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
thinketh on them though heauen be Gods throne and the earth his footstoole yet will hee looke to him that is poore and of a contrite spirit yea the Lord will dwell with him that is of a contrite and broken heart Christ came to preach the glad tidings of the Gospel to the poore yea the Lord filleth the hungrie that is the poore and hungrie soule with good things but the rich he sends emptie away Let these and many such fauours with God which they enioy prouoke vs to become poore in spirit Secondly are they blessed that be poore in spirit then here all poore and wretched persons in the world may learne to make good vse of their wants and distresses they must consider them as the hand of God vpon them and thereby be ledde to the viewe of their sinnes and by the consideration of their sinnes be brought to see their miserie in theÌ„selues the true ground of this spirituall pouertie Now when they are once poore in spirit they are in a blessed state in the iudgement of Christ. If a man bleed dangerously at the nose the best way to saue his life is to let him blood else-where and so turne the course of the blood another way euen so when a man is oppressed with worldly calamities hee cannot finde any comfort in them for in themselues they are Gods curses yet if thereby he can bee brought to see his spirituall pouertie then of curses they become blessings vnto him and therefore when we are in any distresse wee must not onely fixe our eies vpon the outward crosse but by meanes of that labour to see the pouertie of our soules and so will the crosse lead vs to happinesse Thirdly they that abound with worldly wealth must hereby learne to become poore if they would be saued Poore I say not in goods but in soule and spirit this indeed is hard to flesh and blood for naturally euery rich man blesseth himselfe in his outward estate and perswades himselfe that God loues him because he giues him wealth but such conceits must he striue against and learne of God to reioyce in this that he is made lowe Iam 〈…〉 Fourthly on this saying of Christ that the poore are blessed the Popish teachers obseruing the word translated poore to beâ—oken outward pouertie goe about to builde their vowe of voluntarie pouertie whereby men renouncing their wealth and possessions of this world doe be take themselues to some Monasterie there to liue a poore and solitarie life But their voluntarie pouertie will not agree with this text son Christs poorâ— here pronounced blessed are such as by reason of their pouerty are miserable and wretched wanting outward comforts as we shewed oâ—t of Luke where Christ opposeth them to the rich who abound with all worldly delights but to vndergoe the Popish vow of voluntarie pouertie is no estate of miserie or distresse for who doe liue in greater â—ase or enioy more freedome from the crosses and vexations of this life then their begging Friers Againe if their vowed pouertie had any ground in this text then Christ should pronounce such poore blessed as made themselues poore but that he doth not for then in the next verse he should pronounce such mourners blessed as voluntarily cause themselues to mourne for that verse dependeth on this as a more full explanation of this first rule But no man will say that they that mourne without a cause are there called blessed and therefore Popish vowed pouertie hath no ground on this place And thus much of the persons II. Point Wherein the blessednes of these poore consists namely in hauing a right to the kingdome of heauen For theirs is the kingdome of heauen By kingdome of heauen for the better conceiuing of this blessednes we must vnderstand a state or condition of man whereby he is in Gods fauour and hath fellowship with God The truth of this description is euident by the tenour of the new Testament Now this estate of man is called a Kingdome because herein God rules as king and man obeies as Gods subiect for no man can be in Gods fauour nor enioy his fellowship vnlesse God be his King ruling in his heart by his word and spirit and he Gods subiect resigning himselfe to be ruled by him for this happie estate consists in Gods gracious ruling of man and mans holy subiection vnto God Indeede fewe doe see any great happines in this estate but the truth is mans whole felicity stands herein Rom. 14. 17. The kingdome of God is not meate and drinke but righteousnes peace and ioy in the holy Ghost Here the Apostle teacheth vs three things namely that when Gods spirit rules in a mans heart then first he is iustified there is righteousnes secondly he hath peace with God euen that peace of conscience which passeth all vnderstanding thirdly the ioy of the holy Ghost which is all vnspeakable comfort passing all worldly ioy whatsoeuer And these three doe notably set out the state of an happie man which will yet more plainly appeare by their contraries in Iudas who beeing a wretched sinner vnrighteously betraied his master and thereupon fell into the miserie of a guiltie accusing conscience which was the cause of his desperate death and also that his bodie burst asunder and his bowells gushed out now if an euill conscience be so fearefull then â—ow blessed an estate is the peace and ioy of a good conscience which a man then hath when God by his word and spirit ruleth in his heart Againe this estate is called the kingdome of heauen because that man in whom Christ 〈…〉 by his word and spirit is alreadie himselfe in heauen though iâ— bodie he be yet on earth for heauen is like a citie with two gates thorough both of which a man must passe before he obtaine the full â—oyes thereof now so soone as God by his word and spirit rules in any mans heart he is alreadie entred the 〈…〉 te of grace which is the first gate the other remaines to be passed thorough at the time of death which is the gate of glorie and then he is in full possession Doth true happines consist in this estate where Christ ruleth and man obeies then here behold the errour of all Philosophers and wise men of this world touching happines for some haue placed it in pleasure some in wealth and others in ciuill vertue and some in all these But the truth is it stands in none of these A naturall man may haue all these and yet be condemned for the ciuill vertues of the heathen were in them but glorious sinnes Our Sauiour Christ hath here reuealed more vnto vs then all the wise men of the world did euer know and hereby we haue iust occasion to magnifie the bookes of Scripture farre aboue all humane writings because they doe fully set out vnto vs the nature and estate of true felicitie which no humane
workes could euer doe we must therefore account of them not as the word of man but of the euerliuing God yea this must perswade vs to maintaine the bookes of Scripture against all diuellish Atheists that denie the same to be the word of God Secondly hereby we are taught from the bottome of our hearts to make that petition for our selues which Christ teacheth in his holy prayer namely that he would let his kingdome come that is not suffer sinne Sathan or the world to raigne in vs but by his word and spirit to rule in our hearts giuing vs grace to be guided thereby in all our waies We affect nothing more then happines and therefore we must oftentimes most seriously make this request to God preferring this estate with God before all pleasures and happines in this world and vse all good meanes to feele in our hearts the power of Christs kingdome Thirdly this should mooue vs to heare Gods word with all feare and reuerence for by this meanes the kingdome of Christ is erected in vs when the word of Christ takes place in our hearts by faith and brings forth in our liues the fruits of righteousnesse and true repentance then may we truely say the kingdome of heauen is in vs. Lastly Christ ascribing this happie title of his heauenly kingdom to them that be poore and of a contrite heart doth herein minister a soueraigne remedie against all temptations from outward pouertie and distresse Doubtlesse pouerty is a grieuous crosse not onely in regard of the want of bodily comforts but especially because of that contempt and reproach which in this world doth hang vpon it wherevpon many doe esteeme their pouertie as a signe of Gods wrath against them and thereby take occasion to despaire thinking the kingdome of darkenes belongeth vnto them But here consider you poore this sentence of Christ where he plainely teacheth that if a man in outward distresse can be brought to feele his spirituall pouertie and the wretchednesse of his soule by reason of his sinnes then he is so farre from hauing iust cause to despaire of Gods fauour by reason of his pouertie that on the contrary he may gather to his soule a most comfortable assurance from the mouth of him that cannot lie that the kingdome of heauen belongs vnto him Vers. 4. Blessed are they that mourne for they shall bee comforted Here is Christs second rule touching blessednesse wherein consider two points first the parties who are blessed they that mourne secondly wherein their blessednesse consists namely in receiuing comfort For the first by mourners we must not vnderstand euery one that is any way grieued but such as haue iust and waightie causes of griefe and doe therfore mourne for the words import an exceeding measure of griefe such as is expressed by crying and weeping as is plaine by Saint Luke who thus relateth Christs saying blessed are ye that now weepe And yet euery one is not blessed that mourneth vnder grieuous distresse for Caine Saul Achitophel and Iudas were all deepely affected in soule with their most woefull estates though farre from this blessednes This rule then must thus be vnderstood that they are blessed who with their mourning for waightie causes of griefe doe withall mourne for their sins for so was the former Rule to bee vnderstood of those that with the sense of their outward distresse had adioined an inward feeling of their spirituall wants and this verse is but a more full explication thereof as if he should haue said they are blessed that are poore in spirit Yea put case a man bee distressed for most waightie causes of griefe so as hee howle and crie vnder the burthen of them yet if withall hee can vnfainedly mourne and waile in heart for his sinnes notwithstanding all his pouertie and distresse he is truely blessed This blessed sentence vpon them that mourne serues sundry waies for a soueraigne salue to the conscience of a Christian. As first put the case a man were distressed with grieuous calamities and withall were ouertaken with some hainous sinne whereupon not onely his body is afflicted but his conscience also wounded and so hee is cast into the gulfe of desperation yea say further that by reason of the terror of his conscience his flesh were withered and his marrowe consumed in his bones were not this a cause of exceeding mourning yet loe our most blessed Physition Christ Iesus hath made a plaister for his sore for if this man of distresses can withall truely mourne for offending God through his transgressions he is vndoubtedly blessed for Christ hath said it whose word shall neuer faile though heauen and earth come to nothing A blessed text which beeing well applied will not onely support the heart in great distresse but recouer the conscience from vnder deepe despaire Secondly put case a man were grieuously sicke and that he felt the very pangs of death without all ease to seaze vpon him so as both speech and sight with all outward comforts began to faile him this state were lamentable yet if in his soule he can truly mourne for his offences euen in this extremitie he is blessed Thirdly put case a man were taken of his enemies and his wife and children slaine before his face hauing their braines dashed out vpon the stones afterward himselfe put to a most wofull racke and torture this were an estate more wofull then death yet herein a man must not iudge himselfe a cast-away but with mourning for this miserie he must labour to be sorrowfull for his sinnes and then he neede not feare what flesh can doe vnto him for he is blessed Christs word must stand let thy distresse be what it will if vnder it thou mourne for thy sinnes blessed art thou We cannot conceiue while we enioy peace of the worth of this rule in the euill day neither doe we know how neere the time is wherein we shall haue neede thereof and therefore we must now learne this neuer to be forgotten to season all other mourning with godly sorrow for our sinnes II. Point Wherein this blessednes consists namely in that their mourning shall haue an ende and be turned into true comfort That this is true happines will appeare by the contrarie for the woe and sorrow that is here begun and continued in the world to come is the punishment of the damned spirits the portion of the Reprobate which is endles miserie therfore vnto thē that mourne it is true happines that they shall receiue comfort This promise of Comfort is accomplished foure waies First when God tempers and delaies the sorrowes and afflictions of them that mourne according to the measure of their strength 1. Cor. 10. 13. God is faithfull and will not suffer you to be tempted aboue that you are able to beare This was promised to Dauid and his seede that if they did sinne he would correct them with the
and rebellion into our Land if this were not our peace would continue for euer for the worke of iustice shall be peace quietnesse and assurance for euer And againe in righteousnesse shalt thou be established and be farre from oppression This therefore should mooue all vngodly persons to repent and to breake off the course of their sinnes vnlesse they will continue professed enemies to the peace of the state vnder which they liue The second Point wherein this blessednesse of Peace-makers consists namely in that they shall be called the children of God that is they shall be esteemed and reputed for Gods children in this world of God himselfe and all good men and in the world to come fully manifested so to be That this is true happinesse will soone appeare by the view of the state of euery childe of God for they are vnited vnto Christ by the spirit of grace by which they are regenerate and in Christ they are adopted for sonnes and daughters and so enioy Gods speciall grace and fauour Now hereupon they are Kings children hauing God for their Father who loues them more tenderly then any earthly Parents can loue their owne children secondly they haue Christ for their brother and so are heires annexed with him hauing heauen and earth for their possession In him they are made Kings and Priests vnto God and shall be iudges of the world at the last day yea they haue the holy Angels for ministring spirits to attend vpon their persons for their defence from the power of the enemie which farre surpasseth the dignity of any guard of men on earth whatsoeuer all things worke together for the best vnto them their crosses and afflictions are no curses but fatherly trialls and chastisements yea their sinnes are turned to their good to them death is no death but a sweet sleepe vnto their bodies and a straite passage for their soules into eternall glorie yea in the acte of death they haue the comfort of life in the ioy of the spirit and the Angels readie when breath departeth to carrie their soules to heauen If this be true happinesse to be called Gods children then they that liue after their owne wicked lusts voyd of all care to keepe a good cōscience are miserable and accursed for they are the children of the diuell seruing him in the workes of sinne and expressing his image in vngodlinesse and worldly lustes It stands them therefore in hand if they haue any care of true happinesse to labour after regeneration whereby forsaking the lusts and courses of their former ignorance and embracing and obeying sincerely the word of life they may become Gods children and so happie Secondly hast thou receiued this grace of Gods spirit whereby thou art inclined to haue peace with all men and to seeke for peace between God and thine owne conscience yea betweene the Lord and others then comfort thy selfe thou art the childe of God these motions come from grace flesh and blood brings forth no such fruits labour therefore to maintaine these good motions with all other pledges of thine adoption and so shalt thou growe fully assured of thine own happines In this age men make much adoe to get good assurance of earthly purchases but what madnesse is this so greatly to regard momentanie things and to haue no care in comparison of our eternall inheritance which we shall haue assured vnto vs when wee become the children of God Verse 10. Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdome of heauen 11. Blessed are ye when men reuile you and persecute you and say all manner of euill against you for my sake falsly 12. Reioyce and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you Here Christ propounds his eight Rule touching happinesse which he handles more largely then the former for hauing laid downe the Rule vers 10. he expounds the same in a speciall application of it to his Disciples in the 11. and 12. verses In the Rule it selfe note two points first the parties blessed secondly wherein their blessednesse consists The parties blessed are they which suffer persecution for righteousnesse sake Persecution properly signifieth pursuite such as one enemie maketh after another but here the word must be taken generally for all kind of persecution whatsoeuer Now because it is a paradoxe and absurd in humane reason to thinke him blessed that for any cause is persecuted therefore Christ to verefie the truth hereof repeats the same Rule in the nextwerse where also he expounds euery parcell thereof wherewith I will content my selfe because Christ is the best interpreter of his owne words In the 11. verse therefore Christ sets downe three things all pertaining to the true exposition of this Rule First he explaines more particularly the parties that be blessed saying to his Disciples Blessed are yee In the beginning of the Chapter wee heard that hee cast his eies vpon them and spake vnto them and now here he doth the like again therefore this Rule must not be vnderstood of all men in the world that suffer but of all Christs true Disciples and generally it is not true for the heathen and infidels doe often suffer for good causes and yet remaine infidels without the true God and so are not blessed Againe a Chrstian professor may giue vp his life in a good cause yet not of loue to God or his truth but vpon ambition and so not be blessed for though I giue my bodie to be burned yet wanting loue it profiteth mee nothing Secondly Christ expoundeth particularly what hee meaneth by persecution naming three parts thereof first slaundering and reuiling which is the persecution of the tongue Thus the Iewes persecuted the Apostles saying they were drunke or full of sweete wine Thus Festus persecuted Paul making him madde or beside himselfe Secondly persecution meaning hereby as the word doth properly signifie first pursuite such as one enemie maketh after another when he seekes to spoile him of his goods or of his life secondly the bringing a man vnto the Barre and there of malice to accuse and arraigne him thirdly euill speaking with lying when as men of purpose be without cause malitiously carried thereunto as when the Iewes called Christ a Samaritan that had a diuell and said that he cast out diuels by Belzebub the prince of diuels and thus were the Christians in the Primitiue Church persecuted beeing malitiously accused for killing their owne children for worshipping the head of an asse for incest and such like To these three kindes of persecutions S. Luke Chap. 6. 22. addes a fourth namely hatred and a fift called separation wherby men were excommunicated and cast out of the Temple Synagogues for Christs sake and his Gospels These are the seuerall kinds of that persecution for the enduring whereof Christ pronounceth men blessed vers 10.
meaning of the words is this Whereas you thinke that I came to destroy the Law and the Prophets by making them of none effect you are deceiued nay on the other side know that the ende of my manifestation in the flesh was to fulfill the law both in my doctrine and person and also in the persons of men both good and badde In this Apologie of Christ for his behauiour towards the Law obserue what malice some of the Iewes especially the Scribes and Pharises bare vnto him for Christ was the Author of the Law and yet they maliciously suspect and charge him with the abrogation therof so as he is faine to cleare himselfe in this behalfe The like hath beene the malice of wicked men in all ages against the deerest seruants of God Act. 6. 14. Stephen is accused to speake blasphemous words against the Law Act. 21. 28. Paul is charged with the same crime And such is the malice of the Papists against all Euangelicall reformed Churches because wee denie Iustification by workes therefore they condemne vs for enemies to good workes and in many other points they fasten vpon vs notes of reproach for holding the truth Yea among our selues the like malice doth appeare in those that brand their brethren with odious names because they shew forth more care then others of their dutie to God but let all Gods children beware of this Pharisaicall practise Againe obserue the Titles vnder which he comprehendeth the whole Scriptures of the olde Testament The Law and the Prophets Luke 16. 31. they are called Moses and the Prophets Luke 24. 27. Christ beganne at Moses and at all the Prophets and interpreted vnto them in all the Scriptures there Moses and the Prophets containe all the Scriptures of the old Testament Here then we may note a propertie of the bookes of the olde Testament namely that euery one of them was written either by Moses or some other of the Prophets And by this wee may knowe the Canonicall bookes of the olde Testament and distinguish them from the bookes called Apocrypha for the Apocrypha bookes were not penned by any of the Prophets who spake and writ in the Hebrew tongue the natiue language of the Iewes but by some other in the Greeke tongue which was not the language of the olde Prophets These bookes may bee regarded in sundrie respects as containing many worthie Rules touching manners in which regard wee may preferre them before other writings of men so farre forth as they are consonant with the Scripture and so the Church of God hath of long time reuerenced them but yet they are no part of the Law nor of the Prophets And therefore the Church of Rome doth notably wrong and abuse the world in stiling these Apocryphall bookes for Canonicall Scripture Thirdly Christ in this his Apologie sheweth a sweet consent betweene the Law and the Gospel They are not contrarie one to the other for Christ who is the substance of the Gospel came to fulfill the Laweâ— and therefore Paul saith that by faith wee establish the Law and Hebrewes 9. 19 20. c. When Moses had giuen the Lawe vnto the people hee offered sacrifices and sprinkled the blood thereof vpon the booke and vpon the people which was a type of the shedding of Christs blood as it is there expounded which did notably signifie this consent betweene the Law and the Gospel in so much as without Christ the Law could not stand Now this consent betweene them standeth herein The Law requireth perfect obedience and threateneth death to the least breach thereof not propounding any way for the fulfilling thereof out of our selues but the Gospel directeth vs to Christ who as our suretie hath fulfilled the Lawe for vs for which cause Christ is called the ende of the Lawe for righteousnesse to euery one that beleeueth And through Christ it is that the righteousnesse of the Law is fulfilled in vs which walke not after the flesh but after the spirit Verse 18. For truely I say vnto you till heauen and earth perish one iot or one title of the Law shall not escape till all things bee fulfilled Here our Sauiour Christ propoundeth the second argument for the clearing of himselfe from their false imputation of destroying the Lawe and it is drawne from the nature of the Law which is immutable The Exposition For This sheweth the dependance of this verse vpon the former Truely I say vnto you This is a forme of speech which our Sauiour vsed when he would solemnely auouch any waightie truth and propounding this in his owne name herein he sheweth himselfe to bee the Doctour of his Church whome we must heare in all things for hee speaketh as one that cannot lie The thing hee saith is this Till heauen and earth perish one iotte or title of the Lawe shall not passe In which wordes he setteth downe the stabilitie and the vnchaungeablenesse of the Lawe and that hee might fully expresse his mindâ— hee borroweth a phrase from the Hebrewe Alphabet wherein Iod is the least letter One iot signifying that not so much as this little letter Iod shall passe out of the Lawe Againe by Title some thinke is meant the Hebrewe vowels but properly it signifieth a line bent crooked or the toppe of an horne so that here it properly signifieth the bending or bowing that is in the top of some Hebrew letters insinuating that not so much as the least part of a letter in the Law should passe away Now these things must not be taken properly for it hath beene and may be that in the Hebrew copies of the old Testament some letters should bee changed as may appeare by the diuers readings in sundrie copies for that may be without the losse of any sentence but Christs meaning is this That not the least parcell or sentence in the Law shall passe away making parts in the Law to be as titles in the Alphabet Till heauen and earth perish that is neuer so much this phrase insinuateth for though heauen and earth shall be changed in regard of their qualities yet the substance of them shall neuer passe to nothing and in this sense is the word Till vsed else-where 1. Sam. 15. 35. Samuell came no more to see Saul till the day of his death that is neuer Till all things be fulfilled that is till euery thing commanded in the Law bee done so as it shall no more vrge a man to any obedience which shall neuer bee for it must eternally bee fulfilled so that this phrase hath the like sense with the former importing thus much euen for euer and euer so that this is the meaning of this verse That the Law of God is vnchangeable not onely in the whole but for euery part thereof and the fulfilling thereof shall neuer haue an ende Christs reason then stands thus If the Lawe bee immutable and for obseruation eternall then I came not to destroy it but
the Lawe is immutable and eternall and therefore I came not to destroy it First here obserue that the Law of God is made perpetuall and vnchangeable If any man aske how this can be seeing the Apostle faith The Lawe is changed Answer The Law is threefold Ceremoniall Iudiciall and Morall as hath beene said now that place is principally to be vnderstood of the Ceremoniall law which indeede is abrogated in regard of the obseruation of it in Gods worship but in the scope and substance of it which is Christ crucified with his benefits whom it shadowed out it remaineth still and is now more plaine then euer it was As for the Iudiciall law though it be abrogated vnto vs so farre forth as it was peculiar to the Iewes yet as it agrees with common equitie and serues directly to establish the precepts of the Morall lawe it is perpetuall If it be said that Christ changed the Morall law in changing the Sabbath day from the seauenth day to the eight I answer Christ did so indeed by his Apostles but that is no change of the substance but of the ceremonie of the Sabbath for the substance of that law is the inioyning of a seauenth daies rest vnto the Lord. Now though the seauenth day from the creation be not kept yet a seauenth day is kept still If it be further said that the Law it selfe is abrogated for that euery one that breaketh the Lawe is not accursed according to the sentence thereof Deut. 27. 26. Answer Wee must knowe that the Law is but one part of Gods word and the Gospel another reuealing another part of Gods will besides that which the Lawe made knowne for it addes a qualification to the Law moderating the rigour thereof after this manner Hee is accursed saith the Law that faileth in any commandement except saith the Gospel he bee reconciled againe in Christ and in him haue the pardon of his transgressions And yet the Morall law remaines for euer a rule of obedience to euery childe of God though he be not bound to bring the same obedience for his iustification before God Againe this propertie of the Law in beeing vnchangeable and for euer to be kept sheweth that no creature may dispense with the Law of God Mens lawes may be abrogated and changed but Gods Law euen in the least parts thereof must stand for euer till it be accomplished to the full but if it might be dispensed with then not onely iots and titles thereof but whole lawes might bee abrogated This shewes the blasphemous impietie of the Popes of Rome who in their Canons be authorized to dispense with the lawes of God yea in the last Councell of Trent hee is priuiledged to dispense with some of the lawes of Consanguinitie against nature flatly forbidden in the word of God which is most horrible rebellion and a great disgrace vnto God Thirdly from this propertie of the Law we may obserue that it is not likely that any whole booke of Canonicall Scripture is lost for not one sentence of the Law shall passe till all be fulfilled much lesse then can whole bookes perish Sundrie men do thinke that whole bookes be loste but that opinion cals into question the fidelitie of the Church and Gods own prouidence in preseruing his word neither can it stand wel with this text that saith no title thereof shal faile Those that seeme to be lost were either humane writings as bookes of lawes and Chronicles such as our books of statutes or Chronicles be or books of philosophie such as Salomon writ or else some of them are in the Canonicall Scripture for the bookes of Samuel and the Kings were written by diuers Prophets and therfore we may more safely hold that no part of holy Scripture is lost neither shall euer faile For howsoeuer after the last iudgement the vse of the word written shall cease yet the substance thereof shall remaine in mens hearts and be kept for euer Fourthly this immutabilitie of the Law containes a matter of great terrour woe vnto al impenitent sinners for howsoeuer they may flatter themselues with a presumption of Gods mercie yet the curse of Law which is against them shall stand for euer and therefore while they goe on in sinne they haue iust cause to houle and crie for Gods iustice in that his Law is inuiolable neither will gold or siluer pacifie Gods wrath for though a man by his power and wealth were able to ouerturne heauen and earth yet that would not helpe him though heauen and earth be brought to nothing yet euery part of Gods Law must stand for euer and be fulfilled And therefore whosoeuer doe lie in any finne must in time repent humble themselues forsake their sins and betake themselues vnto Christ that he may fulfill the Law for them or else the cuise thereof shall certainly be fulfilled in them and they shall there lie howling vnder it eternally where is nothing but weeping and gnashing of teeth Fiftly this immutabilitie of the Law and so proportionably of euery part of Gods word as it prooueth the Scriptures to be the word of God so it is a most excellent ground of comfort for all Gods seruants to stablish their hearts in the assurance of all his promises A Christian heart is subiect to receiue many doubtinges of the truth of Gods promises especially in the time of triall and temptation but this must be remembred for euer that the whole word of God is immutable though mans promises may faile and their lawes be abrogated yet no iot or part of Gods word shall passe vnfulfilled and therefore they must constantly waite for the accomplishment thereof for in due time it shall be fulfilled Sixtly we are hereby taught to put on patience in afflictiōs for they come by the speciall appointment of our God who saith in his word That through many afflictions we must enter into the kingdome of heauen now euery part of Gods word must be accomplished and therefore Christ bade Peter to put vp his sword when he would haue rescued his apprehension for saith he I could pray to my Father and hee would send more then twelue legions of Angels to helpe me but how then should the Scriptures be fulfilled which say It must be so Matth. 26. 52 53 54. Seauenthly our Sauiour Christ in this propertie of immutabilitie giueth vnto the whole Law and vnto euery sillable and letter thereof his proper force vertue and sense so as there is nothing in it not so much as one letter vaine or idle for euery commandement reueales the perfect iustice of God and euery letter serues to expresse the same comaundement And herein the Law of God differeth from mens lawes for in them bee many vaine and idle words yea oftentimes whole sentences but in the law of God it is not so Prou. 8. 8. All the words of my mouth are righteous there is no
of heart and therefore it standeth vs in hand to make conscience of euery gesture of our bodie of the casting of our eyes of our laughter and of all passionate words lest thereby we shew any contempt or anger towards our brethren If it be saide how can euery gesture expressing rash anger or contempt be murther seeing the law permits a widow to spit in the face of her husbands brother or next kinseman euen before the Elders of the citie if he refused to raise vp seedâ— vnto his brother Ans. First the Lord might command her so to doe thereby to manifest his great dislike of want of loue in him towards his dead brother Secondly I answer the words may as fitly be translated thus and spit in his sight that is spit on the ground before his face that he might see her and that seemeth to be the true meaning of that place for it was very vnseemely for any one much more for a woman so publikely to spit in a mans face And in that sense is the word vsed in the same booke Deut. 4. 37. where God is said to bring Israel out of Egypt in his face that is in his sight Secondly vnder this branch of murther by signe of contempt are many abuses of the tongue most iustly condemned as first bitternesse of speech when men that be at variance giue out hard and grieuous words one against an other these are as pricks of swords as the wise man saith and therefore the holy Ghost chargeth vs that all bitternes anger and wrath be put away from vs. Secondly all wrangling and contentious speech betweene parties disagreeing when as neither will yeild but each one thinks to haue the last word Philip. 2. 14. Doe all things without murmuring and reasoning for that springs of choler and stout stomacke cleane contrarie to meekenes and patience a fruit of the spirit Thirdly crying also is here forbidden whereby men or women beeing at variance in priuate speeches doe through choler and malice lift vp their voices that they may be heard a farre off This is a fruit of raging anger and surie Fourthly threatning speeches are also here condemned when as men from an inward dislike and rage in their owne priuate cause doe giue out menacing words against others Eph. 6. 9. Masters are forbidden thus to deale with their seruants much lesse then may one brother thus threaten an other Fiftly all kind of girding and taunting others by priuie and close nipps is here condemned although there be no open rayling for thereby men seeke to disgrace their brethren and to glad their owne hearts by grieuing others which is more then to say Raca The third degree of murther is in Reviling tearmes calling our brother foole or such like this also is a sinne against the ninth commandement by robbing him of his good name for one sinne in diuers respects may be against many commandements It is a breach of this sixt commandement in that hereby we grieue and trouble our neighbour and so farre as a reproach can goe make him wearie of his life Vpon the ground of this degree of murther be all grieuous practises of men against their brethren iustly condemned for bloodie practises As first Usurie whereby men binde their brethren to returne gaine for the bare lone of money or other goods which naturally yeild no increase without all respect to their necessitie or to the successe of the imploying of it Hereby many are brought to great pouertie reuiling tearmes doe nothing so much pinch the poore as this oppression Secondly the hoarding vp of corne till times of dearth that thereby they may gaine the more these men make a priuate gaine of Gods common iudgement vpon the poore Indeede it is not vnlawfull in time of plentie to lay vp stoare against a time of dearth but to doe it with the hurt of the poore is to sucke their blood and to eate vp Gods people as when men keepe their garners full and suffer the poore to starue the peoples curse lies on such Prou. 11. 26. Thirdly fighting and striking by priuate persons or by others in their priuate causes for they wound or weaken the bodie of their neighbours which is more then to grieue him by reuiling speeches Fourthly the detaining the foode of the soule by those that cannot or will not preach is a damage against eternall life and therefore Paul to cleare himselfe from blood in this behalfe said He kept nothing backe Act. 20. 26 27. Fiftly to giue offence by word or deede whereby others are occasioned to fall this is vncharitable walking Rom. 14. 15. whereby we doe as much as in vs lieth destroy him for whome Christ died As this is cruell in all so especially in publike persons as Magistrates Ministers Parents Masters and such like because their practises are Rules to their inferiours They are like lights in an hauen which guides the shippes that saile by night which standing amisse leade the shippes vpon rockes and sands and so cause shipwracke Hauing seene the true meaning of this Law expounded by Christ let es here further obserue how he restoreth the true vse thereof We must not thinke that he did onely here intend the rectifying of our iudgements for vnderstanding and not also strike at the reformation of our hearts and liues for practise Touching the vse of this law therefore Christ here teacheth vs two things first to descend into our owne hearts and there to search how we haue broken this commandement as whether we haue borne in our hearts any malice against our brother and whether we haue expressed the rash anger of our hearts by speech or gesture or haue any way wronged him by reuiling tearmes or other iniuries against his life if we haue Christ tells vs we are murtherers Secondly Christ setting downe the curse to euery degree of murther teacheth vs vpon due examination of our hearts fuiding our selues guiltie in any degree to cast downe our selues before the Lord to accuse and condemne our selues crying out that all shame and confusion belongs vnto vs this we must doe that by the view of our miseries we may be mooued more earnestly to sue for mercie And indeede if we examine our hearts and our behauiours throughly we shall finde that we are all murtherers For though we may be free from actuall killing yet our consciences will tell vs that the motions of wrath and malice and the signes of vnaduised anger haue broken forth both in our wordes and gesture for who can say he neuer snuffed at an other by way of contempt or dislike who can cleare himselfe from deriding and disgracing others now these things and such like make vs guiltie of sinne against the law and so subiect to the wrath and curse of God which must needes be fulfilled though heauen and earth should passe away This
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
man by oath and not otherwise may either free himselfe from temporall losses or procure to himselfe temporall benefits which be of great weight and moment for an oath for confirmation is among men the ende of all strife now we know that much strife and controuersie doth arise about worldly affaires And in this regard a man by oath may lawfully purge himselfe of infamie and slander In these foure cases a man may lawfully sweare not onely publikely before the Magistrate but also priuately so it be with due reuerence and good conscience But in common talke or on light occasion a man cannot lawfully sweare either by small or great oath for that is to take the name of God in vaine II. Quest. How must a man take an oath when by iust occasion he is called to sweare Ans. To this question the Prophet Ieremie answereth chap. 4. 2. Thou shalt sweare the Lord liueth in truth in iudgement and in righteousnes where three vertues are required in an holy manner of swearing First truth and that respecteth two things as well the matter whereto we sweare for God may not be brought for a witnesse to a lie as also the minde of him that sweareth for his oath must be according to his minde without fraud or deceit and with intent to performe that truly which he promises thereupon Secondly Iustice or righteousnes which also respecteth two things first the thing sworne to that must be iust and lawfull and according to Gods word secondly the conscience of the swearer for a man must not sweare for a trifle though the thing be true but either by the authoritie of the Magistrate or vpon some necessarie cause of his lawfull calling and against this vertue doe those sinne that sweare vsually in their common talke though the thing be true for trifles and light matters are not a iust cause of an oath Thirdly iudgement as well of the oath as of his owne person for the oath he that sweareth rightly ought to know the nature of an oath and be able to iudge of the matter whereabout he sweareth and also discerne rightly of the persons before whome of time place and other circumstances And for his owne person a man that sweareth ought to see in his conscience that he is fit to take an oath and thereby to worship and glorifie God for he that sweareth ought to haue his heart smitten with feare and awe towards God as in all other parts of his worship Deut. 10. 20. the feare of God and swearing by his name are ioyned together and a prophane man that hath no feare of God in his heart ought not to sweare And thus much of Christs general Answer to their false interpretation Neither by heauen for it is the throne of God v. 35. Nor yet by the earth for it his footestoole neither by Ierusalem for it is the citie of the great King c. Here our Sauiour Christ commeth particularly to forbid swearing in foure seuerall kinds of oaths vsed among the Iewes vnder which he includeth all indirect oathes by the creatures and withall obserue that he addeth seuerall reasons in prohibiting these seuerall kinds of indirect oathes as that a man must not sweare by heauen because it is the throne of God c. Now as I take it Christ doth not directly forbid swearing by the creatures in this place for his intent is to forbid ordinarie swearing in common speach whether it be by God or by the creatures which here he nameth because the Iewes counted them but light oathes Yet here this point must needes be skanned Whether it be lawfull at any time to sweare by the creatures Sundrie Papists and those of the best account both for learning and deuotion make two kinde of oathes in swearing by the creatures First when a man sweares by the creature and puts it in the place of God making it a Iudge and witnesse to his conscience of the truth of the thing whereof he sweareth and this doe all condemne as wicked and vnlawfull both Protestants and Papists Secondly when the creature is named but yet the oath is directed to God in the minde of the swearer vnder the name of the creature as the creature is in relation to God a signe of his presence and this kind of swearing is taken for lawfull not onely of all Papists but of many Protestant Diuines which be of good account in our age Yet with reuerence to them all I see no reason in the word of God to warrant this kind of swearing by the creature with direction to God in the minde of him that sweareth Indeede a man may name the creature in his oath as Paul did I call God to record to my conscience and yet sweare by God for it is one thing to name the creature in swearing and an other thing to sweare by the creature Reasons against this forme of swearing by the creatures are these First an oath is part of Gods worship as hath before beene shewed now euery part of Gods worship must be referred to God directly so we pray and giue thankes vnto God directly and not in the creature and so we ought to sweare but in indirect swearing by the creatures the oath is directly referred to the creature and indirectly vnto God namely in the creature which is not lawfull Secondly a man must sweare by him that is greater then himselfe and therefore God sware by himselfe because there was no greater to sweare by where it seemeth the holy Ghost takes it for graunted that there is no lawfull swearing by the creatures because they are not greater then man and so there must be but one onely direct kind of swearing by God himselfe Thirdly Deut. 6. 13. Thou shalt sweare by my name there it seemeth he prescribeth such a forme of swearing wherein the name of God in some plaine manner is expressed but in indirect oathes an other besides him that sweareth cannot tell whether he sweare by God or not because the oath is by the creature and directed to God onely in the minde of him that sweareth Fourthly Math. 13. 16. He that sweareth by the Temple sweareth by God whence I gather that an indirect oath is superfluous because it is sufficient that a man sweare by God onely and not by the creature also By these reasons I haue beene mooued to dislike of indirect oathes now let vs see what is said in the behalfe of them First it is saide that Ioseph a man commended for his faith sware by the life of Pharaoh therefore men may sweare by the creatures Ans. It may be well expounded not to be an oath but an asseueration to this effect as surely as Pharaoh liueth but say it is an oath yet this fact prooueth not the lawfulnes of this kind of swearing for no man is so good but he may be tainted with the impieties of the place wherein he liueth especially beeing so wicked a
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
of those goods which pertaine necessarily to his life and estate for our neighbours life must be preferred before our owne temporall goods and outward estate Paul testifieth of the Macedonians that in the extreame necessitie of the Saints they gaue to their power yea and beyond their power vpon this ground the Christians in the primitiue Church sold their possessions for the releeuing of the poore brethren in extreame want rather diminishing their owne temporall estate then suffering the poore to want that were in extreame necessitie This Rule ought alwaies to be regarded and practised especially in times of want as for those that make aduantage of a dearth and enrich themselues by Gods iudgement on the poore they are most miserable and wretched people quite voide of euery sparke of that gratious disposition which was in Christ who beeing rich euen king of heauen and earth made himselfe poore that though his pouertie he might make others rich It is the will of God that we should beare one anothers burdens and helpe to lift vp the poore that are pressed down with the iudgement of God which we shall doe when we giue not onely of our abundance in common want but euen of our necessaries in the extreame want of the poore III. Point To whome must we giue Ans. To the poore this needes no proofe yet in these poore two things are required First they must be truly poore that is such as are indeede either in common or extreame want and of such poore S. Iohn saith If any haue this worlds goods and seeth his brother haue neede if he shut vp his compassion from him how dwelleth the loue of God in him Secondly they must be such as cannot helpe themselues Leuit. 25. 35. If thy brother be impouerished and haue a trembling hand thou shalt releeue him the man of a trembling hand is one that is not able to maintaine himselfe of this sort are Orphans widowes the aged sicke blind lame maymed in seruice and such like all these must be releeued But the case stands otherwise with that kind of poore which we call lustie beggers who are able to prouide for themselues if they would take paines S. Pauls rule belongs to them If they will not worke they must not eate that is they must not be maintained on the Almes of the Church Quest. 1. What must such lustie poore doe Answ. They must be imploied in some lawfull calling wherein they may labour to get their own bread and not eate the common foode of those that are poore indeede For the Church and Commonwealth are as a mans bodie wherein euery member hath his seuerall office for the good of the whole bodie and indeede euery man should haue not onely a generall calling of a Christian but a particular calling also wherein he must imploy himselfe for the common good it is against the word of God and the light of nature that any should liue hauing nothing to doe Adam in his innocencie was inioyned to worke in the garden and our Sauiour Christ before his baptisme liued vnder his Father in a particular calling till he was thirtie yeares olde whose examples we must follow Quest. 2. What is our dutie towards these lustie beggers Ans. From Pauls rule we may gather that we must not ordinarily and of custome releeue them indeede vpon present necessitie they are to be releeued but yet with this aduertisment that they looke not for it againe but that they prouide for themselues by labouring in some lawfull calling for this common releeuing at mens doores makes so many idle vagabonds and rogues as there are IV. Point In what order must we giue our Almes for distinction of persons Ans. Touching order in releeuing the holy Ghost hath laid downe three Rules First by S. Paul He that prouideth not for his owne aâ—d namely for them of his houshold is worse then an insidell whence this order may be obserued that I. a man must giue to them that be of his owne houshold and family II. to his owne blood kinred and alliance III. vnto strangers The second Rule is this Gal. 6. 20. ' Doe good vnto all but specially to the houshold of faith first beleeuers must be releeued and then all others good or badde The third Rule is giuen by Moses Deut. 15. 10. We must first releeue our owne poore that is such as liue among vs and then giue vnto strangers if our abilitie will affoard and their necessitie doe require U. Point How much must we giue Touching the measure of our Almes there is no particular commandement in Scripture but yet these generall Rules may thence be gathered First that a man is not bound to giue all that he hath Prov. 5. 15 16. Drinke the waters of thine owne â—isterne and flowing streames out of the middest of thine owne well let thy fountaines disperse themselues abroad where vnder an allegorie borrowed from waters the holy Ghost directeth a man for the disposing of his riches as namely comfortably to enioy his owne goods and yet to bestow some part thereof on them that want and Luk. 3. 11. Let him that hath two coates giue not both but one to him that wanteth where we see them iustly rebuked that in prodigalitie doe riotously lauish and spend all that they haue for if a man may not giue all much lesse may he spend all wilfully II. Rule 2. Cor. 8. 13. A man must not so giue to others that he himselfe be grieued and they be eased altogether III. Rule Almes must be according to the giuers abilitie and withall answerable to the necessitie of the poore whether in food rayment or harbour so Paul saith speaking of common releefe The ministration of this seruice supplieth the necessitie of the Saints and S. Iames requires that in releefe such things be giuen as be needefull to the bodie and Deut. 15. 8. If thy brother be poore thou shalt open thy hand vnto him and lend him sufficient for his neede which he hath VI. Point In what place must Almes be giuen Touching the place we must know this that it is a disorder not beseeming Gods Church to giue releefe to wandring beggers at our doores this may appeare by these reasons I. It is Gods commandement that among his people there should be no such beggers if any man aske how the poore were then releeued I answer God tooke sufficient order for their prouision for first the husbandman must not gather his grapes cleane nor yet his corne field but leaue the after-gathering and gleaning for the poore Secondly besides the yearely Tenthes for the Priests and Leâ—ites euery three yeares tenthes were to be gathered and kept for the poore and for strangers Thirdly euery seauenth yeare the land was to rest and all that it brought forth that yeare with the fruit of vineyards and oliues was for the poore Exod. 23. 11.
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
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
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
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
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
will may be done As first that we may haue grace to denie our selues our owne wills and affections for naturally we are herein vnlike God and like the deuill and this must euery one learne that would be Christs disciple Luke 9. v. 23. Secondly that God would incline and dispose our hearts towards his holy word that we may not onely know but obey Gods reuealed will This was Dauids vsuall request Psalm 119. 27. Make me to vnderstand the way of thy testimonies and 36. Incline my heart vnto thy testimonies For how should we doe the will of God vnlesse we know it and how shall we know it vnlesse our hearts affect the meanes of grace and of obedience Thirdly that God would hasten that time and state vnto vs wherein we shall perfectly doe the will of God that is our state of glory Fourthly that vnder euery crosse which God shall lay vpon vs wee may possesse our soules with patience so subiect our selues to Gods absolute will Thus Paul prayes in behalfe of the Colossians that God would strengthen them by the power of his might vnto all patience long suffering with ioyfulnesse Colos. 1. 12. Fiftly that God would turne the hearts of men from sinne bring them euery where to the obedience of his will 3. Use. Duties to be practised Because wee must seeke to practise that which we aske in praier therefore hereby we are also taught to endeauour our selues after these good duties First to prooue what is the good will of God and acceptable Rom. 12. 2. We must by often triall of our actions by the word of God become expert in Gods will vse in all things makes perfect and therefore in all our affaires wee must consult with God whether the things wee goe about be agreeable to his will Most men will haue an eie to the lawes of the land in their ciuill affaires as in buying and selling and why should we not bee as wife for our soules in the matters of God Doe we not dissemble with God when wee say with our tongues Thy will be done and yet in life and conuersation haue no regard to square our works thereby Secondly wee must be strict in the matter of sinne making conscience of euery euill way yea euen of the first motions vnto sinne that neuer come to consent for this petition for obedience respects not only our words and deedes but our secret thoughts for euen they must be brought to obedience to God 2. Cor. 10. 5. Thirdly we must seeke to cut off all things that hinder vs from doing Gods will wee must mortifie and crucifie the lusts of the flesh and all sinnefull motions of our corrupt hearts for these make vs rebells against God in transgressing his will This is a hard thing to doe and vnto a naturall man of himselfe altogether impossible and therefore we must vse spirituall meanes for the deedes of the flesh must bee mortified by the spirit Roman 8. 13. Now the ground of this worke is the death of our Sauiour Christ applyed by faith to our corrupt heart for the old man is crucified with him as the Apostle Paul saith that the bodie of sinne might bee destroyed that henceforth we should not serue sinne Roman 6. 6. This therefore must wee doe if we thinke our selues to haue part in Christ wee must perswade our hearts that when our Sauiour Christ was vpon the crosse in our roome and stead bearing the punishment of our sinnes then were wee in regard of the old man crucified with him the vertue and efficacie whereof wee shall vndoubtedly finde in our selues for the mortifying of sinne when we doe truely beleeue for our fellowshippe with Christ beginnes in his death and if we be dead to sinne how can the motions thereof yet liue and raigne in vs When a malefactour is put to death he ceaseth from his badde courses and so if our corruption be crucified with our Sauiour Christ it must not raigne in our hearts to bring forth the fruits of sinne Let vs therefore meditate on the death of our Sauiour Christ and apply it to our selues by faith and consider the vilenesse of our sinnes in the bitternesse of his passion and then no doubt we shall be mooued to striue against euill motions for if we be Christs we haue crucified the flesh with the affections and lusts Gal. 5. 24. Fourthly we must not liue inordinately but in that sort which God inioyneth Christians in his word euery one must haue a double calling the generall calling of a Christian common to all that liue in the Church concerning the seruice of God in righteousnesse and holinesse and a particular lawfull calling in some set state of life tending to the good of the Church cōmon wealth or familie wherin a man must glorifie God in the good of men this is to liue in order he that wanteth both or one of these liues inordinately for God would haue euery man to abide in that vocation wherein hee hath called him euery one therefore according to his gift and grace receiued of God must liue in a lawfull calling and hee that doth not so resisteth Gods will Whereby wee see that wandring beggers are not to bee suffered in Church or common wealth for they liue without any calling and so transgresse Gods will yea their course of life is here also condemned that spend their life in sports and gaming for such a life is rebellion against God who wil be glorified in workes done by vertue of our lawfull calling Fiftly it is the will of God that through manifold afflictions wee should enter into his kingdome and therefore when any crosse befalls vs walking in our lawfull callings wee must endeauour to subiect our selues patiently to the will of God therein in prosperitie we are cheerefull and thankfull but when affliction comes our nature would repine O remember we say in all estates Thy will be done and therefore in the most bitter crosses that can befall vs wee must labour to say with Iob The Lord giueth and the Lord taketh away blessed bee the name of the Lord Iob. 1. 21. So did the Prophet Dauid beeing banished his kingdome by his owne sonne 2. Sam. 15. 26. But if hee thus say Behold I haue no delight in thee beholde here I am let him doe to mee as seemeth good in his eies and Chapter 16. 10 11. when Shemei cursed him he staied Abisna◠from reuenge vpon consideration of Gods will to haue it so saying Suffer him to curse for the Lord hath bidden him In earth as it is in heauen Hauing spoken of the grace of obedience desired in this petition we now come to the manner how it must bee performed to wit In earth as it is in heauen that is of vs men liuing on earth as the blessed Angels and glorified Saints doe it in heauen for the Angels that excell in strength doe Gods commandements
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
bold-hardie that they will raiâ—e vpon and defie the deuill and command him to be gone But without a calling thereunto we may not so doe Indeede if by Gods prouidence we be called to liue in such places necessarily then this we may doe we must not reason with the deuill but betake our selues to God by humble and earnest praier and complaine of Satans vexation making God our shelter and defence both for soule and bodie els if we presume to meddle with him without a calling from God we may iustly be foyled and abused by him as the sonnes of Sceva were because we haue no promise from the Lord to be protected from him For thine is the kingdome and the power and the glorie for euer Amen These words conteine the reason of the former sixe petitions touching which we must obserue two things in generall first that they are not a reason to mooue God whose wil is vnchaÌ„geable but to perswade the child of God that prayeth thus that God will graunt his requests Secondly that this reason is not peculiar to the last petition but generally belonging to them all as halowed be thy name because thine is the kingdome power and glorie and so for the rest The meaning Kingdome This here imports three things in God first that he is al-sufficient of himselfe to doe all things whatsoeuer needing no helpe nor instrument beside his soueraigne will Gen. 17. 1. I am God al-sufficient Secondly that he hath a soueraigne right and title to all things in heauen and earth as a King hath to those things which belong to his territories and iurisdiction Thirdly that he hath soueraigne rule and authoritie ouer all things in heauen and earth gouerning them as he pleaseth and bringing them into an absolute subiection Further the kingdome of God is twofold The kingdome of his prouidence whereby he rules and gouernes all things in heauen and earth euen the deuill and all his angels and instruments and the kingdome of grace whereby he gouernes his Church by his word and spirit and both these are here to be vnderstood Thine The kingdome is here called Gods for two causes First to shew that God hath his kingdome of himselfe and from himselfe alone thus the kingdome of grace and of prouidence are both his Secondly to distinguish God from earthly kings for though they haue a kingdome power and glorie as Daniel tells Nebuchadnezzer yet they haue all these from God not of themselues but God hath them of himselfe alone and not from any other Now because our nature is blind in the things of God I will here propound some reasons to prooue that God hath such a soueraigne kingdome as also to shew the excellencie of it First this appeares by that excellent order which God hath set in all his workes by their creation for how fitly doe times and seasons as spring time and summer autumne and winter succeede one an other how sweetely doe the heauenly creatures the sunne moone and starres serue for the creatures here below as hearbs and plants how doe these serue for beasts and foules and all of them for the vse of man as this prooues against the Atheist that there is a God so it shewes the soueraigntie and most wise regiment of his kingdome When a man sees a great armie in good array and euery one keeping his place and standing constantly he will presently commend the wisdome and authoritie of the leader why then should we not acknowledge the power and souerangntie of the almightie in that constant station of the creatures in that sweete order which they obserue from the creation Secondly the terror accusation of a guiltie conscience doth argue euidently the absolute soueraigntie of Gods kingdom for when a man hath committed some grieuous sinne either against the law of nature or the written word of God though it be so secretly that no man know of it yet wil his conscience accuse and fright him which it would not doe vnles he were to answer for that fact to God the soueraigne Lord of al. Thirdly men of death that is such as by some notorious crime deserue death though through the ignorance or negligence of magistrats they be let to escape yet ordinarily they are ouertaken with some fearefull iudgement and one way or other meete with their desert which is a speciall worke of Gods soueraigne prouidence Fourthly the Gospel preached is as contrarie to mans corrupt nature as fire is to water and yet hath it in all ages wonne men vnto it to professe it and to loue it so as they haue been content for the Gospels sake to forsake house and lands wife children yea and life itselfe This no word of man could euer doe therfore it argues plainly that some supernatural power worketh with it which draws the heart of maÌ„ vnto it Here some may say that the Deuill hath a kingdome contrarie to Gods kingdome wherein he raigneth and therfore Gods kingdome is not absolute Ans. If we regard the malice of Satan or the practise of the wicked it may seeme Gods kingdome should not be absolute because they continually rebell against his reuealed will but consider the power of God which ouerruleth Satan and all his instruments disposing most wisely of all their works to his owne glorie the good of his Church and their own ruine and then we shall plainly see that God ruleth ouer all for howsoeuer the deuill and his angels and all other his instruments oppose themselues vnto the word of God which is the law of his kingdom of grace yet God willingly permits all such works and restraines them all at his pleasure so as that which comes to passe against Gods reuealed will is not contrarie to his absolute will Thine is the power By power is meant an abilitie in God whereby he can doe whatsoeuer he will and more then he will doe for the better conceiuing of it note these two things First that God is not onely powerfull but euen power it selfe in regard of his nature as he is goodnesse and wisdome c. Men and Angels are called powerfull as receiuing power from God but God onely is power it selfe because his nature is infinite in power as in all other properties Secondly that power and will in God are one and the same for our better conceiuing of them they may be distinguished but in themselues they differ not for Gods willing of a thing is the effecting and doing of it It is not so in vs for we will many things which we cannot doe but whatsoeuer God willeth that he doth and that which he cannot doe he cannot will The Scripture saith God cannot lie nor denie himselfe nor die c. now as he cannot doe these things so neither can he wil them for they are no workes of power but of weakenesse and frailtie and therefore is God omnipotent because he can neither doe nor will the same Thine is
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
and pleasant to vs till we finde this precious treasure hid therein II. Dutie Hauing found this treasure we must highly prize and value it euen aboue all that we haue or can get nay more worth then all the world besides So did the man in the parable Matth. 13. 44. esteeme the treasure hid in the field aboue all his goods And Paul so esteemed of Christ crucified that he counted all things losse for the excellent knowledge sake of Christ and iudged them as dung that he might winne Christ. This high esteeme of Christ is needfull if euer we meane to lay him vp for our treasure and then haue we made good progresse in this heauenly purchase when we truely value Christ in our hearts at so high a rate and therefore we must endeauour our selues hereunto and labour so to frame our whole conuersation in speaches and in action that they may testifie at how high a rate we value Christ. And because the word of God reueales Christ Iesus vnto vs in which regard it is called a treasure therefore it also must be highly valued euen aboue all carthly things Thus Dauid did Psal. 119. 72. The Law of thy mouth is better vnto me then thousands of gold and siluer verse 127. I loue thy Commandements aboue gold yea aboue much fiue gold hereof wisdome saith my fruite is better then gold euen then much fine gold and my reuenues better then â—ine siluer It were happie for vs if wee did thus value the word of God Many hold there is but one truth and so that be knowne it is no matter whence it is learned whether out of Gods word or the writings of men but they are sarre deceiued for the Scriptures of God onely are that truth which is according to godlinesse and they alone discouer vnto vs this heauenly treasure and therefore they must haue the preheminence in our hearts and be esteemed farre aboue all the writings of men which if we would doe we should feele that power and comfort of the word in our hearts which naturally we lacke III. Dutie Hauing found out and rightly valued this true treasure we must seeke to get it for our selues and make it our owne so did the man in the parable Matth. 13. 44. when he had found the treasure hid in the field and so Christ here commandeth lay vp treasures for your selues Now that we may get this treasure to our selues we must conscionably vse such meanes as God hath appointed for this purpose to wit I. heare the word of God preached with all reuerence care and diligence labouring to mixe it with faith in our hearts II. receiue the Sacraments with all reuerence and due preparation III. pray to God in faith earnestly and constantly for the pardon of our sinnes and the fiuition of this treasure The reason hereof is plaine for the word and Sacraments are as it were the Lords two hands wherewith he reacheth out this heauenly treasure and all spirituall blessings vnto vs and our faith is the hand of our soule wherewith we receiue them now by our praiers we testifie this faith and sanctifie vnto our selues the two former meanes IV. Dutie Hauing gotten this treasure we must labour to make it sure vnto our selues And to this purpose we must follow Pauls counsell and charge to rich men 1. Tim. 6. 17 18 19. Charge the rich men in this world that they be not high minded neither trust in vncerten riches but in the liuing God that they doe good and be rich in good workes laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life where marke how by trusting in God and by liberalitie and bountie we are exhorted to lay a good foundation What will some say must we be saued by our Almes-deedes and good works Ans. Not so for the ground of our saluation is Gods election and loue in Christ which he himselfe hath laid vp in heauen for vs. But the foundation which wee must lay vp for our selues is in our owne consciences for our assurance in Gods foundation and this we lay by our good works of loue mercie and iustice all which be fruits of faith and beeing done in faith and with singlenes of heart to Gods glorie they are sure testimonies of our portion in the true treasure Iesus Christ for hereby we know we are translated from death to life because we loue the brethren 1. Ioh. 3. 14. V. Dutie Hauing got this treasure sure to our selues we must vse it as a treasure Hereunto three duties are required I. we must haue our conuersation in heauen for there Christ our treasure is and where our â—reasure is there will our hearts be and if our hearts be on Christ in desire in ioy and delight it cannot be but our liues will be holy and heauenly though our bodies be here on earth but let vs beware that our affections be not set on things below for then is not Christ our treasure at all II. We must turne our earthly goods into heauenly treasures This we doe by imploying them in works of mercie for he that giues vnto the poore lends vnto the Lord Prou. 19. 17. so that the mercifull man hath the Lord for his debter for the Lord sends the poore maÌ„ as his messenger vnto the rich to borrow of him such things as the poore man lacketh and the Lords returne of paiment is in heauenly blessings and therefore Christ himselfe as it were explaning this point bids sell that ye haue and giue almes make you bagges which waxe not old a treasure that cannot faile in heauen where no theefe commeth neither moth corrupteth This then is the Lords owne direction for this happie exchange of earthly goods for heauenly treasures then which who can wish a better increase III. We must rather part with all that we haue then with Christ Iesus friends goods countrey libertie nay our owne life and deerest hearts blood must all goe for this treasures sake so doth the good purchasser part with all he hath for to â—â—ie the field in which this treasure is Matth. 13. 44. but if we will rather part with Christ then with some or with all of these then wee vse not Christ as the true treasure Thus we see how Christ becomes our treasure let vs therefore make conscience to practise these fiue duties so long as we liue for when Christ becomes our treasure marke what will follow we shall finde in our hearts such sweet content therein that neither prosperitie shall lift vs vp too high nor aduersitie cast vs downe too low nothing shall daunt vs while we haue this treasure sure no kind of death no not the day of iudgement Thus much of the commandement now followeth the particular reason thereof where neither moth nor canker corrupteth c. This reason is drawen from the vnchangeable certentie and safetie of this
treasure earthly treasures are subiect to corruption and to losse by stealth but this heauenly treasure is free from all such things for the highest heauen is not subiect to corruptioÌ„ nor to the violeÌ„ce of theeues and robbers and therefore our treasure must be there Quest. Why should the highest heauens be free from that vanitie whereto all creatures els are subiect by the sinne of man Answ. The heauens aboue which we looke vpon and the earth below with all creatures in them belonged to man by the right of creation but the highest heauen is the throne of God Now when man fell he was punished not onely in his owne person but in all the creatures that belonged vnto him which by his sinne were made subiect vnto vanitie But the highest heauen was free from that curse because it did not belong to man by the right of creation but is a supernaturall gift whereto we haue right and title onely by the grace of Adoption and redemption in Christ Iesus now sith man had no right thereto by creation it was not meet that the sinne of man should make it subiect to vanitie or corruption If therfore the safetie of an enduring substance can allure our hearts to loue and like then let vs set our selues for this heauenly treasure v. 21. For where your treasure is there will your heart be also This verse containes a reason of the former commandements coÌ„mon to them both tending to perswade vs to the obedience of them both The reason standeth thus Where your treasure is there will your hearts be also But your hearts should not be on earth but in heauen Therefore lay not vp treasures vpon earth but in heauen The exposition By treasure as we saide before must be vnderstood things pretious excellent in our estimation laid vp for time to come wherein we repose our trust and take a speciall ioy and delight By heart we must conceiue not onely the affections which are seated in the heart as loue ioy care desire and delight but the more inward powers of the soule in thought and imagination yea and the effects hereof in action as labour studie and endeauour As if he should say your treasure and your heart are ioyned together looke where that thing is wherein you trust and take chiefe delight theron will your thoughts runne your loue feare desire and care will draw vnto it and your chiefest paines studie and endeauour will be after it The vse Doe heart and treasure goe together Then here first we learne to search out and trie the state of our owne hearts for though it be a bottomlesse gulfe and deceitfull aboue all things so as none can thoroughly know it yet if we applie this sentence aright vnto our selues we shall be able to giue true iudgement of the state of our owne heart An earthly treasure and an earthly heart but heauenly treasure and an heauenly heart these cannot be seuered therefore looke whereon thou spendest thy thoughts settest thy loue thy care delight and bestowest thy wit industrie and labour and thereby iudge of the disposition of thy heart If the thing be earthly and worldly then thy heart is earthly and carnal thou maist plead that thou hearest the word receiuest the Sacraments and praiest often yet all this will not prooue thee to haue Christ Iesus for thy treasure for thine heart beeing set vpon the world there vndoubtedly thy treasure is and that prooues thy heart to be earthly and carnall And on the contrarie if thy principall thoughts thy chiefe loue ioy and delight be on Christ crucified and thy speciall care and industrie be after his merits and righteousnes then is Christ thy treasure and thine heart is heauenly Secondly hereby we may know whether we haue any portion in heauen for looke where our heart is there our portion is if our heart in thoughts desire and industrie be set on earthly things then is our portion vpon earth But if we mind heauenly things if we delight in them and labour after them then is our portion in heauen It is not the exercise of religious actions now then but the setling of the heart either on earth or heauen that shewes where our portion is Thirdly this coupling of the heart and treasure together teacheth vs not to regard this world nor temporall life in respect of heauen and life eternall nay in this regard we must despise the world and temporall life so farre forth as it may be done without ingratitude to God and without hatred of the worke of his hands and of his temporall blessings for as earthly creatures are the workemanship of God so temporall life is his good blessing giuen vs as a time wherein we are to prepare our selues for life eternall and therefore simply we may not despise it but onely in respect of life eternall Now we must shew this high respect to heauen and to life eternall aboue that we haue to this world and temporall life by heauenly meditations and by spirituall desires ioy and delight for if heauen be our treasure then must our delights be drawne from worldly things and set on heauen vers 22. The light of the bodie is the eye if thine eye be single thy whole bodie shall be light 23. But if thine eye be wicked then all thy bodie shall be darke Wherefore if the light that is in thee be darkenesse how great is that darkenesse These two verses haue sundrie expositions which we must discusse before we can see the scope and coherence of them in this place Of sundrie which I take to misse the right scope of Christ in this place I will onely touch one which is the most probable and then set downe that which I take to be the best By single eye some vnderstand a liberal minde and by the wicked eye an â—â—â—ious and couetous minde and so they make Christ here to speake of liberalitie and couetousnes Now it is true that the words will beare this sense for Salomon puts the good eye for the liberall and mercifull person Prov. 22. 9. He that hath the good eye he shall be blessed for he giueth of his bread vnto the poore and the euill eye for the couetous person Prov. 28. 22. A man of a wicked eye hasteth vnto riches But though the words will beare this interpretation yet it is not as I take it the proper meaning of Christ in this place for here the light of the bodie the single eye and the light that is in vs be all put for one and the same thing Now the light that is in vs is the vnderstanding and iudgement of the minde Againe the eye is here called the light of the whole bodie but the liberall minde cannot be the light of the whole bodie for all actions but for workes of mercy and bountie onely To come therefore to that which I take to be Christs true meaning The words containe in them diuers
similitudes In the first wordes The light of the bodie is the eye is a parable taken from a candle in an house for as a burning candle set vp in an house lighteth the house and all that be in it so the light of this eye which is the vnderstanding lighteth the whole bodie and giueth direction to the whole man in all his actions In the next words If thine eye be single c. to the end of the 23. verse is a second similitude which standeth thus If a man haue a good and cleare bodily eye he can guide himselfe iâ— the right way and keepe his feet from stumbling and from falling but if his eye be dimme and darke then he cannot walke without stumbling and if he want an eye or that his eye be starke blind then of himselfe he cannot walke without stumbling and wandering so in like maner if the vnderstanding which is the eye of the minde be sound and cleare able to iudge of good and euill then is the whole life well ordered but if the iudgement be corrupt then is there much disorder in the life if it be cleane put out then is there nothing but brutish coÌ„fusion Thus stand the comparisons in these words Now the meaning of them is this The first words are plaine The light of the bodie is the eye that is the eye giues light for the direction of the bodie as a light in an house directs the housholders in their affaires If thine eye be single c. By eye here is meant the minde resembled by the bodily eye and the single eye is the vnderstanding mind able to iudge of good and euill of things to be done and not to be done Thy whole bodie shall be light by bodie is meant the life and by light is meant well ordered and directed for the mind is to the life for the directing of it that which the eye is to the bodie for the ordering thereof But if thine eye be wicked c. the wicked eye is the corrupt mind hauing the vnderstanding darkned iudgement so depraued that it cannot rightly discerne of good and euill what is to be done and what is to be left vndone Then all thy bodie shall be darke that is thy whole life in all thine actions shall be full of sinne and disorder Wherefore if the light that is in thee be darknesse that is if the natural light of reason and iudgment left in man after the fall be quite extinguished How great is that darknesse that is wonderfull shall his corruption and disorder be yea so full of confusion that there shall be no difference betweene his life and the life of a brute beast And this I take to be Christs proper meaning Now the words thus explaned depend vpon the former as an answer to a secret obiection which the heart of man might frame vnto it selfe against those two commandements to this effect If there be such necessitie of laying vp treasures in heauen and of auoyding to lay vp treasures in earth then why doe not the most wise and learned men of our time doe so they seeke more for earthly treasures then for heauenly Hereto Christ answers thus as if he had saide maruell not at this for they want the single eye the vnderstanding mind to discerne of things that differ they cannot iudge aright of the true treasure and so not knowing the heauenly they seeke the earthly treasure only Now that we may preceiue the words of Christ thus to answer the former obiection we must know that Christ doeth here presuppose thus much that euery mans eye is either single corrupt or blind and the single eye which is a good vnderstanding befalls not all men no not all wise and learned men but them onely to whome God in mercie giues it But the corrupt eye befalls euery man naturally And some by sinne put out the light of nature and so become senselesse in spirituall things And hence it is that all men naturally wanting the single eye and hauing the corrupt eye yea many hauing the blind eye doe not discerne of the true treasure and so leaue the heauenly and giue themselues wholy to the earthly Thus we see both the meaning and the coherence leading vs to the maine cause of couetousnes which the blind eye of the mind not able to discerne of true spirituall treasure Now in the words these three points are to be handled I. The single eye with the fruites thereof II. The wicked eye with his fruites III. The dark and blind eye with the fruites thereof I. Point The single eye is the mind of man indued with some portion of true heauenly wisdome and the fruite of it is to giue the bodie light To know this single eye the better we must search out what true wisdome is This true heauenly wisdome is no common gift which euery professor may haue but a speciall gift of God in Christ peculiar to them that doe truly beleeue in him 1. Cor. 1. 30. Christ 〈◊〉 made wisdome vnto vs of God not only because he is the matter of our wisdome we being then onely truely wise when we know Christ and him crucified but also because he is the roote from whence all our wisdome springs for being ingraffed into Christ by faith we become as it were flesh of his flesh and bone of his bones and so aâ—â— not onely made iust by the imputation of his obedience but doe also receiue inherent holines and wisdome from him our wisdome and holinesse beeing deriued from his as the branch is from the stocke and the fruit from the roote And this wisdome â—efâ—llâ— not at all to the deuill and his angels though they know much nor to all that are Christians in name but onely to the members of his mysticall bodie by faith This heauenly wisdome hath two actions First to discerne â—right of things that differ and to distinguish one thing from another spiritually this Paul praied for in the behalfe of the Philippians Phil. 1. 9. that their loue might abound more and more in knowledge and in all iudgement or sense that so they might discerne things that differ that is good from euill and heauenly from earthly what to doe and what to leaue vndone which is a propertie of men of age in religion who thorough long custome attaine herunto Heb. 5. 14. And hence it is that the childe of God can I. discerne the voice of Christ the true shepheard from the voice of all false teachers II. By this gift of discerning hee can put a difference betweene the water of Baptisme and all other water and betweene the bread and wine in the Lords table and common bread and wine III. Hereby the Church and euery true member of it is enabled to iudge rightly of crosses distinguishing fatherly chastisements from Gods plagues and curses for sinne IV. Hereby hee can discerne the things of God euen his own election his
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
seeing that we may faile in the particulars of that which we know in â—enenll Againe preaching serues not only for the remoouing of ignorance and the increase of knowledge but to erect and build vp good conscience and honest liues by the in increase of faith repentance bue of God and man and of obedience and this vse the most learned and godly man that euer was may make of the publike ministerie though dispensed by one that is farre inferiour to him in knowledge and pâ—tie Lastly it may be demanded how this can be â—e summe of the law and the Prophets to doe as we would be done to vith men seeing we are further bound by the law to performe duties of loue and obedience to God Answ. This rule is the summe of all for our loue to God must be shewed in the practise of the duties of loue iustice and mercie towards men for God is inuisible and it please thâ—im to make himselfe seene in our visible neighbour requiring that our loue to himselfe should be shewed in the works of mercie iustice and goodnes towards men Men may flatter themselues and say they loue God but if it be not shewed in the loue of their neighbours they deceiue themselues there is no loue of God in them And therefore they are deceiued that thinke all is well with them when they come to Church and receiue the sacraments for religion stands not in the outward seruice of God vnles it be shewed forth in the duties of iustice loue and mercie commanded in the second table see Iames 1. vers 27. pure religion and vndesiled before God is to visit the fatherlesse and widdowes in their aduerstie and to keepe himselfe vnspotted of the world v. 13. I Entern at the strait gate for it is the wide gate and broad way that â—adeth to destruction and many there be which goe in thereat 11. Because the gate is strait and the way narrow that leadeth vnto life and few there be that finde it These two verses beeing the fifth part of this chapter containe the tenth point of Doctrine in this Sermon of our Sauiour Christ wherein he exâ—â—rteth his hearers and vs all effectually to an earnest care in seekiâ—â— euerlasting life and withall admonisheth vs in the matter of Saluation not to follow the multitude because most men goe the broad â—ay to destruction The words containe two parts A commandement Enter in at the strait gate and a reason in the words following for it is the wide gate Yet for our further edification and instruction I will consider and handle fiue points which are here set downe by our Sauiour Christ I. that there be two contrarie cities or kingdoms in one of which euery man and woman must abide for euer after this life and further that these afford vnto men a contrarie estate the one life the other death destruction II. That there are two distinct waies to these two cities or kingdomes one leading to destruction the other leading vnto life III. The condition and propertie of these two waies The way of life is straite and narrow The way of destruction is broad and wide and that from the beginning to the end IV. What men doe in these waies namely that many walke in the broad way and few can find the straite and narrow way V. What men ought to doe touching these waies namely passe by the broad way and enter into and walke in the straite way which is the scope of Christs exhortation and instruction in this place Of these in order For the first These two cities are two distinct places ordained of God for the finall and eternall aboad of all mankind after this life according to that which euery man hath done in his bodie These are tearmed diuersly in Scripture one the kingdome of heauen the other vtter darknes in the chapter following vers 11 12. The one Abrahams â—osome the other hell fire Luk. 16. 23. and in the 21. and 22. Chapters of the Reuelation they are notably described the one is called the citie of God the other the burning lake and vsually the one is called heauen the other hell And as these are distinct places so they afford vnto men two distinct estates The one life the other destruction as it is said the narrow way leades to life the brâ—â—dway to destruction By life here is meant a blessed state of man in whiâ—â— he liues in fellowship with God and hath his heart filled with the vnbreakable loue and goodnes of God and with endles ioy from Gods imâ—â—diate presence And this indeed is the onely true life our naturall life iâ—â—ut a shadow thereof By perdition or destruction we are to vnderstand cursed state of man in which he is without all fellowship with God iâ— respect of his fauour mercie and loue and yet in bodie soule and â—nscience doth apprehend the bitternes of Gods wrath and furie for â—â—â—more hauing no fellowship saue onely with the deuill and his angelâ— and damned soules This is no life but eternall death though souleâ— and bodie liue together eternally Uses I. In that Christ doth here mention but two cities or placâ—â— to the one whereof euery man must resort after death we may gather that there is no middle place or condition betweene life and destruction A third place or state the Scripture knoweth not and therefore there is no place of purging the soules of men after this life which the Papists call Purgatorie if there had the word of God would haue reuealed it But the Papists say it is the vpper part of hell neere to the hell of the damned I answer If that were so then there is no saluation for them that are in purgatorie for there is no returning out of hell to heauen by reason of the great gulfe between them Luk. 16. 26. and they that are in any part of hell are but damned persons II. Use. If there be but two places and in them two estates onely according to that which men haue done here on earth either good or euill then we must be admonished with all care and conscience to vse all good meanes whereby we may escape the one and attaine to the other to be freed from destruction and to gaine saluation In the massacre and sacking of a citie in which some are slaine and some escape aliue euery one hath care to shift for himselfe to saue his temporall life much more then ought we to prouide for eternall life seeing at the last day wherein the whole world shal be ransacked euery one must vndergoe either saluation or destruction if we had our deseruing we should be confounded euery moment but God in mercie grants vnto vs length of dayes for this very ende that we should seeke Gods kingdome and life euerlasting and therefore this must be our principall care and studie that we may be alwaies readie whensoeuer we shal be called hence and the rather because we know
and matters of faith necessarie to saluation is so plaine that it may be vnderstood of the simplest â—ls Christ would neuer haue sent the Iewes to the Scriptures for the certen knowledge of the Mâ—ssias Which notably discouers the fraudulent dealing of the Romish teachers who in matters of controuersie in religion send vs for resolution to the Church calling it the stay and pillar whereto we must leane in all doubts of doctrines The church I graunt is to be reuerenced but yet we must not build our faith vpon the doctrine of men Our Sauiour Christ sent the Iewes vnto the Scriptures and hereby the Bereans tried Pauls doctrine and are commended And indeede though men be neuer so vnlearned yet if they come in humilitie to search the Scripture and in obedience vnto God praying for knowledge they may be able by Gods word to discerne of false teachers vers 21. Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth my fathers will which is in heauen From this verse to the 24. is conteined another portion of Christs sermon beeing the seauenth part of this chapter wherein he intreateth of the state of those that professe his holy name in his Church here on earth And his maine scope drift herein is to shew that men must not content themselues to professe religion outwardly but there-with they must ioyne true godlines and sincere obedience This point is as wayghtie and of as great importance as any of the former respecting the maine point of mâ—ns saluation and it conteineth two parts A maine conclusion in this verse And a proofe and explanation of one part thereof ver 22. 23. The conclusion it selfe hath two parts 1. that some men professing the name of Christ shall not be saued which part is afterward explaned and confirmed the 2. part is this that some professors of religion shal be saued which is not onely propounded but the parties also are plainely described The first part is a most fearfull sentence against many that liue in the Church that notwithstanding their profession of the name of Christ yet they shall neuer be saued And this is most true beeing spoken by him that hath the power of life and of death who is also the God of truth that cannot lie saying Not euery one that saith Lord Lord that is that professeth God to be his God shall enter into the kingdome of heauen There be two kinde of professors in the Church of God that shall neuer be saued the first are grosse hypocrites which professe Christ with their mouth and yet in heart and life they renounce him of this sort is first the common Atheist who onely for feaâ—e of the magistrates lawes professeth religion secondly the Epicure that is such a one who beares Christs name for fashions sake and yet his bellie and pleasure is his God thirdly the worldling who spends the strength of bodie and mind and all he hath on the world for earthly things Now none of all these if they thus liue and die can be saued The second sort are more close hypocrites which professe the name of Christ in some truth and haue in them some good gifts of God by reason whereof both before men and in their owne conceite they are reputed members of the Church and yet for all this they are indeed but hypocrites which shall neuer be saued And that we may somewhat discerne of them I will note the gifts which they may haue whereby they may come to professe Christ truly they may be reduced to fiue heads The first is the spirit of bondage to feare Rom. 8. 15. This is a certaine gift of God whereby a man doth discerne the right meaning and iudiciall vse of the law in himselfe concerning sinne and the punishment thereof for though a man by nature know something of the law yet he knowes not all nor the right vse thereof now by reason of this knowledge he sees himselfe in bondage and in regarde thereof doeth feare from whence may proceede many good things as griefe for sinne confession and humiliation for the same and praier for pardon Thus wicked Pharaoh confessed the righteousnesse of God and that he and his people had sinned Exod. 9. 27. And so did Ahab at the heauie message of God by Eliah 1. King 2. 27. he rent his clothes and put sackecloath vpon him and fasted and lay in sacke-cloath So Iudas when he sawe that Christ was condemned he repented of his fact beeing gâ—ieued for it and ashamed to looke any man in the face and also confessed the same before God and men Matth. 27. 3 4. A second gift which a close hypocrite may haue is faith as had Simon Magus for he beleeued and was baptized Act. 8. 13. neither was it a false and dissembling faith altogether but in some sort a true though not a sauing faith for he beleeued and yet was in the gall of bitternesse So Ioh. 2. 23. it is saide certaine beleeued in Christ but he durst not commit himselfe vnto them And that we be not deceiued herein we must know that this faith of an hypocrite hath in it three things knowledge of the truth approbation thereof with assent vnto it and a kinde of perswasion that Christ is his redeemer Of the second degree of this faith we haue example 2. Pet. 2. 18. where some are said to be beguiled with wantonnesse through fleshly lusts who had cleane escaped from them that be wrapt in â—rror that is in idolatrie And of the third degree we haue example in the same chap. vers 1. where some false prophets are said to denie Christ that bought them because for a time they professed themselues to be redeemed and were also perswaded in a generall sort that he had bought them yet herein they failed that they did not truly apprehend the merit of Christ and applie it effectually vnto themselues The third gift of a close hypocrite is a taste of Gods fauour Hebr. 6. 6. it is saide of some that fall quite away That they were inlightned by Gods spirit and had a taste of the good word of God and of the powers of the world to come though they were neuer â—ed nor filled therewith The fourth gift is good affections good I say not in them but in their kinde and so farre forth as we can iudge they haue ioy in the good things of God Luk. 8. 13. They that are on the stones are they which when they haue heard receiue the word with ioy They haue zeale for Gods glorie as had Iehu 2. king 11. 15. and yet he departed not from the sinnes of his forefathers v. 32. Thirdly they haue reuerence to Gods Ministers as Herod to Iohn Baptist Mark 6. 20. Herod knowing Iohn to be a iust and holy man feared and reuerenced him The fifth gift is an outward reformation of life the stonie ground
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
from all means of grace and happinesse this indeed might haue seemed hard but considering that by creation he gaue man happinesse and likewise abilitie to perseuere in the same if he would is it any maruell seeing all men haue of themselues lost their owne felicitie that some should bee depriued of it for euer nay rather it is a wonder that all are not condemned which come of Adam for God in his iustice without all crueltie might haue condemned euery man and indeede it is his endlesse mercie that he hath giuen Christ to be a Sauiour vnto some and that any are made partakars of this saluation by Iesus Christ. Secondly Christ here saith of some I neuer knew you yet speaking of others he saith I know my sheep Ioh. 10. 14. and againe I know whom I haue chosen Ioh. 13. 18. and Paul saith The Lord knoweth who are his 2. Tim. 2. 19. Now froÌ„ these places we may gather that there is an eternall worke of God whereby hee puts a difference and distinction betweene man and man angel and angel acknowledging some to bee his owne and denying the same of others If God himselfe had not auouched this in his word no man might haue taught it but beeing here plainely expounded it is with all reuerence to be acknowledged receiued and that it may be the better conceiued two points are here to be handled First vpon what ground and reason God doth know some to be his and doth not know nor acknowledge others for his owne Secondly what is the fruite of this knowledge of God in man For the first why God should know some to be his and not others no other reason can be giuen but Gods good pleasure alone Matth. 11. 25. Christ setteth downe this distinction betweene man and man saying that his father hath hid the mysteries of the kingdom of heauen from some and reâ—ealed the same to other now what is the cause hereof It is euen so O father saith he because it so pleaseth thee So Rom. 9. v. 13. and 18. In Iacob and Esau Paul shewes this distinction of mankind I haue loued Iacob and hated Esau saith the Lord neither did this difference come from their workes either good or euill for this difference God put betweene them before either of them had done good or euill but it is wholly ascribed to the will of God who will haue mercie on whom he will haue mercie and whom he will he hardeneth This must not seeme strange vnto vs we permit vnto men to vse their owne discretion in their owne affaires and this is a sufficient reason to stoppe any other mans mouth It is mine owne may I not doe with mine owne what I will Againe in Princes Proclamations wee submit our selues to this clause It is our pleasure so likewise a man hauing a flocke of sheepe may send some of them to the fatting for the slaughter others keepe for breed this God permitteth vnto man and it is not counted cruelty among men now if wee giue this libertie vnto man ouer the creature why should we not much more giue it to the creator ouer man seeing the basest and least creature is something in regard of man but man is nothing vnto God and therefore though these mysteries cannot bâ—â— comprehended by reason yet euen in reason we may see some â—â—semblance of the truth and equitie of them which must mooue vs with reuerence to submit our selues to the soueraigne will and pleasure of God herein Vpon this ground of difference and distinction betweene man and man we may well bee admonished to beware of the errour of some diuines who thus define of Gods will touching mans estate they say it is the first wil of God that euery maÌ„ in the world should be saued if they would and therefore say they he ministers vnto them all helps both of nature and grace whereby they may repent and beleeue if they will And hauing laid downe this his first will he then say they foresees that some men will not beleeue nor perseuere in the faith and hereupon it is in their conceit that he will not know some men for his owne Againe foreseeing that others will beleeue and perseuere in faith them he knowes and acknowledgeth to bee his dealing herein like vnto a good father that hath many sonnes who would haue them all to doe well and to haue each one a good portion but yet seeing that some wil not become frugall and obedient he changeth his minde and doth disinherite them or like vnto a good Prince who would haue all his subiects to doe well but seeing some to be rebels hee is of another minde and willeth their death Answ. But this opinion is a meere inuention of mans braine for whereas they say that God by a second acte of his will acknowledgeth some for his owne and not others vpon the foresight of their faith and vnbeleefe whereas by his first will hee would haue all men to be saued it is not true for the first will of God is to know some and not to know others the ground whereof is his good pleasure alone and no foreseene workes in them And therefore it cannot be that he should will all men to be saued equally Caine as well as Abel Iudas as well as Peter Againe their opinion confutes it selfe for God foresees mens faith and vnbeleefe because hee hath decreed the same and his decree depends vpon his owne will alone and therefore vnlesse we make the same thing in the same respect both the cause and the effect we cannot make foreseene workes the ground of difference betweene man and man Then their comparisons are not fit a father would haue all his children to doe well and to enioy his portion true and more then that he would make all his children to doe well if it lay in his power neither would he disinherite any if it lay in his power to make them good the change of his purpose in disinheriting his sonne ariseth vpon the impotencie of his will that cannot doe that he would And the same must be said of the will of Princes toward their subiects but if their should be such a will in God to haue all men saued if hee could saue them then vndoubtedly all men should bee saued for who hath resisted his will nay whatsoeuer the Lord willeth that doth he in heauen in earth and euery where Dan. 4. 32. A second point to be considered in the distinction of men whereby God knoweth some to be his and doth not acknowledge some others for his is the fruite of this knowledge of God It is an effectuall and powerfull knowledge working mutuall and strange effects in mans heart towards God for from this that God knoweth some to bee his there followeth another knowledge in mans heart whereby he knoweth God to be his God So Christ saith Ioh. 10. 14. I know my sheepe am knowne of mine looke as the sunne