m Contentions beseeme not Christians 183. b Contentation grounds thereof 248. m. 272. e. 285. e. 286. 385. e. 393. e. motiues to contentation 345. b Conuersion described 397. m. why Christ conuerted so few 547. e Correction or reproofe handled in foure points 431. b Couetousnes the maine cause therof 356. m. practises of Couetousnes forbidden 343. m. 345. m. disswasiues from Couetousnesse 285. m Creatures insensible made our teachers 384. m D DAmnation of the nuÌber that shall be damned 519. m Death preparation thereto 273. e remedie against the feare of it 14. m. the second death 531. e. how Christ suffered it 532. b Debt why sinne is
called a debt 293. e. how we become debters to our neighbour 298. e Decree of God depends not on foreseene works 528. b Defamation a maine cause thereof 416. m Delight whether we may vse the creatures for delight 286. e DesertioÌ how God vseth it towards his children 450. e Despaire comfort against despaire 22. b. 296. e Deuill why called that euill one 127. e. he is alwaies about vs though vnseene 172. m Difference of people before Christs death 245. e Dispensation against Gods law by Papists 75. m Diuorce onely for Adulterie 145. m. 146 Doctrine corrupt breeds bad manners 200. e Dogges and swine who 439. b. decliners thereto among vs. 440. e E ENchanters can not turne one creature into an other 382. b Enemie described 201. e. to loue an enemie what it is ibid. Popish doctrine thereof 240. m Enemies must noâ be wronged 204. e. kinde vsage towardes an enemie 212. m Equammity in our dealings 107. m Estate mans outward estate determined of God 381. m A daungerous conceit of a mans owne good Estate 520. m Euill what it signifies 309. e. a note of an euill man 456. â whether an euill man may doe a good worke 457. m Examples of the godly when they become rules 328. e. the force of bad Examples 122. m Excommunication is Gods ordinance 443. e. the ende of it 444. b. who must execute it ibid. how farre it reacheth ibid. wrongfull Excommunication no curse 44. m. Expounding of Scripture rules thereof 118. m. 155. â 221. e. 247. b. fraudulent Expounding of Scripture 111. b F FAlling from grace 305 306 Fast a religious fast handled in sixe points 328. c. popish Fasting shewed abominable 334. e. the necessitie of Fasting 335. m. motiues thereto ib. e. whether Fasting be a part of Gods worship 340. m. whether it merit 341. b Faith only iustifieth 135. m. it doth not alwaies minister present coÌfort 14. m. true Faith cannot be lost 539. m. tryalls of true Faith 125. e. 390. b. 516. b. degrees of true Faith 388. m. it comprehends three things 515. m. it apprehends Gods promises 389. m. howe to keepe faith 313. b. Father this title handled 252. e. how it belongs to the first person 253. b. Fatherhood in God equall to all beleeuers 257. e Faults corrupt prying into other mens faults 420. e Feare of God grounds of it 165. â 166. e. remedie against the feare of the deuill ibid. remedie against carnall feare 248. e Feeling not necessarie in the case of grace 480. b Fighting vnlawfull 181. m Flight in persecution when lawfull 43. b Foode how it is sanctified 290. b Forgiuenesse of sinne described 294 b. how man forgiues 298. b. how farre we are bound to forgiue ibid. m. rules of forgiuing 327. b G GEhenna 92. m Gesture in preaching 4 e. despiteful gesture a degree of murther 94. e Getting ill condemned 288. e Gifts of the spirit of two sortes 457. e Glorie motiues to glorifie God 265. b God how to conceiue of God 163. m. how he may be seene 31. â Gods name what it signifies 260. e. of sanctifying it 261. m. c. whereto Gods titles serue 206. m Gods omnipresence 165. m. power 3â8 b Good what makes a man good 210. b Goods temporall distinguished 189. e. how to glorifie God therewith 290. e Gospel described 69. e how it differs from the law ibid. how it restraines our naturall desires 487. b Grace how to get it 459. m. whether by the good vse of naturall gifts 460. b. whether true grace may be lost 306. b. 465. m. comfort to the weak in grace 459. â Grudges in heart forbidden 205. b Guile of spirit what it is and when it preuailes 226. e. 227 H HAire of the head how abused 169. e Happinesse how to know our happinesse before God 23. b. it is accompanied with the crosse 7. b. worldlings erre in iudging of it 11. b Hatred of our brethren is in vs naturally 423. b. of hating an enemie 202. e. 205. b Heare Gods readinesse to heare 453. e. how God heares the wicked ib. b Hearers of Gods word dutie of good hearers 535. e. all hearers bound to obedience 540. e. obedient hearing is true wisdome 536. e. bad hearers 540. m Heart largely taken 353. b. how to know the state of the heart ib. m heart purified two waies 29. e. it must not bee parted from God 371. b. who haue hollow hearts towards God 79. e Heathen their insight into religion 239. e. their coÌceits of God 244 Heauen how it is Gods throne 162 â how the third heauen was exempted from corruption 352. e. how to know our title to it 353. Heretikes the abundance of them in the primitiue Church 492. e Herodians 84. e Hoarding of corne 96. m Honour two-fold religious ciuil 261. m. Humanitie described 37. b Humilitie 36. e. daily humiliation 296. m. a ground of it towards God 166. â Hypocrite what it signifies 222. b. kinds 512. e. properties 222. m. 426. b. 428. e. danger 545. what gifts an hypocrite may haue 513 I IDolatrie of the heart 425. e Ignorant persons their excuse is remooued 162. m. 474. m. mans naturall ignorancâ of God 360 Illumination two-fold 349 m. illumination of the Gospel may be lost 365. b Images of God abhominable â39 Imputed righteousnesse defended against the Papists 86. e. 87 Itching humors in matters of faith 493. m Iudaâsâe a false religion 481. b Iudgement of others twofold 440. m. foure kinds of lawfull Iudgement 407. e. Iudges of others should be vnreprooueable 424. b. rash Iudgement described 408. â the practise of it 409. m. reasons against it 412 m 415. m. 420. b. remedie of rash Iudgement 425. m. how to Iudge rightly of others 414. m. 423. b how to Iudge our selues for sin 427. â a right Iudge in matters of faith 471. b. what makes à man iust 210. b Iustification consists not in remission of sinnes onely 294. b K KIlling forbidden and the kinds of it 97 98. when it is lawfull to kill 98. b Kingdome of God described 316. m. 394. m. it is two-fold general and speciall 267. m. 394. c Kingdom of heauen 10. b. it is twofold 79. m. how Gods kingdome comes 269. m. proofes of Gods soueraigne kingdom 316. c. hinderances to Gods kingdom 270. furtherances 271. m. 272. b. all are out of Gods kingdome naturally 396. b. our dutie to get in ib. m. Knowledge triall of our knowledge 125. b. Gods knowing of some to be his 525. m. the fruite of this knowledge in them 529. b L LAw in generall described 68. c the parts of it Ceremoniall Iudiciall Morall 69. b. the Law is perpetual 74. m. no creature can dispense with it 75. m. integritie of the Law 76. c. how the Law restraines our naturall desires 484. b. priuiledge of Gods Law aboue mans 101. b. 144. c. Laws of toleration 142. b League betweene people two-folde 36. m Lending handled at large 196 197 198. how it
Unregenerate their estate 508. e Uâw of Baptisme the breaking of it is a great sinne 151. e Vââriâ condemned 198. b W Warre whether lawfull to Christians 35. e Watchfulnes against sinne 303. b Way of life 477. b. how to walke in it 483. m. way to destruction with the paths thereof 480. e Wealth erronious seeking of it 18. m. 401. b. three things alowed about wealth 343. b. of lawfull seeking treasuring vp wealth 243. m. 344 Wicked are vsurperâ of temporall blessings 401. m. charitie in iudging of them 168. m Will Gods will absolute and reuealed handled 275. b. speciall braÌches of Gods reuealed will 276. m. wherein the doing of Gods will standeth 515. m. how to become chearefull doers thereof 518. b Wisdome true heauenly wisdome 356. e. 358. b. how it is gotten ibid. e. the actions of it 357. b. how to season naturall wisdome 359. m. the common errour in iudging men wise 541. e Witches rash iudgement concerning witches 411. m Word of God how God is sanctified in it 262. b. how to vnderstand it 430. b. Gods word an holy thing 435. m. how we should esteeme it 438. b. we must preserue the puritie of it 500. b Workes a good worke described 58. e. how to doe good workes 225. m. workes not commanded are no good workes 59. b. the person that must doe a good worke 60. m. a double faith required therein 61. b. the ende and vse of good workes 61. e. 65. m. 66. two sorts of good works 62. e. extent of good works 63. b. necessitie of good workes 63. e. how farre necessarie to saluation 64. b. how farre good 64. m. not perfectly ibid. e good workes follow iustification 509. e Workes of God must be considered 377. e Worldlings want faith 292. m. they are as Pagans 392. m Worship degrees of duties therein 102. e. directions concerning Gods worship 338. e. no difference of place for Gods worship 166. b. 258. m. to worship God in images abominable 258. m Wrong doing the propertie of an euill man 178. e. 183. e. a diswasion from it 461. m. our dutie when we are wronged 186. m. 461. e. priuate wrongs must be forgiuen 326. e The ende of the first Table A Table of places of Scripture which are either expounded vindicated or whereout some speciall doctrine or dutie is obserued Genesis Chap. Vers. Page 1 11 385. 387  31 508 2 7 387 3 17 18 508  19 343 4 6 94. 433 5 24 166 6 2 246 11 6 414 13 9 108 15 1 348 17 1 32. 166 18 21 414  27 275  32 38 20 11 166 21 23 158 22 1 2 544  8 373 28 20 21 292. 403 31 53 169 32 10 403 33 3 167 34 1 2 113 42 16 160 Exodus Chap. Vers. Page 3 7 8 26 9 27 513 13 2 221 14 15 240 16 18 19 289 21 24 174 22 2 182 32 19. 27 28 15. 152 33 11 32 Leuiticus Chap. Vers. Page 7 16 59 10 1 2 53. 265 16 29 329 19 12 149 24 14 496 25 35 191 26 23 25 38 Numbers Chap. Vers. Page 6 22 23 249 12 3 15 21 14 465 25 7 8 9. 179 26 21 24 209 35 31 98 Deuteronomie Chap. Vers. Page 4 6 536  7 454  15 16 239 5 11 149 6 13 160 7 2 203  7 8 246 9 18 19 233 11 14 208 12 8 11 362 13 1 2 498 15 8 217  9 16 17 16 17 404  18 19 78 18 18 549 24 1 142 25 7 8 9 65 27 26 75 29 19 â0 300. 489 Ioshua Chap. Vers. Page 3 19 153 5 2 221 10 13 465 Iudges Chap. Vers. Page 6 45 49 16 29 30 488 I. Samuel Chap. Vers. Page 1 15 237 2 25 104  34 53 3 18 391 7 6 339 15 9 24  23 540 22 9 373 23 34 373 25 12 32 151  22 153  23 24 166  36 37 434 26 10 18â 31 13 332 II. Samuel Chap. Vers. Page 1 9 16 198 7 27 28 29 452 10 3 410 42â 11 2 3 113 12 11 418  13 326 14 24 213 16 10 417  23 360 21 17 57 I. Kings Chap. Vers. Page 3 13 386 403 10 8 112 15 34 67 18 40 59  42 232 19 12 56 20 41 24 21 9 10 13 156  27 513  28 244  29 453 22 6  II. Kings Chap. Vers. Page 1 8 497 2 4 160 3 14 121 212 6 5 157  14 19 21 20â  31 155 10 16 514 19 1 156 23 25 281 II. Chronicles Chap. Vers. Page 15 17 214 17 6 215 19 2 36 32 31 544 33 13 13 429 34 32 496 35 26 457 Ezrâ Chap. Vers. Page 7 1 5 7 84 Nehemias Chap. Vers. Page 1 3 4 26 8 1 2 84  10 189 10 1 22 340 Iob. Chap. Vers. Page 1 5 131 8 9 10 11 409  12 308 10 8 376 13 15 391 478 14 1 406  5 382 19 26 27 23 31 1 113  16 109 32 20 5 Psalmes Chap. Vers. Page 1 6 247. 525 4 6 357 11 4 164 15 1 398  4 1â5 16 5 6 348 20 1 260 21 3 403 22 8 289 23 4 393 24 4 29 25 9 4â9 511 32 2 226 33 1 266 34 13 417 37 5 374  11 16  25 196 38 12 13 14 15 39 9 15. 391 43 1 182 50 12 207 51 1 2 427  12 282 52 7 345 55 22 374 62 1 452 66 18 236 73 13 17 140 75 6 7 381 77 7 8 9. 454 478 78 18 â7 453  41 447 90 12 126 361 91 10 312 92 5 6 162 378 94 6 7 166 103 13 260 455 104 16 131 106 30 31 59 98 109 10 196  6 9 203 110 3 268 111 10 358 4â9 119 6 281  31 368  36  39 445  45 48â  50 438  60 281  100 429 511  136 270  139 16 2â0 125 1 365 538 127 2 375 380 132 1 2 3 488 139 7 8 165  14 161  21 22 202 143 6 137 Prouerbes Chap. Vers. Page 4 23 364  24 25. 119 5 15 16 191 6 6 373 8 8 77 14 2 368 16 3 374 479  4 260 18 23 199 19 6 403  11 107 317  17 195 351 20 18 420 22 2 381  9 354 2â 22 ib.  ãâ¦ã 195 Ecclesiastes Chap. Vers. Page 5 1 243 258  17 286 7 7 433  15 377  23 24 416 8 8 381 9 2 141 480  10 109 10 20 417 Canticles Chap. Vers. Page 1 7 397 3 1 447  5 160 Isaie Chap. Vers. Page 1 2 384  11 12 101 2 3 273 3 11 288 6 6 7 551  9 10 83 8 10 437  19 449 9 6 252 11 4 17  6 7 179 22 12 13 14 335 â8 15 1â6  16 292 479 30 15 391 31 1 418 38 5 133 42
z Hos. 1. 9. a Rom. 1â 18. b 1. Cor. 6. 6. c Vers. 7. d Rom. 12. 18 e 2. Chr. 19. 2 vses 1 f Epes 4. 3. Vertues preseruing peace 1. Humilitie g Pro. 15. 10. â Meekenes Long suffering h Gen. 13. 8. 9 4. Humanitie i 2. Cor. 5. 20 k Isay 59. 16 and 63. 5. l Ier. 5. 7. and 12. 11. m Ezech. 2â 30. 31. n Gen. 18. 32 o Isay 32. 17. p Isay 54 14 q Reu. â â r 1. Coâ 6. 1. s Heb. â 14. The 1. vse 2 1 a 1. Cor. â3 3. 2 b Act. 2. 13. c Act. 26. 24. d Ioh. â 48. e Luk. ãâã 15. Tertul. apol cap. 7. 16. 3 Gods church must be afdicted Luk. â 1â The world hates Gods Church and âhy â 1 2 Gen. 3. 2. Caueats about flight in persecution f 1. Pet. 4. 15. Luk. 6. â2 1 2 g Luk 6. 23. ãâã ãâã ãâã ãâã ãâã h 2. Sam. 6. 14. 1â Reââl â Rhemisâ this verse 1. 2 3 i Luk. 6. 23. k Act. 7. 51. Ministers must seeke to expresse âhe properties of salt l Act. 2. 37. m 1. Cor. 2. â â n Iudg. 9. ãâã Foure kinds of vnsauoury Ministers o Isay 56. 10 1 2 p 2. Tim 2. 1â 1â 3 q Ier. 23. 1â â7 r âzek 13. 10. 1â 4 as noâ not neuer and ââterrogations imporââng deniall s 2. Saâ â4 t ãâ¦ã 44. â2 13. u Matth. 24. 48 49 50. x Ioh. 5. 35. y 2. Cor. 4. 6. z 2. Cor. â 3. 4. 1 2 3 a Isay 6. 8. Rhemâsts on this place b 1. Kin. 9 10 2. parts of a Ministers office Vse c Rom. 1â 3â 2. Cor. 1. 1â âph 6. 19. Colos. 4 3. 2. Thes. 3. 1. d Zâk 3. 1. e 1. Th. 2. 18. Of good workes A good worke described f Col. 2. 22 23. Deut. 12. 32. Bellarmâ de Mona l. 2. c. 7 g Levit. 7. 1â Obiect 1. h Psal. 106. 30 31. Obiect â i 1. Ki. 18. 40. k Mat. 26. 7. Obiect 3. l vers 12. Obict 4. m Mat. 12. 35. n Rom. 14. 1â o Gal. 5. 14. The vse Tollet instruct sacer lib. 6. cap. 21. Two sorts of good works 1 2 1. Tim. 4. 5. 1 Necessitie of good works Bellar. de Iustifie l. 4. c. 7. 2. The dignitie of good works Bellar. de Iustif. l. 4. â 15 â7 Iââââ 4. â The vse of good works Three fold 1. Concerning God 1 2 3 r Eph. 5. 1 2. 1. Concerning our selues 1 s Iam. 2. 21. 2 t 1. Pet 2. 5 6 3 u Psal. 78 72. 4 x Rom. 3. 16. y Mat. 28. 19 z 1. Cor. 9. 22 The third part of Christs sermon The law in generall Ceremonial Iudiciall Morall Difference between the Law and the Gospel 1 2 3 4 a 2. Co â3 7. â b Rom. 10. 5. 5 c Rom. 4. 5. Tonens August Confes. lib. 2. cap. 6. Bellar. de Iustis l. 4. c. 3. 1 Law Gospel differ in precepts 2 3 4 Christ fulfilleth the law 3. waies 1 2 d Gal. 4. 4. 3. The Vse Vse 2. A propertie of the old Testament Concil Trid. sess 4 sect 1. Consent of Law and Gospel e Rom. 3. 3â f ver 23 24. g Rom. 10. â h Rom. 8. â ãâã ãâã ãâã ãâã ãâã Gods law is âperpetuall i Heb. 7. 12 k See Treatise of CoÌsc cap. 2. sect 5. Of the chaÌge of the Sabboth day No creature may dispense with Gods lawe l 1. In Gregorian de coÌcess praeb cap. proposuit in Glos. Papa dispensat contra novum vetus Testamentum m Sess. 24. Can. 3. n I. euit 1â No booke of Scripture is lost A terrour to the wicked moouing to repentance Pro. 11. 4. A comfort to the godly A ground of patience p Act 14. 2â The integritie of the Law q Ps. 19. 7. 8. Diligent stadie of the Scripture r Ioh. 5. 39. The meanes of Luthers conuersion Magistrates must be keepers of the Law s Deut. 17. 18 19. What it is to keep the law How some commandements are little Punishment of a false Prophet The meaning The corruptioÌs of hypocrites respecting Gods word t Iam. 2. 10. u Psal. 119. 6 â Corruptió x Tollet Summa Cas. Consc. l. 6. cap. 3. v Lib. de iusta abdicat Heur z Pope Sixâus 4. a Calixt â âpud grat dist 27. Can. Presbyt Rbem â Tim. â sect 5. b Heb. 13. 4. Psal. 119. A ground of obedience Difference between a false prophet and a true Rome no part of Christs Church and why a Sanders treatise of the worship of images Bellar. de Imag Sanct. l. 2. c. 8. b Bellar. ib. cap. 12. c Idem de sanct beat l. â c. 1â d Concil Trid. sess 5. Can. 5. e Bellar. de Concil author l. â c. 15. f De Rom. Pontif. lib. 4. c. 15 16. g Rhe. Heb. â sect 10. CoÌcil Trid. sess 22. c. 1 2. c. h See the Popes robberie of Christ at large Foxe Acts Monuments â 784. edit 1583. i Haâd answ to Iewel art 4. diuis 19. The office of a faithfull Teacher Doe and teach A comfort to faithfull Ministers in their peoples vntowardnesse k Isay 49. â l Isay 6. 9. 10 m 2. Cor 2. 15 16. The reward of a faithfull Minister Scope A Scribe 1. Ciuill 2. Ecclesiastlcall Pharise â Sects 1. Essenes â Sadduces â Pharises n Act. 26. 5. o Act. 23. 6. Herodiaâs p Luk. 11. 3â Matth. 23. 25. q Luk. 18. 11 12. Matth. 6. 2. 5. 16. r Mark 7. 3. 4. s Phil. 3. 6. Mans naturall conceit of righteousnes Ciuill honestie insufficient for the soule True righteousnesse t 2 Cor. 5. 21 Parts of Christs righteousnesse Obiect 1. Bellar. de Iustific l. 2. c. 7. Answ. Obiect 2. Answ. Obiect 3. Answ. Obiect 4. Answ. Christs righteousnesse is made ours by faith SanctificatioÌ goeth with Iustification â The vse 1 2 a Phil. 3. 8 9. 3 Matth. 16. 26. 4 Psal. 51. 10. Antiquitie no infallible marke of truth How the Pharises expounded the law i Rhem. Test. preâ sect 1â k Hart. conf with Rainol chap. 2. div 2. Mans naturall conceit of keeping the CommandemeÌts Exposition 1 3. degrees of murther 2 3 Courts among the Iewes 3. P. Fagius in Deut. 16. Gehenna Rhem. oâ this place 2. Rules for the expounding of the Law 1 2 a Mark. â 5. Aduised anger not vnlawfull b Eph. 4. 26. âow lawful anger may be discerned 1 2 Anger must be bridled How 1 2 Signes of despite are degrees of murther 1 2 c Gen. 21. 9. â 3 4 5 Make conscience of gesture d Deut. 25. 7 8 9. Abuses of the tongue 1 e Prov. 12. 18 f Eph. 4. 31. 2 g Eph. 4. 31. 3 4 5 Reuiling tearmes forbidden Grieuous practises here forbidden 1 Vsurie 2 Hoarding vp of corne 3 Fighting 4 Soule-staruing 5 Offending The true vse of this law 1. Search our hearts 2. Iudge our selues Actuall killing When killing is allowed 1 2 a Cen. 22.
c 1. king 21. 9 10. d 2. king 19. 1 e Iam. 2. 19. Cursing our selues Two cases wherein an oath is lawfull a 2. Cor. 1. 23 b Psal. 119. 106. 3. Vertues in an oath 1 2 3 Whether we may sweare by the creatures Iansen concord Euang. cap. 40. Manuâle confess Martini ab Aspilcâeta c. 12. num 4. Reasons against swearing by the creatures a Heb. 6. 16. b v 13. 3 4 c Gen. 42. 16 d 1. Cor. 15. 31. Instructions 1 Swearing by faith troth c. vnlawful 2 Meditate on Gods creatures 3 4 Plea of the ignorant coÌfuted 5 Vse the creatures reâeântly c 2. Pet. 2. â The vse d Dan. 7. 2â How to conceiue aright of God 1 2. Aâ hâââeâây conuersatio âow we must conceiue of Gods prouidence A terror to sinners vers 35. Instruction 1 Gods omnipresence Vse 1. 2 A ââght con ãâ¦ã of Gods prouidence 3 A ground of feare and obedience 4 No difference of place for worship in regard of holines 5 Thinke on Gods presence 6 A helpe against the feare of the deuill II. Instruct. A ground of an humble and penitent life f 1. Sam. 25. 2â 24. 28. g Gen. 33. 3. Ierusalem is Gods citie though abounding with corruptions When a people cease to bâ Gods people Bââânists Rome no trâe church Charitie toward the impenitent a 2. Chr. 33. â 12. b Act. 9. 1. 3. vers 36. Gods particular prouidence prââued Against sweariâg by the creatures c Gen. 31. 53 Abuses about the haire of the heaâ 1 2 Pl. nânat hist. l. 11. c. 41. l. 28. c. 12. A rule of communication Thâ vse 1. InuocatioÌs in communication vnlawful 2. Asseuerations 3. ExecratioÌs 4. Ordinarie swearing Vse 1. Devils oft about vs though vnseene 2 Why Satan is called the euill one 1 2 a 1. Pet. 5. 8. b Exo. 10. 16 c 1. Sam. 15. â0 d Mar. 16. 20 3 Why we are called the children of wrath and of the deuill Vse 1. 2 3 Moses law of like fâr like expounded Leuit. 19 â8 Vsâ 1. Tempering religion to mens humors a Satanicall policie Formall profession A propertie of a bad Teacher f Ier. 15. 1â g Exo. 2â 14 Exposition ãâã ãâã ãâã ãâã ãâã Reuenge twofold â Publike 2. Priuate h Rom. 13. 4. i Rom. 12. 17 The âsâ â Magistracie lawfull 2 Priuate reuenge vnlawfull Kinds of priuat reuenge 1. Iaward 2. Outward Vse 1. Reasons against priuat reuenge k Rom. 12. 19. 1 2 3 l 1. Sam. 24. 5 6. m Cap. 26. 9 10. 4 5 n Act. 23. 17. o Act. 25. 10. Wrong doing the propertie of an euil man p Isay 11 6. â q Act. â 21. r 1. Cor. 9. 22 Of lawfull reuenge 1 Diuine 2 Humane Extraordinarie s Nâââ 25. 7 8 â t Iâââ ãâã u ãâã 1â 19. ãâã 1â ãâã x Aââ â Aââ ãâã 10. z Luk. 2. 54. 55. Ordinarie Wherein we may seek to the Magistrate for reuenge 1. Example of âuâfââing wrong The vse Chalenging the field vnlawfull Fighting quarelling a Ioh. 1â 22 23. b Act. 23. 3. What a man may doe being vnlawfully assaulted Priuate mens dutie towards Tyrants Quarrelling notes an euil person 2. Example of suffering wrong 1 Contentiâââ lawing not Christian-like 2 Common vsâ of lawing nought 3 4 How wee ought to esteeme of peace 5 Wrong doing a note of an euill person a Luk. 19. 8. 3. Example b Mat. 27. 32. Practises of impatience iâââferiours 1 2 A ââte of euill superiââââ Christianity a state of suffering c Luk. 11. 19 d Reâ 1â 10. 14. 12. Forraine regiment a grieuous thing Doe good for euill Almes giuing a dutiâ a Dââ 4. 24. b Râuâl 3. ãâã Vse 1. Vse 1. We may not doe with our owne what we will Parcimonte condemned Lending and selling may be works of mercie Negatiue precepts more forcible then affirmatiue Of Almes giuing eight points 1 Who must giue c 1. Ioh. 3. 17. d Eph. 4. 28. e Luk. 21 2 3 Properties in a giuer Of almes-giuing by a wife August epist. 1â9 2. What is to be giuen Almes descâbâd Whereof must almes be raised 2 Prov. 9. 3. 3 4 Temporall goods distinguished 1 2 3 4 2. Degrees of pouertie g 2. Tim. 4. 13. h 2. Cor. 8. 3. i Act. 4. 34. 2. Cor. 8. 9. To whome we must giue l 1. Ioh. 3. 17. Of giâing to lustie beggers m 2. Thess. 3. 10. n Luk. 2. 51. with Mark. â 3. o 2. Thess. 3. 10. The order of giâing almes I. Rule p 1. Tim. 5. 8. II. Rule III. Rule Of the quantitie of our Almes 1. Rule 2. Rule 3. Rule q 2. Cor. 9. 12. r Iam. 2. 16. The place of Almes Releeuing wandring beggers a great disorder Reasons 1. s Deut. 15. 4. t Lev. 19. 9. u Num. 18. 26 x Deut. 14. 28 29. y Act. 6. 3. 2 3 4 Time of almes giâiâg Rules I. a Prov. 3. 28. 2 b 1. Cor. 16. 12. The manner of Almes-giuing 1 2 3 b Math. 25. 45. c v. 40. 4 d 1. Chr. 29. 14. e Heb. 13. 16 1 Mouues to Almes-giuing f Iam. 1. 27. 2 g 2. Cor. â 6. 3 4 Proprietie of goods lawfull h Act. 4. 32. i Act. 5. 4. Vowed pouertie vnlawfull Rhem. on Matt 19. sect 9. Bellarm de Monach. l. 2. c. âo Gather goods reprooued Of lending 3 points 1 What lending is 2 To whome we must leÌd 3. Sorts of men in politike bodies 1 2 3 k Leu. 25. 35 Manner of lending Vses 1. Lending is a dutie l âsâ 3 15. m Amo. â5 1â 2 Free lending 3 Forgiuing of that is lent 4 n Luk. 6 35. Of ãâ¦ã increase for lending 1 2 1 Cases where in a maÌ may receiue in crease for lending 3 Duties of the poore 1 Contentation 2 Seeke to be rich in grace 3 Humble Neighbour taken two waies Luk. 10. 36 ãâã Schooles of learning approoued Vse 1. 2 A note of a false teacher 3 Corrupt doctrine corrupts good manners An enemie described What it is to loue an enemie a 1. Sââ4 7. ch 26. 9. 10 b Act. 16. 25. 27. ãâ¦ã â1 ãâ¦ã Aââ â 60. Of ãâã towards enemies âwââind of enemies f 1. Coâ 1â 22. g Act. 8. â2 h Deut. 7. 2. Vses 1. Popistâ doctrine of louing our enemies a Aqui. 2. 2. q. 25. art 8 9. âonau in 3. sent d. 30. q. 4. 5. b Tollet instruct Sacer. l. 4. c. 10. 2 To wrong an enemie vnlawfull i 2. Sam. 16. 7 k Isay 36. 4. 6. 12. 3 Old grudges vnlawfull 4 Haâe no mââ person Rom. â2 20 5 Vse 1. A true note of god chââd 2 The exercise of a Christiâ 3 Whereto Gods glorious titles serue Gods preseruing prouidence a Act. 17. 28. b 1. Cor. 4. â c Heb. 1 3. Duties from Gods preseruing prouidence The sunne is the Lordâ The benefits of the sunne 1 2 Rain a common blessing of God Why God is said to raine 1 2 Vse â 2 3 Astrological prediction of raine
vncertaine 4 Witches caÌnot cause âame a Iob. 1. 1â 19. 5 Vnseasonable raine gods punishment b Psal. 1â 6. â c Leu 26. 21. 24. c. God friends and enemies A ãâã and ãâã man Vse â ãâã ãâã ãâã many â Gen. 20. 6. A man âây ãâã ãâã ãâã ãâã ââgton noâ be the true friend of God ãâ¦ã ãâ¦ã Rule of lo ãâã our neighbour Wâ ãâ¦ã f ãâã 11. 2â 26. Christians ânâââ abound ãâ¦ã ãâã ãâã ãâã ãâã ãâã Kind vsage of an enemy Friendly salutation Why God commands men to be perfect Of perfeâââon Leg II. Euangelical Parts of Euangelicall perfection 1 3. Branches of Euangelicall perfection in ãâã nature 1 2 3 a 1. Cor. 4. 4. 2 Perfection of mans actions b Iam. â 10. Perfection in parts and in degrees 1 Who faile in seeking perfection 2 3 The general want of Christian perfection 4. part of Christs serman Oâ Almes deeds A diuers reading Almes giuing is iustice a Ps. 112. 9. b Deuâ 15. ãâã Prouision for the pore a dutie What makes giuing to be almes Scope A bad groaÌd of our almes giuing Pride of heart Priâde of minde a Rev. 3. 16. Pride in will b Gen. 3. Practise of pride Sylvest 2. Platina and fasc Temp. Why pride must be auoided c 2. Cor. 12. 7. How pride may be auoided â Pet 5. 5. An ill eâd in Almes-giuing e Rom. 15. 8. A rule of interpretation f Iosh. 5. 2. Hypocrite âhat it signifies A propertie of hypocrisie We make men not God the iudge of our actions A maine cause of many beggers ãâã the Iewes Sinne goes not alone g Iam. â 10. âhe meaning Vse 1. Rhem. on Matth. 6. sect 2. 2 How to doe good works well 1. in faith a Heb. 11. 6. b Ioh. 15. 2. 5. c Rom. 14. 23 2. in loue 3. in humilitie 4. in simplicitie d 2. Cor. 1. 12 Spirituall guile in wel-doing It preuailes in 4 cases 1 2 3 4 God the secret seer Vse 1. 2 3 a Psal. ââ9 1â8 Of prââse 1 b The Aâtâoâââ Cor. 10. ãâã 2 The ground b Rom. 2. 29 3 The time 4 Of prayer ââââs of in vocation c Ioh. 11. 41. d Orig hom â in ââumer â ãâã â â The necessitie of praier 1 Hos ãâã â 2 ââk ãâã ãâã 3 f ãâã ãâã g Râââ ãâã ãâã 4 Obiect 1. Iam. 4. 1. âââs 42. k Iam. 5. 18. Vse Diligence in prayer Deut 9. 1â 19. Psal. 119. 1â4 Luk. 6. 12 Rev. 1. 13 14. VnreuereÌce in praier Luk. 1â 13 Num. 16. 45 b 1. Ki. 18. 42 c ãâã 9. 5. d Dââ â 10. Sinceritie in praier Math. 1â 19 20. The excellent vse of publike praier 1 2 3 How to pray aright 1 4. duties before we pray 2 Ioh. 9. 31. b Ps. 66. 18. 3 c ââu 8. 3. 4 d Act. 10. 33. 1 5. duties in praying 2 e Ps. 143. 6. f 1 Sa. 1. 15. 3 4 g Ioâ 16. 23. 26. h Isay 59 2. 5 2. duties after praier 2. Pet. 2. 21. 2 Vses 1. Popish errors in prayer a Rhem. on 1. Cor. 14. sect 13. b Ibid sect 14. c Rhem. on Iam. 1. sect â d Bellar. de bonis oper in partiâ l. 1. c. 3. e in offic beat Mar. à Pâo 5. f in offic sanct crucis ibid. Against spels and charmes Images of God abhominable No differeÌce of place in regard of Gods presence a 1. Tim. 2 â b Exod. 14. 15. Vseâ 1. 2 c Heb. 4. 13. 3 Praier to Saints vnlawfull Rhem. on Luk. 15. sect â d Leu. 6. 9. 10. Rhem. on this cha sect 2. Bellar. de bonis oper in parti l. 1. c. 3. Against babling in prayer Eph. 2. 12. Abuses in prayer 1 2 3 4 Hârae Virginiâ Mariae ad vsum Saââsb Eccles. 5 6 7 How to speake aright in prayer b Col 3. 16. c Ion. 1. 14. d 1. Ki. 21. 28. 3. opinions of the heathen concerning God 1 2 3 Eph. 2. 12. Mens naturall conceit of God ex vi verborum Concil ârident sess 13. ãâã â Distinction of people before Christs death a Math. 10. 5 6. a Gen 6. 2. b Gal. 4. â9 c Hos. 1. 10. d Deut. 7. 7 8 The promise of life not v ãâ¦ã sall to all Against vniuersall redemption Against vniuersall vocation A rule in expounding Scripture Why wee praiâ seeing God knowââ our wants 1 2 3 4 Why God delaies his graunt to our Praiers 1 2 3 Why God neuer grants some mens requests a Mat. 20. 22 Christian behauiour in distresse A ground of contentatio Christian behauiour in âââââction How farre forth the Lords prayer is prescribed Of a set forme of praier Reasons for it 1 2 3 Barrow and Greenwods reâut p. 48. The Lords praier a most excellent forme of praier 1 2 Breviarium Euangeliâ âertullian 3 4 Isa. â 1â Gal 4 4 5. To whome we must pray The order of pââiâr to God Math. 23. 19. Whence we haue bold nes with God in praier a â Cor. 5. 19. b Rom. 5. 1. c Eph. 3. 12. How to dispose our selues towardâ God in praier Psal. 66. 18. Psal. 16. 6. Applying of Gods promises to our selues a Ioh. 20. 2â b Mark 11. 24. Iam. 1. 6. Gal. 2. 20. We must pray for otherâ c Mat. 26. 3â d 1. Cor. 24. 1â c Psal. 51. â d v. 1â 1. Cor. 12. â Brotherly loue needful in praier a Mat. 5. 23. b Isa. 1. 15. c 1. Ioh. 4. 21 Fatherhood in God is equal towards all true beleeuers h 1. Cor. 1. 26. i Dan. 6. 10. Two popish fooleries Reuerence required in pââââr How it must be shewed What we must aske of God in prai er Our affection towards heauen A double proâ to our praiers Psal. 215. 3. Gods name Two kinds of honour 1. Religious 2. Ciuill How we halow Gods name 1. in himselfe a 1. Pet. 3. 15. 2. in his creatures Howe we sanctifie God in his word Sinnes prophaning Gods name Graces enabling vs to glorify God III. Vsâ Dââies wherby we may glorifie god 1 1. Tim 6. 1. 2 3 a Ieâ 8 6. b ãâã ãâã 12 ââ c Hab. 1. 15 16. Motiues to glorifie god 1 2 d Lev. 10. 1 2. e Numb 20. 12. f 1. Sam. 2. 29. 31. and 3. â3 3 4. Vse We must labour to be sanctified g Act. 9. 19. 5. Vse More plentiful in thanksgiuing then in petition h Psal. 147. 1 â Psal. 33. â Gods glorie must bee sought absolutely Gods kingdome twofold 1. Generall k Dan. 4. 32. 2. Speciall Gods kingdome of grace l 2. Cor. 4. 17 m Ro. 14. 18 God kingdome of glorie Gods kingdome comes by degrees 1 2 3 4 5 Manâ naturall bondage vnder sinne a Ioh. 8. â4 Bewaile the sinnes of the world 1 2 Psal. 119. 18. 3 4 5 6 Duties furthering gods kingdome 1 2 a In the meaning of this petition 3 A ground of contentatioÌ b â Cor. 4. 1â 18. 4 Duty of Masters of families c Luk. 19. 9. d Gen.