title Father properly belongs to God who is a father simply by creation giuing beeing to all things and preseruing them by his prouidence Men indeede are called fathers but that is onely secondarily because in some properties of fatherhood they resemble God Now this title is giuen to God sometime simply considered without personall relation as Deut. 32. 6. Doe ye sâ— reward the Lord O foolish people is not he thy father that hath bought thee Orherwhile it is giuen to the particular persons in Trinitie as first and principally to the first person who is commonly called the Father And the second person in Trinitie is sometime called Father as Isa. 9. 6. the father of Eternitie because he is the ground of our adoption whereby we become eternally the sonnes of God and therefore he is brought in thus complaining of reproach Behold I and the children which the Lord hath giuen me are as signes and wonders in Israel for the author to the Hebrewes expounds that place of Christ Heb. 2. 13. he is said to haue seede Isa. 53. 10. And the holy Ghost may proportionally be called Father because with the Father and the Sonne he giues beeing to all things But in this place by father is meant properly the first person who is first and cheifly the father of Christ and in Christ our father He is the father of Christ first by nature begetting him as he is the Sonne of his owne substance before all worlds by communicating vnto him his whole essence or Godhead Secondly he is the father of Christ aâ— Christ is man by the grace of personall vnion for the manhood of Christ doth wholly subsist in the Godhead of the second person and therefore Christ as he is man I say not his manhood which is a nature not a person may well be called the Sonne of God And in this relation of himselfe to the first person Christ saith My Father is greater then I Ioh. 14. 28. God the father is our father not by nature or in regard of personall vnion but by the grace of Adoption in Christ for God sent his Sâ—â—ne made of a woman that is incarnate that we might receiue the adoption of sonnes And this grace we receiue when we truly beleeue in his name Ioh. 3. 12. and Gal. 3. 26. God for Christs sake beeing content to receiue vs for his sonnes and daughters Which art in heauen God is said to be in heauen not as though he were included in the circle of the heauens for the heauens and the heauens of heauens are not able to containe him 1. king 8. 27. and indeede he is neither included nor excluded any place beeing infinite and so euery where but because his maiestie and glorie is most eminent in the highest heauens to his Saints and Angels and thence doth he manifest himselfe vnto vs in his power wisdome iustice and mercie while we are on earth for heauen is his throne and the earth his footstoole Isa 6â— 1. So that the meaning of this preface is this O Lord God thou art the father of our Lord Iesus Christ and in him our most mercifull father by Adoption and grace thou art a most glorious God who dost in heauen and from heauen manifest thy glorious power and mercie thy wisdome iustice c. â— The Instructions I. This title Father here giuen to God teacheth vs to whome we must direct our prayers not to Saints or Angels or any other creatures but to God alone Reasons I. This is a perfect patterne of true praier wanting no direction for the right performance of this part of Gods worship now this directs vs onely vnto God in praier II. God onely is the author and giuer of all good things Iam. 1. 16. and therefore we must aske them of him alone III. The Lord onely who is infinite and omni potentican heare all mens praiers at all times and in all places and therefore he alone is to be praied vnto and not Saints departed as the Papists teach II. By this title we may see in what order we must direct our pâ—aâ—ers vnto God for as the word of God reuealeth God vnto vs so must we pray vnto him now the Scripture reuealeth God vnto vs to be one in essence and three in person vz. the Father the Sonne and the holy Ghost whereof the Father is first the Sonne is the second the holy Ghost the third in order though noâ— in time oâ— greatues Thus and no otherwaies must we conceiue of God neither seuering the Godhead from the persons nor the persons from the Godhead And thus also must we worship him euen one God in three persons and three persons in one God And yet seeing the Father is first in order the Sonne the second and the holy Ghost the third therfore when we pray to God we must obserue this order directing our praiers to God the Father in the mediation of the Sonne by the assistance of the holy Ghost as Christ here teacheth vs to say Our father Quest. May we not direct our praiers to the Soâ—ne or to the holy Ghost by name Ans. Yes for Stephen praied to the Sonne Act. 7. 59. Lord Iesus receiue my spirit and Christ bids hiâ— Disciples Goe teach all nations baptizing them in the name of the Father the Sonne and the holy Ghost that is calling vpon the name of the Father Sonne and holy Ghost Obiect But in this perfect platforme we are taught to pray to the Father alone Ans. Though the Father alone be here named yet the other two persons are not hereby excluded the Father indeede is most vsually named because he is the first in order but yet with him alwaies is implied the Sonne and the holy Ghost for as all the three persons subsist in one and the same diuine nature or Godhead and are not seuered in will in counsell or in outward actions as creation preseruation and redemption saue onely that they are distinguished in the maner of working so likewise must they be all conceiued in our minds together when we pray and none seuered out though they be not named we must pray to all though we name but one hauing in that one relation to the rest in our minde and heart And if we conceiue aright of the order of the persons in Trinitie subsisting in the vnitie of essence we may safely name in our praiers which person we will so that withall we include the rest in our minde and may also if we name all place them in such order as best fitteth our present occasion as the Apostle doth in his benediction 1 â— Cor. 13. 13. The grace of our Lord Iesus Christâ— and the loâ—e of God the father and the communion of the holy Ghost 〈◊〉 with you allâ— Aâ—en where he placeth the second person before first because by the grace of Christ we come to be partakers of the loue of God the father III. In this title Father see the true ground
place as Pharaohs court was Second reason 2. King 2. 4. The Prophet Elisha sweareth by Eliah's soule Ans. That place prooueth not the point in hand for the question is of indirect oathes where the name of God is concealed but in that place Gods name is prefixed as the Lord liueth and as thy soule liueth Againe that phrase may be taken for a solemne Asseueration onely as it is well translated as the Lord liueth and as thy soule liueth I will not leaue thee Reason III. Canticl 3. 5. There say they Christ himselfe sweareth by the creatures the Roes and the Hindes of the field Answ. Those words are not an oath but an admiration for Christ chargeth the enemies of his Church not to trouble her and he confirmeth his charge by a testimonie from the bruit beasts which may be done without an oath for it is all one as if he had said If you doe trouble my Church the Roes and Hindes of the field shall be witnesses against you because you doe that which they would not doe if they had reason as you haue now the creatures may be made witnesses vnto an Admiration as Deut. 32. 1. Moses calleth heauen and earth to witnesse and so doth the Lord Isa. 1. 2. but when a man sweareth by a thing the same is made a witnes to his conscience which no creature can be Reason IV. Paul say they sware by their reioycing which is a gift of God Ans. Those words are not an oath but an obtestation to testifie the constancie which he shewed in his ministerie and they declared in the confession of their faith now a testimonie may be drawne from a creature as we shewed before But say they the word there vsed is a note of an oath Ans. Not alwaies for sometime it betokens an asseueration as in other authors might be shewed so that I take it there ought not to be any indirect oathes wherein Gods name is concealed and the creature sworne by made a pledge of Gods presence Now I come to the reasons for which Christ forbids these indirect oaths the summe of them in generall is this because Gods name which must not be taken in vaine is set in euery one of his creatures euen in the least haire of a mans head for therein a man may see the wisdome and power of God therefore we may not sweare in our common talke no not by the least creature that God hath made Hence we learne sundrie instructions 1. That it is not lawfull to sweare by faith troth bread drinke and such like for faith to insist in one is a gift of God which beareth Gods name in it for the matter of our faith is Christ so as when we sweare by it we sweare by Christ whose name we may not take in vaine and therefore may not sweare at all by any such oathes Againe God hath set his name on euery creature he hath imprinted in them the signes of his power wisdome iustice and mercie Rom. 1. 20. The inuisible things of God are seene by his workes and Act. 14. 17. Raine from heauen and fruitfull season were witnesses vnto the Gentiles of Gods goodnes vnto them which serueth first to condemne the world of great ingratitude for we haue set before our eyes we daily tast and handle the good creatures of God yet who beholds in them his wisdome mercie and goodnes that thereby he might take occasion to praise his name for men are like to bruit beasts who vse the benefit of the creatures but yet neuer think on God the creator and like vnto the swine who eateth vp the mast but neuer looketh vp to the tree from whence it cōmeth yea some are so shamelesse that they denie God by their works though not in word Secondly this teacheth vs carefully to meditate vpon the creatures of God labouring therein to see Gods wisdome iustice mercy and the rest of his attributes that hereby we may take occasion to praise his name Psal. 139. 14. I will praise thee for I am wonderfully and fearefully made maruelous are thy works and that my soule knoweth right wel here the Prophet doth professe First that he did meditate on the creatures of God seriously then that his meditation made him to feare and to be astonished and thirdly to praise God Psal. 92. 5 6. Oh how glorious are thy workes therein importing that he did meditate thereon but the vnwise man saith he knoweth it not and a foole doth not vnderstand this where he sheweth that it is a great point of folly to see Gods creatures and not to behold the wonderful power and goodnes of God in them Psal. 145. 5. I will meditate vpon all thy wondrous workes and v. 10. All thy works praise thee O Lord. His example we should follow And whereas Gods iudgements are among vs we must labour in them to see Gods indignation against our sinnes and his mercy in chastening vs for our amendment that we might not be condēned with the world Thirdly if euery creature carie in it some stampe of Gods name then what should the reasonable creature doe should not men much more beare Gods image yes verely both in thought will affection and action we must therefore seeke to repaire in vs Gods image decaied in Adam and aboue all things take heede we carie not about vs the image of the deuill in any sinne for if we doe we are farre worse then the dumbe creatures Fourthly whereas euery creature beares about some part of Gods image this serues to strippe the ignorant sort of their false plea who thinke God will hold them excused because they are not booke learned but they must know they deceiue themselues for sith they are ignorant of the wisdome mercie iustice and power of God and of many other things in God which the very vnreasonable creatures might haue taught them if they had beheld the same and meditated thereon they may iustly feare least these silly creatures stand vp in iudgement against them at the last day And lastly seeing God hath set his image in euery creature we must labour to vse them all in an holy manner as meat drinke apparell and such like we must beware we abuse them not vnto our lusts any manner of way for the abuse redounds vnto the Lord whose name they beare and we know God will not hold him guiltlesse that taketh his name in vaine Now I come more particularly to the seuerall reasons annexed to the seuerall prohibitions The first particular prohibition is this Thou shalt not sweare by heauen and the reason followeth for it is the throne of God This reason is to be scanned A Throne is a chaire of estate wherein earthly Princes vse to sit in iudgement and shew themselues in glorie and maiestie Now heauen is not properly a Throne but by resemblance because that God doth in heauen and from heauen shew his glorie and maiestie vnto men In
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 thaÌ„ksgiuing 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 eâ—â—â— wil coÌ„sider 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 â—its 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 sâ—ll 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
c. Here also we say Gods power is his owne that is of himselfe alone not receiued from any other as is also said of kingdome and glorie to distinguish the true God from all creatures who haue not power and kingdome and glorie of themselues but from God whereas all these in God are of himselfe alone And the glorie By Glorie is meant excellencie and maiestie and this propertie rightly ariseth from the two former for seeing he hath an absolute soueraigntie ouer all things and power answerable to dispose and gouerne them at his pleasure therefore of right all glorie and maiestie and excellencie belongs vnto him yea the glorie of all creatures is from him so that sinnefull man must say with Daniel Vnto vs belongs shame and confusion Dan. 9. 7. but vnto God be honour and glorie and power and dominion for euermore The vse I. This reason thus conceiued and vnderstood containes a notable ground of trust and confidence in God and of praier to God in all distresse of life and death for we haue a father whose is kingdome power and glorie now his power assures vs that he is able to helpe vs and is he our King and we his subiects then he is willing to helpe vs. Is glorie his why what can make more for his glorie then to shew mercie to his people in hearing their praiers and helping them in distresse Psal. 50. 15. I will heare thee and thou shalt glorifie my name II. These words are a notable forme of giuing thanks and praise to God for when the heauenly creatures are said to giue thanks to God they doe it to this effect Rev. 4. 9. 11. Thou art worthie O Lord to receiue honour and glorie and power Againe Phil. 4. 6. Be distrustfull in nothing but in all things let your requests be made knowne to God with giuing of thankes where we see praier and thanksgiuing must goe together Now this beeing a perfect forme of praier must needes comprehend thanksgiuing with petitions as therefore in the sixe petitions Christ taught vs to aske all needefull things of God so in this reason he teacheth vs how to giue thanks for these three kingdome power and glorie doe generally comprehend all matter of praise and thanksgiuing vnto God yea it is a summe of all the Psalmes of praise and therfore when Dauid blessed God it was to this effect 1. Chron. 29. 11 12. Thine O Lord is greatnesse and power and glorie and victorie praise for all that is in heauen and earth is thine thine is the kingdome O Lord and thou excellest as head ouer all both riches and honour come from thee and thou raignest ouer all and in thine hand is power and strength c. This point well obserued directeth vs in two Christian duties first that we must be earnest and frequent in giuing prayse and thanks to God for the first thing we aske is grace to glorifie Gods name and the last thing we here doe is to ascribe glorie to God indeede Secondly here we see in what maner we must giue thanks to God namely in euery blessing we must ascribe kingdome and power and glorie vnto God as in the vse of meate and drinke first therein labour to see and accordingly to ascribe the kingdome to God that is acknowledge Gods soueraigntie in that creature that the right and interest thereto belongs to God and that thou hast it from him and not of thy selfe Secondly see and acknowledge the power and prouidence of God in that creature his prouidence in that thou hast it and his power in that it serues for thy good and comfort in thy nourishment and refreshing Thirdly when thou art comforted therewith giue honour and glorie to God so thou shalt be truly thankefull And thus must we be thankefull to God for his word and all other blessings that we enioy Yea this direction must we obserue for our behauiour in affliction we must labour to see and acknowledge Gods soueraigntie and power ouer vs as we are his creatures and that he hath right to dispose of vs at his pleasure and therefore we must humble our selues vnder his hand desiring grace so to behaue our selues therein that we may glorifie his name And thus shall we honour God euen in affliction III. Here we see a way whereby we may obtaine the things we aske of God namely we must confesse our owne vnworthinesse taking shame and confusion to our selues and giue all praise and honour and glorie to God Thus did Iacob Gen. 32. 10. I am not worthie of the least of all the mercies and of all the truth which thou hast shewed vnto thy seruant so Dan. 9. 7. To thee O Lord belongeth righteousnes but vnto vs open shame And thus comming in humilitie of heart renouncing our selues and all that we can doe and endeauouring to giue all glorie to God we shall finde mercie with the Lord for the obteining of all our requests IV. Is kingdome power and glorie Gods then is he to be feared aboue all creatures for howsoeuer Satan and earthly Monarchs haue dominion and power yet it is not of themselues but from God they can doe nothing but by power and permission from God but God of himselfe can punish and destroy Lastly hereby we must be mooued to loue God and to yeild obedience vnto him in all good duties for to such will he shew his soueraigntie and power for all good things that so they may giue the glorie of all to God that giues them Amen We haue heard the preface and the petitions of this praier now we come to the third part of it which is the Conclusion in this word Amen which is as much as verely truly It is commonly taken to be a word of wishing in this place importing as much as So be it I wish it be so or such like But we must know that it hath here a further vse to wit not onely to expresse our desire of the things we aske but also to testifie our faith in assurance of receiuing them according to our desire for so it is vsually taken in the new testament where it is vsed to affirme or asseuere a thing with vehemencie and certentie Againe our Sauiour Christ giuing both direction and incouragement to praier saith thus Whatsoeuer you desire when ye pray beleeue that ye shall haue it and it shall be done vnto you Mark 11. 24. where he shewes two principall things required in prayer the first an earnest desire of the grace and blessing we aske the second is faith whereby we beleeue that God will graunt vs the things we aske Now our desires were sufficiently expressed in the sixe petitions and therefore this beeing a perfect platforme of praier here vndoubtedly is propounded the testification of our faith to this effect As we haue craued these things at thy hands O Lord so doe we beleeue that in thy good time thou wilâ— for Christs sake graunt
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 Ieremâ—e rebuking Iechoniah cals to the earth to heare Ier. 22. 29. and Ezekâ—el 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 â—sing 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 araiâ—s 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 Salomâ—n 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 arâ—â— 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 cuâ—ious 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 â—ilâ—e is so white as the lilie what purple is like the violet what criâ—â—â—â— 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 puâ—â—ed vp with any gaynesse in our apparell Secondly this â—eacheth 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 â—raile and transâ—torie 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 â—arâ—hly 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 hoâ—soeâ—es 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
thinketh on them though heauen be Gods throne and the earth his footstoole yet will hee looke to him that is poore and of a contrite spirit yea the Lord will dwell with him that is of a contrite and broken heart Christ came to preach the glad tidings of the Gospel to the poore yea the Lord filleth the hungrie that is the poore and hungrie soule with good things but the rich he sends emptie away Let these and many such fauours with God which they enioy prouoke vs to become poore in spirit Secondly are they blessed that be poore in spirit then here all poore and wretched persons in the world may learne to make good vse of their wants and distresses they must consider them as the hand of God vpon them and thereby be ledde to the viewe of their sinnes and by the consideration of their sinnes be brought to see their miserie in theÌ„selues the true ground of this spirituall pouertie Now when they are once poore in spirit they are in a blessed state in the iudgement of Christ. If a man bleed dangerously at the nose the best way to saue his life is to let him blood else-where and so turne the course of the blood another way euen so when a man is oppressed with worldly calamities hee cannot finde any comfort in them for in themselues they are Gods curses yet if thereby he can bee brought to see his spirituall pouertie then of curses they become blessings vnto him and therefore when we are in any distresse wee must not onely fixe our eies vpon the outward crosse but by meanes of that labour to see the pouertie of our soules and so will the crosse lead vs to happinesse Thirdly they that abound with worldly wealth must hereby learne to become poore if they would be saued Poore I say not in goods but in soule and spirit this indeed is hard to flesh and blood for naturally euery rich man blesseth himselfe in his outward estate and perswades himselfe that God loues him because he giues him wealth but such conceits must he striue against and learne of God to reioyce in this that he is made lowe Iam 〈…〉 Fourthly on this saying of Christ that the poore are blessed the Popish teachers obseruing the word translated poore to beâ—oken outward pouertie goe about to builde their vowe of voluntarie pouertie whereby men renouncing their wealth and possessions of this world doe be take themselues to some Monasterie there to liue a poore and solitarie life But their voluntarie pouertie will not agree with this text son Christs poorâ— here pronounced blessed are such as by reason of their pouerty are miserable and wretched wanting outward comforts as we shewed oâ—t of Luke where Christ opposeth them to the rich who abound with all worldly delights but to vndergoe the Popish vow of voluntarie pouertie is no estate of miserie or distresse for who doe liue in greater â—ase or enioy more freedome from the crosses and vexations of this life then their begging Friers Againe if their vowed pouertie had any ground in this text then Christ should pronounce such poore blessed as made themselues poore but that he doth not for then in the next verse he should pronounce such mourners blessed as voluntarily cause themselues to mourne for that verse dependeth on this as a more full explanation of this first rule But no man will say that they that mourne without a cause are there called blessed and therefore Popish vowed pouertie hath no ground on this place And thus much of the persons II. Point Wherein the blessednes of these poore consists namely in hauing a right to the kingdome of heauen For theirs is the kingdome of heauen By kingdome of heauen for the better conceiuing of this blessednes we must vnderstand a state or condition of man whereby he is in Gods fauour and hath fellowship with God The truth of this description is euident by the tenour of the new Testament Now this estate of man is called a Kingdome because herein God rules as king and man obeies as Gods subiect for no man can be in Gods fauour nor enioy his fellowship vnlesse God be his King ruling in his heart by his word and spirit and he Gods subiect resigning himselfe to be ruled by him for this happie estate consists in Gods gracious ruling of man and mans holy subiection vnto God Indeede fewe doe see any great happines in this estate but the truth is mans whole felicity stands herein Rom. 14. 17. The kingdome of God is not meate and drinke but righteousnes peace and ioy in the holy Ghost Here the Apostle teacheth vs three things namely that when Gods spirit rules in a mans heart then first he is iustified there is righteousnes secondly he hath peace with God euen that peace of conscience which passeth all vnderstanding thirdly the ioy of the holy Ghost which is all vnspeakable comfort passing all worldly ioy whatsoeuer And these three doe notably set out the state of an happie man which will yet more plainly appeare by their contraries in Iudas who beeing a wretched sinner vnrighteously betraied his master and thereupon fell into the miserie of a guiltie accusing conscience which was the cause of his desperate death and also that his bodie burst asunder and his bowells gushed out now if an euill conscience be so fearefull then â—ow blessed an estate is the peace and ioy of a good conscience which a man then hath when God by his word and spirit ruleth in his heart Againe this estate is called the kingdome of heauen because that man in whom Christ 〈…〉 by his word and spirit is alreadie himselfe in heauen though iâ— bodie he be yet on earth for heauen is like a citie with two gates thorough both of which a man must passe before he obtaine the full â—oyes thereof now so soone as God by his word and spirit rules in any mans heart he is alreadie entred the 〈…〉 te of grace which is the first gate the other remaines to be passed thorough at the time of death which is the gate of glorie and then he is in full possession Doth true happines consist in this estate where Christ ruleth and man obeies then here behold the errour of all Philosophers and wise men of this world touching happines for some haue placed it in pleasure some in wealth and others in ciuill vertue and some in all these But the truth is it stands in none of these A naturall man may haue all these and yet be condemned for the ciuill vertues of the heathen were in them but glorious sinnes Our Sauiour Christ hath here reuealed more vnto vs then all the wise men of the world did euer know and hereby we haue iust occasion to magnifie the bookes of Scripture farre aboue all humane writings because they doe fully set out vnto vs the nature and estate of true felicitie which no humane
rodde of men but not take his mercie quite from them 2. Sam. 7. 14. Secondly when God remooues the griefe with the causes thereof thus he comforted Manasses who for his abominable Idolatries and witchcrafts was carried captiue into Babylon and there laid in prison fettered in chaines of iron yet when he did mourne vnder that affliction and withall humbled himselfe vnto God for his sinnes the Lord comforted him by bringing him out of that captiuitie and prison to Ierusalem into his owne kingdome Thirdly when God giues inward comfort to the heart and conscience by his word and spirit In this case Paul said we reioyce in afflictions knowing that the loue of God is shedde abroad in our hearts by the holy Ghost which is giuen vs yea when he was exceedingly afflicted aboue his strength so as he receiued the sentence of death in himselfe hauing no hope of life yet euen then he professeth that as the sufferings of Christ abounded toward him so his consolations through Christ abounded in him Fourthly when God by death puts an ende to all their miseries and brings their soules to eternall life Thus was Lazarus comforted as Abraham saith vnto Dives Luk. 16. 25. and thus doth Christ comfort the Theefe vpon the crosse who with his bodily torment for his leud life was vndoubtedly touched in conscience for his sinnes and therefore desires Christ to remember him when he came into his kingdome by telling him that that day he should be with him in Paradise Here then we haue a notable remedie against the immoderate feare of death whether naturall or violent and of any other iudgement of God for when death it selfe or any other miserie whatsoeuer shall befall vs if we can there with bewaile our transgressions we neede not feare still holding fast this promise by faith in our hearts that we shall be comforted Secondly this promise well obserued may teach vs to auoide the perill of this false conceit That true faith doth alwaies minister present comfort Many doe herewith perplexe themselues measuring their estate towards God by that which they feele in theÌ„selues so as if in time of trouble they finde not present comfort they iudge themselues voide of faith and cast out of Gods fauour but herein they greatly wrong themselues for though the apprehension of comfort from God in distresse be a fruit and worke of faith yet a man may haue true faith that wants this sense and feeling of present comfort Doubtlesse none are blessed that want faith yet many are blessed that want feeling for here it is saide they that mourne for sinne are now blessed and yet it is not said they are now comforted but they shall be comforted meaning afterward in Gods good time Vers. 5. Blessed are the meeke for they shall inherit the earth This is the Third rule of Christ touching happinesse which as the former containeth two parts first the parties blessed secondly wherein this blessednes consists For the first The parties blessed be the meeke That we may know aright who be meeke I will somewhat lay open the vertue of meekenes and briefly handle these foure points first what meekenes is secondly what be the fruits thereof thirdly wherein it must be shewed fourtly the cause and ground thereof I. Point Meekenes is a gift of Gods spirit whereby a man doth moderate his affection of anger and bridle in himselfe impatience hatred and desire of reuenge II. Point The fruits of meekenes are principally two First it makes a man with a quiet and patient heart to beare Gods iudgemeÌ„ts which is a worthie grace of God and the greatest fruit of meekenes Levit. 10. 3. When Aarons two sonnes Nadab and Abihu were burned with fire from heauen which was a grieuous iudgement he went to Moses to know the cause thereof who told him that God would be glorified in all that came neere him which when Aaron heard he held his peace and was not mooued with grudging or impatience So Dauid beeing in great distresse through the hand of God vpon him doth notably shew forth this grace saying I was dumbe and opened not my mouth because Lord thou diddest it Secondly meekenes causeth one with a quiet minde to beare the iniuries men doe vnto him yea to forgiue and forget them and to requite good for euill referring all reuenge to God that iudgeth righteously When Dauids enemies laid snares for his life vttered sorrowes and imagined deceit against him continually yet by this vertue he suffered all patiently beeing as a deafe man that heareth not and as the dumbe which openeth not his mouth so farre was he from priuate reuenge And our Sauiour Christ sets forth himselfe a patterne of this vertue saying Learne of me that I am meeke and lowly in heart herein he left himselfe an example that we should follow his steppes who when he was reuiled he reuiled not againe when he was buffeted he threatned not but referred all to the iudgement of him that iudgeth righteously yea he praied for them that crucified him So did Stephen Act. 7. 60. Lord lay not this sinne to their charge so Zachariah the sonne of Iehoida beeing stoned saide onely this The Lord will see and require it at your hands 2. Chron. 24. 22. III. Point Wherein must this meekenesse be shewed Ans. Not in the matters of God when his glorie is impeached for therein we must haue zeale as hote as fire but in the wrongs and iniuries that concerne our selues Moses was the meekest man vpon the earth in his time Numb 12. v. 3. and yet when the Israelites had made a golden calfe in zeale to Gods glorie hee brake the two tables of stone put to the sword that same day three thousand men of them that had so dishonoured God Dauid also that held his tongue at his owne wrongs did consume away with zeale against his enemies that forgat Gods word Psal. 119. 139. And our Sauiour Christ who as a lambe before the shearer opened not his mouth for the wrongs done vnto himself did yet in rescue of his fathers glorie make a whip of cordes and driue the buyers out of the Temple who made his Fathers house a denne of theeues Math. 21. 12. IV. Point The cause and ground of this meekenesse is affliction and pouertie of spirit as the order of these rules declareth where it is placed after pouertie of spirit and mourning and therefore Psal. 37. 11. whence these words are borrowed the meeke person is called by a name that signifieth one afflicted to teach vs that hee that is meeke indeede is one who by affliction and distresse hath beene brought to mourne for his offences for hardly can he bee meeke and patient in spirit that hath not beene acquainted with the crosse Lamen 3. 27 28 29. The Church commendeth this bearing of the crâ—sse in youth because it maketh a man to sit
quietly alone to put his mouth into the dust and to giue his cheeke vnto the nippers Doth blessednesse belong to meeke persons hereby then wee are admonished to labour for the moderation of all our affections especially of anger hatred and reuenge and to beware of all hindrances to this blessed vertue as choller hastinesse grudging impatience vnder wrongs with all rayling reuiling chiding and brawling and all such threatning speeches which come too oft in practise that wee may forgiue but we will neuer forget yea in Action we must auoyd all quarrelling fighting contending and going to law on euery light occasion for true meekenesse admits none of all these to take place with Gods children And to induce vs hereunto consider first Christs precept and example bidding vs learne of him for he is meeke and lowely Againe consider Gods owne dealing with vs we daiely wrong him by our offences and yet he beares with vs shall we then bee so vnlike our heauenly Father that we will straight reuenge the wrongs that others doe vnto vs See Colloss 3. 12 13. As the elect of God holy and beloued put on the bowels of mercie gentlenesse lowelinesse of minde meekenesse long suffering forbearing one another and forgiuing one another if any man haue a quarrell against another euen as God for Christs sake forgaue you so doe yee Lastly the fruition and practise of this grace hath the promise of blessednesse belonging to it and therefore as we would bee happie so we must get the spirit of meekenesse into our hearts and expresse the vertue and power thereof in our liues Obiect I. Here some will say If I put vp all iniuries I shall be couÌ„ted a dastard and a foole Ans. In this case learne of Paul to passe little for mans iudgement but be carefull to get and 〈…〉 this grace of meekenesse and then Christ will pronounce thee â—â—â—ssed which ought more to preuaile with thee then all mens estimatioÌ„ in the world and so it will vnlesse thou loue the praise of men more then the praise of God Ioh. 12. 48. Obiect II. Again it will be said The more I vse to put vp wrongs the more shall I haue still done vnto me Ans. That is onely so â—â—th wicked men for who else will wrong thee if thou followe that which is good Yet say they doe thy patient suffering is praise-worthy with God and he will take the matter into his hand yea Christ Iesus who iudgeth not by the sight of the eie he will rebuke aright for all the meeke of the earth Obiect III. But yet thou saist this is the way to loose all that a man hath and to be thrust out of house and harbour Ans. Nothing lesse for Christ here saith the meeke shall inherit the earth doubt not but Christ will make good his word and therefore if thou respect these outward things labour to get and exercise the spirit of meekenesse II. Point Wherein doth this blessednes of the meeke consist namely in their inheriting of the earth And this is a great happinesse for a man to be Lord of the whole earth But how can this be true sith many of Gods dearest seruants haue beene strangers on this earth thrust out of house and land and constrained to wander in mountaines and desarts afflicted and miserable yea destitute of conuenient foode and raiment Heb. 11. 37 38. Ans. The meeke are here called Inheritors of the earth not for that they alwaies haue the possession thereof but first because God giues a meete and conuenient portion of the earth either to them or to their posteritie thus hee dealt with Abraham Isaac and Iacob they had sufficient for themselues and a promise of great possessions which their posteritie did enioy Secondly if it fall out that meeke persons die in want or banishment yet God giues theÌ„ contentation which is fully answerable to the inheritance of the earth so Paul saith of himselfe and other Apostles they were as men hauing nothing and yet possessed all things meaning through contentation with the peace of a good conscience Thirdly the meeke haue this inheritance in regard of right being the members of Christ who is Lord of all Hence Paul saith to the beleeuing Corinthians all things are yours whether it be Paul or Cephas or the world things present or things to come all are yours and ye Christs Fourthly the meeke are made kings by Christ and after the last iudgement they shall rule and raigne with him for euer 〈…〉 â—eu 5. 10. And in these two last respects the meeke are more properly said to be the inheritours of the earth Obiect Yet here it will be said againe that wicked and carnall men are oftentimes the greatest Lords of the earth as Nimrâ—d in his time and the Turke at this day Answ. The right vnto the earth is two-fold Ciuill and Spirituall Ciuill right is that which stands good before men by their lawes anâ—â—ustomes and in regard therof men are called Lords of such lands as they haue right vnto in the Courts of men and so the Turke at this day is a mightie Lord of a great part of the whole world Spirituall right is that which is warrantable and approoued with God himselfe and such right and title had Adam to all the world before his fall which he lost by his sinne both from himselfe and all his posterity but yet in Christ the same is recouered to all the elect And of this right Christ here speaketh when hee calleth the meeke inheritours of the earth in regard whereof the Turke all vnbeleeuers and vngodly persons are but vsurpers of those things which otherwise ciuilly they doe lawfully possesse Here then is an excellent priuiledge of all the true members of Christ that in him they be Lords of the earth whereby first wee may see how farre most men doe ouershoote themselues in seeking earthly possessions for the manner is without all regard of Christ to hunt after the world but this is a preposterous course these men set the Cart before the horses for seeing all our right to the earth was lost by Adam and is onely recouered by Christ doubtlesse till we haue part in Christ we cannot with the comfort of a good conscience either purchasse or possesse any inheritance vpon earth In regard of certaintie men desire to hold their lands in capite that is in the Prince as beeing the best tenure but if wee would haue a sure title and hold aright in capite wee must labour to become true members of Christ and hold our right in him for he is the Prince of the kings of the earth and Lord of all the world and till we be in Christ wee shall neuer haue an holy and sanctified right to any worldly possessions Secondly this serues for a bridle against all immoderate care for the world for if wee
lewdnesse nor frowardnesse in them yea the Law of the Lord is perfect his statutes are right and his iudgements true and righteous altogether Now the consideration of this integritie and perfection of the law and word of God must mooue vs to studie the Scriptures with great diligence so saith our Sauiour Christ Search the Scriptures that is shake and sift them as the word signifieth search narrowely till the true force and meaning of euery sentence yea of euery word and sillable nay of euery letter and iotte therein bee knowne and vnderstood conferre place with place the scope of one place with another things going before with things that come after yea compare word with word letter with letter and search it throughly This manner of studying the Scripture is most necessarie as beeing the thing indeede which preserueth and vpholdeth the Church of God and the puritie of religion for about foure or fiue hundred years agone men left off to studie the Bible after this sort and betooke themselues to the writings of men occupying their wits wholly in vaine quidâ—ities in Philosophie and in hid mysteries of Diuinitie by which meanes it came to passe that Poperie and Apostacie from the truth spread it selfe ouer the world for many hundred yeares together Afterward God of his meere mercie put into the hearts of some men to bee carefull searchers in the word of God by which meanes the truth appeared as light out of darkenesse Thus God stirred up Luther about the yeare of our Lord 1517. who by diligent search in the Scripture and especially by serious meditation with praier vpon these words of the Apostle Roman 3. 21. That now by the Gospel without the Law the Iustice of God is made manifest did finde that by the perfect obedience of Christ our iustification was wrought and thereupon began to maintaine and professe Iustification before God to be free through and by faith in Christ onely without helpe from the works of the law against the doctrine of the Church of Rome and so by further diligence and industrie in the Scripture the truth of God shone forth more and more Let all men but especially Students in diuinitie consider this effect of searching out the Scriptures as a spurre to diligence in this behalfe By this means also errors and heresies are auoyded and suppressed the will of God is plainly reuealed And here by the way we may see how profitable and necessarie the gift of Interpretation is It is a most excellent gift of the spirit pertaining to the Ministerie and therefore most commendable necessarie is the vse thereof in Schooles of Learning Eightly this immutabilitie ascribed to Gods law that euery part thereof shall be accomplished to the full teacheth all Princes and Magistrates not onely to be keepers of Moses law in their owne persons but also within their rule and dominions to doe their best indeauour that the same bee fulfilled and kept by others For this cause did the Lord command that the Prince of his people should haue the Law written before him in a booke to read vpon continually that hee may learne to feare God and to keepe all the words of the Law to doe them and that which is there enioyned vnto Princes belongeth also vnto all Magistrates Masters and Parents within their places and charges they must be carefull to see the whole law of God practised and obeyed both in their owne persons and of those that are vnder them Lastly by this immutabilitie ascribed to the Law wee may learne what it is to fulfill the law namely to keepe and obserue to the full euery particular thing which the law commaunds vs and vpon this wee may ground two conclusions against the Papists First that no man can come to life euerlasting by his owne righteousnesse and obedience for hee that would come to heauen by his owne righteousnesse must be able to fulfill the whole law perfectly in euery respect but since Adams fall no man could keepe the lawe in all things sauing our Sauiour Christ both God and man Secondly that our fulfilling of the law must be in the obedience of Christ for he onely was answerable to the whole law in all things and therefore if we would come to heauen we must not come in our owne righteousnesse but in his as Paul wisheth to be found of God Phil. 3. 8 9. Verse 19. Whosoeuer therefore shall breake one of these least commandements and teach men so he shall bee called least in the kingdome of heauen but whosoeuer shall obserue and teach them the same shall bee called great in the kingdome of heauen Our Sauiour Christ hauing plainely propounded in his Apologie for himselfe the stabilitie and eternitie of the whole law doth here laie downe two notable conclusions for the vpholding thereof 1. Because the Law is immutable and eternall therefore he that breaketh one of the least of the commandements and teacheth men so shall be called least in the kingdome of heauen 2. Because the Law is eternall therefore he that keepes the commandements and teacheth men so shall bee called great in the kingdome of heauen For the first by least commandement he meaneth the precepts of the Morall lawe though in the former verse by Law he vnderstood the whole law in three parts Iudiciall Morall and Ceremoniall And he calleth them litle not simply in regard of themselues as though they were so indeede for in it selfe euery commaundement of God is great and waightie but hee speaketh according to the opinion of the Iewes for the Scribes and Pharises had ordained certaine rites and ceremonies according to the tradition of their Fathers the obseruation whereof they made a greater matter of conscience then the keeping of some of Gods commandements and so esteemed them little Againe saying these least commaundements hee pointeth out what particular commaundements of the Morall law the Iewes esteemed lesse then the traditions of men namely those which afterward he expoundeth in this Chapter touching Murther Adulterie Swearing and the rest for they esteemed not all the commaundements of the law lesser then their traditions Shal be called least in the kingdome of heauen Here Christ sets downe the punishment of a false Prophet which breakes Gods commaundements teacheth men so to wit his base esteeme in the Church of God for the kingdome of God is two-fold the kindome of grace and the kingdome of glorie The kingdome of grace is the societie and companie of Gods faithfull seruantes here on earth The kingdome of glorie is the blessed estate of all the Saints in heauen Now here by kingdome of heauen he meaneth the kingdome of grace which is the militant Church on earth and so Iohn Baptist calleth it Math. 3. 2. Repent and amend for the kingdome of heauen is at hand that is the Church of the old Testament is now abolished and the Church of the new Testament is ready to take place
by Christs comming and therfore repent and amend and Math. 11. 12. from the time of Iohn hitherto the kingdome of heauen suffereth violence So then the meaning of this first conclusion is this Whosoeuer breaketh one of these least commandements of the Moral law which afterward I shall expound and teacheth men so to doe he shall be contemned and not counted worthie to bee a member of the Church of God in the new Testament In this conclusion in the practise of the Iewes Christ setteth forth two notable corruptions of an hollow heart towards God The first to set little by the commandements of God esteeming no more of them nay lesse then of mens lawes and traditions but Saint Iames saith he that breaketh one commandement bee it neuer so little is guiltie of all though hee make shewe of keeping all so likewise hee that maketh light and base account of one commandement contemneth all though he seeme to honour the rest neuer so much Though Herod heard Iohn gladly and obeied his doctrine in many things and so seemed to make some account of some commandements yet because he would needs liue in incest against the seauēth commandement he did in effect contemne and breake them all so at this day there are many who professe religion and giue testimonie thereof by hearing the word and receiuing the sacraments and herevpon they would be counted louers of Gods lawe yet in the course of their liues and in their particular callings they will not sticke to oppresse the poore and to deale vniustly for their aduantage to prophane the Sabbath for a little profit or pleasure and to sweare and curse when they are a little prouoked Now howsoeuer such persons may make a glorious shew of profession outwardly yet by these and such like particular actions they shew plainly that they haue but Pharisaicall hearts which indeed make little or no account of Gods commandements Let vs therfore euery one looke into our waies and search in our owne hearts whether this corruption be in vs or no and if it be let vs repent and forsake it and labour to become like Dauid who had respect vnto all Gods commandements and so shall we not be despised in the Church of God The second corruption of an hollow heart noted likewise of Christ in these Iewes is to place the ceremonies rites and traditions of men aboue the commandements of the Morall law Herewith he doth expresly charge the Iewish teachers Matth. 15. 3. Why doe ye transgresse the commandements of God by your traditions And this is also the practise of the Church of Rome at this day they account eating flesh in Lent and on their fasting daies a deadly sinne yet they will dispense with threasons murthers of Christian Princes they allow of Stues they permit and pardon Sodomie and yet vtterly forbid mariage in some estate which the holy Ghost calleth honourable among all men In these and many moe they preferre their owne traditions before the most holy commandements of God yea many ignorant persons among vs are tainted with this corruption for be not some feast daies appointed by the Church as Christs natiuitie all Saints and such like obserued by them with greater conscience and reuerence then the Lords owne Sabbath Though the memorie of Christs natiuitie may be celebrated yet the Lords day should haue the speciall honour Now for the reforming of this corruption we must labour to haue the same minde that was in Dauid who grew into admiration with Gods commandements and thereupon invred himselfe to the obseruation of them We must therefore labour to haue an high estimation of the lawes of God and this will be a notable meanes to drawe vs to a reuerend feare and obedience towards to the same one cause why men do not so highly aduance the law of God as they ought is because they doe not sufficiently waigh the dignitie thereof In euery commandement therefore we must first deepely consider the waight thereof then labour to vnderstand it aright thirdly learne to admire the wisdome and iustice of God therein and lastly endeauour to yeeld loyaltie and obedience thereunto Secondly in this Rule our Sauiour Christ puts a difference between a false Prophet and a true The false Prophet breakes the commandements of God in his owne person and also by his doctrine teacheth others to doe the like But the true Prophet and seruant of God in the Ministerie endeauoureth the aduancement of Gods glorie as well by integritie of life as by soundnesse of doctrine Thirdly in the punishment of a false Prophet here set downe wee haue good direction for our iudgement touching the present Church of Rome namely that shee is not worthie to be esteemed a part of Christs Church on earth by the sentence of our Sauiour Christ because shee breakes Gods commaundements and teacheth men so for whereas the second commandement forbiddeth the worshipping of Images yea and the making of Images to resemble God the Church of Rome doth not onely allow the contrarie against this commandement but teacheth others so to doe saying that it is lawful to resemble the Father the Sonne and the holy Ghost in Images either painted or carued and to worshippe them therein yea and to worshippe the very Images of Christ and of Saints as also the Saints themselues with religious worship Againe they plainely breake the tenth commandement which forbiddeth the first motions vnto sinne with delight though without cōsent of wil by teaching that concupiscence after baptisme is no sinne And as they deale with the commandements so deale they with the Prophets who giue testimonie vnto Christ for first they destroy his manhood by their forged transubstantiation secondly they ouerturne his kingly office by making the Pope the head of the Church and giuing him power to make lawes to binde the conscience Thirdly they ouerturne the Priesthood by their massing Priesthood wherein they daily offer vp an vnbloodie sacrifice for the sinnes of the quicke and the dead Fourthly they rob him of his propheticall office in giuing liberty to the Pope to make new Laws to expound the Scriptures as supreame iudge these things they teach therefore that Church is not worthy to be counted a member of Christs Church But seeing God in great mercie hath vouchsafed vs this fauour in this land that we should receiue and embrace his holy word to publish and teach the same and so esteemeth vs worthie to be accounted a member of his Church wee are therefore to reioyce in this mercie and to praise God vnfainedly for this vnspeakable blessing and to shewe forth our thankefulnesse not onely by teaching and receiuing the truth of his word but also by yeelding obedience in all things thereunto yea our earnest and daily prayer must be because it is so great a blessing to be counted worthie of his kingdome that
propounding it by way of answer to a secret obiection which might be framed by occasion of his former exposition of this seauenth commandement for hauing condemned the Adulterie of the heart declared by the eie some man might say What shall wee doe with our eies if an vnchaste looke bee so dangerous Our Sauiour Christ answers If thy right eie cause thee to offend plucke it out Which words must not be taken litterally in their proper sense for this is a Rule in the expounding of Scripture that when the litterall sense is against any commandement of the law thē the words must not be taken properly Now these words in their proper sense do command a breach of the sixt commandement which bindeth euery man to preserue his owne and his neighbours life and so no man can without sinne pull out his eie or cut off his hand By eie then we are to vnderstand First the eie of the bodie yet not that onely but any other thing that is deere and pretious vnto vs as our eie euen our right eie is If it cause thee to offend that is cause thee to sinne to faile in the way of obedience vnto Gods commandements Plucke it out cast it frō thee these words are a loftie kind of speech called Hyperbole whereby thus much is signified Restraine gouerne it most carefully though it be to thine owne great paine losse and hinderance For better it is for thee that one of thy members perish then that thy whole bodie should be cast into hell These words containe a Reason of the former exhortation to this effect It is better for thee to want the benefit and vse of things most pretious and deere vnto thee in this life and so to be saued then by hauing and vsing them to perish for euer So that the true meaning of this place is this as if our Sauiour Christ had said Goe through the whole course of thy life and take a viewe of all thy waies and therein see what thing is an occasion of sinne vnto thee that take heed of and auoyde though the vse thereof be most deere vnto thee for it is better that thou shouldest want the vse thereof and so bee saued then by it to perish eternally in hell fire Also if thy right hand make thee to offend cut it off for it is better for thee Here the same exhortation and Reason is againe repeated which we must not thinke to bee a thing needlesse and friuolous for such Repetitions in Scripture haue speciall vse to signifie that the things so deliuered bee of speciall importance worthie all carefull obseruation and obedience Now by right hand here is meant any thing that is most profitable vnto vs what euer it bee if it cause vs to sinne against God it must bee auoyded and left off most carefully By this Exhortation of our Sauiour Christ wee are taught to carrie a strict watch ouer all our senses and ouer all the parts of our bodies especially the eie and hands that they become not vnto vs occasions of sinning against God and for the gouernment of the eies there bee two speciall Rules First wee must vse our sight that is open and shut our eies in obedience vnto God Salomon giuing Rules for the well ordering of the tongue sight and foote saith thus of the eie Let thine eie behold the right and thy eie liddes direct the way before thee which wordes seeme to carrie this sense That wee should order our sight according to the straite Rule of Gods word for that is the way wherein wee ought to walke Now the necessitie of obseruing this Rule may appeare by sundrie examples Eues looking vpon the forbidden fruite with desire to eate thereof against Gods commaundement was the doore and entrance of that sinne into her heart was not Cham accursed for looking vpon his Fathers nakednesse was not Lots wife turned into a pillar of salt for looking backe towards Sodome Fiftie thousand threescore and ten men of Bethshemish were slaine for looking into the Arke of the Lord against his reuealed will by all which it is plaine that we ought to vse our sight in obedience to God for which end it wil be good before we looke on any thing to consider whether the same will be for Gods glorie the good of our selues of our brethren if it be we may vse our sight if not we may not vse it Secondly we must make our eies not the weapons of any sinne but the instruments of Gods worship and seruice This we shall doe if we imploy them thus 1. In beholding Gods creatures in heauen and earth that in them wee may see Gods glorie wisedome mercie power and prouidence and thereby take occasion to magnifie the name of God 2. In beholding Gods iudgements very wishly and narrowly that therein we may see his iustice and wrath against sinne and so bee humbled in our selues and terrified from sinne 3. In beholding of the Elements of Gods Sacraments especially the bread and wine in the Lords supper which be visible words wherein we may see our Sauiour Christ as it were crucified before our eies 4. In vsing them as instruments of Inuocation by lifting them vp to heauen to testifie the lifting vp of our hearts vnto God This vse of the eies nature teacheth vs for whereas other creatures haue but foure muscles in their eies wherby their eies are turned round about man onely aboue them all hath a fift muscle whereby his eie is turned vpward towards heanen And this which is said for the well ordering of our eies must bee obserued in the rest of the senses and in all other partes of the bodie they must all be imployed and set a worke in obedience to God and continually obserued that they become not the weapons of sinne but the instruments of his glorie Secondly this Exhortation of Christ must teach vs to auoyde all the occasions of euery sinne though it bee with great losse vnto our selues in the things of this life This is the chiefe point that our Sauiour Christ aimeth at in this place and therfore it ought with speciall regard to be learned and remembred Mans nature is like vnto drie wood or towe which will burne so soone as fire is put vnto it giue a man the least occasion of any sinne and hee is as readie to commit it as drie wood is to burne though thereby hee doe as much as in him lieth to cast away his owne soule for euer Looke therefore as Mariners on the Seas haue constant and continuall care to auoyd both rocks and sands whereby they may suffer shipwracke so must wee most warily auoyde the occasions of euery sinne A most worthie example hereof we haue in Moses who was brought vp in Pharaohs Court till hee was fourtie yeares old where he enioyed all earthly pleasures and honours that his heart
vs giues vs liuing beeing and moouing Secondly this teacheth vs to conceiue aright of Gods holy prouidence to wit that God in regard of his substance is in euery place giuing beeing life and moouing to all things that be liue and mooue preseruing thē killing thē at his pleasure doing whosoeuer he wil. Thirdly this consideration of Gods essentiall presence serues to kindle in our hearts that feare of God which is the ground of true obedience in all estates If God shall laie vpon vs any affliction either in body or minde friends or goods let vs then consider the essentiall presence of God laying that crosse vpon vs and it will strike into our hearts a reuerent feare of God and mooue vs to patience meeknes contentation yea it wil cause vs to hūble our selues vnder his hand for the cause why men flie not to God by humbling themselues in their afflictions is because they thinke God is farre off Again if in prosperity we consider Gods essentiall presence with vs giuing vnto vs all good things it will make vs thankefull so much we doe vnto man when we bee in his presence that hath bestowed a fauour vpō vs we readily addresse our selues to thankefulnes and shall we not doe so to God In a word this holy meditation of Gods presence will make vs to humble our selues vnto God and to rest contented with his good will and pleasure Fourthly if God in essence be present euery where then it is needelesse to make choice of places in regard of holinesse for the worshippe of God for one place is no more neare to God then an other which confutes the vanitie of Popish Pilgrimages to cheife places for religious worship and it checketh also the blind opinion of many among vs who thinke the Church is the onely place of praier and other parts of Gods worship whereupon they neuer regard to pray in their priuate houses But God is in thee and in thy house as well as in the Church and therefore thou maist lift vp pure hands vnto God in all places and must pray at home as wel as in the Church alwaies prouided that thou honour Gods ordinance in the publike assemblies Fiftly if God be euery where then we must labour to haue hearts affected with this perswasion that wheresoeuer we be God is present with vs. This lesson God taught Abraham Gen. 17. 1. Walke before me and be vpright and this Enoch had learned long before Gen. 5. 24. and therfore was reported of that he had pleased God Heb. 11. 5. now where this perswasion taketh place 〈◊〉 will strike the heart with a reuerend feare and awe towards God making a man thus to reason God is present with me how then should I doe this euill in his sight Oh that this thought did run in our minds in the time of temptation then by Gods grace we should feare to sinne and endeauour to walke before God in all holy obedience as his seruants haue done Many are shamelesse in sinning which comes from the want of this perswasion of Gods presence which should strike this feare into their hearts as we may see Gen. 20 11. Psal. 10. 3. 4. 11. and 94. 6 7. Sixtly this knowledge of Gods presence serues to quiet and strengthen their hearts that are troubled with feare of the deuill thus they must reason with themselues the Lord my God is present with me both in power and essence he can bind Satan and he will keepe those that trust in him from the snare of the hunter wherefore then should I be afraid Secondly is the earth the Lords footestoole then while we liue here vpon the earth our liues ought to be a daily practise of humiliation and repentance when good subiects come before the chaire of estate especially if the Prince be present then they bowe their bodies to testifie their loyall subiection vnto their Prince shall man doe this to man and shall not we whose dwelling is at the Lords footstoole much more humble our selues When Dauids wrath was kindled against Nabal Abigail Nabals wife beeing wiser then her husband went to meete Dauid with a present and so soone as shee saw him shee light off her asse and fell downe on her face and bowed her selfe to the ground and fell at his feete and be sought him humbly to forget the trespasse and to stay his hand from blood so likewise when Iacob met his brother Esau he bowed himselfe seauen times to mooue him to compassion towards him and his family how much more then ought we to bowe our selues before the Lord who haue ten thousand fold more deserued his wrath then Nabal did Dauids or Iacob Esaus and besides our humble walking before him at his footstoole here on earth may giue vs assurance that one day he will place vs on his throne in glorie in the heauens But if we walke proudly before him in the practise of sinne being at his footstoole let vs know that he hath feete like vnto fierie brasse burning in a furnance Revel 1. 15. vnder which he will trample all his enemies and make them his footestoole Psal. 110. 1. The third inhibition is from swearing by Ierusalem the reason is for it is the citie of the great King that is the citie of God the king of kings for God had chosen the Iewes to be his peculiar people and Ierusalem for his holy citie where he had his Temple and sacrifices for his solemne worship Now here obserue that at this time the Temple was made a denne of theeues and many of the Scribes and Iewish teachers were notable Heretikes erring against the foundation of religion yea the people were rebellious and wicked as Steuen plainly telleth them Act. 7. 51. and yet Christ here calleth Ierusalem the citie of God and so the people Gods people though they for their parts had forsaken God The reason hereof is this because neither the Iewes nor any other doe then presently cease to be the people of God when they by sinne cut off themselues from God and forsake him but then doe they cease to be Gods people when God forsakes them and cuts them off from him like as in the state of matrimonie when either man or wise commits adulterie that partie breakes the bond of mariage and as much as in him lieth cuts off himselfe from the other but yet while the partie innocent retaines matrimoniall affection towards the partie offending and giues not a Bill of diuorce they still remaine man and wife This appeares in these Iewes whome neither Christ himselfe did then forsake when they reiected him for he praied for them when they crucified him nor yet his Apostles till they saw in them manifest signes of incurable obstinacie Act. 13. 46. This point must be remēbred as seruing to rectifie our iudgements touching the state of a Church or people that haue many grieuous wants and faults
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 heauēs 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
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 cānot 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
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 expouÌ„ded 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 farâ—e 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 〈◊〉 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 〈◊〉 vaine repetitions aâ— the heathen for they thinke to be heard for their much babling Our Sauiour Christ hauing deâ—lt 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 thâ—â— 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 Elâ—â— and our Sauiour Christ praied fourtie daâ—es 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 superstâ—ous multiplication of words in praier as the heathen that is such as were not the people of God but alâ—â—ns from the common wealth of Israel and strangers from the couenant of promise In this commandement are condemned many abuses in the manner of
praier 1. Meere babling when words are vsed for praier which containe neither requests vnto God nor giuing of thanks such are many Popish praiers and such is the vse of the Aue Maria among our common people for it is the sâ—â—utâ—tion of the Angel Gabriel to the virgin Marie calling her by commission from God to bee the mother of Christ which words none since that daie had warrant to vse to the virgin Marie onely they are to be read as a part of that historie yea the rehearsall of the tenne Commandements and of the Creede for prayers is but meere babling 2. Praiers made in ignorance are here condemned thus the Popish sort offend who vse to praie vnto God in an vnknowne tongue and thus many sinne that vse the Lords praier without vnderstanding of the words 3. Cold and dâ—ll praying is here condemned when the lippes drawe neere vnto God but the heart is no whit affected therewith 〈◊〉 this is a common vico and some â—aint hereof may euery man finde 〈◊〉 his owne 〈◊〉 â—â—w Superstitiousâ— prayers when aâ— Gods worship 〈◊〉 measured ouâ— by see numbers This is the Popish practise answerable to their doctrine that the rehearâ—ing of so many Paâ—er â—osters Auâ—â—s Dirges Masses and such like are effectuall with God to procure such and such things this opinion takes place with our common people for they thinke God is serued by the worke done if the words bee said all is 〈…〉 Rash praying without due preparation is here conden 〈…〉 whâ—â— men pray onely on the suddaine by the motion of the spirâ—◠〈◊〉 they vse to speake too many are of this minde allowing no set forme of prayer to any sort but howsoeuer conceiued prayer bee most comfortable yet without due preparation of the heart it is most subiect to vaine repetitions 6. Rash vowes especially of things not lawfull â—or aboue our power 7. Rash wishes of good or euill beeing frameâ— according to ouâ— carnall affections and not by the word of God And in a word all vaine and sâ—perfluous speech in any manner of inuocation wherein the heart is not affected according to the will of God all which must be remembred for they shew plainely that ouâ— common praiers are farre short of that which the Lord requireth and alloweth Here â—ome will say If so many things be disâ—llowed in praier how shall we speake aright in prayer Answ. As the Apostâ—â— Paul said of singing so say I of prayer it must bee with grace in our hearts and all our words both for measure and number must be tempered thereto no more ought to be vsed in praier theÌ„ may serue to expresse further in oâ—â— selueâ— or others some 〈◊〉 ward grace of God aâ—â—â—â—h repenâ—â—nâ—â— â—â—ale of Gods glorie c. Eccles 5. â— Be not rush 〈◊〉 thy mouth â—â—â—let thine heart be hastie to vtter a thing before God for God iâ— iâ— heauen and thou art â—n earth therefore let thy words be â—eâ—e where wee haue expresse command not only to prepare our hearts but our words also when we come before God in prayer that they be such as may expresse some grace of our hearts As the heathen In this instance we may note that 〈…〉 hon had some â—n sight into matters of religon for first they knowe there was a God and that the same God must bee worshipped Secondly they practised many excellent vertues of the second Table as Iustice both in word and deede liberalitie conâ—â—â—enâ—â—e â—â—delitâ—e and such like â— yeâ— they cared to â—o some duties of the first Table as here we see they praied vnto God and some of them 〈…〉 this 〈…〉 they obtained hereby some temporall blessings The heathen Mariners that carried Iâ—â—â—â— towards Tarshish praied vnto God and obtained safetie and Ahab a wicked Idolater humbled himselfe vnto God in prayer and fasting and obtained a temporall freedome from a fearefull iudgement Now the consideration of this point serues to checke many among vs who thinke that God will hold theÌ„ excused because they meane wel do no man harme they plead that they are no adulterers thieues nor outragious offenders but all this the heathen man can doe and yet he is but in a damnable case for though these be good things yet they wil not bring any man to saluation we must therfore get faith in Christ and from thâ—â—ce practise all Christian vertues For they thinke to be heard by their much babling These words are a reason of the former commandement wherein we may note 3. opinions of the heathen concerning God 1. They thought that God was like earthly maÌ„ who might be instructed perswaded by words 2. They denied Gods prouidence were not perswaded that God saw theÌ„ or regarded their estate therfore they vsed many words to acquaint him therwith 3. They thought by the force of words to preuaile with God Hence we may learne these instructions 1. That though the heathen knew there was a God yet they turned him into an idoll when they worshipped him and therefore Paul saith they were without God in the world for they made him like vnto man without any prouidence perswaâ—â—â—â— also by mâ—ns reason and by many words 2. By these opinions of the heathen touching Gods we may gather that there was not alwaies in the olde Testament an vniuersall grace giuen to all whereby they might be sâ—ued if they would for if they had had any such grace they would neuer haue thought so grosly of God as they did one sparke of true knowledge of the Mâ—ssiâ—s would haue expâ—lled all these carnall conceits of God out of mens hearts and therefore howsoeuer the heathen had so much knowledge of God as made them without excuse yet we are to hold that before Christs comming they were left to themselues and forsaken of God in his iust iudgment in regard of his speciall grace and fauour â— By â—â—â—se heathen wee may see what bee our naturall conceits of God 〈◊〉 our nature is the same with theirs therfore of our selues we thinke God to be like some old man sitting in heauen without any regard of vs at all and when wâ—â— haue all things needfull wee will trust in God but when meanes faile wee forsake him straight and thâ—â— wâ—â— shewe by vsing vnlawfull meanes to helpe our selues in the time of distresse as by â—â—â—king to witâ—â—â—s c. Lastly naturally wee thinke wee can preuaile with God by our words The Papists teach that the saying of fiue words naâ— hoc est corpus meum will turne the bread and wine in the Sacrament into the bodie and blood of Christ and it is the common opinion of our ignorant people that the saying of words pleaseth God they thinke that the words of Scripture written or spoken haue vertue in them to doe strange things and this is one maine ground of all the practises of sorcerie which be
of blood God will not heare them though they make many prayers If therefore we call vpon God as on our father we must be sine to loue his children as our brethren for this commandement we haue of God that he which loueth God should loue his brother also and he is not of God that loueth not his brother 1. Ioh. 3. 10. IIII. Here we see that all true beleeuers whether high or lowe poore or rich are in an equall condition in regard of God for God is no respecter of persons and here Christ teacheth euery one to say Our father In earthly kingdomes there be differences of estates and degrees some be noble some base some rule others serue and obey but with God in Christ there is neither bond nor free c. Coloss 3. 11. The beleeuing shepheard may call God his father as well as the beleeuing King and haue as good a place in Christs kingdome Which serues notably both to encourage the poore to embrace the Gospel in sinceritie seeing their meane outward estate can nothing preiudice or hinder their high acceptance with the Lord if they be faithfull as also to admonish the rich and noble in this world not to bee puffed vp with these outwarde thinges to contemne the poore for these things giue them no title to the kingdome of God nay not many noble nor mightie after the flesh are called but God hath chosen the poore of this world that they should be rich in faith Iam. 2. 5. Which art in heauen These words shewe towardes what place we must dispose our selues in praier our father to whome we pray is in heauen and therefore thither must we direct our hearts our eyes our hands and all that is in vs. Indeede the Iewes vnder the law looked towards the Temple and in the Temple towards the mercie-seat because the Lord had there promised the manifestation of his presence and therefore Daniel turned his face towardes Ierusalem when he praied in Chaldea but now in the new Testament difference of place in respect of Gods presence is taken away and we are not tyed in praier to looke East or West North or South but men may now euery where and euery way lift vp pure hearts and hands vnto God towardes heauen thou must dispose thy heart because thy father to whome thou praiest is there and looke which way thou wilt or goe whither thou wilt heauen is not nearer nor further off Which shewes euidently two notable and grosse Popish fooleries in the matter of Gods worship the first is their going on pilgrimage from place to place to serue God the better for God whome thou must worship is in heauen in respect whereof all places are alike goe whither thou wilt thou art not nearer and stirre no foote thou art not further off Their second foolerie which is also abominable before God is to worship God in an Image at Crosses and in Crucisixes c. these they vse to put them in minde of God and of Christ but this they learne by the precepts and traditions of men and therefore it is but meere vaine and foolish worship in the sight of God Christ teacheth vs to set our hearts towardes heauen and not to poâ—â—e on dumme Images here on earth II. Instruct. Is God in heauen then when we pray we must come before God with all reuerence feare and trembling for he is in heauen a most glorious God full of all maiestie and power Eccles. 5. 1. Be not rash with they mouth nor let thine heart be hastie to vtter a word before God why so for he is in heauen and thou art vpon earth therefore let thy words be fewe Now this reuerence must shewe it selfe first in the holy disposition of the heart and affections towardes the Lord when the minde is not caried away with by-thoughts but applyeth it selfe wholly and onely to the present seruice it hath in hand secondly in the comely gesture of the body beseeming so holy an action done to so high a maiestie Thirdly in the humble and reuerend vttering of our requests hauing before hand well considered the things we are to vtter before God But goes the case thus with men in their ordinarie praiers nothing lesse for beside the multitude that pray without vnderstanding euen the better sort in the time of praier haue their minds running vpon other matters some about their profits others about their sports or such like now is not this pharisaicall praier wherein the lippes draw neare to God but the heart is farre remooued Againe many shew no reuerence in gesture or in speach some disdaine to bow to God in prayer and others doe rush vpon God in many words without premeditation But all these sinne grieuously for howsoeuer vnreuerent praying troubles few mens consciences because it is not easily discerned beeing against the first table yet it is to be esteemed as a disgrace vnto the Almightie and beeing carelessely practised when it is once knowne it is plaine mockerie of Gods maiestie worser then mocking of father or mother and therefore we must with all carefulnes auoide it and set our hearts with all reuerence towards God in prayer III. Hence we must learne to aske of God in prayer heauenly things especially these earthly blessings may be asked so farre forth as they are helpes to further vs towardes our euerlasting inheritance in heauen to which we are called 1. Pet. 1. 3 4. But to be euer groueling in the earth is against the nature of him that hath a father in heauen IIII. Our principall care must be how to come to heauen for there our father is ordinarily a child desires to be with his father and is best pleased on his mothers lappe or in his fathers armes herein therefore we must testifie our selues to be the sonnes and daughters of God by our vnfained desire to be in heauen where our father is It is vnnaturall for a child not to be delighted with his fathers house and so it argues them to be void of grace that haue no affection towards heauen and heauenly things let vs therefore delight to pray whereby we may creepe into our fathers bosome and though our bodies be on earth yet in affection and desire let our soules mount vp to heauen here we are but pilgrimes if God be our father our hearts must be vpon our home which is heauen where our father is Now the words of this preface thus opened containe a twofold notable ground and proppe to all our praiers to wit that God is both able and willing to heare and helpe when we pray for his beeing in heauen imports that he is almightie and therefore can heare and helpe vs our God is in heauen and be doth whatsoeuer he will And beeing a father yea our father in Christ he must needes be willing and readie to graunt our requests for no father is so tenderly affected towardes his naturall
mooue vs hereunto I. from the necessitie hereof in Gods Church and children for Gods name is dishonoured ouer all the world In the great dominions of the Turke God is acknowledged but yet out of the Trinitie And the Iewes confessing God denie Christ The Papists in word confesse and acknowledge the Trinitie but yet by their Idolatrie they greatly robbe God of his glorie they robbe Christ of his offices and giue diuine worshippe vnto creatures And in the bosome of the Church are many Atheists blasphemers oppressors drunkards adulterers and voluptuous persons whose bellie is their God all which though they will professe God in word yet by their workes they denie him so that vnlesse Gods children seeke to maintaine and aduance Gods glorie it is like to be trampled and troden vnder foote II. There is great daunger to Gods children in omitting and neglecting this dutie for by calling they are brought neare vnto God now God will be glorified in all that come neare him if we doe not honour him according to our profession his hand will be vpon vs for his glorie in our confusion hence it was that God slew Nadab and Abihu the sonnes of Aaron for offering straunge fire before the Lord and he debarred Moses and Aaron out of the promised land because they glorified him not at the waters of strife This made the wrath of God to burne like fire against the house of Elâ— for the iniquitic of his sonnes which their father saw in them and yet staied them not and so honoured them aboue the Lord. We had neede therefore to looke vnto our selues that we glorifie God in himselfe and in his workes els his hand will be vpon vs in soule or bodie goods or calling or some other way for the glorie of his iustice for God will not loose his glorie III. If wee say Halowed be thy name with our mouth and seeke not his honour in our life we bewray in our selues damnable hypocrisie and make profession of that sinne which the Lord vtterly detesteth we esteeme very basely of dissemblers among men but much more edious is this sinne in the matters of God and therefore let the practise of our liues shew the sinceritie of our hearts when we pray for the glorifying of Gods name Fourthly this petition teacheth vs that wee our selues must bee halowed and sanctified for else we cannot halow Gods name They that beare the vessels of the Lord in his sanctuarie must be clean Isay 52. 11. How much more ought they to be holy that beare the glorious name of God When Ananias doubted of going to Paul the Lord tels him he is a chosen vessel vnto me to beare my name alluding to that state of sanctification whereto the Lord had lately called him whereby hee made him a fit instrument for the glorie of his name in the ministerie of the Gospel And the same state must we labour after if we would be answerable to that we seeme to desire in this petition We must therefore labour to be new creatures changed in minde and heart for an vnholy person cannot truely desire the glorie of God but when wee once feele the grace of sanctification then will the desire of Gods glorie breed in our hearts and we shal know how worthy the Lord is to haue all glorie giuen vnto his name Fiftly if we compare this petition with the reason wherewith Christ concludes this praier wee shall see that the praise and honour of God is the beginning and end of Christs praier and so as it were the first last thing with Christ whence we learne that wee ought to bee more frequent and plentifull in thanksgiuing vnto God then in petition and request Thus we deale with those that be bountifull vnto vs on earth we giue them many thankes for one good turne and therefore should we much more abound in thanksgiuing to our heauenly father from whom we receiue euery good gift that we enioy It beseemes not the childe of God to be alwaies and onely begging as though he had nothing but withall he must be plentifull in thanks and praise for that argues he hath a taste of Gods mercie towards him this made Dauid say Praise is a comely and pleasant thing it well becommeth vpright men to be thankefull Our life of glorie shall be spent in praising God and therefore we should invre our selues thereto in this time of grace and indeed according to our thanksgiuing is our grace little praise little grace but he that abounds in thanksgiuing abounds in Gods blessings Againe heartie thanksgiuing for that we haue is an effectuall praier for more increase Lastly the place wherein this petition is set in this praier teacheth vs to seeke the glorie of God simply and absolutely before all other things This ought to be the affection of Gods child though he should receiue no blessings from God for looke what God preferres in his direction that must we alwaies prefer in all our actions though no good should follow vnto vs thereupon for this ende God giues vs time to liue in this world that wee might glorifie God in our places and callings and hee that imployeth himselfe otherwaies profaneth Gods name and transgresseth this heauenly order here set downe by Christ who is the wisdome of his father Verse 10. Thy kingdome come The Coherence Christ hauing taught vs to pray for the sanctifying of Gods name in the former petition doth in this and the rest which follow as it were expound the same by directing vs to the meanes whereby Gods name is halowed of vs for then doe we glorifie Gods name when he sets vp his kingdome in vs and we suffer him to rule in our hearts when we doe his will depend vpon his prouidence for the things of this life trust in his mercie for the pardon of our sinnes and on his power and strength against temptation Now of them all this second hath the neerest dependance vpon the former as beeing an especial meanes thereof for men ought to glorifie Gods name on earth but of themselues they cannot doe it till God rule in their hearts by his word and spirit and so set vp his kingdome in them The meaning Gods kingdome is two-fold Generall and Speciall Gods generall kingdome is his absolute power and soueraigntie whereby he ruleth all things in heauen in earth and in hell euen the deuils themselues Psal. 103. 19. The Lord hath prepared his throne in heauen his kingdome ruleth ouer all and this wee acknowledge in the ende of this praier For thine is the kingdome Now this wee pray not for because it is alwaies euery where no creature can hinder it no not all the deuils in hell for euery creature is subiect hereunto and can doe nothing but that which God either willeth or permitteth according to his will hee worketh in the armie of heauen and in the inhabitants of the earth and none can
stay his hand nor say vnto him what doest thou Gods speciall kingdome is that whereby hee ruleth his elect and chosen people working his will not onely by them as he doth in his generall kingdome by the deuils themselues but in them also by his holy spirit and it is called speciall because it is not exercised ouer all the world but onely ouer the elect whom hee hath ordained to eternall life This speciall kingdome of God is two-folde either of Grace or of Glorie The kingdome of grace is a spiritual estate wherein God makes men willingly subiect to his written word by his spirit I call the kingdome of grace a spirituall estate both because it is principally exercised in the conscience and also because this regiment in the conscience is by the spirit of God Secondly I shew wherein it consists namely in a voluntarie subiection of the whole man in soule and bodie and spirit to the will of God reuealed in the word Psalm 110. 3. Thy people shall come willingly in the day of assembling thine armie in holy beautie And this subiection stands in three things in Righteousnesse Peace and Ioy in the holy Ghost Rom. 14. 17 18. In Righteousnes that is First in Christs righteousnesse imputed and secondly in the righteousnesse of a good conscience the ground whereof is sanctification by the spirit which Christ giues to them whom he doth iustifie In Peace that is peace of conscience towards God and peace with Gods Church yea with all creatures so farre forth as is needfull for them Now vnder peace we must comprehend loue and all duties of loue for as righteousnesse concernes the person in soule and bodie so peace respects all duties and actions of the life Righteousnesse is the root from whence springeth this peace with euery action thereof for when the heart is sanctified the life is reformed Lastly in ioy in the holy Ghost this is a fruite of both the former respecting especially the state of affliction for when a man is iustified and sanctified and hath peace towards God then ariseth in his heart a spirituall delight in God in all estates yea though great afflictions light vpon him for Gods cause yet he beareth them with inward ioy and delight knowing that the spirit of glorie of God resteth vpon him and that he shall be glorified with Christ if he suffer with Christ which things while he compareth together hee little esteemeth the afflictions of this life in respect of the glorie that shall be reuealed for the light affliction that is but for a moment causeth vnto vs a farre more excellent and eternall waight of glorie These are the branches of this spirituall subiection which whosoeuer hath is a good subiect in the kingdome of grace as the Apostle saith in the next verse he that in these things serueth Christ is acceptable vnto God and approoued of men The kingdome of glorie is the blessed estate of Gods elect in heauen whereby God in Christ becomes all things vnto them immediately 1. Cor. 15. 28. This estate of glorie is a subiection also but yet such a subiectiō as is indeed a glorious regimēt for there we raigne with Christ in whom and through whom God himselfe becomes honour peace health foode raiment and all things needfull to the perfection of felicitie Now these two beeing Gods kingdome differ thus The state of grace is the beginning and entrance to the state of glorie and the state of glorie is the perfection of the state of grace This state of glorie is the citie and the state of grace as it were the suburbs of it In this life wee liue in the kingdome of grace but the kingdome of glorie is reserued for the life to come and this speciall kingdome of God in both these estates doe we here pray for Thy kingdome This imports that there is another kingdome euen the kingdome of Satan which is a kingdome of darkenes full of all disorder and confusion through sinne which greatly hindereth annoyeth Gods kingdome of grace especially Come That is to vs men in the world and then it commeth when God doth erect establish the same in their hearts now vnto perfection it comes by 5. degrees 1. When God giues vnto men the outward meanes of saluation wherein he doth reueale his grace fauour in Christ as the Gospel preached which is therefore called the word of the kingdome Matth. 13. 19. And so Christ hauing relation to his preaching which he confirmed by miracles among the Iewes saith The kingdome of God is come vnto you Luk. 11. 20. and beeing demaunded by the Pharisies when the kingdome of God should come he tels them it was among them Luk. 17. 21. meaning that it was brought vnto them by the ministerie of Iohn Baptist of himselfe and of his Disciples although indeed it were without profit to many of them 2. When the word preached inlightens the minde so as a man knowes and vnderstands the mysterie of the Gospel which is the law of this kingdome 3. When a man is thereby regenerate and so brought into this kingdome for by regeneration we haue effectuall entrance into the state of grace wherein Christ rules in vs by his word and spirit and wee yeeld subiection vnto him 4. At the ende of this life when the bodie goeth to the earth but the soule to God that gaue it beeing translated to the ioyes of heauen in the glorie of this kingdome 5. At the last iudgement when body and soule beeing vnited againe are both made partakers of the glorie of this kingdome and this is the full and perfect cōming of it So then our request to God in this petition is to this effect O Father let thy kingdome come to vs that be pilgrimes and strangers here on earth prepare vs for it and enter vs into it that be yet without renue vs by thy spirit that we may be subiect to thy will confirme vs also in this estate that our soules after this life and both soule and bodie at the day of iudgement may be fully glorified yea Lord hasten this glorie to vs and to all thine elect The Uses 1. Wants to be bewailed The wants we are taught to bewaile in this petition either concerne our selues or others First we must lament and mourne for our owne miserable estate by nature whereby we are the seruants of sinne and so in thraldome and bondage vnder Satan sinne leads vs into bondage for he that committeth sinne is the seruant of sinne and where sinne raigneth there the deuill hath dominion And hence it comes that wee rebell so much against the kingdome of God and refuse to stoop to the scepter of his word Indeede this bondage is weakened in Gods children but none is wholly freed from it in this life as Pauls complaint declares Rom. 7. 14. The law is spirituall but I am carnall sold vnder sin The naturall man is dead
and ioy in the holy Ghost Rom. 14. 17. whereof we haue spoken before all which we must labour to finde in our hearts and to expresse in our liues else this kingdome shall be taken from vs we shall neuer see the glorie of it Thirdly hence we must learne to bee contented in all estates of this life whatsoeuer the hope of the glory of this kingdome which we pray for must swallow vp all the sorrowes that earthly calamities can bring vpon vs This it was that made the Patriarks to walke contented in the state of Pilgrimes and Strangers here on earth Hebr. 11. 13 14. Yea this renues the inner man it cheeres the heart and keepes it from fainting though the outward man perish to looke after the ioyes of this kingdome which are the things not seene and therefore Christ herewith comforts his Disciples against the sorrow of afflictiō saying Feare not little flocke it is your Fathers good pleasure to giue you the kingdome Luk. 12. 32. Fourthly wee must all labour in our places and callings to bring one another into this kingdome one neighbour another one friend another Ezek. 18. 30. Returne saith the Lord to the house of Israel and cause one another to returne This the Prophet Isay noteth as a practise of the subiects of this kingdome that they shall say one to another come let vs goe vp to the mountaine of the Lord Isay 2. 3. But masters of families especially must looke to the practise of this dutie and labour to bring Gods kingdome into their families for this ende they must see to these things First that there bee no manifest or open sinne permitted in their families ridde thy house of such a person if thou canst not reforme him Psalm 101. 7. Secondly instruct thy familie in the way of the Lord that they may know to liue righteously and vprightly both before God and man Thirdly set vp and maintaine the priuate worship of God in thy familie ioyne thou with them in holy duties especially in daily calling vpon the name of God In regard of these and such like duties it is that the Scripture ascribes saluation to a familie where the master or the gouernour of the house is conuerted to the faith And for the practise hereof the holy Patriarkes are commended to all posteritie God saith of Abraham I know him that hee will command his sonnes and his houshold after him that they keepe the way of the Lord and Iacob commands his family to put away their strange gods and to clense themselues and Ioshuah prosessed publikely that he and his familie would serue the Lord. Fiftly hence wee must learne euery day to prepare our selues to die for by death our soules enter into the glorie of this kingdome which we pray may come vnto vs and therefore we must be ready to receiue it euery day that whensoeuer our King commeth vnto vs either by death or in the last iudgement wee may passe from grace to glorie And indeede wee cannot with comfort make this petition vnlesse wee bee in some measure prepared for death and that euery day Now beeing prepared wee must waite as Iob did euery day till our changing come Looke how the godly in the olde Testament looked for our Sauiour Christs first comming in the flesh so must we waite for his comming to vs either by death or iudgement neither must any thing dismay vs in this waiting no not death it selfe for the sooner we die the sooner wee may enter into glorie And here wee may take a viewe of the monstrous hypocrisie of the world for who will not say these words Thy kingdome come but yet the most men neglect to prepare themselues for entrance into this kingdome nay many contemne the word and praier which are the meanes whereby we haue admittance into the state of grace and are prepared for the kingdome of glorie Sixtly wee may here learne of our Sauiour Christ the practise of humilitie and in all things to giue all glorie to God for though this kingdome pertaine equally to him as hee is God with the father yet because he hath it from the father as he is the son therfore he will haue it wholly attributed vnto him for he teacheth vs to say Our father thy kingdome come Lastly here obserue the necessitie of this petition in respect of our outward estate for the comming of this kingdome to any estate is a speciall cause of prosperitie and happinesse vnto it for where this kingdome is Gods hand of blessing and protection is in a speciall manner here the Lord raigneth and his glorious and blessed Angels which are mightie in strength and power keepe watch and guard in that kingdome and about that people who haue the Lord for their King and God Hence it is that this our Kingdome hath so long enioyed peace and protection from many dangerous assaults because we embrace and professe the Gospel which is the scepter of Gods kingdome and if wee could doe it in sinceritie and walke worthie of the Lord our King our prosperitie should bee as the stoods and our peace as the Sunne and Moone in heauen And therefore they that loue the peace of this kingdome must embrace and obey the Gospel and pray for the happie and flourishing estate thereof for therein standes our peace Thy will be done in earth as it is in heauen The Coherence This petition dependeth on both the former thus as a meanes whereby wee doe that which wee desire in the first petition for Gods name is glorified when his will is done and as a manifestation of that which wee desire in the second petition for there wee pray that Gods kingdome may come vnto vs and hee rule in our hearts by his word and spirit now here we craue that we may doe his will and so testisie our selues to be his loyall subiects The meaning This petition is propounded in a comparison which naturally standeth thus As thy will is done in heauen so let thy will bee done in earth And it hath two parts The first respects the grace of obedience which wee pray for Thy will be done in earth The second shewes the right manner of performing it as it is in heauen For the first Thy will c. Gods will is onely one considered in it selfe as God is one yet for our vnderstanding it may be thus distinguished It is either absolute or reuealed Gods absolute will is the will of his good pleasure whereby according to his eternall counsell hee determines of all things what shall be done or what shall not be done and in what manner This absolute will extendeth ouer all creatures and ouer all their actions Ephes. 1. 11. Wee are predestinate according to the purpose of him that worketh all things after the counsell of his owne will Roman 9. 19. Who hath resisted his will Matth. 10. 26. Without this will
brought the tidings of his birth to the shepheards Luk. 2. 9 10. they ministred vnto him in his temptation Mat. 4. 11. in his Agonie Luk. 22. 43. in his resurrection Math. 28. 2. and ascension Act. 1. 10. so should we performe vnto Christ all the seruice we can Fourthly they spend their time in praising and lawding the name of God and so should we labour to haue our hearts inlarged for his glorie and our mouthes filled with his praises Fiftly they be seruiceable for our good if we be Gods children though they be farre better then we are Heb. 1. 14. They are ministring spirits sent forth to minister for their sakes which shall be heires of saluation Psal. 91. 12. They are as nurces to beare Gods children in their hands Psal. 34. 7. The Angel of the Lord pitcheth round about them that feare him And all this they doe vnto vs of loue as though it were not inioyned them So we after their example must imploy our selues in soule and bodie calling credit and all we haue for the good of men Sixtly the Angels are ioyfull when sinners are humbled and conuerted from sinne vnto God Luk. 15. 10. and they are grieued when men by sinne dishonour God And the like affections should be in vs we should mourne for all sinne in our selues and others whereby God is dishonoured and haue our hearts to leape for ioy when sinners repent and turne vnto God In the world to come we shall be like the Angels of heauen in glorie Math. 22. 30. let vs therefore here testifie this hope by beginning our heauen vpon earth in becomming like to the Angels though not in glorie yet in obedience Here lastly obserue what honour we are to giue to the Angels of heauen namely the honour of Imitation becomming like vnto them in obedience and treading in the steps of their vertues but for the honour of inuocation that is due to God alone and we must not giue it to Angels damnable therefore is the doctrine and practise of the Church of Rome who pray vnto the Angels and giue vnto them the honour of God in religious worship vers 11. Giue vs this day our daily bread The coherence Hitherto we haue handled the petitions that concerne Gods golrie now we come to the petitions that concerne our selues as the word Us doth plainly shew in these three which follow and they depend vpon the former as an explication of the manner of our obedience for there we asked grace to doe Gods will and here we pray for those blessings and mercies wherein we may expresse our obedience for we doe Gods will when we depend vpon his prouidence for the blessings of this life when we relie vpon his mercie for the pardon of our sinnes and trust in his power for strength against temptation and deliuerance from euill Now then to come particularly to this fourth petition hauing in the former craued grace to doe Gods will in our particular callings here we pray for such sufficiencie of all temporall blessings whereby we may glorifie God therein In the handling of this petition sixe points are to be considered 1. what we aske Bread 2. what bread we aske daily bread 3. whose bread ours 4. for what time this day 5. to whome to vs 6. whence we would haue it by gift from God giue vs. For the first The thing we aske is Bread But what is meant by Bread is not agreed vpon some expound it spiritually of Christs bodie and blood the foode of the soule in the word and Sacraments But the vnfitnesse of this exposition we shall see by the weakenesse of their reasons alleadged for it First they say it is not meete that in so heauenly a praier we should aske so base a thing as materiall bread of our heauenly father Ans. If God command vs to aske him bread and to depende vpon him for it wee must not iudge basely of it nowe in this chapter God commands vs to depend vpon him for foode to eate yea 1. Pet. 5. 7. we must cast all our care on him and Iacobs practise in praying for bread to eate Gen. 28. 20. and Agurs praying for a competencie in outward things Prov. 30. 8. declare plainely the lawfulnesse thereof Secondly they say we must first seeke Gods kingdome and his righteousnesse and then all these things shall be cast vpon vs v. 33. Ans. Distrustfull and distracting care is there onely forbidden but a moderate care is there allowed and therefore praier for them is vndoubtedly lawfull The second opinion touching Bread is of the Papists to wit that here we aske not onely all necessarie sustenance for the bodie but much more all spirituall foode namely the blessed Sacrament which is Christ the bread of life But neither is this so fit for first we praied for spirituall things directly in the second petition Secondly sacramentall bread cannot here be meant because it was not ordained when Christ taught his Disciples this praier Thirdly their exposition is against their owne practise for if by bread were meant Christ in the Sacrament then the people should be fed therewith euery day which they barre them frō The third opinion is that by bread is meant corporall food and blessings necessarie to temporall life onely and this I take to be the truth for these reasons which also make against the former expositions First S. Luke the best interpreter of our Sauiour Christ expounds the words of bread that serues for the day that is for euery day Luk. 11. 3. and therefore it must needes be bodily for spirituall food once truly receiued serues not for a day but for euer Ioh. 4. 14. Secondly this is a perfect platforme of praier and therefore must containe petition for temporall blessings els it were not perfect now we cannot comprehend our requests for temporall blessings vnder any other petition but this onely and therefore Christ here propoundeth them Now properly bread imports that sustenance made of graine which is fit and conuenient for mans bodily nourishment such as Melchisedek brought out to Abraham and his companie with wine for their refreshing Gen. 14. 18. and such is meant in Scripture where bread is opposed to wine or water But more generally it is taken for all kinde of foode whatsoeuer whereby life is preserued in which sense goates milke is called bread Prov. 27. 27. and the fruit of trees Ier. 11. 19. and all things that passe too and fro in trafficke Prov. 31. 14. Now in this place it must be taken in a generall sense not onely for bread but for all other necessarie foode and for raiment also with health peace libertie and all other things that are meete and needfull for the good outward estate of man of family or common wealth The vses 1. In that Christ bids vs pray for bread and not for dainties hereby he would teach vs to beware of couetousnes the common sinne
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 heauâ—e 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 â—tature 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 lilâ—es of the field doe grow they labour not neither spinne 29. Yet I say vnto you that euen Salomâ—n 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 â—ven shall he not doe much more vnto yâ—â— 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 bâ—ing 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 â—ine 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 câ—othe 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
which we speake or thinke of others els how could this be true that rash Iudgers shal be so rewarded in their kind seeing men may coÌ„ceale their thoughts and many times their words from the eyes of men To this purpose Salomon admonisheth not to curse the king no not in thy thought nor the rich in thy bedchamber for the foule of heauen shal carie the voice and that which hath winges shall declare the matter And this must teach vs to make conscience of all our speaches and thoughts that concerne others yea then when we our selues are iudged When Dauid was rayled vpon by wicked Shemei he staied himself with the consideration of this that God knew it and had appointed Shemei to curse Dauid 2. Sam. 16. 10. Lastly here it may be doubted howe God can be cleared from the guilt of rash iudgement seeing in his prouidence he causeth it by his decree Answ. Though he decree it yet is he free from the fault thereof for first he decrees it not to be the cause thereof himselfe but to permit it among men leauing them to be the authors thereof secondly he decrees to dispose of it well and to order it as a iust punishment of the rash iudgement of others and so in no sort is the cause of the euill in rash iudgement howsoeuer he dispose hereof for the iust punishment of offenders in this kinde The second confirmation of the first reason is contained in this parable which tendeth to the same ende with the former sentence And with what measure you mete it shall be measured to you againe That is the Lord hath ordained that men shall be rewarded in their kind like for like Hence we may obserue this rule of Gods iustice in the punishment of sinne namely to reward men in their kind punishing them in the same things wherein they offend David sinned by committing adulterie with Bathsheba the wife of Vriah and God by way of punishment raised vp euil against him out of his owne house in the same kind for his own son Absolon deflowred his fathers coÌ„eubines in the sight of all Israel 2. Sam. 12. 9. 11. 16. 22. And experience shewes that blood will haue blood for though the murtherer escape the hands of the ciuill Iudge yet the terror vengeaÌ„ce of God doth ordinarily pursue him to destruction A notable exaÌ„ple hereof we haue in the holy league as it is called but indeed the bloodie league wherein the enemies of Gods grace and truth did confederate themselues to roote out true religion and the professors thereof from off the earth but the Lord hath rewarded them in their kind and turned their owne swords against theÌ„selues causing them to spoile one an other according to the prophesie of Isai Woe to thee that spoilest and was not spoiled and doest wickedly and they did not wickedly against thee when thou shalt cease to spoile thou shalt be spoiled Isa. 33. 1. This rewarding iustice of God well obserued doth discouer vnto vs yea and denounce a fearefull woe not onely against all those that giue out rash iudgement of others but against all vsurers and oppressors who metâ— out hard measure vnto others euen cruelty without mercie but so shall they be serued againe Gods heauie hand hath heretofore laine sore vpon this land for many yeares in dearth and scaâ—fitie which also in some sort hath bin made more grieuous vpon the poore by hard hearted rich men who are like to great fishes that deuoure the lesser for they grind the faces of the poore and plucke off their skinnes from theÌ„ and their flesh from the bones by their wicked couetousnes yea doubtlesse their cruelty costs many a mans life Some in higher place by inclosing and racking of rents others of meaner sort by ingrossing and withholding the commodities of the land froÌ„ the common good till a time of dearth come wherein as the Prophet saith they may make the Epha small and the Shekel great that is sell little for much lessening the measure and enhauncing the price And indeed such a time of dearth is the worldlings day wherein they doe inrich themselues by the spoile of the poore but they must know that a feareful woe belongs vnto theÌ„ for the like mercilesse measure shall be measured to them againe and when they cease to spoile then shall they be spoiled for when the hand of God is heauie vpon the poore then no doubt is vengeance preparing for hard hearted rich men who increase the same The Lord forbiddeth to trouble the widdow or fatherles child Exod. 22. 22 2â— c. for if thou vexe and trouble such and so he call and cry vnto me I will surely heare his crie then shall my wrath be kindled and I will kill you with the sword and your wiues shall be widows and your children fatherles This is Gods word and it must stand The Lord himselfe foretold that towards the latter day iniquitie should abound and charitie should waxe cold are not these the times whereof Christ spake for what power hath the Gospel to withdraw mens hearts from iniquitie and when was there euer lesse charitie then is now well these are forerunners of greater iudgements and therefore in the feare of God let vs make conscience of this and all other sinnes euen in consideration of this that the Lord will pay vs home in that kinde wherein we offend v. 3. And why seest thou the mote that is in thy brothers eye and perceiuest not the beame that is in thine owne eye 4. Or how saiest thou to thy brother Suffer me to cast out the mote out of thine eye and behold a beame is in thine owne eye These two verses containe a second reason to inforce the former coÌ„mandement against rash iudgement The meaning of the words is this Why seest thou that is vpon what ground forwhat cause and with what conscience seest thou And so in the 4. v. How saiest thou that is with what face with what honestie and conscience saiest thou So much these interrogations how and why import Seest sight here is not a light or sudden beholding of the mote but a seeing with attention a serious and considerate obseruation thereof A mote the word vsed in the originall may as well be translated a straw or a peece of a straw as a mote as it hath beene in former times for it will beare eiâ—her translation yet the word beame seemes rather to haue reference to a straw then to a mote but which way soeuer it be taken it signifies small and little sinnes as sinnes of ignorance and infirmitie such as the best Christians doe commit cannot be free from in this life Again it signifies supposed sinnes such as are not indeed sinnes before God but onely in his opinion that giues rash iudgement And perceiuest not this perceiuing is properly an action of the minde standing in consideration and thinking which follows after seeing Thus the word
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 â—e 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