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
true euen among the heathen vers 11. If ye then which are euill c. Here is the application of the comparison the ground whereof was laid downe in the two former verses And by euill he meanes not euery sinner but such as are stained with malice enuie and selfe-loue beeing bent to seeke their owne good onely for so saith the Master to the enuious labourer Matth. 20. 15. Is thine eye euill because I am good that is art thou enuious because I am bountifull In these words Christ giues vs to vnderstand that it is the note of an euill man to be giuen wholly to seeke his owne good though otherwise he liue ciuilly for this is a fruite of euill couetousnes and selfeloue Experience sheweth the gricuous 〈…〉 se of this sinne for thence come the manifold practises of iniustice cruelty and oppression that be in the world hence it is that times of dearth are made more heauie vpon the poore then otherwaies Gods hand hath sent them because the rich seeke their owne good and commoditie onely at such times hence come ingrossing deceiuing and inclosing to the spoile of the poore We must therefore beware of this sinnefull practise and on the otherside giue our selues to practise goodnesse towardes others setting our selues to the practise of loue which seeketh not her owne things but is bountifull that so we may shew forth our loue to God by wel-doing to our brethren as the Apostle bids vs Gal. 5. 13. Doe seruice one to another by loue and Phil. 2. 4. Looke not euery man on his owne things but euery man also on the things of other men This was good King Iosias his practise for which cause among many particular vertues all his goodnesses are said to be recorded 2. Chron. 35. 26. And Saint Paul likewise became all things to all men that he might winne some and though he were free from all men yet he made himselfe seruant vnto all men that he might winne the moe 1. Cor. 9. 19. 22. You that are euill can giue good gifts that is bread fish and such like as Luk. 11. 11 12. Here it is plaine that an euill man may haue some kind of vertues in him whereby he may doe some good works Quest. How can this be for an euill man wants faith and so whatsoeuer he doth is sinne Answ. We must know that the gifts of the spirit are of two-sorts some are common whereby the corruption of mans nature is onely restrained and limited for the maintaining of ciuill societies that man with man may liue in some order and quietnesse And hence it was that among the heathen some were iust some mild some liberall c. All these came from the spirit yet not renuing the parties but onely restraining their naturall wickednesse And of this sort of gifts is the loue and care of parents towards their children and the loue of children againe towards their parents And these and such like euill men may haue for they are not sanctifying vertues but rather shadowes thereof The second kinde of the gifts of the spirit are more speciall gifts and graces whereby the corruption of mans nature is mortified and in some part abolished and the graces of Gods image are renued in man whereby they become louing meeke iust temperate c. which in the regenerate are true christian vertues and the exercise hereof is the doing of good works indeede How much more shall your heauenly father giue good things to them that aske him The 〈…〉 ords containe the second part of the comparison wherein Christ doth amplifie and set out the bountifulnes of God in his gifts to his children and Saint Luke specifieth these good things to be the gift of the holy Ghost in regard of grace and operation Here then three points are to be handled I. Who giues these good things II. What is giuen III. To whom For the first the author of these good things is the Father for of him and from him commeth euery good gift and euery perfect giuing Quest. But this gift is the holy Ghost now the holy Ghost is God how then can he bee giuen this seemes to imply inequalitie in the Trinitie for the person giuing must haue power and authoritie ouer the person giuen Answ. Wee must know first that this action of the father in giuing the holy Ghost is not by vertue of superiour power and authoritie but by consent the holy Ghost is freely willing to be giuen of the father for all three persons beeing one and the same God must needs haue one and the same will as in all things so in this gift Secondly this giuing is not in essence or person but in regard of operation and grace as loue ioy peace c. in the hearts of Gods children II. Point What are these good things giuen Answ. The holy Ghost Quest. Why should the father giue the holy Ghost and not the holy Ghost as well giue the father seeing they are equall Answ. The reason is because of that order which the diuine wisedome manifesteth in the Trinitie for though all three persons bee equall in all properties of the godhead which is one and the same in them all yet they are distinct in order the father beeing the first person the sonne not the first but the second and the holy Ghost not the first person nor the second but the third and hence it is that the father giues the sonne both the father and the sonne giue the holy Ghost yet not in person but in regard of gifts and operation and that by free and equall consent not from superioritie or by constraint III. Point To whom doth the father giue this gift of the holy Ghost Answ. To them that aske him Hence some would gather that man hath free will by nature in his conuersion because hee must first aske and then comes the gift of the holy Ghost Answ. We must know that by the holy Ghost here is meant not the beginning of grace but the increase thereof and a greater measure of gifts with a more sensible feeling of them for this promise is made to Gods children that aske which noâ—e can be but by the holy Ghost See this in the Disciples Ioh. 20. 22. Christ said to Disciples who had true grace before Receiue the holy Ghost and yet also after that the holy Ghost came downe vpon them in the forme of clouen tongues of fire Act. 〈…〉 Now these latter giuings were in regard of greater measure as it is said they were filled with the holy Ghost v. 3. Againe by them that aske is not meant euery one that vttereth words of request to God but those that aske in faith and pray aright by graced-as Rom. 10. 14. How can they call on him in whom they haue not beleeued and Rom. 8. 26. We know not what to pray as we ought but the spirit helpeth our infirmities and maketh request for the Saints according to the will
and duties of religion were abomination vnto the Lord because their hands were full of blood and because they had no mercie therefore they were led into captiuitie as we may see at large Ier. 5. 28. Euck. 9. 9 10. and Zach. 9. 12. Now we beeing in the same case with them for vnmercifulnes and crueltie haue no doubt deserued long since the same punishment euen that the Enemie should depriue vs both of Gospel and peace and of all our prosperitie and wealth what then shall we doe surely we must humble our selues by praier and fasting vnto the Lord if not publikely yet priuately euery man and euery familie apart euen for this one sinne of vnmercifulnesse and withall in this humiliation begin to practise mercie by bestowing that vpon the poore which we spare froÌ„ our bodies in the daie of our fast Verse 8. Blessed are the pure in heart for they shall see God These words containe the sixt Rule of Christ touching true happinesse wherein as in the former obserue two points the persons blessed and wherein their blessednesse consists The persons blessed are thus qualified they are pure in heart This is diuersly expounded By pure in heart some vnderstand those that are chasse others those that are simple hearted voide of guile and deceit But the words will beare a more generall sense betoken such as are holy in heart hauing their hearts purged from the defilement of their sinnes and be in part renued and sanctified by the holy Ghost and that they are so to bee taken may appeare Psal. 24. 4. whence these words are borrowed where also the Prophet expoundeth the pure in heart to be such as haue not lift vp their minde to vaine things to which purpose the Author to the Hebrewes saith Follow peace with all men and holinesse without which no man can see God Againe the intent of our Sauiour Christ in this place was no doubt to crosse the Pharisaicall conceipt of those times whereby men did content themselues with outward holinesse as sufficient to true happinesse and therefore he saith Blessed are the pure not outwardly but inwardly in heart Further by heart we are to vnderstand the soule with the parts and faculties thereof that is the mind the conscience the will and affections And that wee may yet conceiue more clearely of this point we are to search out two things first in what maner then in what measure the heart is made pure For the first the purifying of the heart is by a two-fold Action of the holy Ghost first by creating in the minde a sauing faith which vnites a man vnto Christ as an hand applieth Christs puritie that is his obedience to the heart so Peter speaketh of the Gentiles in the Councell at Ierusalem that by faith the Lord purified their hearts Secondly when a man is in Christ the holy Ghost purgeth and sanctifieth the heart inwardly by mortifying all the corruptions in the minde will and affections and by putting into it inward holinesse whereby the image of Christ is renued therein And this our Sauiour Christ expresseth Iohn 15. 2. when hee saith that the father purgeth every one that bringeth forth fruit in him Now vnto these the holy Ghost addeth an excellent grace of Christian Resolution whereby a man hath a constant purpose not to sinne against God any way either in thought word or deede but in all things to please God continually so as if at any time he-sinne it is against his holy resolution Now for the measure of this purification it is onely in part in this life for the grace of sanctification is not perfect till death as the Apostle saith we receiue but the first fruits of the spirit that is not the Tenths but as an handfull of corne to a whole field the soule is freed from the punishment and guilt of sinne and in some sort purged from corruption but not wholly This wee must obserue the more diligently because the Papists teach otherwise to wit that after Baptisme and regeneration sinne is so taken away that there is in man nothing that God can hate but experience in euery childe of God shewes this to be false The chiefe ground of their opinion is this that if sinne properly called should remaine in the regenerate then God should repute a man to be iust which is a sinner But we answer that God neuer reputeth an impenitent sinner iust but onely the repentant and regenerate which are by faith in Christ and so in effect are no sinners because though corruption remaine in them in part yet it is not imputed to their persons Besides in the acte of their conuersion corruption hath receiued that deadly wound whereof it shall neuer recouer but daiely die till it be quite abolished and therefore doth it not raigne in them And thus we see in what manner and measure the heart is purified whereby the pure in heart may be thus described They are such as beleeue the pardon of their sinnes in Christ and be in part renewed in their soules by the holy Ghost hauing their naturall corruptions mortified and abolished in some measure and the graces of Gods image repaired in theÌ„ and a godly resolution wrought in their hearts not to sinne against God in any thing Considering that the pure in heart bee blessed wee must search our selues and see whether our hearts bee qualified with this grace As in former times so at this day inward puritie is much neglected The ancient Iewes stood vpon their legall puritie and righteousnesse and the Pharises after them relied vpon their outward holinesse and the holy Ghost foretold that in the latter daies should come perilous times by reason of sundrie sinnes wherof this is one that men should content theÌ„selues with a shadow and shew of godlinesse and in truth denie the power thereof And doth not experince shewe this to be true among vs for the pure heart is so little regarded that the seeking after it is turned to a by-word and a matter of reproach Who are so much branded with vile tearmes of Puritans and Presitians as those that most indeauour to get and keepe the puritie of heart in a good conscience Againe the generall ignorance that euery where abounds doth plainely argue the want of this grace for what can bee in the heart but impuritie and iniquitie where there is no knowledge of the will of God in the minde And for such as haue more knowledge then the rest generally they are not answerable vnto it in practise for take a view of all the markets in the land and you shall hardly find a man that is to sell his graine that will be brought to abate one iot of the highest price no not vnto the poore that stand in extreame neede which as it argueth a bloodie and cruell heart so it sheweth our times to be euill daâ—es wherein men professe much and doe nought which sinne
sonne as the Lord our God is towardes all his children in Christ Psal. 103. 13. As a father hath compassion on his children so hath the Lord compassion on all that call vpon him Luk. 11. 13. If you that be euill can giue good things to your children much more shall your heauenly father giue the holy Ghost to them that aske him and hence it is that Christ saith Whatsoeuer you aske the Father in my name he will giue it you Ioh. 16. 23. Of these two must euery one be perswaded that praies aright euery one will graunt that God is able to heare and helpe but of his willingnesse thereunto none can be assured but he that is the child of God who knoweth God to be his father Yet here must none deceiue himselfe to thinke that whatsoeuer he askes on his owne head God will graunt it for if we aske amisse we shall not receiue and therefore we must carefully marke and obserue the direction of Gods word both for the things we aske and for our manner of asking Halowed be thy name Thus much of the preface here begin the petitions which are sixe in number whereof the three first concerne God the three latter concerne our selues Againe of those which concerne God the first concernes Gods glorie it selfe the other two the meanes whereby Gods glorie is manifested and inlarged among men for Gods name is the◠glorified among men when his kingdome doth come and his will is done Now this petition for the glorifying of Gods name is rightly set in the first place for Gods glorie is the absolute end of all things Prov. 16. 4. The Lord made all things for his owne sake yea euen the wicked for the day of euill and therefore it must be preferred before all things before life it selfe yea before saluation which is life eternall Ioh. 12. 27 28. our Sauiour Christ preferres the glorie of his fathers name before his owne life And Paul preferres it afore his owne saluation for he professeth that for Gods glorie in the saluation of the Iewes he could wish himselfe separate from Christ Rom. 9. 3. In this petition as in the rest we are to obserue this order first shew the meaning of the words then propound the vses I. The meaning Name The word ascribed to God is here taken generally first for God himselfe as Psal. 20. 1. The name of the God of Iacob defend thee that is the God of Iacob defend thee Rom. 10. 13. Whosoeuer shal cal vpon the name of the Lord shal be saued i. vpon the Lord. Secondly it here betokens any thing whereby God may be knowne as men are by their names and thus it comprehends ◠his diuine attributes as Iustice mercie power wisdome c. II. his word the holy scriptures which reveale to mē the true knowledge of God III. Gods Iudgements publike or priuate for thereby he makes knowne his presence his power and iustice IV. his workes and creatures for all these beare a stampe of Gods name and in them may the inuisible things of God be seene Rom. 1. 20. Halowed or sanctified To halow Gods name is to glorifie Gods name as Ioh. 12. 28. and this we doe when we giue vnto him the highest honour that may be the highest I say because there are two kinds of honour First the honour of religion when we giue our hearts to God louing him fearing him trusting and delighting in him aboue all which we testifie by all outward adoration prescribed in Gods word this is the highest honour of all Secondly there is the honour of societie which passeth betweene man and man in common wealths and it consisteth in the acknowledgement of preheminence and superioritie in another either by word or gesture ciuilly thus Subiects honour Princes and Magistrates and inferiours their superiours This is due to the creature the former to the Creator onely and that is the honour wee here pray for That we may yet the better vnderstand the meaning of this petitiō we must know that Gods name is halowed or sanctified of vs 2. waies either in God himselfe or in his works In himselfe by 3. actions 1. whē we conceiue of God in our mindes and acknowledge him as he hath reuealed himselfe in his word to wit creator gouernour of al things most holy most wise iust mercifull c. 2. When we sanctifie the Lord in our hearts that is when we loue him aboue all feare him aboue al put our trust in him in him in all estates 3. When we praise and laud the name of God for his goodnes yea though we should neuer taste of his special fauour yet for his generall mercie iustice and most wise prouidence we ought to extoll the Lord with our mouthes Gods name is halowed or sanctified in his creatures by three speciall actions 1. When we acknowledge the wisdome of God his powerfull hand in euery creature 2. When we haue a reuerend estimation of the creatures and vse them in Christian sobrietie in regard of the stampe of Gods power and wisedome which appeareth in them 3. When wee sanctifie our moderate vse of them by the word and praier as God requireth 1. Tim. 4. 5. See the practise hereof in the word of God which is his owne solemne ordinance whereby he makes himselfe knowne vnto his Church Therein we sanctifie and halow Gods name I. when we acknowledge the wisdome mercie power of God in it II. when we haue a reuerend estimation of the word in regard of the glorious Image of God which appeareth in it III. when we vse it in a sanctified and holy manner comming vnto it reuerently with prepared hearts hungring after the graces of God which are wrought thereby and giuing our selues in heart and life to be framed and ruled thereby And thus we sanctifie God in afflictions for they are his worke when we labour to see the hand of God therein in iustice mercie and great wisdome chastening vs when we haue a reuerend regard to the hand of God appearing in them and labour to be humbled thereby for the increase of our repentance and the exercise of our faith and patience Thus then in this petition we desire in minde in heart and life to glorifie God both in himselfe and in his works and the meaning of it may be thus expressed O Lord open our eyes that we may know thee aright and may discerne thy power wisdome iustice and mercy and inlarge our hearts that we may sanctifie thee in our hearts by making thee our feare loue ioy and confidence and open our lippes that we may blesse thee for thine infinite goodnesse yea O Lord open our eyes that we may see thee in thy work◠and strike our hearts with reuerence of thy name appearing in them and graunt that when we vse any one of them we may honour thee in our sober and sanctified vse thereof The vses I. Wants to be
be fraile and subiect to fall away of themselues yet their saluation remaines fast grounded on the knowledge and election of God So the Apostle Paul comforts himselfe and the godly Rom. 8. 32 33. It is God that iustifies who shall condemne and verse 35. Who shall seuer vs from the Loue of God in Christ whereby hee loueth vs And indeede if a man haue receiued true assurance of Gods fauour though but once in all his life yet by that one signe hee may assure himselfe of his saluation vpon this ground that Gods loue is vnchangeable though euer after he liue in temptation for whom God loueth hee loueth to the end Ioh. 13. 1. Depart from me This is Christs commandement to those whom he neuer knew though they professed his name and it is a most fearefull commandement beeing all one with that Matth. 25. 41. Goe ye cursed into euerlasting fire Now hence wee may gather that the second death is properly a separation from the comfortable fellowship of the Father the Sonne and the holy Ghost and withall a sense and feeling of Gods wrath in that separation This appeares by the contrary for life euerlasting stands in fellowship with God the Father the Sonne and the holy Ghost Now here a question may be asked concerning the suffering of Christ for our doctrine is that he suffered the second death whether then was he seuered from God in his suffering Answer Christ our Sauiour on the crosse stood in our roome and stead hee bare vpon him the sinnes of his elect and for substance the whole punishment due to the same which was both the first and second death but yet concerning the suffering of the second death there remaines some difficultie Touching it therefore wee must hold this ground that our Sauiour Christ suffered the second death so farre forth as the suffering thereof might stand with the vnion of his two natures and with the holinesse and dignitie of his person and here these cauâ—ats must be marked I. Caueat That in his manhood he endured a very true separation from the Godhead and from his Father yet not in regard of subsisting and beeing but of sense and feeling onely and therefore hee cried My God my God why hast thou forsaken mee hauing for a time no sense of Gods fauour but onely the feeling of his wrath and displeasure II. Caueat In his passion he did indure the sorrows of the second death he did not die the second death for then hee should haue beene ouercome and vtterly separated from his father in subsisting and beeing but he suffered the second death and in suffering ouercame it as a man may be at the point of death feele the paines of the first death and yet recouer III. Caueat Christ endured the paines of the damned yet not in that manner which the damned doe for hee endured them on thâ— crosse they in the place of the damned Christ suffered theÌ„ for a while they endure them for euer Christ suffered the second death yet so as it preuailed not against him but the damned are ouerwhelmed of it it preuailes ouer them and causeth them to blaspheme God now their blasphemie increaseth their sinne and their sinne causeth their torments to be multiplied for euer This doctrine is sutable to the word of God and to reason for in mans reason the death of the body could not be a remedie to such persons as are condemned to a double death both of body and soule Vses 1. Seeing the second death is a separation of man from God for euer we must labour in this life to haue some true fellowship with God the Father the Sonne and the holy Ghost that hauing it once we may enioy the same for euer This fellowshippe we shall come vnto in the right vse of the word and Sacraments and praier for in the word and Sacraments God condescends to speak vnto vs and to deale familiarly with vs and in praier we talke with God II. Use. Note also to whome this commandement is spoken Depart from me namely to such as come neare vnto God with their lips but yet keepe their hearts farre from him in consideration whereof we must not content our selues to professe the name of Christ outwardly but we must draw neere to God with all our affections our loue ioy feare and confidence and yeild obedience to his commandements so shall we escape this fearefull commandement of finall departure from him Ye workers of iniquitie This is the reason of the commandement for the better vnderstanding whereof this question must be handled How these men that make such profession can be called workers of iniquitie many of whome vndoubtedly liued a ciuill and vnblamâ—able life outwardly and could not be charged with any horrible capitall sinnes Ans. There be many great sinnes for which men may be called workers of iniquitie and be as vile in the sight of God as the murtherer and adulterer though for outward life they be vnblameable as first hypocrisiâ— which is proper to the professors of religion when as they content themselues to hold religion outwardly but yet doe not bring their hearts nor conforme their liues to their outward profession Secondly to professe loue and worship to God and yet not to performe duties of loue and mercie vnto men for we must loue and serue God in the works of brotherly loue Thirdly to haue the heart addicted to this or that sinne or sinnes whether secret or open in regard of the world it skilleth not for this is to be a worker of iniquitie in Gods sight when the heart taketh a setled delight in any sinne And they are not so called because their iniquitie is alwaies outward and seene to the world Lastly all the sinnes of the first table especially the sinnes against the two first commandements as not to know God not to loue God or to trust in him aboue all not to worship him in heart and life together these are all works of iniquitie greater then the sinnes of the second table in their kind and in regard of these also professors are called workers of iniquitie Vses 1. Whereas Christ calleth those professors workers of iniquitie whose profession couered their sinnes froÌ„ mens sight we may note that Christ is a very â—â—rict obseruer of mens waies euen of the most secret sinnes which appeare not to the world though men may be deceiued by professours in this world yet Christ cannot be deceiued but at the last day of iudgement he will finde them out what they be Many deceiue themselues with a perswasion of mercie because Christ is a Sauiour and so presume to goe on in sinne but they must knowe that Christ is also a seuere iudge who doth straitly obserue mens sins and will condemne the workers of iniquitie as well as pardon them that repent and therefore we must not â—latter our selues to liue in sin because he is a Sauiour but rather feare to sinne because
A GODLY AND LEARNED EXPOSITION of CHRISTS Sermon in the Mount Preached in CAMBRIDGE by that Reuerend and iudicious Diuine M. WILLIAM PERKINS Published at the request of his Exequutors by TH. PIERSON Preacher of Gods word Whereunto is adioyned a twofold Table one of speciall points here handled the other of choise places of Scripture here quoted Matth. 17. 5. This is my welbeloued Sonne in whome I am well pleased heare him PRINTED BY THOMAS BROOKE AND CANTRELL LEGGE Printers to the Vniuersitie of Cambridge 1608. TO THE RIGHT HONOVRABLE OLIIVER LORD St. IOHN BARON OF BLETSO his very good Lord Grace and peace THe sacred Scriptures Right Honourable are so plainely styled by the spirit of truth to be all and wholly righteous perfect and pure yea most pure that it must needes sauour of the spirit of Antichrist to iudge any part thereof as the Papists doe vnmeete for Gods people to be acquainted withall And yet I doubt not but that on our behalfe for some respects a kinde of preheminence may be yeilded to some parcels of Scripture aboue others without any derogation therefrom els the Apostles should haue wronged Moses and the Prophets by preferring the Gospel farre before them in glorie and euidence And therefore as Paul gaue a speciall charge to Timothie of his parchments aboue his bookes as beeing though not for matter more pretious yet for present vse at least more expedient so may our hearts embracing with reuerence the whole truth of God as pure and perfect in regard of fitnesse to our peculiar estate cleaue more nearely to some portion thereof then vnto others for seeing herein is both milke and strong meate who will doubt but that according to our age and growth in Christ we should affect But I may not here dilate of this difference of Scripture and therfore will come directly to that portion of it Christs Sermon in the Mount which is here explaned in this Commentarie endeauouring briefly to shew some notes of eminence in these three Chapters for which they deserue among all the Lords Worthies to haue the name of the first three And to omit the Author hereof though Iesus Christ the Sonne of God because the whole Scripture was giuen by inspiration from the same spirit as also his preparation hereunto though extraordinarie by prayer to God the whole night before which must needes import some consequence of great importance I will onely point at the manner of penning this Sermon and the matter which it containeth For the first when the beloued Apostle saith of Christs sayings and doings that many things were not written and yet some things were written for the ground and confirmation of our faith none I hope will denie but these things which were written were by the H. Ghost iudged more behoouefull for the Church thē those which were omitted whence by good collection it will follow that things more largely penned were also deemed the more expedient for why should the holy Ghost in penning be more copious vnlesse the things propounded were to vs at least more pretious Now search the holy records of Christ throughout and see what Sermon is so fully registred as this is vnlesse it were his consolation vttered to his Disciples with his prayer vnto his Father a little before his passion This beeing his welcome to them into their Apostleship and That his farewell at his death But to come to the matter it selfe This Sermon containeth 12. seuerall heades of Doctrine answerable indeede to the number of the 12. Apostles to whome it was principally intended vpon their calling to that office although I dare not say particularly to be applied part to person but rather generally the whole to euery one vnlesse it may be in the last parcell by the great ruine of the house vpon the sandes Christ had a speciall ayme at the fearefull fall of Iudas that betraied him Now the first of these concerneth mans chiefe good in true happinesse which is here so plainly declared in eight seuerall rules as they lead euery man hereto and giue the child of God most comfortable assurance hereof euen in his greatest miserie The second doth more peculiarly respect the function of the ministerie the ordinarie means of attaining the former happines The third restoreth the morall law to his true sense and meaning which the Iewish teachers had shamefully peruerted so as now wee may make straight steps vnto our feete in the way of obedience The fourth directeth vs in the right manner of doing good workes by speciall instance in these three Almes Praier and Fasting wherein the hypocriticall Pharisies had spent much labour in vaine The fist prescribeth that moderate care and desire of earthly things which doth stock vp couetousnesse the root of all euill The sixt reformeth the practise of rash iudgement for the better euidence of humilitie in our selues of loue vnto our brethren The seauenth prescribeth ministeriall discretion in the dispensation of the holy things of God for the pure keeping of the things themselues and the safe-beeing of the dispensers thereof The eight doth notablie incourage vs both by precept and promise to the holy exercise of praier and inuocation The ninth doth furnish vs to the practise of iustice and equitie in our ciuill conuersatiō The tenth doth effectually vrge vs vnto care of our saluation by walking in the straite way of life and shunning the broad way that leadeth to destruction The eleuenth doth forewarne vs of false teachers who bee the maine seducers out of the way of life The twelfth and last with the conclusion doth knit vp all perswading vs both by promise of happinesse eternall and of securitie most comfortable as also vpon perill of vtter ruine irrecouerable with outward profession to ioyne answerable obedience both in heart and life Now all and euery one of these Right Honourable are of that importance in the life of a Christian that none of them can be neglected of him that with comfort and safety would liue godly in Christ Iesus For the better euidence whereof I must referre your Honour with the Christian Reader to this godly and learned exposition ensuing wherin the reuerent Author of blessed memorie hath faithfully laboured vpon sound interpretation of the Text to laie down wholesome instructions for the obedience of faith My paines herein hath beene chiefly this as neere as I could out of mine owne and others notes to commend vnto the publike view the authors faithfull labours in his own meaning Onely I haue here and there vpon good occasion though priuate to my selfe added some references in the margent vnto classicall popish writers for such opinions as are herein charged vpon them Mine interest for the publishing of this worke I hope I shall approoue vnto any gainsayer Now whatsoeuer it is in all bounden dutie seruice I humbly commend it vnto your
quietly alone to put his mouth into the dust and to giue his cheeke vnto the nippers Doth blessednesse belong to meeke persons hereby then wee are admonished to labour for the moderation of all our affections especially of anger hatred and reuenge and to beware of all hindrances to this blessed vertue as choller hastinesse grudging impatience vnder wrongs with all rayling reuiling chiding and brawling and all such threatning speeches which come too oft in practise that wee may forgiue but we will neuer forget yea in Action we must auoyd all quarrelling fighting contending and going to law on euery light occasion for true meekenesse admits none of all these to take place with Gods children And to induce vs hereunto consider first Christs precept and example bidding vs learne of him for he is meeke and lowely Againe consider Gods owne dealing with vs we daiely wrong him by our offences and yet he beares with vs shall we then bee so vnlike our heauenly Father that we will straight reuenge the wrongs that others doe vnto vs See Colloss 3. 12 13. As the elect of God holy and beloued put on the bowels of mercie gentlenesse lowelinesse of minde meekenesse long suffering forbearing one another and forgiuing one another if any man haue a quarrell against another euen as God for Christs sake forgaue you so doe yee Lastly the fruition and practise of this grace hath the promise of blessednesse belonging to it and therefore as we would bee happie so we must get the spirit of meekenesse into our hearts and expresse the vertue and power thereof in our liues Obiect I. Here some will say If I put vp all iniuries I shall be couÌ„ted a dastard and a foole Ans. In this case learne of Paul to passe little for mans iudgement but be carefull to get and 〈…〉 this grace of meekenesse and then Christ will pronounce thee â—â—â—ssed which ought more to preuaile with thee then all mens estimatioÌ„ in the world and so it will vnlesse thou loue the praise of men more then the praise of God Ioh. 12. 48. Obiect II. Again it will be said The more I vse to put vp wrongs the more shall I haue still done vnto me Ans. That is onely so â—â—th wicked men for who else will wrong thee if thou followe that which is good Yet say they doe thy patient suffering is praise-worthy with God and he will take the matter into his hand yea Christ Iesus who iudgeth not by the sight of the eie he will rebuke aright for all the meeke of the earth Obiect III. But yet thou saist this is the way to loose all that a man hath and to be thrust out of house and harbour Ans. Nothing lesse for Christ here saith the meeke shall inherit the earth doubt not but Christ will make good his word and therefore if thou respect these outward things labour to get and exercise the spirit of meekenesse II. Point Wherein doth this blessednes of the meeke consist namely in their inheriting of the earth And this is a great happinesse for a man to be Lord of the whole earth But how can this be true sith many of Gods dearest seruants haue beene strangers on this earth thrust out of house and land and constrained to wander in mountaines and desarts afflicted and miserable yea destitute of conuenient foode and raiment Heb. 11. 37 38. Ans. The meeke are here called Inheritors of the earth not for that they alwaies haue the possession thereof but first because God giues a meete and conuenient portion of the earth either to them or to their posteritie thus hee dealt with Abraham Isaac and Iacob they had sufficient for themselues and a promise of great possessions which their posteritie did enioy Secondly if it fall out that meeke persons die in want or banishment yet God giues theÌ„ contentation which is fully answerable to the inheritance of the earth so Paul saith of himselfe and other Apostles they were as men hauing nothing and yet possessed all things meaning through contentation with the peace of a good conscience Thirdly the meeke haue this inheritance in regard of right being the members of Christ who is Lord of all Hence Paul saith to the beleeuing Corinthians all things are yours whether it be Paul or Cephas or the world things present or things to come all are yours and ye Christs Fourthly the meeke are made kings by Christ and after the last iudgement they shall rule and raigne with him for euer 〈…〉 â—eu 5. 10. And in these two last respects the meeke are more properly said to be the inheritours of the earth Obiect Yet here it will be said againe that wicked and carnall men are oftentimes the greatest Lords of the earth as Nimrâ—d in his time and the Turke at this day Answ. The right vnto the earth is two-fold Ciuill and Spirituall Ciuill right is that which stands good before men by their lawes anâ—â—ustomes and in regard therof men are called Lords of such lands as they haue right vnto in the Courts of men and so the Turke at this day is a mightie Lord of a great part of the whole world Spirituall right is that which is warrantable and approoued with God himselfe and such right and title had Adam to all the world before his fall which he lost by his sinne both from himselfe and all his posterity but yet in Christ the same is recouered to all the elect And of this right Christ here speaketh when hee calleth the meeke inheritours of the earth in regard whereof the Turke all vnbeleeuers and vngodly persons are but vsurpers of those things which otherwise ciuilly they doe lawfully possesse Here then is an excellent priuiledge of all the true members of Christ that in him they be Lords of the earth whereby first wee may see how farre most men doe ouershoote themselues in seeking earthly possessions for the manner is without all regard of Christ to hunt after the world but this is a preposterous course these men set the Cart before the horses for seeing all our right to the earth was lost by Adam and is onely recouered by Christ doubtlesse till we haue part in Christ we cannot with the comfort of a good conscience either purchasse or possesse any inheritance vpon earth In regard of certaintie men desire to hold their lands in capite that is in the Prince as beeing the best tenure but if wee would haue a sure title and hold aright in capite wee must labour to become true members of Christ and hold our right in him for he is the Prince of the kings of the earth and Lord of all the world and till we be in Christ wee shall neuer haue an holy and sanctified right to any worldly possessions Secondly this serues for a bridle against all immoderate care for the world for if wee
will drawe Gods iudgment vpon vs and cause the Gospel to be remooued and giuen to a nation that with profession will ioyne the power of godlinesse in heart and life What befell the sigge-tree whercon Christ sought fruite found nothing but leaues was it not accursed and how shall we thinke to escape if we be like vnto it for the earth that drinketh in the raine that falleth oft vpon it and yet bringeth forth briers and thornes is neere vnto cursing whose ende is to be burned Secondly if the pure in heart be blessed then we must labour to practise the counsell of the Prophet Wash you make you cleane and sanctifie the Lord in your hearts yea as the Apostle saith Let vs purge our selues from all filthinesse of the flesh and spirit Indeed it is the worke of God to purifie the heart man of himselfe can no more doe it then the Black-moore can change his skinne but yet euery one that would feele in himselfe this worke of God must vse the meanes wherein the spirit doth purge the heart first therefore we must humble our selues vnfainedly for all the sinnes and corruptions of our life alreadie past and for the time to come growe to a resolute purpose not to finne against God in any thing which we must testifie by a godly endeauour to obey him in all things for a pure heart and a purpose to liue in any one sinne cannot stand together but this constant purpose not to sinne is a notable grace and an infallible token of a renued and sanctified heart The second point in this Rule is wherein this blessednesse doth consist namely in this that they shall see God for the vnderstanding hereof two points must be handled First how God may be seene secondly how the seeing of God is true happinesse For the first the Apostle saith no man hath seene God at any time yea further Paul calleth him King of kings whom neuer man saw neither can see We must therefore know that there is a two-fold sight in man the sight of the eie and of the minde by the sight of the eie no man can see God in his essence and substance which is most spirituall and so inuisible for the eie seeth nothing but things corporall and visible a man by his eie cannot see his owne soule and much lesse the substance of God Obiect I. But Abraham and Moses saw God for he appeared vnto them Answer They saw him not in his nature and substance but in certaine created images and similitudes wherein God for that time did testifie his presence vnto them some indeed say that though a man cannot see God in this life yet in the life to come he shall see him with his bodily eies But this opinion is not true for though the body shall then be perfectly sanctified and the eie sanctified yea glorified yet still it remaines a true body and a true eie and therefore cannot see the essence of God which is invisible to the eie of flesh Obiect II. I shall see God in my flesh saith Iob and mine eies shall behold him Answ. Hee speaketh there of God his Redeemer who is not God simply but God incarnate for the word translated Redeemer signifieth one allied vnto vs in blood now no man doubteth but God in Christ may be seene as Iohn 14. 9. hee that hath seene me hath seene my father Obiect III. 1. Cor. 13. 12. We shall see him face to face Answer God hath no face and therefore that cannot bee vnderstood literally but thereby is signified that we shal haue plentiful knowledge of God as we haue of him whom we see face to face Obiect IV. If we shall not see God with our eies then they serue to no vse in heauen Ans. God forbid for besides the glorious companie of all the Saints wee shall therewith behold our Lord Iesus Christ who redeemed vs by his blood and made vs Kings and Priests vnto our God to whom we shall sing praise and honour and glory for euermore Reu. 5. 12. The second kind of sight is of the minde which is nothing but the knowledge or vnderstanding of the minde and that is two-fold imperfect in this life and perfect in the life to come In this life the minde knowes not Gods essence or substance but onely by effects as by his word and Sacraments and by his creatures and indeede the speciall sight we haue of God in this life is by these his effects to conceiue in our mindes how God is affected to vs as that God is our Father and Christ our Redeemer and the holy Ghost our Sanctifier The perfect vision of God is reserued to the life to come where Gods elect shall see him in regard of his substance for we shall see him as he is Yet that we be not deceiued herein wee must knowe that perfect sight is two-fold simple and comprehensiue Simple perfect sight is when man sees a thing wholly as it is in it selfe and thus God is not seene by the minde of man Comprehensiue sight is when the Creature seeth God so farre forth as it is capable of his knowledge thus shall men see God in the world to come perfectly and be filled therewith though they knowe him not wholly as he is in himselfe euen as a vessell cast into the sea may be perfectly full of water though it receiue not all the water in the Sea But some will aske how shall the minde see God Ans. The manner is such as neither eie hath seene nor eare heard neither can any man tell but they onely that haue fruition of it in heauen yet certainely such it is as shall giue full contentment to euery one that doth enioy it But it shall be farre better for vs to seeke for a pure heart whereby we may be assured of this blessed sight of God then curiously to search how we shall see him for to them that be of a pure heart God will reueale himselfe perfectly to their ioy vnspeakable and glorious The second point is how this seeing of God can be true happinesse Answ. A man that hath beene blinde will count himselfe happie when he receiues his sight and hee that hath long laien in a darke dungeon will count it a blessed thing to be brought out to see the light of the sunne now if this bodily light bee so comfortable how endlesse is the ioy of that heauenly light which commeth from God himselfe The Queene of Sheba counted those seruants blessed that stood before Salomon to heare his wisdome then doubtlesse the sonnes of God must needs be happie that stand before the Lord hearing his wisdome and beholding his glorie for in his presence is fulnesse of ioy and at his right hand are pleasures for euermore Moses is renowned with all posteritie for this prerogatiue that God vouchsafed to let him see his backe parts and Christs Disciples were so
by Christs comming and therfore repent and amend and Math. 11. 12. from the time of Iohn hitherto the kingdome of heauen suffereth violence So then the meaning of this first conclusion is this Whosoeuer breaketh one of these least commandements of the Moral law which afterward I shall expound and teacheth men so to doe he shall be contemned and not counted worthie to bee a member of the Church of God in the new Testament In this conclusion in the practise of the Iewes Christ setteth forth two notable corruptions of an hollow heart towards God The first to set little by the commandements of God esteeming no more of them nay lesse then of mens lawes and traditions but Saint Iames saith he that breaketh one commandement bee it neuer so little is guiltie of all though hee make shewe of keeping all so likewise hee that maketh light and base account of one commandement contemneth all though he seeme to honour the rest neuer so much Though Herod heard Iohn gladly and obeied his doctrine in many things and so seemed to make some account of some commandements yet because he would needs liue in incest against the seauēth commandement he did in effect contemne and breake them all so at this day there are many who professe religion and giue testimonie thereof by hearing the word and receiuing the sacraments and herevpon they would be counted louers of Gods lawe yet in the course of their liues and in their particular callings they will not sticke to oppresse the poore and to deale vniustly for their aduantage to prophane the Sabbath for a little profit or pleasure and to sweare and curse when they are a little prouoked Now howsoeuer such persons may make a glorious shew of profession outwardly yet by these and such like particular actions they shew plainly that they haue but Pharisaicall hearts which indeed make little or no account of Gods commandements Let vs therfore euery one looke into our waies and search in our owne hearts whether this corruption be in vs or no and if it be let vs repent and forsake it and labour to become like Dauid who had respect vnto all Gods commandements and so shall we not be despised in the Church of God The second corruption of an hollow heart noted likewise of Christ in these Iewes is to place the ceremonies rites and traditions of men aboue the commandements of the Morall law Herewith he doth expresly charge the Iewish teachers Matth. 15. 3. Why doe ye transgresse the commandements of God by your traditions And this is also the practise of the Church of Rome at this day they account eating flesh in Lent and on their fasting daies a deadly sinne yet they will dispense with threasons murthers of Christian Princes they allow of Stues they permit and pardon Sodomie and yet vtterly forbid mariage in some estate which the holy Ghost calleth honourable among all men In these and many moe they preferre their owne traditions before the most holy commandements of God yea many ignorant persons among vs are tainted with this corruption for be not some feast daies appointed by the Church as Christs natiuitie all Saints and such like obserued by them with greater conscience and reuerence then the Lords owne Sabbath Though the memorie of Christs natiuitie may be celebrated yet the Lords day should haue the speciall honour Now for the reforming of this corruption we must labour to haue the same minde that was in Dauid who grew into admiration with Gods commandements and thereupon invred himselfe to the obseruation of them We must therefore labour to haue an high estimation of the lawes of God and this will be a notable meanes to drawe vs to a reuerend feare and obedience towards to the same one cause why men do not so highly aduance the law of God as they ought is because they doe not sufficiently waigh the dignitie thereof In euery commandement therefore we must first deepely consider the waight thereof then labour to vnderstand it aright thirdly learne to admire the wisdome and iustice of God therein and lastly endeauour to yeeld loyaltie and obedience thereunto Secondly in this Rule our Sauiour Christ puts a difference between a false Prophet and a true The false Prophet breakes the commandements of God in his owne person and also by his doctrine teacheth others to doe the like But the true Prophet and seruant of God in the Ministerie endeauoureth the aduancement of Gods glorie as well by integritie of life as by soundnesse of doctrine Thirdly in the punishment of a false Prophet here set downe wee haue good direction for our iudgement touching the present Church of Rome namely that shee is not worthie to be esteemed a part of Christs Church on earth by the sentence of our Sauiour Christ because shee breakes Gods commaundements and teacheth men so for whereas the second commandement forbiddeth the worshipping of Images yea and the making of Images to resemble God the Church of Rome doth not onely allow the contrarie against this commandement but teacheth others so to doe saying that it is lawful to resemble the Father the Sonne and the holy Ghost in Images either painted or carued and to worshippe them therein yea and to worshippe the very Images of Christ and of Saints as also the Saints themselues with religious worship Againe they plainely breake the tenth commandement which forbiddeth the first motions vnto sinne with delight though without cōsent of wil by teaching that concupiscence after baptisme is no sinne And as they deale with the commandements so deale they with the Prophets who giue testimonie vnto Christ for first they destroy his manhood by their forged transubstantiation secondly they ouerturne his kingly office by making the Pope the head of the Church and giuing him power to make lawes to binde the conscience Thirdly they ouerturne the Priesthood by their massing Priesthood wherein they daily offer vp an vnbloodie sacrifice for the sinnes of the quicke and the dead Fourthly they rob him of his propheticall office in giuing liberty to the Pope to make new Laws to expound the Scriptures as supreame iudge these things they teach therefore that Church is not worthy to be counted a member of Christs Church But seeing God in great mercie hath vouchsafed vs this fauour in this land that we should receiue and embrace his holy word to publish and teach the same and so esteemeth vs worthie to be accounted a member of his Church wee are therefore to reioyce in this mercie and to praise God vnfainedly for this vnspeakable blessing and to shewe forth our thankefulnesse not onely by teaching and receiuing the truth of his word but also by yeelding obedience in all things thereunto yea our earnest and daily prayer must be because it is so great a blessing to be counted worthie of his kingdome that
and strict exposition of the Law according to the traditions of the Fathers and they were most holy outwardly and of chiefe account among the Iewes and therefore the Apostle Paul saith that after the most strict sect of their religion he liued a Pharisâ—â— that he was a Pharise the sonne of a Pharise Yet besides these there were another sect called HerodiaÌ„s who as some think were courtiers which held taught that Herod was the Messias And thus we see what the Scribes and Pharises were whome Christ here ioyneth together for amplification sake vnderstanding thereby such teachers among the Iewes Priests and Levites as liued after the most strait custome of the Pharisies for the Pharisies were by office Scribes as we may plainely see by comparing together Ioh. 1. 19. with v. 24. where the Priests and Leuites who were Scribes as we haue shewed are called Pharisies II. Point What was that righteousnes of the Scribes and Pharisies which is here so debased as beeing vnable to bring a man to heauen By the tenour of Scripture it will appeare that it was an externall righteousnes onely standing in the outward obseruation of the law for they were carefull to abstaine from actuall grosse sinnes as whoredome theft murther idolatrie and such like and they were very forward in fasting praying and giuing of almes openly and in keeping the traditions and ceremonies of the Elders and in all things to carrie themselues in shew conformable to the law but the inward righteousnes of the heart they nothing regarded thinking that perfect righteousnes consisted in outward obedience by that they looked to be saued as it is said Rom. 10. 2. neglecting vtterly the righteousnes of God In these Scribes and Pharisies we may obserue what is the naturall perswasion of man touching righteousnes to wit that an outward righteousnes will serue the turne and therefore euery man naturally contents himselfe therewith and hence it is that men will bring their bodies vsually to the place of Gods worship to pray to heare the word and receiue the Sacraments but few haue care to bring their hearts with them that they may inwardly worship God in spirit and truth so likewise many are content to rest from their ordinarie labours on the Sabbath day but few are carefull to consecrate their rest vnto God men be carefull to abstaine from actuall murther but few make conscience of malice hatred reuiling and quarelling many hate theft that yet will not sticke to robbe their neighbours of their good name by vile reports many are ashamed to robbe openly that make no bones to deceiue by false weights and measures by glosses and such like and yet all these will blesse themselues with their outward righteousnes and think all is well not doubting but they shall be saued by it though they haue no more but this is Pharisaicall pride and folly for all such outward righteousnes is here condemned as vnable to saue the soule Againe here wee may see the palpable and grosse opinion of all worldly men euen of those who coÌ„monly are called honest men if they be told of their sinnes of the danger of daÌ„nation except they repent their answer is they are no theeues no murtherers no grosse sinners and therefore they hope God will saue them for they liue orderly and doe no man wrong but let all such take heede lest they deceiue their owne soules for this ciuill honestis was the righteousnesse of the Scribes and Pharises which could neither bring them nor any other into the kingdome of heauen as Christ the God of truth saith expresly in this place To giue almes to fast to praie and to deale vprightly with men be very good things but yet wee must labour for more then these if euer wee meane to come to heauen wee must get another righteousnesse of the heart renouncing vtterly our owne righteousnesse in the matter of Iustification and condemne our selues for our best actions that so we may be fit to receiue that true righteousnesse which will commend vs vnto God III. Point What is that true righteousnesse which will bring a man to heauen Answ. It is the righteousnesse of Christ 1. Cor. 1. 30. for Christ is made vnto vs of God wisedome righteousnesse yea hee was made sinne for vs that wee might be made the righteousnesse of God in him This is that righteousnesse which exceedes the righteousnesse of the Scribes and Pharises and whereby a sinner doth stand iust before God for when as by Adams fall wee all became guiltie of sinne and thereby subiect to the curse of God and to eternall condemnation from which we could neuer haue deliuered our selues then it pleased Christ to come from the bosome of his father and to become our suretie and Sauiour who in his life became obedient to the law for vs and in and by death vpon the crosse suffered whatsoeuer was due vnto our sinnes which obedience and satisfaction beeing made by him that was both God and man was alone all-sufficient both to free vs from the curse of the law and also to iustifie vs before God and this righteousnesse of Christ is that which exceeds the righteousnesse of the Scribes and Pharises and is able to bring a man to heauen Yet further for our Iustification Christs righteousnesse hath three parts the puritie of his humane nature the integritie and obedience of his life and the merit of his sufferings vpon the crosse and all this must be ours to answer for our corrupt nature and sinnefull life deseruing a cursed death Here some make question how Christs righteousnesse can be ours and how one mans righteousnes can saue so many thousands Answ. Christs righteousnes is not the righteousnes of a meere man for then it could saue but one at the most but it is the righteousnesse of that person who is both God and man and therfore is an infinit righteousnes of merit sufficient to saue a thousand worlds But some here say If Christs righteousnesse bee ours then we are as righteouse as Christ Answ. The same righteousnesse that is in Christ is ours but not in the same manner or measure for Christ hath it by merit and action of himselfe we haue it onely by mercie and imputation it is in Christ as a roote and fountaine in vs by reception and application like the light in the Moone and in the Starres which is not in them originally but receiued from the Sunne the fountaine thereof Thirdly it is said If we by Christs righteousnesse be iustified and made the sonnes of God then is Christ by our sinnes made vniust and so the childe of the diuell Answer We may safely say that Christ was made a sinner by our sinnes not actually but by imputation now hence it will not follow that hee should bee the childe of the diuell for that commeth by the acte and habite of sinning after
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
our hearts the hatred of any mans person and striue to shew forth louing vsage euen towards our enemies though it be against our nature both by speaking well of them vnto others and shewing kindnesse vnto them both in word and deed we must pray for them and goe so farre in all good duties towards them that by our well-doing we may heape coales of fire vpon their heads that is cause their consciences like a fire to burne within them accusing them of their ill dealing towards vs and not suffering them to rest till they laie away their enmitie and malitiousnesse against vs. Fiftly this commandement of louing our enemies in word and deed shewes it to be vnlawful for any man to vtter euill speeches of another at any time vnlesse the occasion bee iust and hee bee lawfully called thereunto for loue couers a multitude of sinnes but disgracing specches are fruits of hatred Though Saul were Dauids professed enemie and sought his blood yet Dauid neuer reuiled him and wee ought to follow his good example Verse 45. That ye may be the children of your father which is in heauen for he maketh his sunne to arise on the euill and the good sendeth raine vpon the iust and vniust Because it is against mans nature to loue his enemie therefore our Sauiour Christ inforceth his Disciples hereunto by the benefit they shall reape hereby in manifesting themselues to be the children of God for he spake to those that were Gods children thus perswading them to loue their enemies That which will make you knowne to be Gods children that you must doe but by louing your enemies you shall make it manifest that you are Gods children this he prooueth in the words following because it is a propertie of God so to doe for he maketh the sunne to arise on the euill and on the good c. Here first obserue a true note of the childe of God namely to imitate God his heauenly father in louing his enemies and expressing the faine by all kinde vsage both in word and deede praying for them and releeuing them in their necessities And because it is so blessed a thing to be the childe of God we must therefore hereby stirre vp our selues to the conscionable performance of this dutie Secondly from the ground of this reason we are taught that wee ought principally to imploy our selues to those things by the doing whereof we may get assurance that we are the children of God as also to shunne the doing of all such things at declare vs to be the children of Satan that is all sinnes which are indeed workes of darkenesse and of the deuill In the euill day whether it be of death or of affliction when no man can comfort vs this will be an onely ioy vnto our hearts which will swallow vp all feare that wee know our selues to bee Gods children for then the Lord will acknowledge vs for his owne but if by sinne we be like the deuill God will refuse vs and so wee fall wholly to the deuill Let vs therefore practise those things whereby this ground of comfort may be treasured in our hearts Thirdly note here the style and title of honour which Christ giueth vnto God he calles him not onely their father but their father which is in heauen this hee doth to stirre vp reuerence in his hearers towards God and so haue Gods children done Dan. 9. 4. before that holy prophet powres out his praier vnto God for his people hee sets out the Lord with most glorious titles O Lord God great and terrible which keepest couenant and mercie c. And Ieremie praying vnto God spends three or foure verses in setting out Gods great power and Maiestie Chap. 32. 17 18 19. So Hezekias in his praier for the people calles the Lord the good God which no doubt he did to stirre vp reuerence in his owne heart and in the people towards God Whereby we are taught when we haue occasion to mention the name of God to doe it with all reuerence and to vse some titles of honour therewithall to stirre vp our selues and our hearers to a gratious awe of heart towards Gods maiestie But lamentable is the practise of the world in this behalfe for euery where the name of God is tossed in mens mouthes like a tennis-ball some in the middest of their laughter vse O God O Lord for breathing words but others spare not to make Gods glorious name the ensigne of their rage and furie in bloodie and blasphemous oathes but void of grace are all such For he maketh the sunne to rise on the euill and on the good and sendeth raine on the iust and on the vniust Here Christ propounds the propertie of God in doing good and shewing kindnes to his enemies to prooue that by so doing we shall shew our selues to be his children Wherein first obserue the manner of Christs speech he saith not Hee hath caused the sunne to rise and hath sent raine c. but speaking of the time present he doth now cause the sunne to rise and sendeth raine so likewise Iohn 5. 17. My father yet worketh and I worke together with him In which phrase is expressed a notable worke of Gods heauenly prouidence namely that after the creation of all things whereby God gaue beeing vnto the creatures and power and vertue to doe the things for which they were created he doth by his prouidence still preserue that beeing and so in euery particular creature It is God that gaue beeing to the sunne at the beginning and it is hee that euer since continueth the beeing of the sunne with the light and vertue thereof the same is true of all creatures and of ourselues for in him we liue moone and haue our beeing hee is not like a Carpenter who buildes a house and then leaues it but still he preserues the things hee hath created Herein we may well be compared to a spring or fountaine which causeth the riuers to flowe while it sendeth out waters but when it is stopped they are dried vp euen so while God continueth the beeing and vse of creatures so long they are but if hee with-hold his hand from them they cease to bee and the vse of them continueth no more Thus it is with vs both in regard of our soules and bodies with the faculties powers and graces thereof for what hast thou that thou hast not receiued from him who beareth vp all things by his mightie word Now hence we must learne these duties First to seeke to know him that is daily about vs and preserueth vs in soule and in bodie from houre to houre Secondly to cleaue vnto God with our hearts and to set our affections of loue feare ioy and hope wholly vpon him because he is the author and continuer of our beeing what euer it be Thirdly to obey our God in all things for shall he giue beeing to our bodies
name and mediation of Christ for in our selues we are sinners our iniquities make a separation betweene God and vs so that wee cannot haue accesse vnto the father saue only by the mediation of Iesus Christ. If we would come with boldnesse into the holy place it must be by the new and liuing way which Christ hath prepared for vs through the vaile that is his flesh 5. In praier we must haue faith wherby we beleeue that the thing we aske shall be done vnto vs Mark 11. 24. whatsoeuer ye aske in praier beleeue that ye shall haue it and it shall bee done vnto you now the ground of this faith must be Gods commandement and his promise which I mentioned before The duties after praier are chiefly two 1. Wee must call to remembrance the praier wee made to God if one man talke with another he will be so attentiue that as neere as may be he will remember the words that passed betweene them and much more ought we so to doe when we talke with God now we must thus meditate on our praiers for this ende that we may the better doe the thing wee aske as we craue in praier the pardon of our sinnes so wee must after praier indeauour to leaue the practise of them What a horrible shame is it for men to begge at Gods hands the pardon of sinne and when they rise from praier to fall againe to the practise of it This is with the dogge to returne to his vomite and with the desperate thiefe to stealing after he hath intreated fauour of the Iudge 2. After praier wee must bee carefull to be as plentifull in thanksgiuing for blessings receiued as wee were in petition to craue them This indeede may bee done in the beginning of our praier though here I mention it last but omitted it may not be Ordinary men haue this humanitie that where they find friendship they will be more plentifull in rendring thankes then in making new requests and if we deale thus with men shall wee not much more doe it with God with whom true thankfulnesse for one blessing is a speciall meanes to procure many moe Now this thankfulnesse must not be onely in word but in deed testified by due obedience in life and conuersation and these are the duties whereby a man shall auoide all carnall ostentation in praier and approoue his heart vnto God therein By this description of the true manner of praier we may learne three things First that the Romish Church doth neither know nor teach nor practise the dutie of praier aright they pray not in knowledge for they pray in an vnknowne tongue and allow of ignorance as the Mother of deuotion they commend doubting by speaking against assurance and so pray not in faith nor obedience they praie not in humilitie for mercie for their sinnes for they thinke to merit by their prayers and which is worst of all they direct not their praiers to God only in the name of Christ but to God and his Saints making the virgin Marie their Mediatresse yea they pray to the wooden crosse which is most horrible Idolatrie Secondly that our common people come farre short of their dutie in this part of Gods worship for their praiers consist chiefly in the bare repetition of words which is onely a lip-labour they pray without knowledge and feeling so must needes faile in many other duties Now this bewraies the manifold wants that be in the praiers of the best Christians for besides their ignorance of many duties in praier their doubting and distrust their dulnesse and deadnesse of heart and their by-thoughts doe all shew that their hearts are not wholly taken vp with Gods glorie as they ought to be Lastly hereby we may see the grosse ignorance of our common people about spels and charmes because they consist of good wordes and many strange things are done thereby therefore they thinke them to bee good praiers but herein they are deceiued through ignorance in the right forme of praier for they that make them and vse them are either gracelesse persons that haue societie with the deuil or grosly deluded through palpable ignorance and they cannot set themselues before God to approoue their hearts vnto him in this action nay the worship that is done herein is to the deuill and the cure that is wrought thereby is his worke for these charmes are his watch-word to stirre him vp to such exploits Furthermore in this clause Pray vnto thy Father which is in secret that is an inuisible God is couched a reason to induce men to the obedience of this commandement to this effect He to whom thou praiest i◠an inuisible God therefore thou must endeauour to approoue the hidden man of thy heart vnto him Hence I gather first that it is an horrible thing to make an image to represent the true God or to worship God in it for God is inuisible The second commandement condemneth thē both as Moses himselfe doth so expound it Deut. 4. 15 16. Ye saw no Image in the day that the Lord spake vnto you in Horeb therefore corrupt not your selues by making you a grauen image or representation of any signe Secondly that there should be no outward pompe in prayer either for gesture or for garments for praier is made to an inuisible Father This ouerthrowes the whole worship of the Popish Church which stands in outward shews of carnall pompe if there be any pomp it must be inward in the graces of the heart among which humilitie is the first ornament Thirdly that all places are alike in respect of Gods presence and of his hearing for hee is a God in secret wheresoeuer a man hath occasion to praie there God is which confuteth them that make the Church a more holy place for praier then other-where and therefore reserue all their praiers till they come thither for now difference of place in respect of Gods presence is taken away God is as well in the fielde and in the priuate house as in the Church and yet Churches are ordained and vsed in a godly policie because a congregation may more conueniently there meete to their mutuall edification in the publike exercise of the word and praier otherwise priuate houses were as good places for Gods worship as Churches if they were so decent and conuenient for edification for in all places men may lift vp pure hands vnto God as the Apostle teacheth And thy father which seeth in secret shall reward thee openly These words containe a two-fold reason wherby Christ perswadeth his hearers and in them all others to the carefull practise of the former dutie of sinceritie in praier The first reason is drawne from Gods All-seeing propertie the second from his bountie Gods all-seeing propertie is set out in these words the father which seeth in secret that is though the father himselfe be inuisible yet when thou
great good as 1. Thereby to kindle their faith and to stirre vp their zeale in praier that they may more earnestly begge the things they want for this ende our Sauiour Christ reasoned with the woman of Canaan before he would cure her daughter 2. To keepe them in humilitie and to preuent spirituall pride thus hee denied to remooue from the Apostle Paul the buffeting of Satan though hee praied for it least hee should bee puffed vp through multitude of reuelations 2. Corinth 12. 7 8 9. 3. To make them esteeme more highly of the blessings of God and to stirre them vp to more thankefulnesse for the same for it is commonly true that things lightly gotten are lightly set by 3. Question How falleth it out that God doth neuer graunt some men their requests Answer 1. Because they make their praiers but not according to Gods will either failing in the time as did the foolish virgins who cried Lord Lord open to vs when the doores were shut Matth. 25. 11 12. or in the things they aske and so the sonnes of Zebedie had not their request because they asked they knewe not what 2. Because they doubt and wauer in praier for such shall not receiue any thing of the Lord Iam. 1. 6 7. 3. Because they pray for wrong ends Ye aske and receiue not because ye aske amisse that you might consume it on your lusts Iam. 4. 5. The Use. 1. This prouident eie of God ouer all our wants teacheth vs what to doe when we are assaulted by any enemie either of bodie or soule we must first of all make God our refuge and tower of defence by getting assurance of our adoption for if we be Gods children he is our father knowing and weighing our wants and hee is most carefull to make supply thereto before we pray Gen. 25. 22. When the two twinnes stroue together in Rebekâ—aes wombe shee sent to aske the Lord thereof no doubt by Isaac her husband who before had praied for her verse 21. So when Iehosaphat was beset with many enemies he cried vnto the Lord for helpe and was deliuered 2. Chron. 18. 31. and Chap. 20. 12. And it was the Prophet Dauids practise to haue recourse to God in all his troubles for which cause he calles the Lord his rocks his resting and hiding place Secondly hereby wee are taught to haue a moderate care for the things of this life for wee haue a father in heauen who careth for vs knowing all our wants and readie to make supply thereof before wee pray In these daies most men set their hearts vpon the world and trust to outward meanes more then to God himselfe which comes from this because they want a true perswasion of their adoption in Christ for if they knew that God were their father then surely this perswasion would take place in their hearts God knowes my wants and is carefull for the supply thereof and therefore I will trust in him and obey him Thirdly this teacheth vs in any necessitie or affliction to subiect our selues to the will of God labouring to be thankfull for that estate as well as for prosperitie and studying to please and honour God therein for he is a father who seeth all our wants before we complaine and is carefull for our good knowing that affliction is better for vs then prosperitie or else hee would send vs deliuerance for it is all one with him and he delights not in the affliction of his people Fourthly this serues to arme vs against all carnall and slauish feare whereby mens hearts are oppressed either in regard of death or of the day of iudgement for though the deuill rage against vs yet when death commeth God is our father who knoweth our wants and the way to comfort vs and is both willing and able so to doe In a word this meditation serueth to stirre vs vp to all dutifull obedience in the whole course of our liues for who can but bee thankfull vnto such a father as knowes all his wants and as he is able so also he is willing and readie to make supply thereto this therefore should enlarge our hearts to blesse God that is such a father vnto vs in Christ. Verse 9. After this maner therefore pray ye Our Father which art in heauen halowed be thy name Our Sauiour Christ hauing forbidden his Disciples all carnall and superstitious kind of praying doth here prescribe vnto them a most holy forme of true praier but before he come vnto it he giues them this commandement After this manner therefore pray yee Saint Luke hath it thus When you pray say Our father c. In which words Christ inioynes his Disciples to vse a right and holy forme of praier the patterne whereof is after set downe Now because this point is controuersall I will briefly set downe how farre forth this praier of Christ is prescribed vnto vs to wit for matter and forme we must imitate and follow it in all our praiers but wee are not tied to the very words of this praier but may freely vse them or other words at our pleasure for our Sauiour Christ oft-times praied in other words and so did the Apostles as we may see by Pauls praters in his Epistles wherein hee obserueth the matter and manner of this praier but yet vseth other words yea S. Luke setting down this very forme of praier doth somewhat alter from the words of S. Matthew Vpon this commandement it may well be demanded whether it be profitable and necessarie to vse a set forme of praier either priuately or publikely in the seruice of God Ans. I take a set forme of praier either publikely or priuately to be both profitable and necessarie set I say both fer the matter and manner and if need require for the very words also my reasons are these I. That which God hath ordained is both profitable and necessarie but God hath ordained that men should vse set formes of praier for the Priests were inioyned a set forme of praier in blessing the people Num. 6. â—3 24. and the 92. Psal. is a set praier for the Sabbath day yea all the Psalmes of Dauid some few Psalmes of doctrine only excepted are set forms of praiers to be vsed of the church of God for euer in this place Christ prescribes a set forme of praier not onely for the matter and manner but also for the words and the like did Iohn Baptist when he taught his disciples to pray II. Reason In man there be sundrie wants in prayer as ignorance in the vnderstanding distractions in the minde obliuion in the memorie both of Gods commandement and promises in the heart is much deadnes dulnes and distrust in the tongue many times is want of such conuenient vtterance as should be in him that would speake vnto God and in most men there is that bashfulnes that they cannot vtter and dispose the desires of
of that boldnes wherewith Gods children come before God in praier namely their interest in the couenant of grace in Christ in whome God becomes their father The Scripture mentioneth two couenants one of workes which saith Doe this and thou shalt liue the other of Grace concerning reconciliation by the Messias through faith for it saith Beleeue in the Lord Iesus and thou shalt be saued Now the couenant of workes thorough the corruption of our flesh driues vs from God and throwes vs to hell but the couenant of grace shewes our reconciliation to God in Christ for God was in Christ and reconciled the world vnto himselfe not imputing theâ—â—â—iâ—â—â—s vnto them for which the first couenant would haue condemned them And when we truly beleeue in Christ we performe the condition of this couenant and so through faith in him haue peace with God yea boldnesse and entrance with confidence And therefore when we come to God in praier we must ground vpon this couenant in Christ and so shall we goe boldly to the throne of grace bring faith in Christ then is God thy father and so thou shalt be welcome â— hence it was that the Prophets and holy men vnder the Law doe so often intreate the Lord in their prayers to remember his couenant made with Abraham Isaac and Iacob which was the couenant of grace as the Apostle sheweth Gal. 3. and Rom. 4. IV. In this tytle Father we are taught how to dispose our selues towards God when we pray vnto him namely as children towards their father for our whole behauiour both outward and inward And this stands especially in foure things I. in due reuerence both of heart and gesture like as gracious children come before their awful parents II. in true humilltie from our hearts renouncing our owne meritts and our owne wills and relying wholly on Christs righteousnes and on the will of God in him III. in true contrition and sorrow of heart for our owne sinnes whereby we haue offended God who hath beene so gratious mercifull a Father vnto vs in Christ IV. in a sound purpose of heart to breake off the course of all sinne and to walke before God in new obedience to all his commandements This is such behauiour as beseâ—neth Gods children in praier and hereunto must we labour to conforme our selues when we come before God or els we shew our selues not children but rebells and traytors beware therfore of all vnreuerend behauiour in praier beware of pride of hardnes and wickednes of heart as hauing the least purpose to liue in sinne for as Dauid saith If I regard wickednes in my heart God will not heare my praier but saith he I will wash my hands in innocincie and so will I compasse thine altar with a contrite and broken heart Psal. 51. 17. disclayming his owne righteousnes v. 1. and Psal. 115. 1. and in all reuerence of behauiour Psal. 95. 9. Thus much of the title Father Now let vs see how we must applie it to our selues in praier Our Father that is my father in Christ and not mine onely but the father of all that truly beleeue in him Hence we learne sundrie instructions I. That when we pray we must applie to our selues all the promises of God in Christ touching righteousnes and life euerlasting for he that makes them is our father and therefore they belong to vs that be his children These promises are many and excellent And that they must be applied to our selues in praier is graunted on all parts but how there is the controuersie The Papists say we must applie them to our selues by hope we say by faith which is the ground of things hoped for laying hold on them for our selues particularly as Thomas did on Christ My God and my Lord which I prooue thus Whatsoeuer we aske in praier we must beleeue that God will graunt it for his sonnes sake but this we cannot doe vnlesse we beleeue that God is our father in Christ and Christ our redeemer and therefore we must first by faith lay hold vpon the maine promise of righteousnes and life euerlasting in Christ which is the ground of all other blessings we receiue from God Oh will some say this is hard to doe Ans. Yet we must doe our endeauour herein and striue against doubting vsing the means whereby we may come to that measure of grace to say with Paul I liue now by faith in the sonne of God who hath loued me and giuen himselfe for mee doing this in sinceritie God accept the will for the deede euen our desire and endeauour to applie Christ and his benefits for application it selfe And if we continue in this vse of meanes he that hath begunne in vs this good desire will finish it in the fruition of grace and full assurance II. This teacheth vs when we pray to be mindfull of Gods whole militant Church and people for we must say Our father Indeede it is not vnlawfull to applie this title in praier to our selues particularly for God saith of euery one that truly beleeueth Thou shalt call me my father Ier. 3. 19. and so did Christ his Apostles applie to themselues this title in their praiers But yet Christ would haue vs alwaies to pray for our brethren beeing assured from this his direction that they likewise pray for vs. This was Dauids vsuall practise no doubt for when he praied most earnestly for the pardon of his owne personall sinnes he then forgets not Zion but praies the Lord to doe well vnto it and to build the wals of Ierusalem Now if in euery praier we make we must haue respect to the Church of God then vndoubtedly in the course of our liues we must imploy our selues to seeke the good of others especially of Gods Church for our conuersation must expresse the truth of our deuotion Euery one will say this is the Ministers dutie which is most true but yet it is not his onely for as in the naturall bodie euery member imployes it selfe for the good of the whole bodie so must it be in the mysticall bodie of Christ for the meanest Christian hath some gift of the spirit and the manifestation of the spirit wheresoeuer it is is giuen to profit withall The common saying is Euery man for himselfe and God for vs all but this is a gracelesse saying flat against the communion of Saints wherein euery one seekes an others good III. Hence we learne how we must come affected towards our brethren when we pray to God namely louingly and peaceably as to children of the same father when we come to the Lords Table we make conscience of loue and amitie with all men and so should we doe in praier for therein we bring a spirituall sacrifice vnto God and therefore we must be reconciled to our brethren when we offer it for when mens hearts be full of malice or their hands full
in obeying the voice of his word And because this exposition is generally receiued I will not stand to prooue it this onely we must remember that here wee pray not to performe obedience equall in measure and degree to the obedience of the Saints Angels in heauen but such as is like vnto it for this note of comparison here imports a likenesse and resemblance and not equalitie Now this likenesse here stands in 4. things First in cheerefulnesse willingnesse for the holy angels obey the commandement of God freely and readily without murmuring or constraint for this cause they are said to come and stand before God Iob. 1. 6. and to behold his face Matth. 18. 10. to expresse their voluntarie seruice vnto God and so should Gods children obey God as Paul speaketh of Philemons beneficence it must not be as it were of necessitie but willingly As in the case of Almes-giuing God loues a cheerefull giuer so in all obedience he likes a cheerefull doing and therefore hee saith if there be first a willing minde it is accepted according to that a man hath In this regard Peter besought the Elders to feed the flocke of God depending on them and to care for it not by constraint but willingly not for filthy lucre but of a readie minde and the Apostle Paul saith If I doe it willingly I haue a reward This vertue the Prophet Dauid expressed notably Psalm 40. 6 7 8 when God as it were bored newe eares in his soule then he said Lâ—â— I come I desired to doe thy will Secondly in Prioritie for the Angels preferre to doe the will of God before all other things and therefore they are said to stand in his presence continually as it were waiting vpon his pleasure and the like affection for obedience vnto God must be in all his children This Abraham notably testifies when at Gods command he would haue killed Isaac testifying thereby that he preferred obedience vnto God before the deerest thing in the world this also wee may see in Dauid Psalm 119. 14. I haue had as great delight in the way of thy testimonies as in all riches and verse 127. I loue thy commandements aboue golde yea aboue much fine gold and in our Sauiour Christ who said when he was wearie and hungrie My meate is to doe the will of him that sent me and to finish hâ—â— worke Iohn 4. 34. Thirdly in speede and quickenesse for the Angels doe Gods will without all delaie or slackenesse which the Scripture signifies by their wings and flying which it ascribeth vnto them and the like alacritie should Gods children shew in their obedience vnto God Psal. 119. 60. I made hast and delaied not to keepe thy commandements Fourthly in faithfulnesse the Angels doe not Gods will by halues or peace-meale but throughly and perfectly wherein soeuer God imployeth them and so should wee bee faithfull in doing Gods will endeauouring to yeeld sincere obedience not to some but to all Gods commandements which concerne vs Psalme 119. 6. I shall not bee confounded when I haue respect vnto all thy commandements 2. Kings 23. 25. King Iosias turned to the Lord with all his soule with all his heart and with all his might according to all the law of Moses an example to be followed of all Gods children that so they may be like to the blessed Angels The 1. Use. Wants to be bewailed First this patterne of Angelicall obedience here propounded for our imitation must teach vs to acknowledge and bewaile the naturall hardnesse deadnesse and vntowardnesse of our hearts in yeelding obedience vnto the will of God if wee feele not this dull and vntoward heart we may suspect our selues of the want of grace for euery gratious heart feeles it more or lesse and bewailes it vnto God and so must we doe if we say in truth Thy will be done in earth as it is in heauen Secondly wee must here also bewaile the want of sinceritie and faithfulnesse in doing Gods will our maymed and halte obedience shewes how farre we come short of this Angelical example many content themselues with the outward seruice of the bodie and neuer regard the inward worship of the heart and others haue respect to outward duties of pietie that concerne God but for vprightnes and mercy towards men they little regard this the Angels doe not 2. Use. Graces to be desired Hereby also we must learne to pray for the spirit of freedome whereby we may be deliuered from the bondage of corruption and so may the more freely and cheerefully and heartily endeauour to doe Gods will Psal. 51. 12. Restore to me the ioy of thy saluation and stablish me by thy free spirit the holy Ghost is therefore called the free spirit because it giues liberty from the bondage of sinne and makes the heart free and forward and cheerefull in Gods seruice for where the spirit of the Lord is there is libertie 2. Cor. 3. 17. 3. Vse Duties to be practised Because we must practise the good things we pray for therefore here we are taught to frame our liues to an holy Imitation of the blessed Angels Though we cannot attaine to the measure of their obedience yet we must endeauour after their manner of obedience in readinesse c. and so by following them beginne our heauen in this world This will not stand with their humour who account zeale in religion affected precisenesse but such as call God father in sinceritie must set before them the obedience of the holy Angels as a patterne for their imitation Now in them we may obscrue these things for vs to follow First they desired before Christs incarnation to looke into the mysterie of our redemption wrought by Christ 1. Pet. 1. 12. although it concerne them not as it doth vs for they neuer fell and they are established by another grace then of redemption now herein we must follow the Angels or if it were possible goe beyond them for Christ took not the Angels but the seede of Abraham his redemption concernes vs and therefore we much more must be diligent searchers out of this mysterie in the Gospel Secondly the Angels are maintainers of true religion and of the worship of God for the law was giuen by Angels Gal. 3. 19. The most of Daniels visions were shewed by an Angel and so was the reuelation vnto Iohn Reuel 1. 1. the Angels brought the Apostles out of prison to preach the Gospel sundrie times They are enemies to Idolatrie for Apoc. 19. 10. when Iohn would haue worshipped the Angel he forbad him saying See thou doe it not worship God herein also we must be followers of Angels by furthering the Gospel and true worship of God to the vttermost of our power by hindering all Idolatrie and shewing our selues enemies to all the enemies of God and of his truth Thirdly the Angels were alwaies seruiceable vnto Christ they
aside So then the words beare this sense Take heed that you gather not riches together to hoard vp here below for your owne priuate vse and benefit alone making them your treasures in which you put your trust and place your ioy and delight But yet that we may not mistake the meaning of our Sauiour Christ I will distinctly set down what things Christ forbiddeth not pertaining to the gathering or keeping of worldly goods then what it is which he doth directly forbid There be 3. things respecting the world which Christ forbiddeth not viz. I. Diligent labour in a mans vocation wherby he prouides things needfull for himselfe and those that depend vpoÌ„ him for else he should be contrarie to himselfe inioyning man to eat his bread in the sweat of his face Gen. 3. 19. and commanding that he that will not labour should not eate 2. Thes. 3. 10. II. The fruition and possessing of goods riches for they are the good blessings of God beeing well vsed haue bin possessed of Gods children as Abraham Iob Salomon c. III. The gathering laying vp of treasure is not simply forbidden for the word of God alloweth hereof in some respect 2. Cor. 12. 14. The father must laie vp for the children and the Disciples vnderstanding of the generall famine by the prophesie of Agabus which should be in all the world gathered prouision aforehand for the brethre in Iudea Iosephs prouident wisedome is commended by the holy Ghost for hoarding vp the corne in Egypt against the time of dearth for the common good the temple of God had his treasurie by Gods appointment for the vpholding and repaire therof so that Christ doth not simply forbid all gathering and laying vp of treasure or wealth What is it then which Christ here forbids Ans. Sundry practises of couetousnes wherof the first is Excessiue seeking of worldly wealth wheÌ„ men keep no measure nor morderation therein although God giue sufficient yet they are not coÌ„tent their desire is so vnsatiable And that we may see the danger of this practise I wil here shew how far forth a man may seeke for and lay vp worldly wealth for the better vnderstanding wherof this distinctioÌ„ of worldly goods must be laid down for a grouÌ„d They are either necessarie aboundant or superfluous Necessarie goods are of two sorts either necessarie to mans nature without which no man can liue nor familie stand as meat drinke apparel lodging c. or necessarie to a mans state and condition of life without which he cannot exercise the duties of his calling wherein God hath placed him as books to a student tooles to a trades-men c. Now here ariseth the question How much of these things are to be counted necessarie so may bee prouided for laid vp Ans. The opinion and iudgement of the couetous man must be no rule in this case for his corrupt heart is vnsatiable like the sea which cannot be filled and like the fire that neuer saith it is enough Now because of the diuersitie of mens estates by reason of their difference in properties conditions there can be no certaine rule set downe for that which is enough for one will not suffice another therefore the iudgement practise of the godly wise who know how to vse the creatures as blessings of Gods prouidence must bee our rule to iudge what is necessarie other rules wee haue not in the word but what they iudge needefull according to the word that must be esteemed necessarie and accordingly prouided Yet further this may here be added that things must not be deemed necessarie onely in regard of the present vse but also with respect to the time to come wherein they may be needfull Example A trades-man hauing nothing besides his trade to liue vpon may prouide for things necessarie while his strength continueth to maintaine himselfe in old age when through decay of strength or â—ight he is not able to worke And so a man hauing many children may in the vse of lawfull meanes prouide for their portions before hand that when their age requireth hee may therewith dispose of them in some good state of life The second sort of wordly goods is Aboundance whereby I meane that plentie and store which serues not onely for necessitie but for holy comelinesse and delight The third sort is Superfluitie whereby I meane such aboundance as a man hath neither vse of for the present nor in any likelihood shall haue for the time to come Now these grounds thus premised I set downe this rule touching mans prouision for worldly wealth Things necessarie for mans person his calling a man may seeke for and lay vp but for aboundance for superfluities no man ought to labour or be careful hereto Christ hath put this barre Lay not vp treasures for your selues Salomon praies as directly against superfluitie as against pouertie Pro. 30. 8 9. Giue me not riches nor pouertie saith he but feed me with food conuenient for me and he renders this reason against aboundance lest I be ful and denie thee say who is the Lord Now hence I reason thus looke what we may aske of God that onely must we seeke for no more but we may only aske for things necessarie for to pray for aboundance we haue no warrant therfore we must only seek for necessaries not for aboundance Hereto the Apostles rule agreeth well If we haue food and raiment let vs herewith be content for they that would bee rich or abound as the word signifieth fall into temptation and snares Quest. If we may not pray for aboundance what must we doe if God giue aboundance Ans. If God blesse vs with aboundance vpon our moderate labour and care in our lawfull callings we must receiue it thankfully as good stewards lay it vp to be bestowed on good vses either in our families or in the church common wealth as God in his prouidence shal offer vs iust occasion Now this beeing euident that we must onely seeke for things necessarie and no more then we must all learne to beware of carking care be contented with things necessary when God giues theÌ„ And to moue vs hereunto consider the reasons following First it is Gods commaÌ„dement that we should be contented with things necessarie 1. Tim. 6. 8. and therefore we must make conscience of obedience in the practise of contentation Secondly they that are greedie after aboundance haue many temptations to bad dealing and so can hardly keepe a good conscience they fall into snares as the Apostle saith and into many foolish and noysome lusts which drowne men in perdition and destruction Thirdly in time of persecution which oft accompanies the Gospel the richer a man is the more danger hee is in to forsake the truth for the heart of man is naturally so
to condemne but this is a preposterous course swaruing farre from this direction of our Sauiour Christ. And then shalt thou see cleerly to cast out the mote out of thy brothers eie This is the fruite of the former remedie by curing himselfe first a man comes to see cleerely what his neighbours fault is and how it is to bee cured and amended Where wee may note that out of the amendment of our selues followes a spirituall gift of iudgement and wisdom whereby wee see aright how to reforme our brothers fault Hence I gather this generall doctrine that Right wisedome and vnderstanding followes the reformation of our owne hearts and liues The beginning of wisedome is the feare of the Lord Psal. 111. 10. that is true wisdome and good vnderstanding comes from a reuerent awe of God in regard of his word and commandement so Psal. 119. 100. I was made wiser thâ—n the ancient by keeping thy coÌ„mandement first Dauid reformed himself and then hee became exceeding wise As it is said of Manasses that when hee repented and humbled himselfe he knew that the Lord was God and after Nabuchadnezzer was humbled his vnderstanding was restored to him Daniel 4. 31. for God teacheth the humble his waies Psalm 25. 9. The proud man is hee that builds vp his sinnes with posts and beames and such a one the Lord will not teach but him that pluckes downe these posts by amendment of his life will the Lord instruct in the way that he should walke Christ saith to his Disciples Ye are my friends if ye keepe my commandements and to his friends will he make knowne all things needfull that he hath heard of his father Ioh. 15. 14 15. by all which it is plaine that right iudgement followes true reformation of life Vses I. Hereby we see how to come to vnderstand the holy Scriptures read or heard namely by the amendement of our owne liues First reforme thine owne heart and life and then shalt thou haue true iudgement giuen vnto thee to be able in reading or hearing to vnderstand Gods word at least so much thereof as shall be needfull for thee and doubtlesse the cause why most men profit so little in the Scriptures though they heare and read them much is for that they looke not to the reformation of their owne liues and consciences according to the word Prou. 1. 23. Turne you at my correction saith Wisdome and I will powre out my minde vnto you and make you vnderstand my words The student therefore that must fit himselfe to get true vnderstanding in Gods word for the edification of Gods Church must remember this direction and labour first to plucke out the beame out of his owne eie and then shall hee see cleerely to reade with iudgement the word of God and to discerne the true way of euerlasting life for the good of Gods people but if thou come in thy sinnes thou readest without profit II. Use. Againe wouldest thou know thy selfe to be the childe of God remember then to purge thy heart and life from all sinne for thence floweth true vnderstanding and thereupon God will certifie thy conscience of thine election and reconciliation but if thou suffer thy selfe to lie in sinne thou maiest long waite for this certificate and yet neuer haue it III. Use. Many men there be that will bee of no religion because there are so many and diuers opinions about matters of religion in the world and therefore till some generall Councell haue determined of the truth of religion they will liue as they doe but these men must know that they take a wrong course If they would come to know the truth of religion they must first reforme their liues but while they liue in sinne they can neuer see what is good what is badde what is truth what is falshood in religion Ioh. 7. 17. If any man will doe my fathers will saith Christ hee shall know of the doctrine whether it be of God or whether I speake of my selfe where he plainely giues vs to vnderstand that true iudgement of religion comes from obedience vnto God This is the right way to reforme an Atheist first to bring him to obedience And in a word whosoeuer thou art that wouldest in thy calling whatsoeuer it be please God and doe good to others first purge thine owne heart and life from sinne and then shalt thou see clearely wherein thou failest and how thou art to amend thy fault and afterward to doe good to others A II. generall Point Further in this remedie our Sauiour Christ opposeth Brotherly correction vnto rash iudgement and withall prescribes brotherly correction as a dutie to be practised among Gods people Touching this point foure things are to bee considered I. who is to correct II. Who is to be corrected III. What is to bee corrected and IV. In what manner For the first the partie that must correct is a brother that is any member of Gods Church so it is said Then shalt thou see cleerely to put out the mote out of thy brothers eie Leuit. 19. 17. Thou shalt not hate thy brother in thine heart but shalt plainely rebuke thy neighbour and not suffer him to sinne and Math. 18. 15. If thy brother sinne against thee that is doe thee any wrong or else sinne against God and thou be priuie to it for that sinne may bee said to be against a man whereto he is priue though the wrong bee not against him because there is an offence giuen vnto him Then tell him his fault betweene him and thee alone that is correct and admonish him priuately Againe euery man is bound in conscience to saue his brothers soule which oft-times may bee done by brotherly correction and for want thereof many times the soule may perish and therefore it is euery mans dutie to correct his brother yet with this clause and caution that iust occasion be offered and time and place obserued for there be certaine particular exceptions in which a man is freed from this dutie and all because there is no iust occasion of correction offered as first if he bee not certaine of the fault committed for all lawfull correction is of faults certainely and truely knowne Secondly if the partie offending doe repent for the ende of correction is to bring the offender to amendment Thirdly if there bee no hope of his amendment Prou. 9. 8. Reproâ—â—e not a skorner that is such a one as mookes thee for thy labour Fourthly If it may in better manner and to better purpose be performed by others which for place and abilitie may and wil more fitly performe it But yet out of these cases if iust occasion bee offered euery one is to performe brotherly correction vnto his brother Here I note one particular instruction that not onely the Minister of Gods word is our Pastor but euen euery brother after a son is a pastor in regard that hee
make before we heare the word of God First we must wash our hands in innocencie and then compasse the Altar of the Lord the word and sacraments are holy in theÌ„selues but not so to vs out of their holy vse and therefore if we would reape profit to our selues by them we must prepare our hearts therevnto Thirdly whereas the word is vnto vs the voice of God the means of sanctification we may learne that in the congregatioÌ„ of Gods people ordinarily the pure word of God alone ought to be heard without the mixture of the words of men be they neuer so holy for it is not said of the words of any man that they are that holy thing The Lord himselfe alone had the appointment of the making of the holy oyle which was to anoint the Kings and Priests vnder the law neither might any man adde any thing thereto though it were neuer so pure and good nor make any oyle like vnto it so likewise the trumpets that serued for the Tabernacle to assemble the people the Lord himselfe alone had the appointment of them and none might vse any other though it were made of most pure gold Had the Lord this care ouer his Sanctuarie vnder the law to take the appointment of these things to himselfe alone and shall we thinke that the trumpet of his holy word which now by his appointment soundeth in the congregation of the Saints may admit a mixture with the words of men humane or diuine be they neuer so holy The ancient Church was farre from this mixture and therfore forbade the publike reading of the Apocrypha which yet are more excellent bookes then the writings of men published since the Apostles But it is saide that they onely finde fault with this kinde of preaching which cannot attaine vnto it I answer it is no point of the greatest learning to vse the sayings of Fathers and Poets in preaching and they which vse it not refraine therefrom not because they cannot doe it but because they dare not mingle the sayings of men with the word of God which is that holy thing seruing in stead of Gods owne glorious voice in all matters that concerne our faith and obedience and beeing the onely sufficient instrument of our sanctification and therefore it were to be wished that in the congregations of the Saints the pure word of God might sound alone vnto Gods people that as they are begotten alone of this immortall seede so they might be fedde alone with this sincere milke II. Point What is meant by pearles Ans. The wholesome doctrines and instructions of Gods word contained partly in commandements and partly in sweete and heauenly promises so Matt. 13. 46. the Gospel preached is compared to a pretious pearle And further we are to note that these wholesome instructions are called your pearles Christ speaking to his Disciples and other hearers now they are so called in two respects First in regard of the Apostles and other Ministers their successors because they are the Lords stewards to dispense the word and the doctrine thereof to Gods people Secondly in regard of all true beleeuers and seruants of God that haue care to know and to obey the word of God for euery beleeuer hath a speciall right vnto Gods word aboue other men to which purpose the Lord saith Bind vp the testimonie seale vp the law among my disciples Isa. 8. 16. that is commend coÌ„mit my word vnto my disciples there giuing a special right and interest vnto them in the word of saluationâ— for they haue the true iudgment and meaning thereof they keepe it in their hearts expresse the power of it in their liues they haue the vse and benefit thereof in euery estate in this world and vnto their eternall saluation in heauen From this that the doctrines of Gods word are our pearles first wee are taught to place all our riches in the word of God for that is our Iewell and our principall treasure of this Salomon saith Her merchandise are better then merchandise of siluer and the gaine thereof better then gold In the valuing of this pearle Dauids practise is notable who made the testimonies of God his heritage and the very ioy of his heart Psalm 119. 111. and esteemed them aboue gold yea aboue most siâ—e gold vers 127. Secondly we must hereby learne to content our selues in all casualties and calamities of this lise with this pearle of the word of God for though we loose friends health goods or good name yet this pearle of good doctrines and sweete promises is not lost if that were taken away with the losse of outward commodities then there were some cause of discomfort but seeing this iewell remaines with vs in all estates therefore herewith we must stay and comfort our selues as Dauid did counting Gods promises his comfort in trouble Psal. 119. 50. his songs in his pilgrimage v. 54. Thirdly this must teach vs to vse the doctrines and promises of Gods worde as pearles wee must looke them vp in our hearts and haue them in faithfull keeping in our memories A man that hath an earthly iewell that is of any worth will bee very carefull to looke it vp in the surest chest he hath how much more care ought wee to haue of these true pearles of heauenly instructions As the Holy Ghost speakes of Deaconâ— they must bee such as keepe the mysterie of faith in good conscience so must euery one of vs bee carefull keepers of this heauenly pearle This was Maries practise Luke 2. 51. Shee powdered the sayings of Christ in her heart and Dauid hidde the word of God in his heart that he might not sinne against the Lord. Psal. 119. 11. IU Instruct. The doctrines and promises in Gods word are the pearles of the Apostles and ministers therefore they aboue others in all ages and times ought to haue speciall care by all good meanes to preserue the puritie of doctrine in the Church of God This is Pauls charge to Timothie keepe that which is committed vnto thee that is that whole some doctrine which thou hast learned of me this neerely concerneth ministers at this day that as by the good meanes of others they haue receiued true doctrine purified from the dregges of Popery so they should preserue keepe the same froÌ„ all â—int of corruption to their posteritie The third and fourth things to be considered are touching dogs and swine where these three points are to bee handled I. What are here properly meant by dogs and swine II. Who must giue iudgement of men to be dogs and swine and III. Where they are to be found For the first By dogs and swine wee must vnderstand the enemies of Gods word yet not all enemies for so euery sinner should be a dog a swine but onely such as are malitious obstinate enemies manifestly conuicted of their enmitie to Gods word doctrine of whose
enemie of such like the Apostle speaketh Tit. 1. 16. They professe that they know God but by their works they denie him And such a one was Ismael who for mocking Isaac the sonne of the promise was cast out of Abrahams familie that is out of the Church of God Gen. 21. 10 11. for Abrahams familie at that time was Gods visible Church Secondly here also obserue the ende of Excommunication namely to preserue the holy things of God from pollution contempt and prophanation euen the word prayer and Sacraments which wilfull enemies would trample vpon as swine will vpon pearles And herein we may see the abuse of this ordinance when it is vsed for politicke and ciuill respects especially in the Church of Rome where it is made an instrument of the vniust deposing of Christian Princes and of exempting their subiects from due obedience and allegiance Thirdly here our Sauiour Christ noteth out the principall persons that are to execute this censure of the Church vpon wilfull and obstinate enemies that be as dogs and swine namely they to whome the disposing and keeping of the holy things of God is committed that is the lawfull ministers of the word and Sacraments for they must keepe those holy things pure which God hath committed vnto them but that they cannot doe without the exercise of this censure which God hath giuen vnto his Church Fourthly here also we may see how farre this censure of the Church extendeth against obstinate and wilfull enemies namely to the debarring of them from the vse of the Churches Ministerie in the word praier and sacraments Indeed if the partie be excommunicate for some particular crime and there be hope of his repentance because he doth not shew himselfe a dogge or a swine by wilfull obstinacie in his sinne and contempt of the Church then although he be excluded from communion with them in the Sacraments and prayer yet he may be admitted to the hearing of the word because that is a means to humble him for his sinne and to bring him to repentance which is the end of all Ecclesiasticall censures And thus much of the prohibition Now follow the reasons to enforce the same Least they tread them vnder their feete and turning againe all to rent you Here Christ renders a double reason to enforce his prohibition both drawen from the daungerous euents which would ensue by communicating holy things vnto dogges and swine for first they would â—read them 〈◊〉 their feete secondly turning against all to rent you For the first by Treading vnder feete he meanes prophaning and abâ—â—ing Now because the holy things of God must not be prophaned and abused therefore they must not be communicated vnto wilfull enemies of the grace of God In this reason see the singular care of our Sauiour Christ to keepe the scriptures and other holy things of God from prophanation This care he likewaies shewed with great zeale when he whipt the buyers and sellers out of the temple because they made his fathers house that holy place a house of marchandise and a denne of theeues Math. 21. 12. 13. And herein he must be a patterne and example vnto vs all to teach vs care and zeale in keeping the holy things of God from prophanation far must it be from vs to doe or speake any thing which may cause the world to speake euill of our holy profession and religion This is Pauls charge to seruants that they so carie themselues towards their masters that the name of God and his doctrine be not euill spoken of 1. Tim. 6. 1. for want of care herein was Gods hand heauie vpon Dauid for because by his foule facts of a Adulterie and murther he had caused the enemies of the Lord to blaspheme therefore the child borne vnto him must surely dye 2. Sam. 12. 14. We must therefore pray as the Apostle bids vs that the word of God may be glorified This is Christs direction in his prayer before all things to desire and seeke that Gods name may be halowed and glorified Now Gods word is his name for thereby is he knowen vnto vs yea his name is magnified aboue all things by his word Psal. 138. 2. Excellent was Dauids praier to this effect Psal. 116. 36. Take away my rebuke which I feare for thy iudgements are good that is keepe me from doing that which may bring rebuke or reproach vpon thy word or vpon thy workes for they are good Good king Hezekias is also commended for his care of Gods glorie in that he forbade his seruants to answer to the rayling blasphemies of Rabshakeh least thereby he should be prouoked to blaspheme the more as also in that he greatly humbled himselfe before the Lord vpon the hearing of it for he rent his cloaths and put on sackcloath and spread the rayling letter before the Lord thereby referring the reuenge to God himselfe chap. 19. 1. 14. And turning againe all to rent you These words containe Christs second reason against communicating holy things to malicious obstinate enemies drawne from the perill that may ensue thereupon to his disciples ministers for these dogs and swine are not onely prone to abuse the holy things themselues but also to annoy hurt by reuiling and persecution those that be the messengers of the word vnto them In this reason Christ sheweth that it is not onely lawfull but necessarie that Gods ministers should seeke to auoid and shunne the malice and rage of obstinate enemies by all lawfull meanes which may stand with Gods glorie and the keeping of a good conscience Hence he bad his disciples with the innocencie of doues ioyne the wisdome of serpents now the serpent is most wily and warie to saue her selfe from harme Obiect But it is the propertie of an hireling to flie from his flocke when he seeth the wolfe comming therefore it seemes Gods ministers may not flie in time of persecution Ans. To flie in persecution is not alwaies a forsaking of the flocke but sometimes tends to their greater good as when persecution is intended directly against the minister then he may with good conscience flie for his safetie in hope of returne for their future good els Christ would not haue said to his disciples If they persecute you in one citie flie into another Matth. 10. 23. Yea not onely the minister must thus looke to his owne safetie but his people also must doe what lies in them for his preseruation So did the beleeuers in the primitiue Church for S. Paul When his life was sought in Damascus the disciples let him downe at a window in a basket through the wall and he escaped Act. 9. 25. And at Ephesus when the great tumult was about Diana Paul would haue thrust himselfe in among the people but the Disciples seeing it would be dangerous vnto him kept him backe and would not suffer him Act. 19. 30. vers 7. Aske and it
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
hee is a seuere iudge against all iniquitie II. This shewes that Christ preferres an honest and godly life aboue most worthy gifts euen before the gifts of Prophecie and Miracles and therefore our principall care must be to frame our hearts and liues to true obedience vnto our God in all his commaundements III. This must stirre vs vp to true and vnfained repentance If wee haue not yet repented it must mooue vs to beginne it if wee haue repented wee must doe it more for Christ will pronounce a fearefull sentence of condemnation vpon many professours because they liue in sinne though they haue prophecied in his name and cast ouâ— deuils and done many great workes yet because they haue beene in heart addicted to some sinnes hee shall say vnto them at the last day Depart from mee and goe yee cursed into euerlasting â—â—râ— The horrour whereof seeing Christ hath so long before made it knowne vnto vs ought to mooue vs to humble our selues to turne vnto God and to breake off the course of our sinnes euen in the purpose of our hearts And if wee will not now tremble and turne the day will come when wee shall heare a fearefull commaundement and obey it and noâ— bee able to turne from it but if wee shal now turne to God by true repentance and new obedience we shall in that day heare the blessed voyce of absolution vpon our selues when as the feareful sentence of condemnaâ—ion shall be pronounced vpon others IV. Whereas many men shall be condemned because in heart they haue beene addicted to some open or secret sinnes wee must in the feare of God labour to purge our hearts from all sinne so as wee bee not addicted to any one sinne with purpose to liue therein yea wee must labour to turne our selues from euery euill way from sinnes in thought in affections in behauiour and actions The purpose of our heart muâ—t bee not to liue in any one sinne so as if wee fall wee may yet truely say it was against our purpose and intent and therefore we must labour to bee renued in the spirit of our mindes euen in the most secret part of our soules It is not enough to leaue sinne when it leaues vs by reason of weakenesse or want of opportunitie thus doth many an aged man who hauing liued in lewdnesse and lust all his youth doth at length by reason of weakenesse in olde age leaue those sinnes in practise but yet his heart is still addicted to them and therefore euen then when hee cannot goe without a staffe will hee take great delight in rehearsing and remembring the trickes of his youth Now this man hath no repentance for his delight in the remembrance of sinne past is all one before God as if hee had liued still in the practise thereof our prayer therefore must be with Dauid to the Lord continually that hee would incline our hearts vnto his commaundements and not to couetousnesse or any other sinne Psal. 119. 36. Verse 24. Whosoeuer then heareth of me these words and doth the same I will liken him to a wise man which hath builded his house on a rocke 25. And the raine fell and the floods came and the windes blew and beat vpon that house and it fell not for it was grounded on a rocke After the deliuery of many notable instructions in this sermon of our Sauiour Christ whereby he hath sufficiently shewed himselfe to be the true Prophet and Doctor of his Church in this verse and those which follow to the 28. he comes to lay downe the conclusion of this excelleÌ„t sermon wherein he doth stirre vp his hearers to a notable duty namely that they should not make light account of his doctrine contenting themselues barely to heare reade or to learne the same but further to goe about the practise thereof in their liues and conuersations And for the effecting hereof hee laies downe here at large the fruite of true obedience to the word In this conclusion are these points contained I. A maine dutie to be done of all his hearers that is to heare and doe the words of Christ. Whosoeuer heareth these my words doth the same II. The propertie of this dutie it is a note of great wisedome I will liken him to a wise man c. III. The fruite of this dutie Safetie and securitie against all perâ—ls of bodie and soule in the 25. verse all which are amplified by their contraries in the 26. and 27. verses as we shal see in their place The first point is the maine dutie of euery good hearer namely to ioyne practise with knowledge of the word of Christ. This dutie is oft vrged vpon vs by the holy Ghost Rom. 2. 12. Not the hearers of the Law but the doers thereof shall bee iustified before God and Saint Iames stands long on this dutie Iam. 1. 22. Be the doers of the word and not hearers onely deceiuing your ownâ— soules which after he enforceth both by the vanitie of hearing without doing v. 23 24. by the blessing that accompanies obedient hearing v. 25. Luk. 11. 27 28. when a woman in admiration at Christs doctrine pronounced her blessed that bare him Christ answered â—ay rathâ—r blessed are they that hear the word of God keepe it And in the parable of the sower Mat. 13. there are 4. kinds of hearers three bad one onely good who doe heare know receiue embrace the word of God withall bring forth fruit plentifully And naturall reason may perswade vs of the waight of this duty for the best learning that men haue in humane things is too little or of no vse without practise much lesse can diuine doctrine then profit a man without obedience be ioyned therewith Use. The consideration hereof must mooue vs to pray to God the Father in the name of Christ that he would vouchsafe his spirit vnto vs wherby our hearts might be enclined disposed bent to an vnfained loue obedience of Gods precepts deliuered in his holy word because it is our dutie to liue in the practise of that we heare Yea we must pray so to performe obedience in our life that our consciences may not only not accuse vs but also excuse vs before God in regard therof or at least in regard of our true endeauour desire to obey This duty being practised will minister true comfort vnto vs in time of distresse yea in the fearefull case of death it selfe Hereby did good king Hezekias comfort himselfe at his death that hee had walked before the Lord with an vpright perfect heart Isay 38. And the word of God is plaine for this comfort If our hearts condemne vs not we haue boldnes towards God 1. Ioh. 3. 21. alwaies prouided we haue a good vnderstanding of our duty to God for an ignorant conscience will falsly excuse II. Point The property of this dutie It is a part of great wisdom for he that heareth and
miserie Sâ—gâ—e of regeneration 4 A ground of contentatioÌ„ in losses God bountie a Gen. 28. 2â— b Gen. 32. 10 1. Duties froÌ„ Gods boun tiâ— 2 3 4 5 6 A double prouidence in man 1. Godly â— Inordinate prouidence 7. Reason against distrustfull care A rule for our life The continued miserie of mans life Duties 1. 2 3 6. part of Christs sâ—rmon 4. kinds of lawfull iudgment 1 2 3 4 â—iâ—t 23 1 2 3 Math. 16. 6. Luk. 6. 37. Rash iudgement descrbed The practisâ— of rash iudgment Rash censure of mens persons Iob 1. 8 9 10 11. Rasâ— censure of mens behauiour 1. Sam. 10. 3 4 Reasonâ— against rash iudgement 1 2 3 4 5 Duties to be obserued when we speake of others 1 2 3 4 Of suspecting euill of others Hoâ— to iudge of others â—ightly 1. Rule 2. Rule 3. Rule a Mat. 23. 27 b Luk. 13. â—2 c Isa. 1. 10. 2. Reasons against rash iudgement A tast of mâ—s naturall pride How to know and iudge rightly of our owne sinnes A maine cause of personall defamation â—ecles 7. 23 â—4 How to get a good name Psal. 34. 13. Eccles. 10. 20 Gods iustice in punishing sinners iâ— their kind A terror to all oppressors Amos â— 5. Matth. 24. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our word thoughts must haue good grouÌ„d Prov. 20. 18. Luk â— 18. Eccles. 5. 1. Mans corâ—â—pt prying 〈◊〉 the fâ—â—â—ts of others 〈…〉 in degree Bellar. de amiss grat stat pâ—cc l. 1. c 9. How the father 's called some sinnes veniall Rash iudgement perâ—erts a mans good meaning 1. Sam. 10. 3. Mans carnal securitie Eph. 5. 14. 1. Thess. 5. 3. Iudges of others should be blameâ—esse Râ—â—h censurerâ— the viâ—est persons The remedy of rash iudgment How to cast out a beame out of a maÌ„s owne eye 1 Maine sinnes common to all 2 3 Idolatrie of the heart 4 Hypocrisie 5 Pride 6 How to perceiue the gricuousnes of our sinnes 1. Rule 2. Rule 3. Rule 4. Rule How to iudge our selues Reform our waies Motiues to all the duties 1 2 3 An hypocrite A rule for brotherly correction Reforming our selues brings spiritual wisdom a 2. Chr. 33. 13. How to vnderstand Gods word How to know our adoption How to know true religion Brotherly correction commanded 1. Who must correct Exceptions in the case of correction 1 2 3 4 How euery Christian is a Pastor Heb. 10. 24. Who must be corrected Outward dignity frees none from correction Exod. 2. 14. The matter of reproofe The manner how to reprooue Heb. 10. 24. 2 1. Sam. 25. 36. 37. 3 2. Sam. 21. 1 2. c. â— Tim. 5. 1. 4 5 7. part of Christs sermon Gods word is an holy thing Rom. 3. 11. Gal. 2. 20. Vse the word holily Psal. 26. 6. The pure word alone ought to be taught Exod. 30. 32 33. Exod. 30. 32 33. a Synod Laodic ca. 59 Doctrines of Gods word are pearles How to esteeme of Gods word Prou. 3. 14. How to cosuâ—â— our selâ—â—â— in 〈…〉 â— Tim. 3. 9. Ministers must preserue puritie of doctrine 1. Tim. 6. 2â— Dogs and swine are obstinate enemies Math. 15 2â— Tit. 3 10. 11. Difference betweene dogs and swine 2 Pet. 3. 3 4. Who must iudge men to be dogs swine Where dogs and swine are to bee found How the word must Be dispensed Matth. 13. 15. Excommunication is Gods ordinance e ende ofâ— excommunication Pius 5. pont in Bulla coÌ„tra Elizab. Who must execute this censure How farre excommunication reacheth 1. Reason The holy things of God must be kept from contempt a 2. Thess. 3. â— b Math. 6. 9. 2. king 1â— 36. 2. Reason Ministers may seeke to auoide persecutions Math. 10. 16. Ioh. 10 11. Of flight in persecution â— Part of Christs sermon a Iam. 4. 3. 4. Conditions in acceptable praier 2 3 4 2. Rule Gods promise to hear and respect the person in Christ. Zeale serueacie in praier 1. Cor. 4. 7. Causes why wâ— should be seruent in prayer â— Pet. 4. 18. We must be vrgeâ—t in prayer The best are not here perfect â— Cor. 12. 4. â—ev 3. 17. God withdrawes himselfe sometime froÌ„ his children Reasons of the commaÌ„dement to pray A speciall faith required in praier Rhem. on Iam. 1. sect 6. Bellarm. de iustif l. 3. c. 13 Hab. 2. 4. A motiâ—e to diligence in praier How God hearâ—th the wicked Câ—n. 18. Gods readinesse to heare Vse Our God the onely true God A moriue to loue God Comfort to the afflicted A prerogatiue of parents 1. Tim. 5. 8. Riotous patent reprooued Also such as neglect religious education Most vnnaturall parents A note of an euill man to seeke himselfe Euill men may do good things Gifts of the spirit twofold Luk. 11. 13. How the father giuâ—â— the holy Ghost 〈…〉 gian vi de August â— 4 in IulianuÌ„ cap. 8. How to get grace Pro. 24. 30 31 A comfort to the weak in grace Vniuersall grace confuted Anabaptists familistâ— Aquiâ— 1. ◠◠〈◊〉 art 3. 9. part of Christs sermon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A propertie of our corrupt nature We should doe no hurt to ourneighbour How to deale in bargaining Pretences for badde dealing cut off How to get loue How to keep a good conscience The reason How to know the Scripture of the old Testament Apocrypha bookes not Canonicall Eccl. â— 6. New Testament diuine scripture The bookes of Moses the 1. Script Certaintie of Scripture How it may be knowne â— from the causes 2. From the effects 3. From the properties of Scripture 4. From miracles 5. From contraries 6. From testimonies Of Martyrs Testimony of tâ—e spirit Obiections against scripture answered Popish twofold Scripture Andrad orthod explic l. â— Authority of Scripture The power of Scripture in giuing iudgement a 1. Cor. â— 15 b 1. Ioh. 41. What iudge we must choose The Church an incompetent iudge c Conc. Tri sess 4. d â—ckius Enchir. loc com tit 1. dâ— Eccles. eius author Scripture is authenticall 3. sorts of bookes 1. Diuine â— Ecclesiasticall 3. Humane bookes â— God 's estimony alone in preaâ—â—ing Act. 26. 〈◊〉 Vnwritten traditions not authenticall Andrad orthod explic l. 2 pag 63. Whether the authority of Christ the Prophets be equall The ignoraÌ„t abuse this â—ule 10. Part of Christs Sermon Two distinct places for mens finall aboad Mens different estat in heauen and hell No purgatorie * Bellarm. de purgat l 2. c. 6. Striue to escape hell get to heauen Two waies 1. The way of life A Christians life is twofold 1. Spirituall Fruits of spirituall life Spiritual life is seene in temptation How temporall life is lead by faith A eiuill lâ—â—nest life not sufficient to saluation We must not liue by sense Measure not graâ—â— by feeling Learne to know Gods â—â—ll How to liue in afflictions 1. The way of nature 2. The way of false faith Tur 〈…〉 e. Iudaisme Poperie a Concil Tâ—id sess 6. cap.