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
God and to conceiue aright of this God namely that he is one in essence and three in person and that the persons must be worshipped in the vnitie of the godhead for as they are one in nature so we must vnite them in one and the same worship Againe by nature we take libertie to our selues to forget the true God and in our owne hearts doe set vp a false god vnto our selues some make riches their God some honours some pleasures for looke whereon a man bestowes his heart and his affections as his loue his feare and confidence that he makes his god and hence it comes that some in iudgement hold the true God and yet haue a false god vnto themselues in their hearts but the first commandement restrains vs of this libertie also and it inioynes vs to bestow our whole heart and all our affections on the true God louing fearing and trusting in him aboue all Thirdly our nature is to exalt our selues to ascribe some thing vnto our selues esteeming the good things that be in vs as of our selues and as though they were our owne whereby we take to our selues some thing that is proper to God becomming like to the prodigall child which would haue his portion to himselfe seuered from his father With this naturall pride was Dauid puffed vp when he numbred the people But the first commandement restraines vs of this also perscribing vnto vs the dutie of inward adoration which we performe first when we giue vnto him all the honour that we can esteeming our selues but dust and ashes and ascribing vnto him all the good that is in vs as from him secondly whē we subiect our selues vnto him wholly as to our creatour and doe submit our hearts wills and conscience to his holy word and these be the strait waies which this commandement perscribes vs. The 2. commaundement concernes Gods outward worship and it puts vnto vs many restraints Our nature desires to conceiue of God in some forme and to represent him in some image but the Lord is a spirit and this commandement inioynes vs to worship him in spirit and truth and to conceiue of him in his workes and properties restraining our naturall desires of conceiuing and representing God Secondly it is our nature to performe outward worship vnto God onely but for any further thing wee would take libertie to our selues wee would giue him onely the outward bodily worship as come to Church heare the word pray outwardly and receiue the Sacraments but the Lord in this commandement giues vs charge that with as great care conscience we should giue vnto him the inward worship of the heart for god must be serued with the whole man our loue feare trust in God must be cōformable to our outward worship Further euery man almost can be content to professe religion and to performe so much as the laws of his countrie require for the seruice of God but yet they would take libertie in their callings to liue as they list but Gods commandement restraines this desire also We must hold religion not only in the Church but also shew the same in our liues and conuersations and therefore is the second table ioyned with the first to teach vs that wee must performe dutie to God in the seruice of man The third commandement concernes the holy vse of the holy things of God especially of his word and Sacraments Now for the outward worke of hearing the word and receiuing the Sacraments we are content to performe them but we would haue God thinke himselfe satisfied with the worke done But this commandement restrains vs of this desire inioyning vs not onely to vse his holy things but also in an holy manner that is with repenting beleeuing hearts for they are not holy to vs vnlesse we vse them in and by faith and repentance Againe we take libertie to vse Gods name in oathes and specially in vowes as in baptisme which we renue when we come to the Lords table but herein we ordinarily abuse this his holy name not hauing like care to make good our vowes vnto God as we haue to make them The 4. commandement concernes the time of Gods worship wee our selues would haue all times in our owne disposing we thinke it hard to be restrained of any time but this commandement restraines vs of this desire binding vs in conscience to giue one day in seauen to the honour of God in his publike and solemne worship The 5. Comm concernes the giuing of honour and reuerence to Superiours and it restraines vs of our naturall desire which is to seeke for and to take honour vnto our selues alone for this inioyneth vs to giue honour one to another especially to them to whome it belongs as to all superiours in authoritie in gifts or age let this be your honour saith Paul to giue honour to whome it belongs Rom. 13. 7. The sixt Commandement concerneth murther and it restraineth our naturall desire which is vpon small occasion to conceiue malice and to beare grudging against our brother forbidding all thoughts wordes deedes and gestures which tend to the impairing or destroying of our neighbours life and person The 7. Commandement concerneth chastitie and it restraines mans nature which desires to take libertie in vncleannes and fornication both of heart and life and it binds vs to abstaine from all speach action or gesture which tends to the hindrance of our owne or of our neighbors chastitie for God is holy and pure and so ought our bodies and minds to be which are temples of his blessed spirit The 8. Commandement concernes our neighbours goods and it restraines our corrupt nature which desires to haue libertie by all meanes good and bad to intich our selues And it inioyneth vs both in will and word and in trafficke also to seeke the common good and the good of those with whome we liue Againe this also restraines our naturall desire of abundance inioyning vs to seeke onely for necessaries as foode and raiment for we may not seeke to be rich yet if God giue vs more then things necessary in the labours of our calling then we are to blesse God for them and to vse them to his glorie this is a strait way to the worldly man but it must stand and we must walke in it if we would enter into life The 9. Commandement concernes our neighbours good name and it restraines vs of our naturall desire which is to conceiue and speake vnto others as also to receiue from others euill report of our neighbour and on the contrarie it inioynes vs by all good meanes to seeke to preserue our neighbours good name and credit The 10. Commandement is touching lust When as we hurt no man in word or deede then we take it for graunted that we may thinke what we will no lawes restraine thought that we hold to be free But this Commandement restraines the very first motions
God respects them for this true desire as if they had faith And they are blessed because they shall haue plentie of faith and assurance of grace and fauour with God in Christ for it is mercie and grace with God to hunger after grace and mercie when the heart feeles the want thereof But yet such persons must be admonished that they shew the truth of this desire by a constant endeauouring in the meanes which God hath sanctified for the obtaining of a true and liuely faith in Christ wherewith they may be satisfied The second temptation is from the smallnesse of sanctification Many there be that endeauour to please God making conscience of all sinne and yet they finde in themselues an exceeding measure of rebellious corruption much ignorance in their minds peruersenesse in their wills and frowardnesse in their affections yea a continuall pronenesse vnto all manner of sinne and on the contrarie they can perceiue but small fruits of sanctification the olde man they feele rushing in them like a mightie Gyant but the newe man so weake and seeble that they can hardly discerne any spirituall life and hereupon they are sore troubled with temptations yea oftentimes driuen to doubt whether they haue any true grace at all This cannot but be an heauie case and yet here is true comfort for them for Christ calleth them blessed not that are filled with righteousnesse but who hunger and thirst after it that is who feeling the want of righteousnesse in themselues doe earnestly desire it in their soules These persons therefore that feele in themselues a sea of corruption and scarce a drop of sanctification must truely examine their owne hearts how they stand affected to these things for if they be truely grieued for their corruption and rebellion and withall doe earnestly desire grace and sanctification vsing the meanes constantly whereby they may be freed from the one and indued with the other then they haue wherewith they may comfort their hearts for Christ calles them blessed and so they are for in due time they shall be satisfied and in the meane time their will and desire is accepted of God in Christ for the deed it selfe The third temptation is to despaire when a man after the breach of conscience by some grieuous sinne is plunged into this gulfe that he thinkes verely hell is prepared for him and he must needes be damned what remedie now in such a case Answ. Some thinke the onely way is to propound vnto him the grounds of vniuersall grace as that because he is a man Christ died for him for Christ died for all but this is a slender comfort for the despairing conscience will thus replie God indeed hath done his part but I refused Gods grace when it was offered Therefore another way of comfort must bee sought which is by proouing vnto him out of Gods word that he is within the couenant and that the promises of grace and life doe belong vnto him for the effecting whereof one maine ground is here propounded to wit that though a man want all righteousnesse yet if he truely hunger after it he is blessed and the right applying of this ground is this search must be made whether the partie thus despairing hath in him any sparke of true grace or no and this will be knowne by these two demands first whether he dislike his sinnes because they are sinnes secondly whether he truely desire to be reconciled vnto God to repent and beleeue in Christ Now if his conscience tell him that these things bee in him indeede then is he brought within the compasse of this blessednesse here pronounced by Christ and hath title to this promise that he shall be satisfied for he that is grieued for his sinne because thereby he hath offended God and withall hath an earnest desire of mercie and grace to repent and beleeue is truely blessed And therefore it may bee said vnto him seeing thou findest in thy heart this griefe for sinne and desire of grace thou art blessed and shalt be satisfied Thus may the distressed soule receiue comfort but as for them that liue in sinne here is no comfort for they haue no true dislike of sinne no purpose or desire to repent thereof Secondly as this rule of Christ ministreth comfort to some so it dedeclareth the miserable estate of others to wit of all those that want this spirituall hunger after righteousnesse for they haue no title to the promise of heauenly satisfaction by Gods mercie in Christ. And yet generally this is the state of men euery where for after riches pleasures honours and preferments men hunger and thirst as the drought in summer doth after raine but rare it is to finde a man that sauoureth the things of God and thirsteth after his righteousnes and yet such onely are blessed Thirdly this rule of Christ serues for sure direction whereby we may know our estate before God in regard of true happines if we hunger and thirst after righteousnes we are surely blessed for the mouth of the Lord hath spoken it Now this spirituall hunger is knowne by two things first by an vnfained heartie sorrow and griefe for sinne past where this is wanting true spirituall hunger and thirst is not secondly by an earnest desire of Gods mercie in Christ for the pardon of sinne and for sanctification testified by a constant endeauour in the vse of meanes to come thereby he that hath these things in him may assure himselfe that he is blessed for these be the motions of Gods spirit and the true pledges of his grace Hereby then we must trie our estate if these things be in vs we haue wherein we may reioyce but if our hearts be dead and hard so as we haue no touch for our sinnes no hungering after the blood of Christ nor desire of sanctification then are we voide of grace and so most miserable for the smallest measure of true grace that can be is to hunger after grace in the want thereof Lastly this rule of blessednes must admonish vs as we tender our saluation so to labour for this spirituall hunger in our soules after reconciliation with God in Christ for all our sinnes past and for the sanctification of our hearts and liues by his word and spirit we may heare read and talke of Gods word and yet all to no ende vnlesse we be in heauines for our owne vnrighteousnes and from our hearts doe sende forth sighes and grones after mercie and grace in Christ. For what auaileth it to haue wit and learning honour and riches if the soule be voide of mercie and grace in Christ which doubtlesse it is while this spirituall hunger is wanting in the heart And to mooue vs to labour for this hunger the reason annexed is very effectuall namely the Lords promise that they shall be filled which also shewes wherein this blessednes doth consist Now they that thus hunger are filled partly in this life by receiuing
equitie it concerneth all people in all times and places What the Morall lawe is I will describe in three points First It is that part of Gods word concerning righteousnesse and godlinesse which was written in Adams minde by the gift of creation and the remnants of it be in euery man by the light of nature in regard whereof it bindes all men Secondly it commaundeth perfect obedience both inward in thought and affection and outward in speech and action Thirdly it bindeth to the curse and punishment euery one that faileth in the least dutie thereof though but once and that in thought onely Galatians 3. 10. Cursed is euery one that continueth not in all things that are written in the law to doe them The summe of the Morall law is propounded in the Decalogue or tenne Commandements which many can repeat but fewe doe vnderstand That wee may further conceiue aright the Morall lawe wee must make a difference betweene it and the Gospel for the Gospel is that part of the word which promiseth righteousnesse and life euerlasting to all that beleeue in Christ the difference betweene them stands especially in fiue things First the Law is naturall and was in mans nature before the fall but the Gospel is spirituall reuealed after the fall in the couenant of grace Secondly the Law sets forth Gods iustice in rigour without mercy but the Gospel sets out iustice and mercie vnited in Christ. Thirdly the Law requireth a perfect righteousnesse within vs but the Gospel reuealeth our acceptance with God by imputed righteousnesse Fourthly the Law threatneth iudgement without mercy and therefore is called the ministerie of condemnation and of death but the Gospel shewes mercie to mans sinne in and by Christ if we repent and beleeue Lastly the law promiseth life to the worker and doer of it Doe this and thou shalt liue but the Gospel offereth saluation to him that worketh not but beleeueth in him that iustifieth the vngodly not considering faith as a worke but as an instrument apprehending Christ by whom we are made righteous The Church of Rome in a manner confound the Law and the Gospell sauing that the Gospel which is the new Law reuealeth Christ more clearely then Moses Law did which they call the old Law But this is a wicked opinion which ouerturnes all religion beeing the cause of many grosse points in poperie which could not stand if they would acknowledge a true distinction betweene the Law and the Gospel They say for their defence that the precepts of both are the same for substance that both require righteousnesse both promise life and threaten death both commaund faith repentance and obedience and therefore they are the same Answer First the laws and precepts of the Law and Gospel are not the same for Adam in his innocencie knew the Law but hee knewe nothing then of beleeuing in Christ and though both require righteousnesse promise life and threaten death yet the manner is farre different as before was noted So likewise they differ in the commaunding of faith for the Gospel commandeth faith not as a worke done as the Law doth but as an instrument laying hold on Christ. Againe the Law commaundes faith generally as to beleeue in God and to beleeue his word to be true but besides this the Gospel requires a particular faith in Christ the Redeemer whom the Law neuer knewe Thirdly the Law commandeth not repentance for the knowledge of the Law was in Adams heart when hee needed no repentance true repentance therefore is a sauing grace wrought and commanded onely by the Gospel And fourthly for obedience though it bee commaunded both by the Law and the Gospel yet not in the same manner The Law commaundeth obedience euery way perfect both in parts and in degrees and alloweth none other but the Gospel commaundeth and in Christ approoueth imperfect obedience that is an indeauour in all things to obey and please God if it be without hypocrisie Againe the Law commandeth obedience as a worke to bee done for the obtaining of saluation but the Gospel requires obedience onely to testifie our faith and thankefulnesse vnto God The Church of Rome therefore erreth grosly in cōfounding the Law and the Gospel which indeed are farre differing so we must beleeue if we would come into hold the right way that leadeth vnto life Now whereas Christ saith Thinke not that I came to destroy the Law by Law he meaneth principally the Morall law and in the second place the Ceremoniall law also Next obserue the opposition that Christ maketh betweene the Law and the Prophets thereby signifying vnto vs that by the Law hee meaneth that part of Gods word concerning Righteousnesse and Iustice which Moses penned by Gods commaundement and by the Prophets hee meaneth that part of Gods word which is contained in the writings of all the Prophets in the old Testament after Moses which bookes of the Prophets contained in them either an interpretation of Moses Lawe or predictions of the state of the Church in the newe Testament Againe by destroying the Law we must not vnderstand a breach of the Law such as is made by mans sin but such a dissolution as taketh from it all vertue and power whereby it is a Law and so to destroy the Prophets is to put an ende vnto them so as they should nothing auaile either to the interpretation of the Law or to the foretelling of the state of Gods Church vnder the Gospel But to fulfill them Christ fulfilleth the Law three waies by his doctrine in his person and in men By his doctrine he fulfilleth the Law two waies both by restoring vnto it his proper meaning and true vse as we shall see afterward where he correcteth the corrupt interpretations thereof by the Pharises as also by reuealing the right way wherby the Law may be fulfilled Secondly in his person he fulfilleth the Lawe two waies First by becomming accursed to the Lawe in suffering death vpon the crosse for vs. Secondly by performing perfect obedience vnto the Law doing all that the Law required for the loue of God or of his neighbour in which respect he was said to haue beene vnder the Law Thirdly Christ fulfilled the Law in men Men bee of two sorts Elect and Reprobates In the Elect he fulfilleth the Lawe two waies First by creating faith in their hearts whereby they laie hold on Christ who for them fulfilled it Secondly by giuing them his owne spirit which maketh them indeauour to fulfill the Law which in Christ is accepted for perfect obedience in this life and in the life to come is perfect indeede In vnbeleeuers Christ fulfilleth the Law when he executeth the curse of the Law vpon them for that is a part of the Law and the execution and enduring of the curse is a fulfilling of the Lawe And thus doth Christ fulfill the Law so that the
not of our sinne yet he preserues nature in sinfull workes And thus we see that lust is a sinne II. Point How can lust be a sinne of the seauenth commandemeÌ„t seeing it is directly forbidden in the tenth for in this briefe decalogue there is no needlesse repetition of any thing Ans. Lust is two-folde either without consent of will as when vnchaste desires come into the minde and heart and are not entertained of the will but bee speedily checked so soone as they arise and such lust is forbidden in the tenth commandement or with consent of will when a man is willing to entertaine and cherish the vnchast thoughts that come into his minde though he neuer put them into practise and these are forbidden in the seauenth commandement III. Point The greatnesse of this sinne of lust This is here expressed by Christ calling it Adulterie before God as if he should say Looke how great a sinne bodily adulterie is before men who punish the same with death euen so great and hainous a sinne before God is the inward vnchast lusting of the heart whereto a man giues consent of will though he neuer bring it into action for this he stands culpable of adulterie before God and shall therefore be condemned vnlesse hee repent The vse of this Third Point is manifold First hereby we may learne how to examine our selues by this seauenth commandement for our Sauiour Christ here teacheth vs that they which willingly retaine vnchaste desires with delight though they neuer giue their bodies to the outward acte are Adulterers before God and therefore when wee would examine our selues by this commandement wee must search our hearts whether we haue willingly retained therein any lustfull thoughts and if we haue wee must know that we are guiltie of Adulterie before God And because none of vs are free from this sinne it must humble and cast vs down before God as breakers of this commandement Secondly if the lust of the heart be Adulterie before God then wee must with care and diligence learne the Apostle Pauls lesson 2. Corinthians 7. 1. To purge our selues from all vncleannesse both of flesh and spirit that is wee must labour to keepe our hearts and mindes pure and chaste as well as our bodies And to induce vs herevnto consider the Reasons following First we all desire to see God and to know his loue in Christ for our comfort in this life and saluation for euer but without holinesse and puritie of heart wee can neuer see God nor knowe the comfort of his loue for when a man defiles his minde with vnchaste thoughts hee depriues himselfe of the taste of Gods fauour and of the experience of his loue Secondly consider the state and condition of mans heart by effectuall calling it is the dwelling place and Temple of the holy Ghost for when a man is in Christ hee liueth in Christ by faith and Christ in him by his spirit now then looke as men vse to trimme vp their dwelling houses for the receiuing of some noble guest so ought wee to keepe our hearts pure and cleane from vnchaste lustes that they may bee fit habitations for the blessed spirit of God but by vnchaste lustes we make the heart a stable for the deuil and a cage of all vncleane spirits Thirdly if wee suffer our hearts nowe to burne with fleshly lust we make an entrance in them for the burning of hell fire for euer for these two alwaies goe together burning lust and hell fire vnlesse repentance come betweene And therefore if wee would escape hell fire wee must quench the fire of lust and cleanse our hearts from this vncleannesse Fourthly by profession we seeme to be the members of Christ and if we would be so indeed then we must take heed of vnchaste lusts for thereby wee pull our hearts from Christ and knit them to an harlot These and such like â—â—â—sons must mooue vs to auoide all vnchaste desires and for the preseruation of chastitie in our hearts these Rules must bee obserued First the minde must be filled with godly meditations and the word of God must dwell in our hearts plenteously for vnchast lusts doe therefore arise in our hearts because we are idle minded and emptie of Gods word if that were truly ingraffed in vs these wicked desires could not enter or at least take no place in vs. Secondly we must often giue our selues to the spirituall exercises of faith repentance and new obedience as to the vsuall hearing reading and meditating in Gods word to the often receiuing of the Lords supper and to continuall prayer not onely publikely but priuately especially for these confirme Gods graces in the heart and doe euen nippe in the head all vngodly motions whatsoeuer Thirdly we must vse sobrietie in meat drinke and apparell for vngodly lusts are kindled fedde and nourished with too much pampering of the bodie Sodome and Gomorrah Admah and Zeboim sinned most grieuously in this kinde through fulnesse of bread and therefore we must vse a moderation in these things that grace may be strengthened and all euill lusts weakened in vs. Fourthly we must alwaies be doing some good thing either in our generall calling of a Christian or in our particular calling yea in our lawfull recreation we must intend and practise good for when men are idle Satan fills their hearts with euill thoughts and so defiles the same Fiftly men and women must not priuately conuerse together without warrant so to doe either from their generall or particular calling so as with good conscience they can say the Lord doth call them so to conuerse for the mutuall conuersing of men and women is the cause of many noysome lusts and therefore neither men nor women without good warrant should thrust themselues into such occasion of temptations Remember what the Apostle saith Euill conuersings corrupt good manners The Apostle Peter felt tho smart of this boldnes though in an other case for comming to warme himselfe in Caiphas hall without good warrant so to doe when a silly maide demanded of him whether he was not one of Christs companie he denied him flatly and that with cursing and so many men and women conuersing without warrant where they should not doe fall into many noysome sinnes and when they thinke themselues most strong then with Peter haue they the greatest falls verse 29. Wherefore if thy right eye cause thee to offend plucke it out and cast it from thee for better it is for thee that one of thy members perish then that thy whole bodie should be cast into hell vers 30. Also if thy right hand make thee to offend out it off and cast it from thee for better it is for thee that one of thy members perish then that thy whole bodie should be cast into hell In these two verses our Sauiour Christ laieth downe a most heauenly instruction for the auoyding of offences
simple manner for herein is that true that God hath chosen such things as to the world are foolish weake vile and despised to confound and bring to nought the wise and mightie things of the world and hereby also it is made euident that the faith of Gods elect doth not consist in the wisdome of men but in the power of God againe the preaching of the Gospel with the wisedome of words makes the crosse of Christ of none effect let no man therefore deceiue himselfe for the foolishnes of God is wiser then men and the weaknes of God stronger then men Againe he that doth exercise himselfe in the word of God either priuately or publiquely must labour thereby to see his owne sinnes and Gods heauie iudgement due vnto him for them and so will he beginne to reuerence Gods word as the onely meanes of true comfort The woman of Samaria at the first beganne to cauill with Christ when shee heard him talke of the water of life but so soone as he discouered her sinne to her conscience telling her shee had had fiue husbands and he whome shee now had was not her husband then shee left off to cauill and honoured him by beleeuing his word and causing others to come and to beleeue in him The Iewes made light of the giuing of the holy Ghost vnto the Apostles at the first but when Peter had pricked their hearts they sought vnto the word and receiued it with gladnes so the Iayler though ouer night he dealt vnkindly with the Apostles putting their feete in the stockes in the dungeon yet beeing stricken with a feare by the opening of the prison doores he then fell downe before them trembling and asked what he might doe to be saued Secondly others take occasion of offence from the contents of the Bible as when they read of the Miracles wrought by the Prophets by Christ and his Apostles they say the like may be done by Magicke and so blasphemously doe father vpon the Scripture that most wicked practise of sorcerie like to the malicious Iewes who said of Christ that he cast out deuills by the power of Beelzebub Luk. 11. 15. Others denie the Historie of Moses to be true by reason of Noahs Arke which they say as it is described for quantitie could not containe a couple of euery kind of creatures with prouision and fodder for them for a whole years space of this opinion was Appelles an auncient heretike in the primitiue Church and many vpon these occasions haue become Atheists denying the truth of Gods word to their damnation To these I answer first for the Miracles that no creature men or Angels is able to doe such works as are recorded in Scripture to be done by the power of God Ioh. 9. Christ opened the eyes of one that was borne blind The deuill by his skill and man by Arte can doe much in curing blindnes caused by wounds and diseases but no power of nature nor of magick no not all the power of all Angels is sufficient to procure sight to one that was borne blind that must be done by a power creating which is in no creature Againe as Histories record the deuill is able to enter into a dead bodie and cause it to mooue and can speake in it but to raise vp one to life that had beene dead foure daies as Christ did Lazarus is a worke that all the deuills in hell nay all the Angels in heauen are not able to doe And for Appelles the heretike who tooke occasion from Noahs Arke to condemne the bookes of Moses the answer made to him in the Primitiue Church may serue the turne to wit that it was in quantitie sufficient to containe couples of all kindes of creatures and prouision for them for a whole yeares space for to omit the height and breadth of it it was three hundred cubits long and euery cubit according to the auncient measure contained nine foote which in all came to the length of halfe a mile and more Againe others say that though euery cubit had beene but one foote and an halfe long as our cubits are yet hauing three lofts it was of sufficient bignesse to containe all kinds of creatures by couples and prouision for them for a yeares space But yet put the case that we could not tell how an Arke should be made great enough to containe couples of all kinds of creatures and prouision for them should we thereupon take occasion to condemne the bookes of God that record the same and the thing it selfe God forbidde nay rather we must hereby learne to acknowledge and confesse our owne blindnesse and the shallow reach of our vnderstanding and so admire the wonderfull worke of God The way to cut off this occasion of offence taken from the Scripture is first to obserue that howsoeuer nothing is more repugnant to our nature then the word of God yet the same word of God hath more preuailed with many mens hearts to winne the same vnto it then any thing in the world besides could euer doe Humane writings are farre more plausible to naturall men then the holy Scriptures of God for the wisdome of God in Scripture is esteemed foolishnesse to mans naturall reason and yet who did euer cleaue so fast to the writings of men as Gods children haue done to the word of God for the testimonie whereof they haue beene and are content to liue and die This thing argueth plainely that there is in Scripture a diuine power for if it had beene from man and against his nature as it is man would haue contemned it Secondly this must be considered that the penmen of holy Scriptures both the Prophets and Apostles haue recorded their owne faults in penning of it which plainely argueth that they were penned by holy men of God according to the direction of the holy Ghost and are not the inuentions of politique heads to keepe men in awe for then the Authors and penmen thereof would rather haue concealed their owne faults then haue published the same in their owne workes to their discredit Lastly consider the subiect and matter of the whole Bible to wit Iesus Christ who therein hath professed himselfe to be the Sonne of God now if Christ had not beene very God and yet should haue taken that honour vnto him then the like iudgements would haue befallen him that befell others for the like offence for none euer tooke that honour vnto them who were not grieuously punished As was Adam in Paradise for seeking to be like vnto God and Herod for receiuing and applying to himselfe the blasphemous praise of the people crying The voice of God and not of man but howsoeuer most fearefull iudgements befell Gods enemies that thus sought to robbe him of his honour yet Christs ende was glorious and blessed which may mooue vs to thinke highly of Scripture as of the word
righteousnesse sanctification and redemption and for the obtaining hereof he must denie himselfe and become nothing in himselfe that hee may bee all in Christ. Secondly true conuersion of the whole man vnto God from all sinne so as his heart must be renued and disposed to please God in all things And because these things are inward and secret therfore to make them knowne there is further required that a man carrie in his heart a resolute and constant purpose from time to time neuer to sinne against God and this purpose of heart he must testifie by a godly and consâ—â—onable endeauour of life to please God in all things for this is the fruite of true faith and of sound inward conuersion and in regard hereof were Enoch Iob Dauid Zacharie and Elizabeth called iust But he that wants this constant purpose and a daily endeauour from a beleeuing penitent heart to please God in all things is a wicked person and as yet Gods enemie By this first wee see how many are deceiued euery where with ciuill honestie for if a man liue vprightly among his neighbours and doe abstaine from murther adulterie oppression and such like sinnes hee is presently counted a good man such a one indeede may be counted an honest man ciuilly as Ahâ—melecâ— was but yet this outward honestie makes not a man iust and good in the sight of God so as he reputeâ— him for his friend thereto are required true faith and true repentance testified by new obedience Secondly here also see that neither the knowledge of Gods word nor the hearing of it with some gladnesse and bringing forth some fruits noâ— yet to bee able to conceiue a praier for the forme thereof that none of these I say no noâ— all of these doe make a man the friend of God indeede for all these may bee in an euill man who hath a purpose in his heart to liue in some sinne in whose heart as yet there is no true faith noâ— sound repentance without which as wee heard no man is iust in the sight of God nor accounted for his friend And therefore we must not content our selues with these things but labour to be good and iust indeede When affliction shall beâ—â—ll vs or death approach we would giue all the world if it were in our hands for good assurance that God were our friend now then let vs labour for true saith and repentance and testifie these by a constant purpose a godly endeauour to please God in all things through the whole course of our liues and then will the Lord esteeme vs for his friends Verse 46. 〈◊〉 if you loue them that loue you what reward shall yee haue doe not the Publicans euen the same In these words our Sauiour Christ propounds a second reason to perswade his Disciples and hearers to loue their enemies and to the end it might take the deeper root in their hearts he repeats the same againe in the next verse which in effect is the same with this The words are plaine if we know what Publicans were Publicans therefore were officers that gathered tâ—ll and tribute taxes and rents of the Iewes for the Romane Emperom to whom the Iewes were in subiection Now in the gathering of it they vsed much iniustice oppression for which cause they were hated of the Iewes aboue all other people esteemed most basely of Now saith Christ though these Publicans be void of all good conscience yet they will loue their friends of whom they are loued And hence Christ reasons thus If you my hearers doe but loâ—e them that loue you ye do but as these Publicans do but you must do more then such vngodly persons doe and therefore you must loue your very enemies Here first obserue that Christ doth not forbid one friend to loue another for then he should be coÌ„tâ—ary to himselfe but here he condemnes carnall loue whereby one man loues another onely because he is loued againe which in effect is nothing else but for a man to loue himselfe in another And here to note the true maner of louing our neighbour this Rule must be remembred that all the commandements of the second Table must be practised in with the first coÌ„mandement touching the loue of God thus father and mother must be honoured in God for God thus one man must loue another in God yea thogh he be his enemy because he is Gods creature beares his image as well as he himselfe doth yea he is by God commeÌ„ded to our loue This must be the grouÌ„d though for other respects our loue may increase towards our brother What reward shall ye haue Here Christ would teach vs singular wisdome for the ordering of our liues namely that we giue our selues especially to the doing of such things as with God haue promise of reward what moued Moses to refuse to be called the sonne of Pâ—arâ—â—â— daughter to forsake the pleasures and riches of Egypt and to choose to suffer affliction with Gods people the word of God is plaine he had respect to the recompence of reward But this doctrine is not regarded else how should all places abound so much with idle persons and such as giue themselues wholly to gaming and company keeping to sports and delight now what reward can these looke for at Gods hands vnlesse it be the wages of sinne which is eternall death Let vs therefore beware of such a course and learne to abound in good works which are things good and profitable Doe not the Publicanes euen the same Our Sauiour Christs intent in this instance is to shewe that his Disciples and so all professors of the Gospel must goe beyond all other people in duties of loue indeede then whole life should be spent in the practise of this vertue Ephes. 5. 1. Walâ—e that is lead the course of your life in loue and the state of the Church is to dwell in loue 1. Iohn 4. 16. The reason is great for Christians of all other receiue the greatest measure of loue from God through Iesus Christ and therefore they must abound in this grace first â—â—wards God and then one towards another this is the badge of a Christian and the grace of our religion and therefore let vs shewe it forth Verse 47. And if yee be friendly to your brethren onely what singular thing doe ye doe not euen the Publicanes likewise Christs drifâ— in these words is further to inforce the dutie of loue to the same effect with the former verse The word translated be friendly betokens the friendship which was shewed in that countrie in salutations by embracing now saith Christ the very Publicanes will kindly embrace their friends therefore you must doe more We obserued before three branches of kind vsage to be shewed towards an enemie to wit to speake well of him to pray for him to do him good now here we may annexe a fourth
deale with a broken ioynt wil handle the same very tenderly and so must they be dealt with in reproofe that sinne of humane fiailtie Example of this mildenes in reproofe we haue in Nathan who reprooued Dauid in a parable and so brought him to condemne himselfe the Apostle Paul reproouing the Coâ—inthians in the beginning of the first Epistle doth include himselfe Apollos in the same reproofe as though they had bin guiltie of the same crime 1. Cor. 4. 6. And giuing direction to Timothy how to carrie himselfe in the Church of God though he allow him to vse rebuke reproofe 2. Tim. 4. 2. yet he bids him Exhort an Elder therein giuing good directioÌ„ for admonition if the partie be an Elder though reproofe be not vnlawfull yet it is not so fit as exhortation and the like mildenesse must be vsed toward all those that sinne of humane frailty But if the offence proceede from wilfulnes and obstinacie then the iudgements of God must be denounced against them to driue them to repentance 4. Euery one that is to correct another must consider himselfe and his owne estate knowing that of himselfe he may fall into the like offence So Paul bids them that are to seeke the restoring of such as are fallen to consider theÌ„selues Galat. 6. 1. 5. Brotherly correction must bee deliuered with Doctrine and instruction 2. Tim. 4. 1 2. I charge thee before God to reprooue exhort and rebuke with all long suffering and doctrine He that will admonish must first himselfe be resolued that the thing done is a sinne then he must propound it to the partie as a sinne out of Gods word and deliuer the reproofe not in his owne name but in the name of God so as hereby the partie may know himselfe to haue offended and also say that he is reprooued of God himselfe rather then of man This ought all superiours to practise in correcting and admonishing their inferiours they must not goe thereto in rage but in long suffering nor rudely but with doctrine that the partie offending may see his fault And thus much for this dutie of brotherly correction Vers. 6. Giue not that which is holy vnto dogs neither cast yee your pearls before swine least they tread them vnder their feet and turning againe all to rent you Hitherto the Euangelist hath set down the seuerall heads of Christs Sermon more at large but from this verse to the ende of the Chapter he handleth briefly the points which follow This verse dependeth not vpon the former but herein our Sauiour Christ laies down a new point of instruction directing his Disciples and in them all ministers vnto that Christian discretion which ought to be obserued in the dispensation of the word of God And his direction is here propounded in a prohibition of giuing holy things to dogs or casting pearles before swine which is enforced by a double reason least they tread vpon you c. Now for the better vnderstanding hereof first I will speake of the words because they are hard and difficult and then come to the doctrines In the words foure things are to be sought out 1. What is meant by holy things 2. What is meant by pearles 3. What is meant by dogs and 4. what is meant by swine For the first by that which is holy we must vnderstand first and properly the word of God written in the bookes of the old and new testament in his right and holy vse that is read dispensed and preached and consequently by holy things are meant the Sacraments and Christian admonition Gods word is called an holy thing for sundry causes but principally for these two first because it is holy in it selfe and secondly in effect operation It is holy in it selfe because it is set apart by God to be in the Church in stead of his owne liuely voyce vnto his people for the reucaling and determining of all things to be beleeued and done in his Church In the old testament God himselfe spake by a liuely voice vnto the Patriarkes and after the giuing of the Law hee gaue answer to the high Priest at the Mercie-seat yet we are not inferiour to them though we want that liuely voice for we haue the written word in stead thereof which is answerable euery way thereunto for looke what the written word saith is as much as if the Lord from heauen should speake by a liuely voice and so consequently it is to vs in stead of the Arke of God a pledge of his presence And thus it is holy in it selfe Secondly Gods word is holy in regard of operation for it is the instrument of the spirit set apart by God himselfe to be the meanes whereby he sanctifies and reformes the hearts and liues of his children And consequently the Sacraments are holy things for they are the word made visible so likewise is Christian admonition grounded â—pon Gods word From this doctrine sundrie dutie 〈◊〉 to be learned First we are oft commanded in Gods word to drawe neerâ— vâ—â—o God to seeke him to feare him and to walke before him in his prâ—â—â—nce how shall wee doe these things seeing God is inuisible and in glory and maiestie is in heauen Surely we must consider the word of God which is that holy thing set apart by God to be in stead of his owne liuely voyce therefore we neede not seeke for him that is inuisible but wee must haue recourse vnto the word labour to haue it present with vs in our hearts in our liues and consciences Enoch walked before God not onely in regard of his infinite maiestie which though it bee inuisible is euery where present but principally in respect of his word setting that before him wheresoeuer he was When we are commanded to feare God wee must know that that is done not onely when wee stand in awe of his glorious maiestie but principally when wee feare to offend God commanding vs in his word The Apostle saith that the holy Ghost dwels in our hearts which must not be thought to be meant of that infinite substance of the holy spirit but of the dwelling of the word which is made effectuall by the holy spirit for saith euer hath relation to the word beeing beleeued it dwels in the heart makes the spirit which workes by the same word present also In which regard Paul saith Now I liue not but Christ liues in me which he expoundeth after saying I liue now by faith in the son of God because the word of Christ was present with him and the grace of saith that liues by that word Secondly seeing the word of God is of this holinesse we must learne to vse the same publikely or priuately with all reuerence carefully sanctifying our selues thereunto When the people came to receiue the Law in Mount Sina they were sanctified three daies before the same preparation for substance ought we to
whereby we are assured that the particular things we aske according to Gods will shall be giuen vs. So saith Christ Mark 11. 24. Whatsoeuer ye aske in prayer beleeue that ye shall haue it and it shal be done vnto you and Iam. 1. 6. Let him aske in faith for he that doubteth of Gods promise defraudeth himselfe of the thing he asketh Now if we must bring this speciall faith then of necessitie must we haue a speciall knowledge of the will and promise of God for the things we aske for as without faith we cannot pray aright so without knowledge no faith And therefore we must be carefull to accquaint our selues with the will and promise of God that by Gods commaundement we may know what to aske and by faith may also aske in assurance for if we pray without this knowledge and faith our praiers are but lip-labour and vnprofitable Secondly hence we learne that the Papists erre grossely which teach that this speciall faith is not necessarie in praier this is a doctrine of Deuills for we ought to bring in prayer a particular faith to applie to our selues the promise of God concerning that thing which we aske in prayer But this we can neuer bring vnlesse we first haue a speciall sauing faith whereby we beleeue our reconciliation with God in Christ for therefore doe we beleeue that God will graunt our particular requests because by faith wee knowe our selues to be in Christ in whome he loues vs and therefore will make good his promise vnto vs as the Apostle saith This is the assurance that we haue in 〈…〉 t if we aske any thing according to his will he heareth vs 1. Ioh. 〈…〉 Thirdly hence we learne how to carie our selues in all dangers troubles and afflictions namely we must settle our hearts by faith vpon the promise of God who hath saide he will not forsake vs but be with vs in trouble and deliuer vs Psal. 92. 15. This is necessarie for without faith in great afflictions our owne naturall passions will confound vs Hence Habakkuc speaking of grieuous times of affliction saith The Iust shall liue by faith And this Dauid testified Psal. 62. 1. Yet my soule keepeth silence vnto God of him commeth my saluation Psal. 23. 3. Though I should walke through the valley of the shadow of death I will feare none euill for thou Lord art with me thy rodde and thy staffe they comfort me Fourthly this must stirre vs vp to great diligence in praier We beeing Gods creatures and our God requiring this seruice at our hands ought to pray vpon his commandement though he had made no promise vnto vs. But now fith he hath made a gratious promise to heare and grant our requests this must stirre vs vp to all diligence and alacritie in prayer see the practise hereof in Dauid vpon Gods promise he incourageth himselfe to pray 2. Sam. 7. 27. 28 29. Thou O Lord of hosts hast reuealed vnto thy seruant that thou wilt build him an house Therefore now O Lord God for thou art God and thy words are true thou hast told this goodnesse vnto thy seruant Therefore now let it please thee to blesse the house of thy seruant that it may continue for euer for thou O Lord God hast spoken it So Daniel perceiuing by the prophesie of Ieremie the promise of God for the returne of the people from the captiultie doth set himselfe to most earnest prayer to God for the accomplishment of that promise Dan. 9. 2. 3. And so must we doe in all our wants first search out Gods promise for the supplie thereof and then goe boldly and diligently to God by prayer in the name of Christ. vers 8. For whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened Here Christ confirmeth the former reason â—â—â—t was included in the former verse with the commandement to pray In effect and substance they are all one onely here the reason is 〈◊〉 more generally without limitation to Christs hearers thus Whosoeuer asketh receiueth whoseuer seeketh findeth c. that is obseruing the due conditions of prayer which Gods word requireth I. Ob. Here some may see that God oft hears those that pray without faith as the crie of the poore when they curse their oppressors Exod. 22. 23. And so the Lord heard the Israelites when they asked Quailes in their lust Psal. 78. 18. 27. Answ. True it is God sometimes graunts the requests of those that pray without faith but his hearing is not in mercie but in anger and wrath and is a meanes to execute his iudgement vpon them Thus hee gaue the Israelites a King in his wrath Hos. 13. 11. and so hee gaue them Quailes for while the meate was in their mouthes the wrath of God came vpon them Psalm 78. 30 31. Thus the deuils had their request graunted to enter into the heard of swine Matth. 8. 31 32. and so God permitted him to afflict Iob Iob. 1. 12. but all was to his owne shame to manifest his absolute subiection vnto God that beyond his wil he cannot goe no not to hurt the basest of Gods creatures II. Obiect Ahab praied humbled himselfe was heard though he did it onely hypocritically for feare of punishment 1. Kings 21. 29. Answ. That was a graunt of a temporall benefit onely which God oft giues to the hypocrites but for spirituall blessings which pertaine to saluation in Christ whereof this text is principally to bee vnderstood they are not granted to the wicked III. Obiect Abraham praied directly against the will of God for the sauing of Sodom which God was purposed to destroy Answ. Abraham no doubt had in him a speciall motion to make that prayer withall he asked leaue of God to pray for them neither did he pray absolutely but with submission to Gods wil and so he sinned not though he obtained not his desire otherwise without these cautions hee had done amisse and we must not make the extrordinarie practises of the faithfull ordinarie rules for our imitation So that Gods promise here is firme whosoeuer asketh those blessings of God which he hath promised to giue in that manner which God approoueth shall be sure to receiue The Use. In this reason we learne that God is most ready and willing to heare his children when they pray Isay 65. 1. I was found of theÌ„ that sought me not I said behold me behold me to a nation that called not vpon my name and v. 24. Before they call I will answer and while they speake I will heare This then is first 〈…〉 ne proofe that the Lord whome we worship is the true God bec 〈…〉 he is so able to helpe and so readie and willing to heare beeing neere to all that call vpon him in truth Thus Moses reasoneth with his people to prooue that they only had the true God for their God Deut. 4. 7. What nation is so
thinketh on them though heauen be Gods throne and the earth his footstoole yet will hee looke to him that is poore and of a contrite spirit yea the Lord will dwell with him that is of a contrite and broken heart Christ came to preach the glad tidings of the Gospel to the poore yea the Lord filleth the hungrie that is the poore and hungrie soule with good things but the rich he sends emptie away Let these and many such fauours with God which they enioy prouoke vs to become poore in spirit Secondly are they blessed that be poore in spirit then here all poore and wretched persons in the world may learne to make good vse of their wants and distresses they must consider them as the hand of God vpon them and thereby be ledde to the viewe of their sinnes and by the consideration of their sinnes be brought to see their miserie in theÌ„selues the true ground of this spirituall pouertie Now when they are once poore in spirit they are in a blessed state in the iudgement of Christ. If a man bleed dangerously at the nose the best way to saue his life is to let him blood else-where and so turne the course of the blood another way euen so when a man is oppressed with worldly calamities hee cannot finde any comfort in them for in themselues they are Gods curses yet if thereby he can bee brought to see his spirituall pouertie then of curses they become blessings vnto him and therefore when we are in any distresse wee must not onely fixe our eies vpon the outward crosse but by meanes of that labour to see the pouertie of our soules and so will the crosse lead vs to happinesse Thirdly they that abound with worldly wealth must hereby learne to become poore if they would be saued Poore I say not in goods but in soule and spirit this indeed is hard to flesh and blood for naturally euery rich man blesseth himselfe in his outward estate and perswades himselfe that God loues him because he giues him wealth but such conceits must he striue against and learne of God to reioyce in this that he is made lowe Iam 〈…〉 Fourthly on this saying of Christ that the poore are blessed the Popish teachers obseruing the word translated poore to beâ—oken outward pouertie goe about to builde their vowe of voluntarie pouertie whereby men renouncing their wealth and possessions of this world doe be take themselues to some Monasterie there to liue a poore and solitarie life But their voluntarie pouertie will not agree with this text son Christs poorâ— here pronounced blessed are such as by reason of their pouerty are miserable and wretched wanting outward comforts as we shewed oâ—t of Luke where Christ opposeth them to the rich who abound with all worldly delights but to vndergoe the Popish vow of voluntarie pouertie is no estate of miserie or distresse for who doe liue in greater â—ase or enioy more freedome from the crosses and vexations of this life then their begging Friers Againe if their vowed pouertie had any ground in this text then Christ should pronounce such poore blessed as made themselues poore but that he doth not for then in the next verse he should pronounce such mourners blessed as voluntarily cause themselues to mourne for that verse dependeth on this as a more full explanation of this first rule But no man will say that they that mourne without a cause are there called blessed and therefore Popish vowed pouertie hath no ground on this place And thus much of the persons II. Point Wherein the blessednes of these poore consists namely in hauing a right to the kingdome of heauen For theirs is the kingdome of heauen By kingdome of heauen for the better conceiuing of this blessednes we must vnderstand a state or condition of man whereby he is in Gods fauour and hath fellowship with God The truth of this description is euident by the tenour of the new Testament Now this estate of man is called a Kingdome because herein God rules as king and man obeies as Gods subiect for no man can be in Gods fauour nor enioy his fellowship vnlesse God be his King ruling in his heart by his word and spirit and he Gods subiect resigning himselfe to be ruled by him for this happie estate consists in Gods gracious ruling of man and mans holy subiection vnto God Indeede fewe doe see any great happines in this estate but the truth is mans whole felicity stands herein Rom. 14. 17. The kingdome of God is not meate and drinke but righteousnes peace and ioy in the holy Ghost Here the Apostle teacheth vs three things namely that when Gods spirit rules in a mans heart then first he is iustified there is righteousnes secondly he hath peace with God euen that peace of conscience which passeth all vnderstanding thirdly the ioy of the holy Ghost which is all vnspeakable comfort passing all worldly ioy whatsoeuer And these three doe notably set out the state of an happie man which will yet more plainly appeare by their contraries in Iudas who beeing a wretched sinner vnrighteously betraied his master and thereupon fell into the miserie of a guiltie accusing conscience which was the cause of his desperate death and also that his bodie burst asunder and his bowells gushed out now if an euill conscience be so fearefull then â—ow blessed an estate is the peace and ioy of a good conscience which a man then hath when God by his word and spirit ruleth in his heart Againe this estate is called the kingdome of heauen because that man in whom Christ 〈…〉 by his word and spirit is alreadie himselfe in heauen though iâ— bodie he be yet on earth for heauen is like a citie with two gates thorough both of which a man must passe before he obtaine the full â—oyes thereof now so soone as God by his word and spirit rules in any mans heart he is alreadie entred the 〈…〉 te of grace which is the first gate the other remaines to be passed thorough at the time of death which is the gate of glorie and then he is in full possession Doth true happines consist in this estate where Christ ruleth and man obeies then here behold the errour of all Philosophers and wise men of this world touching happines for some haue placed it in pleasure some in wealth and others in ciuill vertue and some in all these But the truth is it stands in none of these A naturall man may haue all these and yet be condemned for the ciuill vertues of the heathen were in them but glorious sinnes Our Sauiour Christ hath here reuealed more vnto vs then all the wise men of the world did euer know and hereby we haue iust occasion to magnifie the bookes of Scripture farre aboue all humane writings because they doe fully set out vnto vs the nature and estate of true felicitie which no humane
workes could euer doe we must therefore account of them not as the word of man but of the euerliuing God yea this must perswade vs to maintaine the bookes of Scripture against all diuellish Atheists that denie the same to be the word of God Secondly hereby we are taught from the bottome of our hearts to make that petition for our selues which Christ teacheth in his holy prayer namely that he would let his kingdome come that is not suffer sinne Sathan or the world to raigne in vs but by his word and spirit to rule in our hearts giuing vs grace to be guided thereby in all our waies We affect nothing more then happines and therefore we must oftentimes most seriously make this request to God preferring this estate with God before all pleasures and happines in this world and vse all good meanes to feele in our hearts the power of Christs kingdome Thirdly this should mooue vs to heare Gods word with all feare and reuerence for by this meanes the kingdome of Christ is erected in vs when the word of Christ takes place in our hearts by faith and brings forth in our liues the fruits of righteousnesse and true repentance then may we truely say the kingdome of heauen is in vs. Lastly Christ ascribing this happie title of his heauenly kingdom to them that be poore and of a contrite heart doth herein minister a soueraigne remedie against all temptations from outward pouertie and distresse Doubtlesse pouerty is a grieuous crosse not onely in regard of the want of bodily comforts but especially because of that contempt and reproach which in this world doth hang vpon it wherevpon many doe esteeme their pouertie as a signe of Gods wrath against them and thereby take occasion to despaire thinking the kingdome of darkenes belongeth vnto them But here consider you poore this sentence of Christ where he plainely teacheth that if a man in outward distresse can be brought to feele his spirituall pouertie and the wretchednesse of his soule by reason of his sinnes then he is so farre from hauing iust cause to despaire of Gods fauour by reason of his pouertie that on the contrary he may gather to his soule a most comfortable assurance from the mouth of him that cannot lie that the kingdome of heauen belongs vnto him Vers. 4. Blessed are they that mourne for they shall bee comforted Here is Christs second rule touching blessednesse wherein consider two points first the parties who are blessed they that mourne secondly wherein their blessednesse consists namely in receiuing comfort For the first by mourners we must not vnderstand euery one that is any way grieued but such as haue iust and waightie causes of griefe and doe therfore mourne for the words import an exceeding measure of griefe such as is expressed by crying and weeping as is plaine by Saint Luke who thus relateth Christs saying blessed are ye that now weepe And yet euery one is not blessed that mourneth vnder grieuous distresse for Caine Saul Achitophel and Iudas were all deepely affected in soule with their most woefull estates though farre from this blessednes This rule then must thus be vnderstood that they are blessed who with their mourning for waightie causes of griefe doe withall mourne for their sins for so was the former Rule to bee vnderstood of those that with the sense of their outward distresse had adioined an inward feeling of their spirituall wants and this verse is but a more full explication thereof as if he should haue said they are blessed that are poore in spirit Yea put case a man bee distressed for most waightie causes of griefe so as hee howle and crie vnder the burthen of them yet if withall hee can vnfainedly mourne and waile in heart for his sinnes notwithstanding all his pouertie and distresse he is truely blessed This blessed sentence vpon them that mourne serues sundry waies for a soueraigne salue to the conscience of a Christian. As first put the case a man were distressed with grieuous calamities and withall were ouertaken with some hainous sinne whereupon not onely his body is afflicted but his conscience also wounded and so hee is cast into the gulfe of desperation yea say further that by reason of the terror of his conscience his flesh were withered and his marrowe consumed in his bones were not this a cause of exceeding mourning yet loe our most blessed Physition Christ Iesus hath made a plaister for his sore for if this man of distresses can withall truely mourne for offending God through his transgressions he is vndoubtedly blessed for Christ hath said it whose word shall neuer faile though heauen and earth come to nothing A blessed text which beeing well applied will not onely support the heart in great distresse but recouer the conscience from vnder deepe despaire Secondly put case a man were grieuously sicke and that he felt the very pangs of death without all ease to seaze vpon him so as both speech and sight with all outward comforts began to faile him this state were lamentable yet if in his soule he can truly mourne for his offences euen in this extremitie he is blessed Thirdly put case a man were taken of his enemies and his wife and children slaine before his face hauing their braines dashed out vpon the stones afterward himselfe put to a most wofull racke and torture this were an estate more wofull then death yet herein a man must not iudge himselfe a cast-away but with mourning for this miserie he must labour to be sorrowfull for his sinnes and then he neede not feare what flesh can doe vnto him for he is blessed Christs word must stand let thy distresse be what it will if vnder it thou mourne for thy sinnes blessed art thou We cannot conceiue while we enioy peace of the worth of this rule in the euill day neither doe we know how neere the time is wherein we shall haue neede thereof and therefore we must now learne this neuer to be forgotten to season all other mourning with godly sorrow for our sinnes II. Point Wherein this blessednes consists namely in that their mourning shall haue an ende and be turned into true comfort That this is true happines will appeare by the contrarie for the woe and sorrow that is here begun and continued in the world to come is the punishment of the damned spirits the portion of the Reprobate which is endles miserie therfore vnto thē that mourne it is true happines that they shall receiue comfort This promise of Comfort is accomplished foure waies First when God tempers and delaies the sorrowes and afflictions of them that mourne according to the measure of their strength 1. Cor. 10. 13. God is faithfull and will not suffer you to be tempted aboue that you are able to beare This was promised to Dauid and his seede that if they did sinne he would correct them with the
rodde of men but not take his mercie quite from them 2. Sam. 7. 14. Secondly when God remooues the griefe with the causes thereof thus he comforted Manasses who for his abominable Idolatries and witchcrafts was carried captiue into Babylon and there laid in prison fettered in chaines of iron yet when he did mourne vnder that affliction and withall humbled himselfe vnto God for his sinnes the Lord comforted him by bringing him out of that captiuitie and prison to Ierusalem into his owne kingdome Thirdly when God giues inward comfort to the heart and conscience by his word and spirit In this case Paul said we reioyce in afflictions knowing that the loue of God is shedde abroad in our hearts by the holy Ghost which is giuen vs yea when he was exceedingly afflicted aboue his strength so as he receiued the sentence of death in himselfe hauing no hope of life yet euen then he professeth that as the sufferings of Christ abounded toward him so his consolations through Christ abounded in him Fourthly when God by death puts an ende to all their miseries and brings their soules to eternall life Thus was Lazarus comforted as Abraham saith vnto Dives Luk. 16. 25. and thus doth Christ comfort the Theefe vpon the crosse who with his bodily torment for his leud life was vndoubtedly touched in conscience for his sinnes and therefore desires Christ to remember him when he came into his kingdome by telling him that that day he should be with him in Paradise Here then we haue a notable remedie against the immoderate feare of death whether naturall or violent and of any other iudgement of God for when death it selfe or any other miserie whatsoeuer shall befall vs if we can there with bewaile our transgressions we neede not feare still holding fast this promise by faith in our hearts that we shall be comforted Secondly this promise well obserued may teach vs to auoide the perill of this false conceit That true faith doth alwaies minister present comfort Many doe herewith perplexe themselues measuring their estate towards God by that which they feele in theÌ„selues so as if in time of trouble they finde not present comfort they iudge themselues voide of faith and cast out of Gods fauour but herein they greatly wrong themselues for though the apprehension of comfort from God in distresse be a fruit and worke of faith yet a man may haue true faith that wants this sense and feeling of present comfort Doubtlesse none are blessed that want faith yet many are blessed that want feeling for here it is saide they that mourne for sinne are now blessed and yet it is not said they are now comforted but they shall be comforted meaning afterward in Gods good time Vers. 5. Blessed are the meeke for they shall inherit the earth This is the Third rule of Christ touching happinesse which as the former containeth two parts first the parties blessed secondly wherein this blessednes consists For the first The parties blessed be the meeke That we may know aright who be meeke I will somewhat lay open the vertue of meekenes and briefly handle these foure points first what meekenes is secondly what be the fruits thereof thirdly wherein it must be shewed fourtly the cause and ground thereof I. Point Meekenes is a gift of Gods spirit whereby a man doth moderate his affection of anger and bridle in himselfe impatience hatred and desire of reuenge II. Point The fruits of meekenes are principally two First it makes a man with a quiet and patient heart to beare Gods iudgemeÌ„ts which is a worthie grace of God and the greatest fruit of meekenes Levit. 10. 3. When Aarons two sonnes Nadab and Abihu were burned with fire from heauen which was a grieuous iudgement he went to Moses to know the cause thereof who told him that God would be glorified in all that came neere him which when Aaron heard he held his peace and was not mooued with grudging or impatience So Dauid beeing in great distresse through the hand of God vpon him doth notably shew forth this grace saying I was dumbe and opened not my mouth because Lord thou diddest it Secondly meekenes causeth one with a quiet minde to beare the iniuries men doe vnto him yea to forgiue and forget them and to requite good for euill referring all reuenge to God that iudgeth righteously When Dauids enemies laid snares for his life vttered sorrowes and imagined deceit against him continually yet by this vertue he suffered all patiently beeing as a deafe man that heareth not and as the dumbe which openeth not his mouth so farre was he from priuate reuenge And our Sauiour Christ sets forth himselfe a patterne of this vertue saying Learne of me that I am meeke and lowly in heart herein he left himselfe an example that we should follow his steppes who when he was reuiled he reuiled not againe when he was buffeted he threatned not but referred all to the iudgement of him that iudgeth righteously yea he praied for them that crucified him So did Stephen Act. 7. 60. Lord lay not this sinne to their charge so Zachariah the sonne of Iehoida beeing stoned saide onely this The Lord will see and require it at your hands 2. Chron. 24. 22. III. Point Wherein must this meekenesse be shewed Ans. Not in the matters of God when his glorie is impeached for therein we must haue zeale as hote as fire but in the wrongs and iniuries that concerne our selues Moses was the meekest man vpon the earth in his time Numb 12. v. 3. and yet when the Israelites had made a golden calfe in zeale to Gods glorie hee brake the two tables of stone put to the sword that same day three thousand men of them that had so dishonoured God Dauid also that held his tongue at his owne wrongs did consume away with zeale against his enemies that forgat Gods word Psal. 119. 139. And our Sauiour Christ who as a lambe before the shearer opened not his mouth for the wrongs done vnto himself did yet in rescue of his fathers glorie make a whip of cordes and driue the buyers out of the Temple who made his Fathers house a denne of theeues Math. 21. 12. IV. Point The cause and ground of this meekenesse is affliction and pouertie of spirit as the order of these rules declareth where it is placed after pouertie of spirit and mourning and therefore Psal. 37. 11. whence these words are borrowed the meeke person is called by a name that signifieth one afflicted to teach vs that hee that is meeke indeede is one who by affliction and distresse hath beene brought to mourne for his offences for hardly can he bee meeke and patient in spirit that hath not beene acquainted with the crosse Lamen 3. 27 28 29. The Church commendeth this bearing of the crâ—sse in youth because it maketh a man to sit
be members of Christ and meeke persons then the inheritance of the earth is ours what neede haue we then to carke care so much for worldly pelfe as most men do who neuer thinke they haue enough Thirdly this serues for a iust rebuke of all those that seeke to enrich themselues by crueltie lying fraud and oppression for if thou bee in Christ thou hast right to the whole world what neede then hast thou to vse vnlawfull meanes to get that which is thine owâ—e But sure it is thou hast no part in Christ while thou giuest thy selfe to these courses for if thou haddest thou wouldest bee content with whatsoeuer God sends in the vse of lawfull meanes Philip. 4. 11. Lastly hence all Gods children may learne to comfort their hearts against the feare of any punishment for the name of Christ for keepe Christ sure and whither soeuer thou art sent thou art vpon thine owne ground for the whole earth is thine and in Christ one day thou shalt possesse it when all Tyrants shall be banished into hell Now beeing on thine owne ground what need hast thou to feare Vers. 6. Blessed are they which hunger and thirst after righteousnes for they shall be filled Here is the fourth Rule touching blessednesse which is also mentioned by Saint Luke yet some thing different from this of Matthew for according to Luke Christ directeth his speech to his Disciples and speakes of bodily hunger saying Blessed are ye that hunger now for yee shall be satisfied as if he should say You my Disciples doe now suffer hunger and thirst but this shall not preiudice your happie estate for hereafter you shall be satisfied Now Mathew goeth a degree further and laieth downe a cause and Reason why they beeing hungrie are blessed not simply for that they were pinched with bodily hunger but because withall they did further spiritually in their soules hunger after righteousnesse Thus then the two Euangelists do agree S. Luke laies downe this Rule generally but Matthew propounds therein the reason of this blessednesse This Rule as the former containes two parts first who are blessed secondly wherein this blessednes doth consist For the first the parties blessed are such as hunger and thirst after righteousnes The exposition of these words is diuers Some giue this sense Blessed are those that are grieued with the iniquities that abound in the world and withall doe in heart and soule long for the amendment and reformation thereof Others expound the words thus Blessed are those that by wrongs and iniuries are depriued of their right 〈◊〉 this world and so are constrained to hunger and thirst after that which is their owne wayting by patience to obtaine the same But there is a third exposition which doth more fully open vnto vs the meaning of Christ to wit by righteousnes we may well vnderstand in the first place the righteousnes of faith whereby a â—inner is iustified through grace in Christ and so standâ— righteous before God hauing the pardon of all his sinnes â—besides this we may here also vnderstand inward righteousnes whereby a man â—s sanctified and made holy hauing Gods image renued in him by the spirit of grace which was lost by the fall of our first parents And that this imputed and renued righteousnes may here be vnderstood will appeare by these reasons First in such places of Scripture where like sentences are repeated we must vnderstand not Ciuill righteousnes but iustification sanctification and regeneration as Isa. 55. 1. Hoe euery one that thirsteth come to the waters and buie without siluer and Ioh. 7. 37. If any man thirst let him come vnto me and drinke and Reuel 21. 6. I will giue to him that is a thirst to drinke of the waters of life freely all which places are one in substance for by waters we must vnderstand righteousnes which is that spirituall grace of God the fountaine of all blessings whereby sinners are iustified and sanctified Secondly that which is most of all to be desired must needes be the most excellent righteousnes but this righteousnes here mentioned is most to be desired for Christ saith men shall hunger and thirst after it thereby expressing a most earnest and vehement desire and therefore by righteousnes we must vnderstand Gods grace and mercie in Christ absoluing a sinner from the guilt and punishment of his sinnes with sanctification the fruit thereof whereby he is purged from corruption Secondly by hungring and thirsting we must vnderstand two things first a sorrow and griefe of heart in regard of a mans owne sinnes and vnrighteousnes secondly an earnest and constant desire of the righteousnes of God that is of iustification and sanctification in Christ. Answerable to these two things which are in bodily hunger and thirst to wit first a paine in the bottome of the stomacke for want of meate and drinke secondly an earnest desire and appetite after meat and drinke to be satisfied therewith And blessed is he that is so grieued for his owne vnrighteousnes and withall hath an earnest desire after reconciliation with God in Christ and after true regeneration and sanctification by the holy Ghost for this is true spirituall hunger and thirst whereto belongs this gratious promise that in due time he shall be satisfied and filled with plentie of Gods mercie and grace wherein this happinesse doth consist which is the second branch of this Rule This I take to be the true and proper meaning of these words whereupon the two former expositions depend for he that is thus spiritually an hungred is oft depriued of his owne right among men and so is said to hunger and thirst after that which is his owne in this world Againe such a man doth vnfainedly grieue at the iniquities that bee in the world and withall his heart doth most earnestly desire reformation thereof both in himselfe and others First this sentence must be remembred as a storehouse of true comfort in all grieuous temptations but especially against these three the want of faith the smallnesse of sanctification and despaire For the first many in Gods Church haue a true care to please God in all things and to liue in no sinne against their conscience and yet they finde in themselues much distrust and despaire of Gods mercie they feele more doubting then faith whereupon they are brought to doubt of their election and state of grace before God Now how may such bee releeued and be well perswaded of their good estate Answer The way is laid downe by our Sauiour Christ in this Rule Blessed are they that hunger and thirst after righteousnesse For here he teacheth that those are blessed who are displeased with their own doubting and vnbeleefe if they haue a true earnest desire to be purged from this distrust and to beleeue in God through Christ. Indeede this desire of faith and to beleeue is not true faith in nature but in Gods acceptance for
the testimonie of the spirit touching their reconciliation with God in Christ and some fruits of sanctification whereby the old man is mortified and the new man renued in them but principally at the ende of this life when they shall be fully iustified and sanctified and haue Gods image perfectly renued in them Vers. 7. Blessed are the mercifull for they shall obtaine mercie This verse containeth the fift Rule or precept of our Sauiour Christ touching true happines in which obserue two points first who be blessed secondly wherein this blessednes consisteth For the first the parties blessed be the mercifull And that we may the better know them I will speake something of this vertue first shewing what mercie is then what be the cheife duties thereof First Mercie is an holy compassion of heart whereby a man is mooued to helpe an other in his miserie First I call it a compassion of heart because it makes one man to put on the person of an other and to be grieued for the miseries of an other as if they were his owne and therfore it is called the bowells of compassion because when a mans heart is touched therewith his very liuer and entralls doe stirre in his bodie and are rouled within him as the Prophet speaketh and he is affected as though the bowells of him that is in miserie were in his bodie Secondly I call it an Holy compassion to distinguish it from foolish pitie whereby a man doth vnlawfully tender him that is in deserued miserie such was Ahabs mercie to Benhadad and Sauls in sparing Agag whereas the expresse commandement of God was to the contrarie but such mercie and compassion as God approoueth is a fruit of his spirit and a vertue commended and commanded in the word of God Thirdly this vertue of mercie stirreth and mooueth the heart to helpe an other that is in miserie for helpe in miserie is a notable fruit of true compassion neither can thes be seuered for in the compassion of the heart and in the acte of reliefe stands true mercie and therefore Iohn saith He that seeth his brother in neede and shutteth vp his compassion from him how dwelleth the loue of God in him whereby also we may see that no worke of mercie is shewed to any man in miserie but that which commeth from compassion and thus we see what mercy is Secondly the duties of mercie are answerable to mans miserie Now mans miserie is either in his soule or in his bodie The greatest miseries of man are in his soule as ignorance impenitencie and trouble of conscience mans bodily miseries are sicknes thirst nakednesse c. and to these the works of mercie are answerable Some therefore concerne the soule and some the bodie Mercie towards the soule is when a man is carefull for the saluation of an other vsing meanes to bring a man from spirituall darknes vnto light from the power of Satan vnto God from the state of sinne and the daunger of hell fire to the state of grace in true faith and repentance and so to life eternall And looke how farre the soule is more excellent then the bodie so farre doth this worke exceede any worke of mercy that concernes the bodie Mercie towards the body is called Almes or Releefe whereby a mans outward necessitie for foode raiment or such like is supplied that this is a worke of mercie is manifest Isay 58. 10. where the Releeuing of the hungrie is the powring out of the soule vnto-him and Saint Iohn maketh the not releeuing of our brother in neede to bee the shutting of the doore of compassion from him Now by this which hath beene said concerning mercie and the workes thereof wee may see who is a mercifull man namely such a one as hath his heart touched with compassion towards the miserie of another and thereby is mooued to helpe and releeue him in soule and bodie according to his estate and such a man is blessed by the testimonie of Christ himselfe howsoeuer in the world he may be despised First here we haue to consider what a number of miserable and cursed persons doe liue euen in the bosome of Gods Church for if this Rule of Christ be true then vnmercifull men are accursed Now such are common among vs The Richer sort which abound in outward blessings thinke themselues happie but if they be vnmercifull they are wretched and such are all those that for the maintenance of their outward poâ—â—pe and brauerie spoile the poore that liue vnder them by inclosing of commons racking of rents vnreasonable fines c. or for the satisfying of their vaine pleasure and delight bestowe more vpon hawkes and hounds then on the poore Such a wretched person also is the Corne-monger who hath his barnes full and his garners full and yet suffereth the poore to want bread waiting still for a deerer time Such also are our common vsurers ingrossers and fore-stallers of needefull commodities whatsoeuer all these seeke themselues and haue no mercie on them that are in miserie yea such likewise are those householders who spend their time and wealth in some disordered course as whoring gaming drinking or such like and so neglect their family these denie the faith and are worse then Iewes and Turkes nay then many bruit beasts for they are mercifull towards their owne It were an easie thing thus to shewe through all estates the great multitude of miserable persons for now the common prouerb is become the common practise Euery man for himselfe and God for vs all Secondly seeing the mercifull man is blessed wee must learne to put on tender mercie or the bowels of compassion towards those that bee in miserie And to mooue vs hereunto let vs marke these things First the state of the mercifull is here pronounced blessed of Christ. Secondly mercie is a gift of the spirit and the grace of Gods elect which alwaies accompanieth the happie estate of those that be in Christ for the power of grace doth change their carnall nature Isay 11. 6. 7. Thirdly hereby we become like vnto God our heauenly Father who is the father of merciâ—â— Fourthly hereby we are made instruments of Gods mercie to them that be in miserie for God conuaies his blessings vnto his poore creatures ordinarily by meanes We count it an high honour to be the Kings Almner oh then how great is this dignitie to be Almner to the God of heauen to disperse his goodnesse and mercies among the children of men and hereto wee are aduanced if wee helpe the poore that bee in miserie Fiftly the exercise of mercie commendeth our Religion not onely before men but vnto God for pure Religion and vndefiled before God is this to visit the fatherlesse and widdowes in their distresse and God will haue mercie and not sacrifice therefore the Apostle bids to doe good and to distribute forget not for
Stephen giueth the reason hereof namely their hard hearts whereby they resisted the holy Ghost in the ministerie of the word for which God left them to themselues so as they ran headlong to this height of impiety to persecute Gods deerest seruants The like we may see in these our daies some that haue beene professors after long hearing breake forth into open Atheisme calling this into question whether there be a God and among others there is also to be seene as vile crueltie and oppression in their particular dealings and as abhominable filthinesse as is to be found among the heathen or Idolaters all which and many other enormous sinnes proceed from this that though men professe religion yet they denie subiection to the Gospel preached so as it is not in them a Word of power for which cause God in his iustice giues them vp to hardnes of heart to commit sinne without remorse And therefore if wee would escape the fearefull iudgement of a reprobate sense let vs labour with feare trembling to become obedient to the word which we heare for if we doe not glorifie God in the meanes wherein he offers grace and mercie God will bee sure to glorifie himselfe in our deserued confusion Vers. 13. Ye are the salt of the earth but if the salt haue lost his sauour c. In this verse and the rest to the 16. Christ propoundeth the second branch of his sermon touching the office of the Apostles and in them of all Ministers wherein his intent is to mooue them to diligence in preaching the will of God to all people The Coherence of this part with the former standeth thus Christ had shewed before in diuers precepts that many are blessed whervpon some might aske how they should attaine to this happines and to those graces of the Spirit which make them fit for that estate Christ here answers that the preaching of the Gospel is the principall meanes to worke in their hearts those graces to which true happines is promised And because it is an excellent priuiledge to bring men to this estate therfore he exciteth his disciples to diligence in this Ministerie by two Reasons drawne from the properties of this worke propounded in two similitudes The first is taken from salt in these words ye are the salt of the earth amplified in the words following to the ende of the verse The second is drawne from light ver 14. 15. For the first yee are the salt of the earth yee that is you whom I haue called to be Apostles and set apart for the worke of the Ministry are salt not properly but by resemblance yet not in regard of their persons but of their ministerie because hereby they were to season men for God and to make them sauourie both in heart and life Of the earth not of Iudea only but of the whole world as may appeare by their commission Math. 28. 19. Goe therefore and teach all Nations From this description both Ministers and people may learne their dutie First for Ministers by this title of salt heare giuen vnto them Christ would teach them first how they ought to dispence the word of God both Lawe and Gospell namely so as they labour therein to expresse the properties of salt whereto Christ alludeth in his Title Now the properties of salt applied to rawe flesh or fresh wounds are principally three First it will bite and fret being of nature hot and drie Secondly it makes meats sauourie vnto our taste Thirdly it preserueth meates from putrifaction by drawing out of them superfluous moistnesse The Apostles therefore and other Ministers being salt must not onely in generall deliuer the word of God vnto the people but withall applie the same particularly vnto mens hearts consciences as salt is applied vnto meat And that for three endes first the Law must be applied to rippe vp mens hearts to make them see their sinns it must fret and bite them by the curse thereof to cause them to renounce themselues and to crie with the Iewes Men and brethren what shall we doe Secondly the Gospel must be preached that men feeling their corruption like rottennes in their soules may by the blessing of the spirit be thereby seasoned with grace and so reconciled vnto God and made sauourie in his sight This is the end of the Ministrie 2. Cor. 5. 20. We are Embassadours for Christ as though God did beseech you through vs we pray you in Christs steed that you be reconciled vnto God Thirdly both the Law and the Gospel must bee continually dispensed that thereby sinne and corruption may be daiely mortified and consumed both in heart and life euen as superfluous humours are dried vp by salt And this is the right dispensing of Gods word for euery discourse vpon a text of Scripture is not preaching but he that so expoundeth and applyeth the word that his ministerie may be salt vnto his hearers he it is that preacheth the word indeede Secondly Christ calling his Disciples salt teacheth them and all ministers that they themselues ought first to be seasoned by the word for how can they fitly season others by applying this salt vnto their consciences who neuer felt the biting of it vpon their owne He that is vnseasoned himselfe may speake Gods word which God may blesse to the good of others but yet in respect of himselfe it is a riddle which can not be vnderstood Thirdly this Title giueth good direction to euery Minister for his manner of preaching for if the word of God alone be that sauory salt wherewith mans heart is seasoned for the Lord then it ought to be dispensed purely and sincerely without the mixture of humane inuentions This was Pauls care my word my preaching saith he stood not in the entising speach of mans wisedome but in plaine evidence of the spirit and of power that your faith should not be in the wisedome of men but in the power of God Experience teacheth vs that salt by mixture with other things looseth of his sauour and so is it with the word In deede there is a place for Arts and tongues and humane learning with euery dispenser of the word wherein he may vse them with great commendation to witte in his priuate preparation but not in the publique dispensation whereby he seasoneth mens hearts vnto God that the word of God alone must doe for to it alone belongs the promise of the spirit Isay. 59. 21. And therefore he must vse great discretion in this ministerie and labour so to speake that the spirit may take delight to accompanie the same Fourthly this Titile teacheth all Gods Ministers by patience to possesse their soules when the wicked doe fret and fume against them for their ministerie for this is a testimonie that their ministrcie is salt and bites their corrupt consciences as it ought to doe therefore they are to goe on with chearefulnes endeauouring more and more to season their hearers
herewith Secondly the people of God that heare his word may learne good instruction from this Title first hereby euery one may see what he is by nature namely like vnto flesh subiect to corruption nay as vnsauory flesh and stinking cation in the nostrels of God for els what needed this salt This therefore must mooue vs to lay aside all pride of heart whereby we thinke highly of our selues yea we must become base and lowly in our owne eies in regard of the vnsauourie tast of our naturall corruption else we shall neuer feele the seasoning vertue of Gods holy Ministerie Secondly euery one must hereby learne to suffer the word of reproofe whereby his heart and conscience may be ripped vp and his sores of sinne discouered when we haue a cut or a wound in our flesh we can be content to put salt vpon it to drie vp the noysome humours that otherwise would corrupt now can we endure the smart of salt for the health of our bodies and shall we not much more suffer the word of God to rip vp our sinnes and to mortifie the same for the saluation of our soules Thirdly euery one must giue all diligence to bee seasoned throughout with this heauenly salt that the thoughts of his heart the words of his mouth and the actions of his life may be all sauourie and acceptable vnto God in Christ yea in his conuersation with men hee must labour to shewe the power of this seasoning Coloss. 4. 6. Let your speech be gratious alwaies and powdred with salt that is seasoned by the word that it may sauour of grace to those that heare vs. If we liue vnder the Ministerie of the word and be not seasoned therewith our case is dangerous for therein it is of the nature of salt which causeth barrennesse where it seasoneth not as we may see in the practise of Abimelech who sowed salt in Shechem to make the groūd barren and the place despised But if the salt haue lost his sauour wherewith shall it be salted it is thenceforth good for nothing but to bee cast out and troden vnder the foote of men Here Christ amplifieth the former reason whereby hee mooued his Apostles to sidelitie and diligence in their Ministerie by the danger of the contrarie infidelitie which is as vnsauourie salt incurable and vnprofitable and so subiect to a fearefull curse and therefore saith Christ you had neede to bee faithfull in seasoning the world by your Ministerie In this amplification we may obserue foure points First the ordinarie sinne that doth accompanie the calling of the Ministerie Secondly the danger of this sin Thirdly the vnprofitablenes of such a Ministerie Fourthly the iudgement of God due vnto it I. Point As other callings haue their seuerall faults so hath the calling of a Minister noted in these words If the salt haue lost his sauour c. Salt is said to become vnsauourie when it looseth that vertue and acrimonie which it hath in seasoning that flesh on which it is cast Now Ministers are as vnsauourie salt when they become vnprofitable in their Ministerie and either doe not or cannot dispense Gods word for the seasoning of mens soules that they may be acceptable to God and reconciled vnto him in Christ. In this calling there bee especially foure kinds of vnsauourie salt First the blind watch-men that haue no knowledge and dumb dogges that cannot barke that is such as either cannot or if they can will not dispense Gods word for the saluation of mens soules Secondly Hereticall Teachers who preach false and damnable doctrine such as doth not season but poison and destroie the soule such were the false Prophets among the Iewes who enticed to Idolatrie Deut. 30. 1 2. and the false Apostles and Heretiks in the Primitiue Church whose words did fret as a canker and destroyed the faith of many And such are the Romish teachers at this day and the Iesuits and Seminaries among vs who though they be qualified with many good gifts of learning yet by mingling the word of God with their owne inuentions and humane traditions they rase the foundation they become vnsauourie salt and hereticall Teachers And here by the way who cannot but wonder that students in Diuinitie should so much affect the Postils and Comments of Friers and Popish writers as they doe doubtlesse it argueth that the word of God hath not seasoned their hearts for where such vnsauourie salt hath relish the wholesome doctrine of Gods word hath neuer seasoned Thirdly they are vnsauourie salt who teach true doctrine but yet misapplie the same Many such were in the Church of the Iewes in the daies of Ieremie and Ezekiel who much complaine of sowing pillowes vnder the elbowes of the wicked by preaching peace vnto them when they should haue called to repentance by the discouerie of their sinnes and the denunciation of Gods iudgements as also for making sad the hearts of those whom God hath not made sadde And such are those at this day who haue sinooth tongues in respect of sinne and yet are full of bitter inuectiues against the better sort By this meanes the word of God looseth his acrimonie and sharpnesse whereby the wicked should be awaked out of their slumber of securitie and the godly further seasoned and made more acceptable vnto God Fourthly they are vnsauourie salt who though they teach the truth and generally applie it well doe yet lead vngodly and scandalous liues for an offensiue and vnsauourie conuersation in the Teacher doth hinder the seasoning vertue of the word of his Ministerie in the hearts of the people and his doctrine cannot so much edifie as his course of life destroyeth because naturall men regard not so much what is said as what is done This beeing so all Gods Ministers and those also that destinate themselues to this calling must haue speciall care so to bee qualified for this worke and so to preach the word of God that it may be sauourie in the hearts and consciences of them that heare it This is a matter of great importance as well in respect of the Minister as of the people and thus shall it appeare that they are not onely no vnsauourie salt but euen such as doe season others II. Point The danger of this sinne in beeing vnsauourie salt that is vnfaithfull in the Ministerie is very great noted in these words wherewith shall it be salted Some referre this salting to the earth as if Christ had said wherewith shall the earth be salted but it doth more truely belong to the salt it selfe as Mark. 9. 5. Salt is good but if the salt be vnsauourie wherewith shall it that is the salt it selfe be seasoned Againe the interrogation wherewith imports a vehement deniall as if Christ should say If salt once loose his naturall propertie of saltnesse it can neuer be recouered now vnfaithfull and vnprofitable Ministers are vnsauourie salt and therefore their danger is exceeding great
to the eies of men therefore bee carefull that yee glorifie God therein The first part of this reason is in these words yee are the light of the world the second is expressed by two comparisons in the wordes following A citie that is set on a hill c. the conclusion in the sixeteenth verse For the first part ye are the light of the world If Ministers be lights why saith the Scripture that Iohn Baptist was not the light of the world Ioh. 1. 8. Answ. There be two kindes of lights Originall and Deriued Originall is that which is the cause of all light and so Christ alone is the light of the world and in this sense doth the Scripture denie Iohn Baptist to be that light Deriued light is that which shineth forth but yet is receiued from another and so Iohn Baptist was a burning and a shining lampe so were the Apostles lights for God that caused the light to shine out of darkenesse shined into their hearts to inable them to giue the light of knowledge in the face of Iesus Christ. And so must these words be vnderstood that whereas the world naturally sits in darkenes and in the shadow of death the Apostles by the light of their ministerie were to shine vnto them The vse First this title of light giuen to Ministers sheweth the right vse of the Ministerie of the word The whole world lieth in darknesse that is in ignorance vnder sinne and so subiect to damnation by nature now God hath ordained the Ministerie of the word to bee a light whereby this ignorance may bee expelled and they brought to the knowledge of their sinnes and of the way that leadeth vnto life Act. 26. 18. Paul must preach that both Iewes and Gentiles may come from darkenes vnto light Secondly by this Title Christ sheweth how his word is to be handled namely so as it may be a light vnto mens minds and consciences to make them see their sinnes and their great miserie thereby then to let them see the remedie from that miserie which is Iesus Christ and lastly to shewe them that straite way of obedience in all good duties to God and man which God requireth in the life of a Christian. Men may make long discourses vpon a text of Scripture but that onely is true preaching which giues this light of knowledge to the minde and conscience which leadeth men to God Againe the hearers of the word must be admonished of their duties from this title First if Ministers be lights in regard of their Ministerie then euery hearer must so apply his heart vnto the preaching of the word that it may enlighten his conscience with the knowledge of his sinnes and of his miserie by reason of them as also with the true knowledge of Christ and of the will of God which may guide him in obedience otherwise this holy ordinance turneth to his deeper condemnation Secondly euery hearer must learne Pauls lesson Ephes. 5. 8. Yee were once darkenesse but now ye are light in the Lord walke as children of the light that is looke what the word teacheth which is this light that doe When the time is darke wherein we walke we vse torches and candles that so we may see the right path behold the world is darkenesse we therefore must labour to haue the word of God to be a light vnto our feete in all the steps of our callings wherein we liue for hee that walketh in the darke knoweth not whither hee goeth Iohn 12. 35. Lastly there be many that liue in ignorance as blind as though they had neuer heard of Christ and though they heare the word preached yet still they remaine in darkenesse but they must knowe that their case is fearefull for the Ministerie of the word is light they therefore hauing the benefit thereof ought to be children of the light and because they are not enlightened vndoubtedly a most fearefull iudgemēt of God is vpon them for marke what Paul saith If our Gospel be hid it is hid to those that perish in whom the god of this world hath blinded the eies of their minde and therefore such persons must labour to knowe and practise the speciall grounds and duties of true religion that so in conscience they may be truely assured that the word of God is become their light The second part of this reason is this Your condition is such in regard of your calling that all your sayings and doings are seene of men it is expressed by two similitudes First of a citie set on a hill which cannot be hid Secondly of a candle put on a candlesticke ver 15. And thus it dependeth on the former part Whereas Christ had called his Disciples the light of the world they might take it for a matter of some outward renowne Christ therefore tels them that his intent herein is not to giue them titles of praise but to make them acquainted with their hard condition in which they were like to bee by reason of their great and waightie calling wherein they should become spectacles to all the world for thus he saith A Citie that is set on a hill cannot be hid but all that passe by may see it and a Candle lighted and set on a candlesticke giueth light to all that are in the house euen so you mine Apostles by reason of your publike calling shall haue all your sayings and doings manifest to the eies of the whole world Because both these similitudes serue to expresse the same thing therefore the points of instruction which specially concerne Gods ministers shall bee propounded from the ioynt scope of them both First whereas the conditiō of Gods ministers is such to haue their whole cōuersation open manifest to the eies of the world therfore they especially aboue all others though it concerne euery man in his place must haue care that their liues conuersatiōs both for sayings doings be holy blameles for their place is such that by their well doing they win many vnto the Lord but by their bad conuersation they carry many a soule with them to destruction 2. Hereby they must learne not to thinke it strange if they lie open to manifold reproaches and abuses more then any other sort of men for they of all other lie most open to the world if their conuersation bee godly it is the more distastfull to the world as Cain hated Abel for his good works 1. Ioh. 3. 12. 3. Hence it appeareth that men in this calling cannot without great sinne hide the gifts and talents which God hath giuen them for they are as lighted candles which must not be put vnder a bushell Sundrie men haue heretofore offended this way as those in the Primitiue Church who beeing godly men and well qualified for the Ministerie did yet withdraw themselues from publike societies to liue in solitary places for by their gifts they were excellent lights and therefore they ought to haue
God for God commands that the sunne goe not downe vpon our wrath and it is his ordinance we should receiue the Sacrament to shew forth Christs death when it is administred by the Church against both which he offendeth that abstaineth because he is at variance with his brother for Christ wil not haue the gift that is brought to be taken away but there left a while till reconciliation be made Fourthly in this Rule of Reconciliation we may see there be degrees in the duties of Gods worship all are not equall but some more and some lesse necessarie The first and highest degree of holy worship is prescribed in the first Commandement as to loue seare and to reioyce in God aboue all and to beleeue in him and all his promises The second degree of holy duties is to loue our neighbour as our selues to seeke peace and reconciliation with them whome we haue wronged or offended Thus much doth Christ here import in preferring the practise hereof before the offering of sacrifice The third degree consists in the outward ceremoniall duties of Gods worship commanded in the first Table as the outward actions of Gods worship and the outward solemnitie of the Sabbath for these giue place to the workes of loue and charitie commanded in the second Table and therefore Christ saith first be reconciled and then offer thy gâ—â—t Now by this distinction of holy duties we haue a good direction for our behauiour that seeing the loue of God and of our brethren are the two highest degrees of good workes therefore we are aboue all things to seeke after them and to preferre the doing of them before the outward worship of God for that we see commeth in the last place But the practise of men iâ— otherwise generally they are more forward in outward ceremonies then in the maine duties of the loue of God and of their brethren like to the Pharisies who passed ouer â—udgement and the feare of God and were very strict in tything mint and â—ue but this is a preposterous course and cleane contratie to this precept of our Sauiour Christ. Thus much of this Rule in generall Now I come to more particular obseruatiâ—us out of the words I â—aue thy gift at the Altar Here Christ approouâ—â—h of this worship of God among the leâ—â—es by offering sacrifices from whence it followeth that sacrificing aâ— the Alâ—ar and by proportion other ceremoniall worship was not abrogated either at Christs birth or baptisme for here Christ alloweth of them and therefore they ceased onely at his death when vpon the crosse he said It is finished then he put out the hand writing of ordinances that was against vs. Thy gift that is thy sacrifice whereof the Iewes had two kindes Propitâ—atorâ—e and Graâ—â—latorâ—e or of thanksgiuing and they are here called gifts because in sacrificing the people gaue some thing vnto God in which respect a sacrifice differeth from a Sacrament wherein God giues some thing vnto vs. Now the sacrifices of the law wherein men gaue something vnto God signified two things first that Christ should giue himselfe vnto his Father for our sinnes secondly that we should wholly giue our selues vnto God both in soule and bodie to serue him and therefore God saith Prov. 2â— 26. My sonne giue me thy heart Rom. 6. 13. Giue your members 〈◊〉 we â—pons of righteousnes vnto God as they that are aliue from dead workâ—â— Rom. 12. 1. I beseech you brethren by the mercies of God that you gâ—ue vp your bodies a liuing sacrifice holy and acceptable vnto God this we ought to doe in token of thankefulnes for Gods endlesse mercies and this we then doe First when we acknowledge our selues not to be our owne but Gods in Christ Secondly when we consecrate and dedicate our selues to the seruice of God that both in heart and life we may shew our selues thankfull for our creation preseruation Redemption especially But lamentable is the case with men in this behalfe in stead of giuing themselues to God men bequeath themselues to the deuill and become his slaues and vassals they make their hearts his dwelling place by malicious wicked and lustfull thoughts they consecrate the faculties of their soules with all the parts of their bodies vnto him in the practise of sinne this ought not to be seeing Christ gaue himselfe for vs let vs giue our selues wholly vnto him And there remembrest that is doest call to minde that thy brother hath ought against thee c. By this Christ teacheth vs that whensoeuer we come to doe any seruice vnto God we ought first of all to enter into our owne hearts and there to search and trie our owne estate in respect of offences giuen to God or man whereof we haue not repented that so before we come to Gods solemne worship we may be reconciled both to God and to our brethren The want of this brings many a curse vpon mens soules euen in the meanes wherein they thinke to receiue Gods blessing and therefore we must looke to the practise of this dutie that we doe it speedily and from our hearts This we had neede to looke vnto in respect of God whome we daily offend for if he haue ought against vs and yet we stand out against him by impenitencie who can saue vs from his wrath Let vs thinke on Elies speech If one man sinne against an other the Iudge shall iudge it but if a man sinne against the Lord who will pleade for him verse 25. Agree with thine Aduersarie quickly whiles thou art in the way with him least thine aduersarie deliuer thee to the Iudge and the Iudge deliuer thee to the Seriaâ—t and thou be cast into prison 26. Verely I say vnto thee thou shalt not come out thence till thou hast pated the vttermost farthing Our Sauiour still goeth on with his former Rule of concord and Reconciliation Now because the meaning of the words is controuersall it shall not be amisse somewhat to discusse the diuers expositions that are made hereof The Papists say that by Aduersarie is meant God commanding men in his law and by way is meant the space of time in this life by Iudge they vnderstand Christ by Serieant Gods Angels by prison hell and because in hell there be many places therefore here by prison they vnderstand purgatorie and by the vttermost farthing veniall sinnes as if this were the meaning Agree with God whiles thou art in this life betweene this and the day of Iudgement least thou come before Christ and he cause his Angels to cast thee into Purgatorie and there thou remaine till thou haue satisfied for thy least veniall sinnes This exposition they stand vpon the more because hereupon they would build their doctrine of Purgatorie But this cannot be the true meaning of this place for the reasons following First these words depend vpon the former and are a continuance of the rule of Reconciliation
the same place with vs for so is the Samaritane saide to be neighbour to the man that fell among theeues because he found him lying in the way where he traueiled and had compassion on him Now the Iewish teachers leaue the generall signification of the word which expressed the true meaning of the holy Ghost and take the speciall signification and so restraine this law of loue to friends onely Whereby we see how necessarie it is that the tongues wherein the Scriptures were penned should be well knowne and vnderstood for the mistaking of the signification of a word by the Iewish teachers caused a manifest errour to be taught among them for truth And this maketh greatly for the honour of the Schooles of learning where the studies of the Tongues is professed And herein also an other thing may be noted in the Iewish teachers that in the time of Christ they were ignorant in their owne tongue and therefore no maruell though at this day they knowe not the proprieties thereof seeing their Common-wealth is decaied and they dispersed among all people Their second fault is a false collection and consequent that because a man must loue his friend therefore he must hate his enemie this is against the rules of Arte for vnlesse the contraries be equall a consequent will not thence follow in this sort Here then obserue the necessitie of the studie of humane Artes and among the rest especially of the Arte of Logicke whereby we may discerne betweene true and false collections Againe here obserue an infallible note of a false teacher to wit to temper the word of God to mens naturall affections and so to expound it as they may both stand together The Iewes were a people that loued their friends entirely and hated their enemies bitterly now answearably doe their Teachers expound this law whereby they ouerturne both the law of God and the saluation of the people Thirdly marke here the fruit of corrupt doctrine namely to corrupt good manners The Iewes were a people that did much bragge of their Ancestours and priuiledges and in regard of themselues contemned all forraine Nations yea they hated them and therefore they were â—oâ—e in contention with Peter for going to Cornelius a Gentile Act. 11. 2. now this their malice proceeded partly from nature and partly from the false doctrine of their Teachers which was that they might hate their enemies The like may appeare in many practises of Poperie to this day for when that Superstition was aloft the people were taught a distinction of times and places in regard of holinesse the fruit of which doctrine stickes fast in the hearts of many vnto this day for they thinke Churches and Chappell 's to be more holy then other places and therefore some will neuer pray but when they come into some-such place And doe they not make great difference of daies and times all which are fruits of Poperie In regard whereof we see it is necessarie that the puritie of Religion in faith and manners should be strongly maintained by the syncere ministerie of the word for many disorders in mens liues come from the vnsound handling of the Scriptures Whereby we may see Gods vnspeakeable mercie and goodnesse towards vs in vouchsafing vs an holy Ministerie wherein the puritie of doctrine is and hath beene long and may be still through Gods mercie maintained and published This ought to mooue vs to all thankefulnesse vnto God and to endeauour to shew the fruit of this true Religion in all holinesse and pietie both of heart and life towards God and man vers 44. But I say vnto you Loue your enemies blesse them that curse you doe good to them that hate you and pray for them which hurt you and persecute you Here our Sauiour Christ propounds his Answer vnto the former false doctrine of the Iewish Teachers for the hating of an enemie Wherein first he laies downe a generall Rule containing the summe of his whole answer saying Loue your enemies then he expounds that Rule in the same v. and after prooueth it v. 45 46. Of these in order For the first Loue your enemies In this Rule two things must be knowne I. what is an enemie II. what it is to loue our enemie both these are euident in the words following wherein Christ expounds this rule Blesse them that curse you c. An enemie then is any one that of hatred doth wrong vnto his neighbour either in word by cursing or euill speaking or deede by striking and persecuting him But what is it to loue our enemie Loue properly is an affection of the heart whereby one is well pleased with an other But here more generally loue comprehendeth these two things first to be louingly affected in heart towards an enemie secondly to vse an enemie louingly in speech and action so it is taken 1 Ioh. 3. 18. Loue not in word and tongue onely but in deed and truth And Rom. 10. 1â— Loue is the fulfilling of the Law For the first loue in the heart comprehendeth all good affections that one man beareth to another aâ— mercie compassion meekenesse and desire to doe vnto them what good we can as it is more plainely expressed Luk. 6. 36. Bee ye therefore mercifull as your heauenly father is mercifull And for the second that kinde vsage which loue expresseth in word and deede is here set out vnto vs in three branches First blesse them that curse you where is commaunded all good speech both vnto our enemie and of our enemie The second Do good to them that hate you where is prescribed all louing vsage in action by affoarding them helpe reliefe and comfort any way we can The third Praie for them that persecute you that is for their good estate in this life so farre forth as it serueth for Gods glorie and for their conuersion and saluation in the world to come See the euidence of these things in examples for the affection of the heart take Christs example who so loued his enemies that he was contented to shed his owne hearts blood for them and to suffer the pangs of hell vpon the crosse for their saluation For loue in courteous speech see Dauid's practise towards Saul his professed enemie for though Dauid had him in his hands and might haue killed him sundrie times nay though he was prouoked thereunto by his seruants yet hee spared him and with all tearmes of reuerence towards Saul appeased his seruants calling Saul his master and the Lords annointed Thus louingly also in speech did Paul behaue himselfe to Festâ—s Agrippa though they were heathen men and his enemies For doing good in action to an enemie read Exod. 2â— 4 5. If thou meete thine enemies Oxe or his Asse going astraie thou shalt bring him to him againe and if thou seest thine enemies Asse lying vnder his burden wilt thou cease to helpe him thou shalt helpe him vp againe with it and Prou.
drought and yet the Prophet crouched vnto the earth and put his face betweene his knees no doubt humbling himselfe in praier to God for it as S. Iames saith Where we may see that praier is not contrarie to Gods decree but a subordinate meanes to bring the same to passe and therefore we must rather reason thus that because God hath decreed the euent of all things and hath appointed praier as a meanes to effect sundrie of his decrees therefore we must vse it Considering then that praier is necessarie notwithstanding all that can be saide against it we must learne with speciall â—euerence to giue our selues vnto this dutie both publikely in the assemblies of the Saints and priuately in our families beeing masters and gouernours for no family ought to want this morning and euening sacrifice of praier and thankesgiuing yea we must pray by our selues particularly in regard of our particular wants Indeede the most doe thus plead for themselues that they vse to pray often but the truth is that the coÌ„mon practise of our people in prayer is nothing els but lippe-labour and a mocking of God for what be their praiers but the saying ouer the ten Commandements and the Creede which are no praiers yea their repetition of the Lords praier without vnderstaÌ„ding or deuotion is no praier with God when they doe it onely of custome and rest in the worke done But here is required an other manner of praier then this And to incite vs vnto it let vs consider the worthie examples of Gods seruants herein Moses praied for the sauing of the Israelites fourtie daies and fourtie nights without meat or drinke Dauid praied seauen times a day and our Sauiour Christ spent whole nights in prayer Now these examples were written for our learning to teach vs to addict our selues to this holy dutie wherein our hearts speake vnto God The want hereof is the cause of the common Atheisme that is in the world of iniustice and crueltie in mens callings of swearing pride backbiting in mens liues for if men would often set themselues in the presence of God by vnfained inuocation the remembrance thereof would still be before their eyes and cause them to abstaine from all these iniquities for who beeing stained with such transgressions durst present himselfe before the maiestie of God who is a consuming fire against all sinne and wickednes hauing fierie eyes to see their sinnes and feete of brasse to bruise them in pieces that will not repent Secondly in this prohibition against hypocrisie in praier we may see that to conceiue a praier and to make profession of religion may for the outward worke as well be performed from pride of heart as from the grace of God carnall men may doe it in pride which Gods children doe by grace as we shewed in the former point of Almes giuing that therfore which Christ said of hearing the word take heed how you heare must be conceiued to be spoken to vs of praier and the profession of religion take heed how you praie and how you professe religion And indeed before we pray we ought to enter into our hearts and there to search out our corruptions diligently that we may be able to discerne in our selues between pride and Gods grace and so perceiue vpon what ground we pray that it be not from a damnable pride but from the sauing grace of Gods holy spirit Thirdly in this prohibition Christ condemnes this false ende of praier when men doe it to haue praise of men whereby we may see that it is a thing incident to the professors of the Gospel to doe the duties of religion for the approbation of men which notably bewraies the hypocrisie of our hearts which naturally haue more respect to men then to the Lord euen then when we haue to deale with God himselfe Thus did the Scribes and Pharisies and it is to be feared the same fault is common among vs for men are farre more forward and carefull to performe the publike duties of religion in the assemblies of the Church then priuate duties either in their families or by themselues Many will praie in the Church that neuer regard priuate praier at home Againe in performing publike duties men haue more care of the outward action then of truth and sinceritie in the heart and many studie more for fit words to delight mens eares then for good affections which God approoueth for what is the cause that many ancient professors when they come to die know not how to commend their soules to God Surely this especially that in the whole course of their profession they more respected men then God and therefore in the time of death when they must needs deale with God indeed they know not what to doe nor how to behaue themselues Lastly Christ here reprooues their behauiour in praier which was standing without all humbling of themselues either in soule or bodie This is a thing incident to many in our congregations who vse to shew no manner of reuerence or humilitie in the time of praier but either stand or fit as though they had no need to humble themselues or else intended onely that men should see them But we must know that howsoeuer the word of God prescribes no peculiar gesture in this action yet it is not a thing indifferent either to vse or not to vse some seemely gesture of humiliation in this worship of God but some must needes be vsed to expresse and further the humilitie of the heart which is chiefly required Isay 6. 2. the Sâ—raphims standing before God couer their feete and faces with their wings in regard of Gods presence and the poore Publicane that praied with the Pharisie howsoeuer he praied standing yet he cast downe his countenance and smote himselfe on the breast to testifie his humiliation Yea Christ Iesus our Lord when hee bare the punishment of our sinnes in the garden fell downe vpon his face and praied thus also did Moses and Aaron Elijah Ezra Daniel humble themselues And it hath alwaies beene the practise of Gods seruants in praier by some conuenient gesture of the bodie to expresse the humilitie of their hearts which checketh the custome of our common people in praier who are so farre from bringing a broken heart to God which is the thing he chiefly requires that they know not what to aske and many there be that will not submit themselues to such outward gesture as might expresse their inward humiliation These things are farre vnseemely for Gods people and therefore let vs learne to humble our selues at Gods footestoole first in our very hearts and withall we must be carefull to testifie the same by some conuenient outward humiliation Verse 6. But when thou praiest enter into thy chamber and when thou hast shut thy doore pray to thy father which is in secret and thy father which seeth in secret shall reward thee openly Christ hauing
forbidden hypocrisie in praier in the former verse doth here commaund the contrarie vertue namely sinceritie setting downe the right manner of prayer to God in that behalfe Now because the words are not to be taken in that sense which at the first reading they seeme to beare therefore for the better vnderstanding of them I will here laie downe two grounds 1. That in this place our Sauiour Christ doth not forbid publike praier in the congregation or in publike places for publike praier is Gods ordinance where two or three saith Christ bee gathered together in my name there am I in the middle among them and whatsoeuer they shall desire shall be giuen them of my father Againe publike praier serues for most worthy vses for which it must be maintained as first to make mens praiers vnto God more feruent and effectuall as in the common wealth a priuate mans supplication is not so much respected as when a whole incorporation or a whole shire make petition to the Prince Secondly by publike praier a man professeth himselfe to be a member of Gods Church and one that seuereth himselfe from all prophane societies and companies of men in the world Thirdly publike praier serues to stirre vp zeale in them that be cold and backward for herein they are made acquainted with Gods blessings they are left to see their owne wants they haue the good example of Gods children 2. Ground That priuate praier though it be Gods owne ordinance is not here directly commanded for looke what was forbidden in the former verse the contrarie thereto is here commaunded but Christ did not simply there forbid publike praier he aimed at an higher thing therein namely hypocrisie therefore here he commandeth not priuate praier directly but intendeth the right manner thereof for sinceritie whether publike or priuate Hauing laid downe these two grounds I come now to the true meaning of the words When thou praiest that is either thy selfe alone or with others enter into thy chamber and when thou hast shut thy dore praie c. that is be as though thou diddest pray in thy closet intending onely to approoue thy selfe and thine heart vnto the Lord hauing no respect to any creature in the world for this Christ meanes by praying in a chamber or closet namely that a man in praier should not respect himselfe or any creature but simply intend and approoue himselfe vnto God onely In the words thus explaned we are to obserue two things a commandement and a reason thereof the commandement in these words When thou praiest enter into thy chamber and when thou hast shut the doore pray vnto thy father which is in secret This commandement inioyning the right disposition of the heart to God ward in our praiers doth prescribe the true and perfect manner of praier whereto that we may the better attaine I will here shew how the same is performed That a man in praier may approoue himselfe and his actions vnto God alone three kind of duties are required some going before praier some in the act of praier and some after praier Before praier foure duties are required 1. A man must haue knowledge of three things concerning praier for euery praier must bee made in faith and in obedience to God which without knowledge cannot be done to wit of Gods commandement to pray of the things we aske in praier and of the manner of asking which is this spirituall blessings cōcerning life eternall as remission of sinnes sanctification and other necessarie graces must be asked simply without condition but temporall things concerning this life as health wealth liberty and such like must be asked with condition of Gods will as they serue for his glorie the good of our selues and of our brethren 2. A man must labour to find himselfe conuerted vnto God hauing a true purpose of heart not to liue in any sinne for God heareth not sinners and Dauid saith If I regard wickednesse in my heart God will not heare my praier When men come to the Lords table they forsake their sinnes and turne vnto God which must also be done before wee praie for therein we are to deale with God who cannot abide iniquitie 3. A man must seeke to be in Christ that would pray with comfort Ioh. 15. 7. If ye abide in me and my words abide in you aske what ye will and it shall be done to you In the old Testament the sacrifices were to be offered onely vpon the altar of God in the Temple or in the Tabernacle which prefigured this vnto vs that in the new Testament our praiers which are our sacrifices must be offered onely in Christ Iesus who is our incense altar in heauen our spirituall Temple 4. Before praier a man must seuer himselfe frō all creatures in his thoughts and desires being himselfe before God with feare and reuerence that euery power and facultie of the soule may say as Cornelius did to Peter wee are all here in the presence of God for this end his mind and memorie must be taken vp with diuine and holy thoughts and his heart possessed with holy desires God in Christ must be his whole delight and all by-thoughts must bee banished Our Sauiour Christ vsed to pray in the night and in solitarie places apart from the societies of men this he did no doubt for this end that he might set himselfe wholly before God and be free from all occasions of distraction in that diuine dutie Duties in praier are especially fiue 1. We must labour to haue a true sense and feeling of our wants of our sinnes and corruptions and bee inwardly touched in conscience for the same for as the begger sits still at home and neuer goes to begge reliefe till hee feele himselfe pinched with hunger and want so it is with vs till we feele our owne wants and miseries by reason of our sinnes wee can neuer put vp an earnest and heartie praier to God 2. We must haue an inward feruent and vnfained desire toward God for the supply of all our wants and miseries this is a speciall thing in praier which maketh it not onely to bee a petition of the lippes but a true request of the heart This the Prophet Dauid expressed when he said to God My soule desireth after thee as the thirstie land doth after raine and Hanna also when shee told Elie that shee powred out her soule as water before the Lord. 3. Euery petition must bee made in obedience that is wee must haue a commandement inioyning vs to aske the thing we pray for and a promise to assure vs that it shall bee graunted vnto vs and yet here this speciall caucat must be remembred that we leaue both the time and the manner of accomplishing our requests to the good pleasure and wisdome of God 4. Euery petition must be presented to God in the
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
of blood God will not heare them though they make many prayers If therefore we call vpon God as on our father we must be sine to loue his children as our brethren for this commandement we haue of God that he which loueth God should loue his brother also and he is not of God that loueth not his brother 1. Ioh. 3. 10. IIII. Here we see that all true beleeuers whether high or lowe poore or rich are in an equall condition in regard of God for God is no respecter of persons and here Christ teacheth euery one to say Our father In earthly kingdomes there be differences of estates and degrees some be noble some base some rule others serue and obey but with God in Christ there is neither bond nor free c. Coloss 3. 11. The beleeuing shepheard may call God his father as well as the beleeuing King and haue as good a place in Christs kingdome Which serues notably both to encourage the poore to embrace the Gospel in sinceritie seeing their meane outward estate can nothing preiudice or hinder their high acceptance with the Lord if they be faithfull as also to admonish the rich and noble in this world not to bee puffed vp with these outwarde thinges to contemne the poore for these things giue them no title to the kingdome of God nay not many noble nor mightie after the flesh are called but God hath chosen the poore of this world that they should be rich in faith Iam. 2. 5. Which art in heauen These words shewe towardes what place we must dispose our selues in praier our father to whome we pray is in heauen and therefore thither must we direct our hearts our eyes our hands and all that is in vs. Indeede the Iewes vnder the law looked towards the Temple and in the Temple towards the mercie-seat because the Lord had there promised the manifestation of his presence and therefore Daniel turned his face towardes Ierusalem when he praied in Chaldea but now in the new Testament difference of place in respect of Gods presence is taken away and we are not tyed in praier to looke East or West North or South but men may now euery where and euery way lift vp pure hearts and hands vnto God towardes heauen thou must dispose thy heart because thy father to whome thou praiest is there and looke which way thou wilt or goe whither thou wilt heauen is not nearer nor further off Which shewes euidently two notable and grosse Popish fooleries in the matter of Gods worship the first is their going on pilgrimage from place to place to serue God the better for God whome thou must worship is in heauen in respect whereof all places are alike goe whither thou wilt thou art not nearer and stirre no foote thou art not further off Their second foolerie which is also abominable before God is to worship God in an Image at Crosses and in Crucisixes c. these they vse to put them in minde of God and of Christ but this they learne by the precepts and traditions of men and therefore it is but meere vaine and foolish worship in the sight of God Christ teacheth vs to set our hearts towardes heauen and not to poâ—â—e on dumme Images here on earth II. Instruct. Is God in heauen then when we pray we must come before God with all reuerence feare and trembling for he is in heauen a most glorious God full of all maiestie and power Eccles. 5. 1. Be not rash with they mouth nor let thine heart be hastie to vtter a word before God why so for he is in heauen and thou art vpon earth therefore let thy words be fewe Now this reuerence must shewe it selfe first in the holy disposition of the heart and affections towardes the Lord when the minde is not caried away with by-thoughts but applyeth it selfe wholly and onely to the present seruice it hath in hand secondly in the comely gesture of the body beseeming so holy an action done to so high a maiestie Thirdly in the humble and reuerend vttering of our requests hauing before hand well considered the things we are to vtter before God But goes the case thus with men in their ordinarie praiers nothing lesse for beside the multitude that pray without vnderstanding euen the better sort in the time of praier haue their minds running vpon other matters some about their profits others about their sports or such like now is not this pharisaicall praier wherein the lippes draw neare to God but the heart is farre remooued Againe many shew no reuerence in gesture or in speach some disdaine to bow to God in prayer and others doe rush vpon God in many words without premeditation But all these sinne grieuously for howsoeuer vnreuerent praying troubles few mens consciences because it is not easily discerned beeing against the first table yet it is to be esteemed as a disgrace vnto the Almightie and beeing carelessely practised when it is once knowne it is plaine mockerie of Gods maiestie worser then mocking of father or mother and therefore we must with all carefulnes auoide it and set our hearts with all reuerence towards God in prayer III. Hence we must learne to aske of God in prayer heauenly things especially these earthly blessings may be asked so farre forth as they are helpes to further vs towardes our euerlasting inheritance in heauen to which we are called 1. Pet. 1. 3 4. But to be euer groueling in the earth is against the nature of him that hath a father in heauen IIII. Our principall care must be how to come to heauen for there our father is ordinarily a child desires to be with his father and is best pleased on his mothers lappe or in his fathers armes herein therefore we must testifie our selues to be the sonnes and daughters of God by our vnfained desire to be in heauen where our father is It is vnnaturall for a child not to be delighted with his fathers house and so it argues them to be void of grace that haue no affection towards heauen and heauenly things let vs therefore delight to pray whereby we may creepe into our fathers bosome and though our bodies be on earth yet in affection and desire let our soules mount vp to heauen here we are but pilgrimes if God be our father our hearts must be vpon our home which is heauen where our father is Now the words of this preface thus opened containe a twofold notable ground and proppe to all our praiers to wit that God is both able and willing to heare and helpe when we pray for his beeing in heauen imports that he is almightie and therefore can heare and helpe vs our God is in heauen and be doth whatsoeuer he will And beeing a father yea our father in Christ he must needes be willing and readie to graunt our requests for no father is so tenderly affected towardes his naturall
bewayled I. Here we are to call to minde our wants and to humble our soules for those sinnes whereby we haue hindred Gods glorie or prophaned his name And these especially are foure I. Pride of heart a vile affection whereby we seeke our owne praise and glorie and not Gods This is naturall and so the more hardly discerned but while it is nouriâ—hed Gods glorie is neglected and therefore when we desire to glorifie Gods name we must acknowledge and bewaile this inward corruption II. Want of zeale coldnesse of heart towards God This is an inward corruption which debaseth the Lord in our hearts and takes away that high esteeme of God which ought to be in vs. This causeth vs to omit to glorifie God and to defend the causes of God and the honour of his name when wicked men disgrace and reproch the same he that hath any insight into his owne estate may perceiue this in himselfe now it mightily hinders the glorie of God and therefore we must vnfainedly bewaile it in our own hearts III. Hardnesse of heart whereby we are hindred from the true knowledge of God in his word and from discerning his wisdome power iustice mercie c. in his works though we haue them before our eyes hence it comes that eiâ—â—er we neglect the word and passe by the workes of God without consideration or if we vse them yet it is without glorie to God or profit to our soules Mark 6. 5. Christs owne disciples considered not the matter of the loaues because their hearts were hardened they discerned not or at least remembred not the power of God in that miracle though themselues were instruments about it and they might perceiue the foode to increase in their hands IV. Prophanenesse and impietie in life for God is glorified when we bring forth the fruits of grace Ioh. 15. 8. and our good workes cause others to glorifie God Math. 5. 16. And therefore our prophane life is a reproach vnto the Lord and causeth others to dishonour and blaspheme his name Rom. 2. 24. Now this prophannesse appeareth either in mens speach by blaspheming the name of God abusing his tides attributes his word his creatures or any worke of his prouidence or in their conuersation when they dispose the whole course of their liues to wrong ends seeking themselues and not Gods glorie These are the speciall sinnes against Gods glorie which we are to see and to bewaile in our owne hearts if we see them not in our selues our case is the worse and we must suspect our selues the morâ— if we porceiue them in vs we must be humbled for them yea ashamed and confounded in our owne hearts thinking euill of our selues by reason hereof and then shall we be able to say with some truth of heart O Lord halowed be thy name And indeede till we be inwardly humbled for these corruptions in some measure the heart can neuer speake these words as a sonne and daughter of God ought to doe 2. Use. Graces to be desired Secondly this petition teacheth vs earnestly to desire of God those spirituall graces whereby we may glorifie his name in our selues and others The graces enabling vs hereto are these especially I. The true knowledge of God as he hath reuealed himselfe in his word and in the workes of his power and prouidence for he that knowes not God cannot possibly glorifie his name II. To sanctifie God in our hearts by louing fearing and truâ—ting in him aboue all This makes greatly for his glorie when wee depende vpon him in soule and bodie for all good things III. The calves of our lips which is a sacrifice of praise to God for all his mercies Psal. 50. 23. He that offereth praise shall glorifie me IV. To see Gods hand in all his workes how mightie wise iust and gratious the Lord is V. To reuerence the workes of God for his iustice mercie power c. appearing in them VI. To vse all his creatures reuerently sanctifying the same vnto our selues by the word and praier These graces we must hunger after and labour to haue a liuely feeling of in our owne hearts and so shall we sanctifie Gods name and honour him in all his workes And hereby we shall know our selues to be the sonnes and daughters of God we may indeede belong to God in his secret counsell but without these sanctified affections and holy actions we are not effectually called and so indeede not actually become Gods children 3. Vse Duties to be practised Thirdly whatsoeuer we aske of God in prayer we must vnfainedly endeauour to practise in our liues as therefore wee pray that Gods name may be halowed so wee must be carefull to sanctifie the same in our conuersation For this ende we must haue regard to three things I. That our liues be vnblameable not tainted with any sinne that as Paul said of earthly seruants They must count their masters worthie all honour that the name of God be not euill spoken of so the same may be verified in euery one of vs towards the Lord our master in heauen Away therefore with all Idolatrie blasphemous oathes and cursed speaking with Sabbath breaking and all other sinnes against the second table for a prophane life brings great reproach vpon the name of God which men professe II. We must propound the right ende of our life euery day in our calling and conuersation to wit Gods honour and glorie and not our owne praise wealth pleasure or dignitie III. When God offers occasion by any worke of his prouidence we must endeauour therein to glorifie and magnifie God example say God sendes a gricuous dearth and famine of bread among vs or the plague of pestilence as he hath done sundrie times then must we striue herein to glorifie and praise Gods name first by labouring to see the hand of God smitiag vs for our sinnes secondly by reuerencing the worke of God esteeming it as his hand vpon vs thirdly by humbling our selues vnto God and renuing our repentance for our sinnes that haue brought Gods iudgements vpon vs. Thus should we glorifie God in his Iudgements but alas such is our blindnesse and securitie that though Gods hand be vpon vs yet few lay it to heart where is he that saith What haue I done nay though God himselfe call vnto weeping and mourning And to girding with sacke cloath as the Prophet speaketh yet behold ioy and gladnesse eating and drinking so as Gods name is dishonoured in his iudgements So when Gods blessings are vpon vs we should glorifie his name by labouring to see his hand of mercie and esteeming of them reuerently with praise and thanksgiuing to God that is the giuer but herein also men dishonour God by poaring vpon the meanes praising their owne witte and industrie and so sacrifice to their nets as the Prophet saith Now because this dutie is of great waight and importance I will adde some speciall reasons to
stay his hand nor say vnto him what doest thou Gods speciall kingdome is that whereby hee ruleth his elect and chosen people working his will not onely by them as he doth in his generall kingdome by the deuils themselues but in them also by his holy spirit and it is called speciall because it is not exercised ouer all the world but onely ouer the elect whom hee hath ordained to eternall life This speciall kingdome of God is two-folde either of Grace or of Glorie The kingdome of grace is a spiritual estate wherein God makes men willingly subiect to his written word by his spirit I call the kingdome of grace a spirituall estate both because it is principally exercised in the conscience and also because this regiment in the conscience is by the spirit of God Secondly I shew wherein it consists namely in a voluntarie subiection of the whole man in soule and bodie and spirit to the will of God reuealed in the word Psalm 110. 3. Thy people shall come willingly in the day of assembling thine armie in holy beautie And this subiection stands in three things in Righteousnesse Peace and Ioy in the holy Ghost Rom. 14. 17 18. In Righteousnes that is First in Christs righteousnesse imputed and secondly in the righteousnesse of a good conscience the ground whereof is sanctification by the spirit which Christ giues to them whom he doth iustifie In Peace that is peace of conscience towards God and peace with Gods Church yea with all creatures so farre forth as is needfull for them Now vnder peace we must comprehend loue and all duties of loue for as righteousnesse concernes the person in soule and bodie so peace respects all duties and actions of the life Righteousnesse is the root from whence springeth this peace with euery action thereof for when the heart is sanctified the life is reformed Lastly in ioy in the holy Ghost this is a fruite of both the former respecting especially the state of affliction for when a man is iustified and sanctified and hath peace towards God then ariseth in his heart a spirituall delight in God in all estates yea though great afflictions light vpon him for Gods cause yet he beareth them with inward ioy and delight knowing that the spirit of glorie of God resteth vpon him and that he shall be glorified with Christ if he suffer with Christ which things while he compareth together hee little esteemeth the afflictions of this life in respect of the glorie that shall be reuealed for the light affliction that is but for a moment causeth vnto vs a farre more excellent and eternall waight of glorie These are the branches of this spirituall subiection which whosoeuer hath is a good subiect in the kingdome of grace as the Apostle saith in the next verse he that in these things serueth Christ is acceptable vnto God and approoued of men The kingdome of glorie is the blessed estate of Gods elect in heauen whereby God in Christ becomes all things vnto them immediately 1. Cor. 15. 28. This estate of glorie is a subiection also but yet such a subiectiō as is indeed a glorious regimēt for there we raigne with Christ in whom and through whom God himselfe becomes honour peace health foode raiment and all things needfull to the perfection of felicitie Now these two beeing Gods kingdome differ thus The state of grace is the beginning and entrance to the state of glorie and the state of glorie is the perfection of the state of grace This state of glorie is the citie and the state of grace as it were the suburbs of it In this life wee liue in the kingdome of grace but the kingdome of glorie is reserued for the life to come and this speciall kingdome of God in both these estates doe we here pray for Thy kingdome This imports that there is another kingdome euen the kingdome of Satan which is a kingdome of darkenes full of all disorder and confusion through sinne which greatly hindereth annoyeth Gods kingdome of grace especially Come That is to vs men in the world and then it commeth when God doth erect establish the same in their hearts now vnto perfection it comes by 5. degrees 1. When God giues vnto men the outward meanes of saluation wherein he doth reueale his grace fauour in Christ as the Gospel preached which is therefore called the word of the kingdome Matth. 13. 19. And so Christ hauing relation to his preaching which he confirmed by miracles among the Iewes saith The kingdome of God is come vnto you Luk. 11. 20. and beeing demaunded by the Pharisies when the kingdome of God should come he tels them it was among them Luk. 17. 21. meaning that it was brought vnto them by the ministerie of Iohn Baptist of himselfe and of his Disciples although indeed it were without profit to many of them 2. When the word preached inlightens the minde so as a man knowes and vnderstands the mysterie of the Gospel which is the law of this kingdome 3. When a man is thereby regenerate and so brought into this kingdome for by regeneration we haue effectuall entrance into the state of grace wherein Christ rules in vs by his word and spirit and wee yeeld subiection vnto him 4. At the ende of this life when the bodie goeth to the earth but the soule to God that gaue it beeing translated to the ioyes of heauen in the glorie of this kingdome 5. At the last iudgement when body and soule beeing vnited againe are both made partakers of the glorie of this kingdome and this is the full and perfect cōming of it So then our request to God in this petition is to this effect O Father let thy kingdome come to vs that be pilgrimes and strangers here on earth prepare vs for it and enter vs into it that be yet without renue vs by thy spirit that we may be subiect to thy will confirme vs also in this estate that our soules after this life and both soule and bodie at the day of iudgement may be fully glorified yea Lord hasten this glorie to vs and to all thine elect The Uses 1. Wants to be bewailed The wants we are taught to bewaile in this petition either concerne our selues or others First we must lament and mourne for our owne miserable estate by nature whereby we are the seruants of sinne and so in thraldome and bondage vnder Satan sinne leads vs into bondage for he that committeth sinne is the seruant of sinne and where sinne raigneth there the deuill hath dominion And hence it comes that wee rebell so much against the kingdome of God and refuse to stoop to the scepter of his word Indeede this bondage is weakened in Gods children but none is wholly freed from it in this life as Pauls complaint declares Rom. 7. 14. The law is spirituall but I am carnall sold vnder sin The naturall man is dead
in sinne and feeles it not wee therefore must labour to feele in our selues this spirituall bondage vnder sinne and when we feele it we must bewaile it and so shew some life of grace to be in vs. This Paul did Rom. 7. 24. O. wretched man that I am who shall deliuer me from the body of this death Looke as the prisoner feeles his bolts and fetters so sensibly should we feele the chaine of sinne wherewith our soules are kept in bondage and till we feele it and bewaile it the kingdome of Christ doth not come vnto vs wee must therefore euery day crie vnto Christ our Lord that he would shew himselfe to be our Redeemer by breaking the fetters of sinne wherewith our soules are kept in bondage and giuing vs that free spirit which may fully erect his blessed kingdome in our hearts for where the spirit is there is libertie 2. Cor. 3. 17. Secondly wee must bewaile the sinnes of all the world in the transgression of Gods law whereby God is dishonoured and his kingdome hindered and the kingdome of darkenesse furthered 2. Pet. 2. 7 8. Iust Lot vexed his righteous soule with the vncleane conuersation of the wicked of his time 1. King 19. 10. When Elias saw the children of Israel forsake Gods couenant breake downe his altars and slay his Prophets with the sword then he became very zealous for the Lord of hosts Psal. 119. 136. Mine eies saith Dauid gush out with riuers of water because they keepe not thy Law Vers. 139. My zeale hath euen consumed me because mine enemies haue forgotten thy law Mark 3. 5. Christ mourned for the hardnesse of the hearts of the people and Luke 19. 41 42. Hee wept ouer Ierusalem for that they knew not the day of their visitation Now looke how these were affected with the raigning sinnes of their times so must we also mourne for their sinnes that raigne among vs as Atheisine and profanenesse contempt of Gods word blasphemie sabbaoth breaking oppression crueltie and pride all good subiects are grieued much when they see forraine enemies displaie among them banners of victorie how much more then ought the godly to grieue when they see impietie practised with an high hand which is as it were a flagge of defiance in the kingdome of Christ and a speciall ensigne of Satans triumphing in the increase of his kingdome of darkenes When the deuil sees one that hath liued in sinne but cast a looke toward the kingdome of Christ hee rageth greatly and labours by all meanes to turne him backe and when we see those that haue made profession of religion returne againe to the lusts of their former ignorance O it should grieue our soules and cause vs to pray thy kingdome come Doe we perceiue the Turke or Pope or any instrument of Satan either by subtiltie or tyrannie to hinder the Gospel preached which is the scepter of Christs kingdome and the aime of God whereby hee puls men from the kingdome of darkenesse O then we should mourne Or doe we see the want of Gods ordinance in preaching sacraments and discipline which serue for the furtherance of Christs kingdome or the Lords people committed to ignorant or idle Ministers to scandalous teachers either for life or doctrine In all these we haue cause of mourning and they should stirre vp our hearts to crie vnto the Lord Thy kingdome come Use 2. Graces to be desired As we must mourne for the wants and hinderances of Christs kingdome so we must hereby learne to haue our hearts inflamed with spirituall desires after all helpes and furtherances vnto Gods kingdome both in our selues and others as First for the preaching of the Gospel and all other diuine ordinances whereby Gods kingdome is erected and maintained our hearts desire to God must be that these may bee set vp and continued where they are wanting and that God may blesse them where they are vouchsafed Secondly that God would enlighten the eies of our minds that we may see the wonders of his Law as Dauid did that so the Lords ordinance may be blessed vnto vs. Thirdly that we may be wholly subiect vnto Christ and that of conscience not onely in our outward behauiour but in minde and heart in will in all our affections wee must make sure this holy desire bee in vs indeede and therfore must denie our selues and subiect our selues wholly vnto God as a willing people to serue him and none but him and then we may be sure his kingdome is come vnto vs. Fourthly we must desire to be dissolued and to be with Christ in the kingdome of glorie for this end that we may make an ende of sinning and become more obedient subiects vnto Christ yea wholly ruled by him though for the good of others we must be content to liue Fiftly that Christ would come in iudgement when all things shall be subdued vnto God and all his obedient subiects shall be fully glorified This wee may desire in heart though we must leaue the time to Gods good pleasure still waiting for it by faith in his promise Sixtly that God would inlarge his sanctuarie here on earth gather his elect more and more and still defend and maintaine his Church in euery place in the world when these desires affect our soules then doe wee truely say Thy kingdome come 3. Use. Duties to be practised Whatsoeuer we aske in praier that must we endeauour after in life and conuersation else we mocke God saying well and doing nothing First therefore as we say Thy kingdome come so must we seeke to meet it striue to enter into it for this end God giues vs time to liue in this world that here we might enter the gate of grace and wait for the fruition of glorie and therefore we must diligently frequent the suburbs of this heauenly Ierusalem euen the preaching of the word and therein labour both for true humiliation and conuersion or else wee cannot enter into this kingdome Math. 18. 3. Iohn 3. 5. First we must haue the pride of our hearts pulled downe and become as little children beeing humbled in our selues through the knowledge of our sinnes and the feeling of that miserie which is due vnto vs for them yea wee must confesse them vnto God and crie vnto him for mercie and by this meanes lay aside this burden which hinders our entrance into the gate of grace Secondly we must bee conuerted and changed by the renuing of our mindes our hearts must cleaue vnto God and we must carry therein a resolute purpose not to sinne when these things be in vs we enter into Gods kingdome but till we endeauour after them in some truth we say in vaine Thy kingdome come Secondly wee must bee carefull to bring forth the fruites of Gods kingdome for therefore doth he send it among men and for want hereof doth he take it from them Matth. 21. 43. Now these fruits are Righteousnesse peace
will may be done As first that we may haue grace to denie our selues our owne wills and affections for naturally we are herein vnlike God and like the deuill and this must euery one learne that would be Christs disciple Luke 9. v. 23. Secondly that God would incline and dispose our hearts towards his holy word that we may not onely know but obey Gods reuealed will This was Dauids vsuall request Psalm 119. 27. Make me to vnderstand the way of thy testimonies and 36. Incline my heart vnto thy testimonies For how should we doe the will of God vnlesse we know it and how shall we know it vnlesse our hearts affect the meanes of grace and of obedience Thirdly that God would hasten that time and state vnto vs wherein we shall perfectly doe the will of God that is our state of glory Fourthly that vnder euery crosse which God shall lay vpon vs wee may possesse our soules with patience so subiect our selues to Gods absolute will Thus Paul prayes in behalfe of the Colossians that God would strengthen them by the power of his might vnto all patience long suffering with ioyfulnesse Colos. 1. 12. Fiftly that God would turne the hearts of men from sinne bring them euery where to the obedience of his will 3. Use. Duties to be practised Because wee must seeke to practise that which we aske in praier therefore hereby we are also taught to endeauour our selues after these good duties First to prooue what is the good will of God and acceptable Rom. 12. 2. We must by often triall of our actions by the word of God become expert in Gods will vse in all things makes perfect and therefore in all our affaires wee must consult with God whether the things wee goe about be agreeable to his will Most men will haue an eie to the lawes of the land in their ciuill affaires as in buying and selling and why should we not bee as wife for our soules in the matters of God Doe we not dissemble with God when wee say with our tongues Thy will be done and yet in life and conuersation haue no regard to square our works thereby Secondly wee must be strict in the matter of sinne making conscience of euery euill way yea euen of the first motions vnto sinne that neuer come to consent for this petition for obedience respects not only our words and deedes but our secret thoughts for euen they must be brought to obedience to God 2. Cor. 10. 5. Thirdly we must seeke to cut off all things that hinder vs from doing Gods will wee must mortifie and crucifie the lusts of the flesh and all sinnefull motions of our corrupt hearts for these make vs rebells against God in transgressing his will This is a hard thing to doe and vnto a naturall man of himselfe altogether impossible and therefore we must vse spirituall meanes for the deedes of the flesh must bee mortified by the spirit Roman 8. 13. Now the ground of this worke is the death of our Sauiour Christ applyed by faith to our corrupt heart for the old man is crucified with him as the Apostle Paul saith that the bodie of sinne might bee destroyed that henceforth we should not serue sinne Roman 6. 6. This therefore must wee doe if we thinke our selues to haue part in Christ wee must perswade our hearts that when our Sauiour Christ was vpon the crosse in our roome and stead bearing the punishment of our sinnes then were wee in regard of the old man crucified with him the vertue and efficacie whereof wee shall vndoubtedly finde in our selues for the mortifying of sinne when we doe truely beleeue for our fellowshippe with Christ beginnes in his death and if we be dead to sinne how can the motions thereof yet liue and raigne in vs When a malefactour is put to death he ceaseth from his badde courses and so if our corruption be crucified with our Sauiour Christ it must not raigne in our hearts to bring forth the fruits of sinne Let vs therefore meditate on the death of our Sauiour Christ and apply it to our selues by faith and consider the vilenesse of our sinnes in the bitternesse of his passion and then no doubt we shall be mooued to striue against euill motions for if we be Christs we haue crucified the flesh with the affections and lusts Gal. 5. 24. Fourthly we must not liue inordinately but in that sort which God inioyneth Christians in his word euery one must haue a double calling the generall calling of a Christian common to all that liue in the Church concerning the seruice of God in righteousnesse and holinesse and a particular lawfull calling in some set state of life tending to the good of the Church cōmon wealth or familie wherin a man must glorifie God in the good of men this is to liue in order he that wanteth both or one of these liues inordinately for God would haue euery man to abide in that vocation wherein hee hath called him euery one therefore according to his gift and grace receiued of God must liue in a lawfull calling and hee that doth not so resisteth Gods will Whereby wee see that wandring beggers are not to bee suffered in Church or common wealth for they liue without any calling and so transgresse Gods will yea their course of life is here also condemned that spend their life in sports and gaming for such a life is rebellion against God who wil be glorified in workes done by vertue of our lawfull calling Fiftly it is the will of God that through manifold afflictions wee should enter into his kingdome and therefore when any crosse befalls vs walking in our lawfull callings wee must endeauour to subiect our selues patiently to the will of God therein in prosperitie we are cheerefull and thankfull but when affliction comes our nature would repine O remember we say in all estates Thy will be done and therefore in the most bitter crosses that can befall vs wee must labour to say with Iob The Lord giueth and the Lord taketh away blessed bee the name of the Lord Iob. 1. 21. So did the Prophet Dauid beeing banished his kingdome by his owne sonne 2. Sam. 15. 26. But if hee thus say Behold I haue no delight in thee beholde here I am let him doe to mee as seemeth good in his eies and Chapter 16. 10 11. when Shemei cursed him he staied Abisna◠from reuenge vpon consideration of Gods will to haue it so saying Suffer him to curse for the Lord hath bidden him In earth as it is in heauen Hauing spoken of the grace of obedience desired in this petition we now come to the manner how it must bee performed to wit In earth as it is in heauen that is of vs men liuing on earth as the blessed Angels and glorified Saints doe it in heauen for the Angels that excell in strength doe Gods commandements
fasting then much more wil he blame them that fast not at all though neuer so iust occasion be giuen vnto them for in this case it is not a thing indifferent but necessarie for the want whereof God doth many times renue and increase his iudgements as wee may see I say 22. 12 13 14. Wherefore to mooue our hearts hereunto let vs consider these reasons First wee haue here in the worthy president of most holy men in time past who carefully performed this dutie when occasion was offered as Dauid Daniel Ezra Nehemiah our Sauiour Christ and his Apostles especially Paul who fasted often now their examples must bee a cloud of witnesses vnto vs for we come farre short of them in many graces of God and in obedience and therefore had more neede to humble our selues Secondly wee haue among vs continuall occasions of fasting both in publike and priuate as I. Gods iudgements present for when haue we beene free from some one of these either famine or pestilence or vnseasonable weather II. Gods iudgements imminent and hanging ouer our heads for our professed enemies watch for our subuersion and we are in danger to haue the kingdome of heauen taken from vs in the power of the Gospel the comfort of praier and of the Sacraments because wee doe not bring forth the fruites thereof III. We haue our owne corrupt natures to subdue and many sinnes to breake off with particular iudgements vpon our selues to remooue for any one whereof we haue great neede to fast often IV. Though wee had no such cause in regard of our selues yet the horrible sinnes that abound in our land are cause sufficient to bring vs on our knees Paul feared hee should be humbled at Corinth in bewailing many that had sinned and shall not the common Atheisme the contempt of Gods word and iudgements the blasphemies oppression and fearefull securitie of this age cause vs to waile and mourne V. We should oft humble our selues for the Church of God and for the continuance of the Gospell in sinceritie among vs and to our posteritie hereby wee shall best expresse zeale for Gods house which should â—â—te vs vp as it is said of Christ and of Dauid Gods Ierusalem should be our chiefe ioy and we must testifie it by praying for the peace thereof Christ praied and fasted when he chose his Apostles for the planting of his Church much more therefore must we doe it for the continuance of it Fourthly Christ here disallowes not onely the affectation of prayse in these Pharisies but the disfiguring of their faces by a kind of pyning of themselues whereby he would teach vs that a true fast stands not in the afflicting and weakening of the bodie Now albeit few offend this way at this day for most are giuen too much to pamper the flesh yet here may fitly be shewed what care men ought to haue of their bodies And first of all a two-fold care must be auoyded as well an immoderaâ— care to pamper the bodie with meate and drinke for that makes the heart heauie and the head drousie and hereby lust is kindled and sinne cherished which the Apostle forbids Rom. 13. 14. as also too little care whereby the bodie is pined and pulled downe to ouermuch weaknes which is one thing here reprooued The care required is that moderate regard vnto the bodie whereby it is so sustained by meate and drinke that it may alwaies become the temple of the holy Ghost and a sit instrument for the soule vnto workes of righteousnesse and the worship of God Now he that would thus order his bodie must doe two things First he must obserue perpetuall temperance in foode and rayment taking that which may well suffice nature but not fulfill the lusts thereof Secondly if this will not serue to subdue the flesh but that it will still rebell against the law of the spirit of life as in some it will not then fasting must be vsed in which the body is to be afflicted and the soule humbled for the subduing of the rebellious flesh but yet herin we must beware that we destroy not our health our strength or our constltution for thus we neglect our life which is a sin of murther wherein though few yet some doe offend who in the meane time liue in the practise of soule and grosse sinnes otherwaies Fiftly here note how farre the Pharisies goe in outward humiliation they are content to afflict their bodies euen to the disfiguring of their complexion but yet they will not repent and leaue their sins no though Ioh. Baptist Christ preach repentance vnto them wherein behold the propertie of our corrupt nature in Gods seruice if outward actions and bodily exercises wil serue the turne we can be content to bestow much cost to take great paines and to endure some affliction but yet still wee desire to liue in our sins This is euident in Popery for who are more auâ—tere to their own bodies in watchings wandring in whipping themselues fasting c. and yet where is more abhominable filthines then among them this makes that religion so embraced because in dispensing with sin for the performaÌ„ce of these bodily actions it fits so well to our corrupt nature Wherfore let vs take notice of this our corruptioÌ„ though we must not neglect the humbling of the body vpon iust occasion yet let vs principally looke to the mortifying of sinne and the obedience of the heart vers 17. But when thou fastest annoint thine head and wash thy face 18. That thou seeme not vnto men to fast but vnto thy father which is in secret thy father which seeth in secret wil reward thee opeÌ„ly Christ the true doctor of his Church hauing in the former v. sought to reforme the exercise of fasting from Pharisaicall abuses doth in these two verses seeke to restore the same to his right vse not so much intending to command vs to fast as to bring vs to the right maner of fasting The exposition When thou fastest c. It seemeth that Christ here speaketh especially of a priuate fast for besides that he vseth words of the singular number Thou Thine c. he inioyneth the concealing of it froÌ„ others which cannot be done in a publike fast and yet the maine thing here inioyned is the approbatioÌ„ of the heart vnto God which must be obserued in all religious fasts as well publike as priuate Annoynt thine head wash thy face Here Christ alludeth to the custom of the Iewes who to shew their cheerefulnes vsed to annoynt their heads with sweet oyntments and to wash their faces as we may see by Naomies coÌ„mand to Ruth by Dauids practise when he perceiued his child was dead would testifie that he had ceased from mourning for it as also by the speech of Christ iustifying the woman that annointed his feet with oyntmeÌ„t mine head
thou diddest not annoint but she hath annointed my feete with ointment for as Dauid â—aith God giues oyle to make the face to shine Ps. 104. 15. But yet these words are not to be taken properly neither do they bind vs to annoint our heads when we fast as may appeare by these reasons 1. If the words should be taken properly then should Christ condemne al the fasts of holy men in the old testament who vsed neither ointments nor washings but abstained from all such bodily delights for that time 2. Christ should command contraries namely the vse of such things in fasting as were more proper to feasting wherin meÌ„ vse to be ioyfull cheerefull 3. He should inioyne that to some countries which were not in their power or at least could not be vsed of theÌ„ without excessiue charges as in this or other cold couÌ„tries where sweet oiles are rare costly The true meaning therfore must be gathered out of the circuÌ„stances of the place now Christs intent is here as in the former points of Alms-deeds praier to prescribe vnto men the approuing of their hearts vnto God in fasting by auoyding ostentation therein desire of the praise of men therfore he names such behauiour as doth no way intimate a fast vnto others meaning thereby that we should conceale our priuate fasts froÌ„ men as if he should say when thou fastest priuately so carrie thy selfe that it may not appeare to men thou fastest and in all thy fasts seeke onely to approue thy heart vnto God The words thus explaned containe 2. parts a commandement and a reason therof The commandement is two-fold First that we should coÌ„ceale our fasts froÌ„ men intimated by wash thy face annoint thy head secondly that we should seeke to approoue our selues not to men but to God in our relgious fasts in these words That thou seeme not to men to fast but to thy father which is in secret In this first branch of this commandement we may learne that the priuate worship of God must be performed priuately vnto God concealed froÌ„ men for that which is here said of priuate fasting which is a meanes to further our praiers is true of praier it selfe of euery part of Gods priuate worship for there is the same reason of all as may thus appeare First in al actions of Gods worship there must be obserued an holy comelines decencie which is then done when they be performed with fiâ— conuenient circuÌ„stances that is publike actions of worship with publike circumstances and priuate actioÌ„s with priuate circuÌ„stances as publike praier must be made of a publike person in a publike place with an audible loud voice priuate praier must be made in a priuate place by priuate persons with a still and lowe voice other seemely priuate gestures Secondly when priuate worship is performed with publike circumstaÌ„ces there are many occasions giuen to ambitioÌ„ pride hypocrisie but being done priuately these occasions are preuented the heart is more free to seeke the approbation of God only This doctrine serues to direct our practise in Gods worship as first that we must not reserue our priuate preparatioÌ„ to Gods publike worship til we come to the publike congregation but prepare our selues at home priuately in our chaÌ„ber or closet for though to pray euery where be lawfull yet because conuenient circumstances must be obserued in all our actions of worship therefore priuate praier in a publike place is not so seemely nor conuenient for publike circumstances doe not beseem priuate worship Quest. What if a man wanted time or had forgot to prepare himselfe before hand Ans. Slight pretences cannot iustifie any disorder in Gods worship yet if a man will needs there performe his priuate preparation he must conceale all outward signes of praier only lift vp his heart vnto God for a good dutie may become offensiue by inconuenient circumstances Secondly this shews how Christian families must order their priuate exercises of religion namely so priuately for voice gesture that they may conceale the same from others beside their familie present and so must particular persons praying alone obserue such circumstances as may conceale their praiers from others for all occasions of ostentation must be auoided that so the heart may apply it selfe wholly towards the Lord. That thou seeme not to men to fast This is the secoÌ„d branch of Christs commandement wherein wee learne a second dutie in a religious fast namely that therein we seeke to approoue our selues our action only to God for which end we must obserue 3. things 1. With our fasting wee must ioyne a conuersion of our heart froÌ„ sin vnto God Ioel 2. 12. Turne you vnto me with all your heart with fasting there God hath ioyned them together they may not be seuered Now that our hearts may turne to God in fasting we must haue speciall regard to our behauiour both before in and after our fast whether publike or priuate Before the fast we must prepare our selues thereto in an holy manner by a serious consideration of the causes and occasions of our fast a worthy example hereof we haue in Iehoshaphat who considering a fearefull iudgement to be at hand in the approching of his enemies was sore afraid therupon set his heart to seeke the Lord proclaimed a fast In fasting wee must labour to haue more tender affections deeper humiliation then ordinarie 1. Sam. 7. 6. The Israelites humbling themselues in fasting for their idolatrie in Mispah drew water and powred it out before the Lord which words import their deep humiliation whether it were by abundant weeping as some expound the place or by powring out water indeed to signifie that they powred out their soules before the Lord. After the fast we must labour for reformation and amendment of life that our behauiour both towards God and man may be euery way better then before A notable example hereof wee haue in the Iewes who hauing renued their couenant with God vpon their humiliation did not onely write it and seale vnto it but bound themselues thereto by curse oath 2. That we approoue our selues our action to God in fasting we must be sure we propound vnto our selues therein the right ends of a religious fast which we haue before propouÌ„ded for if we faile therein and propound other ends vnto our selues we corrupt the whol action vnto our selues 3. With our fasting we must ioyne the duties of the second table in the works of iustice mercie loue to our brethreÌ„ for without these our loue to God is not sincere nay God reiects that bodily humiliation which is seuered from the exercise of mercie coÌ„passion as we may see at large Isay 58. 3 4 c. I shewed before that we had iust cause to humble our selues which when we doe wee must bee carefull
thus to approoue our hearts vnto God Thus much of the coÌ„mandement now followeth the reason therof drawne from the promise of Gods reward to them that fast in an holy manner And thy father which seeth in secret will reward thee openly that is seeing thee intend onely to approoue thine heart and action vnto God in fasting will giue thee an open reward at the last day This text the Papists doe notably abuse to prooue 2. heretical conclusions touching fasting First that fasting in it selfe for any good ende is a part of Gods worship because it hath a promise of open reward euen life euerlasting made vnto it as before was made to praier almes-deeds and therefore must needes be of the same nature with them for things indifferent bodily exercises profit little that which hath the promise is a part of godlinesse 1. Tim. 4. 8. Answ. This promise is made to him that fasteth not to the worke and that not simply for his exercise of fasting but for his repentance conuersion and inuocation which goe with fasting and are furthered thereby But they alleadge that Annath serued God with fastings and with praier Answ. In the old testament fasting was a part of Gods worship for it was commanded to be performed the tenth day of the seauenth moneth and then also was the making and performing of vowes a part of religious worship commanded of God Now in all likelihood Annah had bound her selfe by vowe to God to that course of praier and fasting and therfore was approoued of God therein But now in the newe testament wee haue no coÌ„mandemeÌ„t for set fasts or vowes therfore the case is not the same and so her example cannot prooue the thing for which they alleadge it indeed we haue the vow of moral obedience made in baptisme but that euery one is bound to performe that takes God for his God though he should not vow it Again a man may be said to serue God in praier and fasting as Annah did because praier is a true part of Gods worship and though fasting in it selfe be not the worship of God yet beeing ioyned with praier it is a notable furtherance thereunto and beeing so performed vpoÌ„ iust occasion it is a part of his worship because he requires it The second conclusion which the Papists would gather hence is that Fasting satisfieth Gods iustice and merits remission of sinnes and life euerlasting because this promise of open reward is here made vnto it Ans. We must know that the promises of God for remission of sinnes and life euerlasting beeing grounded vpon Christ are onely made to them that be regenerate and beleeue in Christ and so they are not made to him for his works sake but for his faith whereby he is in Christ and so indeede are made vnto him for Christs sake onely in whome we grant that God of his free grace makes himselfe a debter by his promise to euery beleeuer that doth any good worke yet the debt is not due to vs for any thing we doe but due to Christ who hath merited it and in Christ due to vs. But it will be said that works are oft mentioned with Gods promises and especially faith which is a worke Ans. True but yet the reward promised is not giuen for works sake nor yet for faith but for Christs sake whose merit imputed to vs is receiued by faith which faith we testifie by workes and so according to our faith and works we receiue a reward of God but not for them as Christ said to the Centurion As thou hast beleeued so be it vnto thee Thus then must we conceiue of this promise made to fasting though in it self it be a bodily exercise yet being done in obedience to God vpon iust occasion by him that beleeueth in Christ beeing ioyned with praier and conuersion to God it is a worke of faith and shall haue a reward Now this gracious promise made to fasting in this holy maner must stirre vs vp to a loue of this exercise and to the practise of it so oft as iust occasion is giuen And vndoubtedly one speciall cause of the continuall renuing of Gods iudgements among vs is because we humble not our selues by praier and fasting vnder Gods mightie hand It were therefore to be wished in regard of the manifold iust occasions that publike fasts were more often commanded by publike authoritie and priuate fasts more conscionably vsed in euery family And thus much of the fourth part of Christs Sermon containing a reformation of abuses in Almes Praier and Fasting out of all which we must learne this one thing which Christ principally intends to wit in all holy duties to auoid hypocrisie endeauouring to doe them with that simplicitie and sinceritie of heart whereby we truely desire to haue God and not man the seer and approouer of them And so shall our workes be not only good in themselues but in vs and acceptable vnto God otherwise if we doe them in ostentation or for other sinister respects the hypocrisie of our hearts defiles our good workes and so makes them vnacceptable vnto God and vnprofitable to our selues Verse 19. Laâ— not vp treasures for your selues vpon the earth where the moth and canker corrupt and where theeues digge through and steale 20. But lay vp treasures for your selues in heauen where neither the moth nor canker corrupteth and where theeues neither dig through nor steale Here beginneth the fift part of this excellent sermon and it continueth to the ende of this chapter wherein our Sauiour Christ intendeth to reforme his hearers of couetousnes and to worke in their hearts a moderate care desire of worldly things Now the order of this discourse is this First he laies down the substance of his perswasion and then enforceth and amplifieth the same The ground and substance of Christs perswasion consists in a double commandement the first shewes what we must not doe in respect of treasures v. 19. the second what we must doe v. 20. both which he enforceth by their seuerall reasons in the same verses as also with a reason common to them both v. 21. For the first commandement Laâ— not vp treasures c. The meaning The word here translated â—aâ—e vp is more significant in the original then our english doth expresse for it imports two things First to gather together secondly to hoard or heape vp in store things gathered against the time to come so Rom. 2. 5. Thou â—eapest vp vnto thy selfe c. Treasures that is worldly wealth in abundance pretious things stored vp as siluer gold pearls c. Upon earth here Christ aimes not so much at the place as at the kind of treasures for heauenly treasures may be laid vp while we are here on earth therefore he forbids hoarding of earthly treasures For themselues that is respecting your priuate gaine benefit all respect to the good of the Church common wealth laid
and pleasant to vs till we finde this precious treasure hid therein II. Dutie Hauing found this treasure we must highly prize and value it euen aboue all that we haue or can get nay more worth then all the world besides So did the man in the parable Matth. 13. 44. esteeme the treasure hid in the field aboue all his goods And Paul so esteemed of Christ crucified that he counted all things losse for the excellent knowledge sake of Christ and iudged them as dung that he might winne Christ. This high esteeme of Christ is needfull if euer we meane to lay him vp for our treasure and then haue we made good progresse in this heauenly purchase when we truely value Christ in our hearts at so high a rate and therefore we must endeauour our selues hereunto and labour so to frame our whole conuersation in speaches and in action that they may testifie at how high a rate we value Christ. And because the word of God reueales Christ Iesus vnto vs in which regard it is called a treasure therefore it also must be highly valued euen aboue all carthly things Thus Dauid did Psal. 119. 72. The Law of thy mouth is better vnto me then thousands of gold and siluer verse 127. I loue thy Commandements aboue gold yea aboue much fiue gold hereof wisdome saith my fruite is better then gold euen then much fine gold and my reuenues better then â—ine siluer It were happie for vs if wee did thus value the word of God Many hold there is but one truth and so that be knowne it is no matter whence it is learned whether out of Gods word or the writings of men but they are sarre deceiued for the Scriptures of God onely are that truth which is according to godlinesse and they alone discouer vnto vs this heauenly treasure and therefore they must haue the preheminence in our hearts and be esteemed farre aboue all the writings of men which if we would doe we should feele that power and comfort of the word in our hearts which naturally we lacke III. Dutie Hauing found out and rightly valued this true treasure we must seeke to get it for our selues and make it our owne so did the man in the parable Matth. 13. 44. when he had found the treasure hid in the field and so Christ here commandeth lay vp treasures for your selues Now that we may get this treasure to our selues we must conscionably vse such meanes as God hath appointed for this purpose to wit I. heare the word of God preached with all reuerence care and diligence labouring to mixe it with faith in our hearts II. receiue the Sacraments with all reuerence and due preparation III. pray to God in faith earnestly and constantly for the pardon of our sinnes and the fiuition of this treasure The reason hereof is plaine for the word and Sacraments are as it were the Lords two hands wherewith he reacheth out this heauenly treasure and all spirituall blessings vnto vs and our faith is the hand of our soule wherewith we receiue them now by our praiers we testifie this faith and sanctifie vnto our selues the two former meanes IV. Dutie Hauing gotten this treasure we must labour to make it sure vnto our selues And to this purpose we must follow Pauls counsell and charge to rich men 1. Tim. 6. 17 18 19. Charge the rich men in this world that they be not high minded neither trust in vncerten riches but in the liuing God that they doe good and be rich in good workes laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life where marke how by trusting in God and by liberalitie and bountie we are exhorted to lay a good foundation What will some say must we be saued by our Almes-deedes and good works Ans. Not so for the ground of our saluation is Gods election and loue in Christ which he himselfe hath laid vp in heauen for vs. But the foundation which wee must lay vp for our selues is in our owne consciences for our assurance in Gods foundation and this we lay by our good works of loue mercie and iustice all which be fruits of faith and beeing done in faith and with singlenes of heart to Gods glorie they are sure testimonies of our portion in the true treasure Iesus Christ for hereby we know we are translated from death to life because we loue the brethren 1. Ioh. 3. 14. V. Dutie Hauing got this treasure sure to our selues we must vse it as a treasure Hereunto three duties are required I. we must haue our conuersation in heauen for there Christ our treasure is and where our â—reasure is there will our hearts be and if our hearts be on Christ in desire in ioy and delight it cannot be but our liues will be holy and heauenly though our bodies be here on earth but let vs beware that our affections be not set on things below for then is not Christ our treasure at all II. We must turne our earthly goods into heauenly treasures This we doe by imploying them in works of mercie for he that giues vnto the poore lends vnto the Lord Prou. 19. 17. so that the mercifull man hath the Lord for his debter for the Lord sends the poore maÌ„ as his messenger vnto the rich to borrow of him such things as the poore man lacketh and the Lords returne of paiment is in heauenly blessings and therefore Christ himselfe as it were explaning this point bids sell that ye haue and giue almes make you bagges which waxe not old a treasure that cannot faile in heauen where no theefe commeth neither moth corrupteth This then is the Lords owne direction for this happie exchange of earthly goods for heauenly treasures then which who can wish a better increase III. We must rather part with all that we haue then with Christ Iesus friends goods countrey libertie nay our owne life and deerest hearts blood must all goe for this treasures sake so doth the good purchasser part with all he hath for to â—â—ie the field in which this treasure is Matth. 13. 44. but if we will rather part with Christ then with some or with all of these then wee vse not Christ as the true treasure Thus we see how Christ becomes our treasure let vs therefore make conscience to practise these fiue duties so long as we liue for when Christ becomes our treasure marke what will follow we shall finde in our hearts such sweet content therein that neither prosperitie shall lift vs vp too high nor aduersitie cast vs downe too low nothing shall daunt vs while we haue this treasure sure no kind of death no not the day of iudgement Thus much of the commandement now followeth the particular reason thereof where neither moth nor canker corrupteth c. This reason is drawen from the vnchangeable certentie and safetie of this
reason Now in a prouerb it is not requisite it should be alwaies true but for the most part and ordinarily as Luk. 4. 24. No Prophet is accepted in his owne countrie that is ordinarily For either he shall hate the one that is the one master commanding him either disliking that he should be his master or displeased with his commandements And loue the other that is the other master in whom he taketh delight and is well pleased with his commandements Or else he shall leane to the one and despise the other These words are an explication of the former shewing how it may appeare that a seruant hates one master and loues another namely his leaning to the one declares his loue vnto him that is his applying of himselfe to respect his masters pleasure and to doe his commaundement And hic despising the other declares his hatred when he hath no regard to his commandements Yee cannot serue God and Mammon By mammon he meaneth riches lucre and gaine now he saith not Ye cannot serue God and haue riches for Abraham Iacob and Iob were very rich and yet serued God sincerely but ye cannot serue God and serue riches that is giue your selues to seeke riches and set your hearts vpon them and serue God also In the words thus explaned wee may obserue sundrie instructions First here Christ sheweth what it is to serue God a point much spoken of but little knowne and lesse practised To serue God therefore is to loue God and to cleane vnto him Euery one will say he loueth God euer hath done but beware herein of spirituall guile for true loue consists not in word and tongue but in deed and in truth and God must be loued not onely as he is a bountifull father but as he is a Lord and master and doth command vs seruice The written word shewes his will and pleasure concerning vs what he requireth at our hands and if we serue him indeed we must loue him in his power of commanding though he should bestowe no reward vpon vs. This Dauid sheweth notably Psal. 119. 25. I am thy seruant graunt me therefore vnderstanding that I may know thy testimonies Againe if we serue God we must cleane vnto him and thereby testifie our loue now what is meant by cleaning vnto is notably expressed in the parable of the prodigal sonne Luk. 15. 15. where it is said of him that hauing spent his portion hee claue to a citizen of that countrie that is he resigned and gaue himselfe to his seruice So to cleane vnto God is to resigne a mans selfe vnto Gods seruice in obedience to all his commandements and embracing all his promises not suffering himselfe to be drawne from any part of Gods word by vnbeleefe or disobedience though all the world should set against vs. This Dauid also professeth of himselfe saying I haue cleaued to thy testimonies O Lord and I shall not be confounded when I haue respect vnto all thy commandements On the contrarie when a man withdrawes himselfe from God by disobedience to his commaundements and by vnbeleefe then he doth hate and despise him Indeed the vilest wretch that liues is ashamed with open mouth to professe hatred despite of God but yet the bad practise in life bewraies the bad affection of the heart Prou. 14. 2. He that is lewd or peruerse in his waies despiseth God they that liue in the breach of his commandements hate him Exod. 20. 5. let them professe in word what they will Now the consideration hereof serueth First to discouer vnto vs the grosse blindnesse and superstitious ignorance of the world who thinke that if a man rehearse the Lords praier the Creede and the ten Commandements he serues God well let his life be what it will but here Christ teacheth vs a further thing if we will be Gods seruants we must cleaue vnto him both in the affections of our heart and in actions of obedience in our life Thus did Abraham when God said vnto him thou shalt not kill he kept himselfe from murther but when he said Abraham kill thy sonne he addressed himselfe to doe it though he were the sonne of the promise and the onely sonne of his old age Secondly this sheweth how Atheisme abounds in all places at this day for to hate and despise God is flat Atheisme now they that withdraw their hearts from God and set themselues to seeke the things of this world neglecting obedience to Gods holy commandements are here accounted of Christ despisers and haters of God and the number of such is great in euery place I know such men doe scorne to be called Atheists but how they be esteemed in the world it skilleth not till they reforme this wicked practise they are no better in the sight of Christ. Secondly whereas God and Mammon are here opposed as two masters hence we learne that Mammon that is riches is a great lord and master in the world this Christ here takes for graunted and therefore doth forewarne his Disciples of it But how will some say can riches be a God Answ. Not in themselues for so they are the good creatures of God but to the corrupt heart of man which makes an idoâ— of them to it selfe by setting his loue and delight vpon them as on true happinesse and trusting in them more then in the true God and for this cause is coâ—etousnesse called idolatrie Colos. 3. 5. and the coâ—etous person an Idolater Ephes. 5. 5. for looke whereon man sets his heart that is his Lord and his God though it be the deuil himselfe Now that men doâ— thus set vp riches in their hearts as an Idol and so become seruants and slaues to that which God ordained to serue them I shew plainely thus For first they neglect the worship and seruice of God for lucre and gaine and spend more time with greater delight for earthly riches theÌ„ they doe for the true treasures of Gods heauenly graces Secondly let a man haue worldly wealth at will and he is full of ioy and delight his riches giue him great contentment but if hee loose his goods then vexation and sorrowe doth more oppresse him then all the promises of God in the Bible can comfort him Thirdly by transgressing Gods commaundements a man looseth heauen but who is so grieued for his transgressions whereby hee incurres this losse as hee is for a small dammage in some part of his riches Fourthly I appeale to mens consciences whether they bee not farre more sharpe and eager set vpon the meanes of gaine then on prayer and other parts of Gods worshippe which are the meanes of grace all which doe argue plainely that they serue Mammon and honour riches for their God So that howsoeuer by Gods blessing outâ—ard Idolatriâ— be banished out of our Church yet wee haue many Idolatours in our Land for euery couetous worldling sets vp the Idol of
or calling without his conuaiances of craft and deceipt though it doe not appeare so much in some callings as in others and hard it is to finde them that make conscience hereof when gaine and profit may come thereby which comes from this distrustfull care in mens hearts whereby they doubt of Gods blessing answerable to their desire in the vse of lawfull meanes onely But sith Christ forewarnes vs of this sinne we must beware it take not place in our hearts and for the auoyding of it we must follow the counsell of the holy Ghost in Scripture Psal. 37. 5. Commit thy way vnto the Lord and trust in him and he shall bring it to passe which is oft commended vnto vs Psal. 55. 22. Cast thy burden vpon the Lord he shall nourish thee Pro. 16. 3. Rowle thy worke vpon the Lord 1. Pet. 5. 7. Cast all your care on him for â—e careth for you In all which places we haue a most worthy instruction to this effect not exempting men from doing the duties of their calling but teaching theÌ„ that when they haue done their endeauour in the diligent sober vpright vse of meanes then they must leaue the euent and issue for good successe to the blessing of God Thus the trades-man whose liuing stands by buying and selling must be carefull and diligent about his businesse without deceit or lying and in so doing referre the successe of his bargaine to the blessing of God and so must the husbandman plow and sowe leaue earing and haruest to Gods good prouidence This is the Apostles couÌ„fell Phil. 4. 6. Be nothing carefull that is after a distrustfâ—ll or distracting sort as the word signifies but in all things let your requests bee made knowne to God with giuing of thankes where it is to be marked that distrustfull care is opposed to praier and thankesgiuing as an hinderer thereof and therefore our care must onely be to vse the lawfull meanes moderately for any blessing and then to pray to God for good successe and blessing relying wholly thereon that when it comes wee may giue him thankes But some will say it is hard for flesh and blood not to be carefull of successe how then should we be able to leaue it wholly to God Answer We must lay to our hearts the blessed promises of God made to them that depend vpon his mercy and goodnesse and labour to liue by faith thereon Psal. 127. 2. It is in vaine for man to rise early and to lie downe late and to eate the bread of sorrow meaning while hee trusts to himselfe or in the meanes but God will surely giue rest to his beloued which serue him and trust in him in the vse of meanes Psal. 34. 10. The Lyons doe lacke and suffer hunger though euery poore beast of the field bee a prey to his teeth but they which seeke the Lord shall lacke nothing that is good If wee had no more promises in the Bible yet these were sufficient to cause vs to rest vpon his prouidence in the sober vse of lawfull meanes Againe this must bee considered how wee shall relie vpon his mercie for the sauing of our soules in the time of temptation and howre of death that dare not trust in his prouidence for the things of this life Quest. But what if all things goe crosse with men will some say may I not then sticke more to the meanes Ans. Nay rather cleaue the more to God for if the blessing were in the means men would not be so often crossed God knoweth what is good for thee better then thou thy selfe and therfore rest contented with his prouidence though he crosse thine expectation for outward blessings want is many times better for Gods children then plentie and affliction then peace and prosperity as Dauid found Psal. 119. 67 71. therfore God laies it vpon them Did not good Iosias fall before Pharaoh Necho which he should not haue done but that God would chasten him for not regarding the words of Pharaoh Necho which were of the mouth of God perswading him not to fight against him and also that he might be taken away from seeing the euill to come and was not Hezekiahs heart puffed vp in time of peace in so much that wrath came vpon him and vpon Iudah and Ierusalem Therefore learne to depend vpon Gods prouidence in the moderate vse of lawfull meanes whether he giue thee blessings or take them away blesse his name for it is good for thee it should be so And thus much for the maine commaundement Now further marke in the wordes how Christ distinguisheth betweene life and the bodie and applieth meate and drinke to life and raiment to the bodie and yet we know that apparel serues to preserue life also especially in cold countries But Christ doth thus distinguish them so iust cause for though in cold countries apparell serues to preserue life as well as meate and drinke doe yet the first and most generall vse of apparell is another matter to wit to hide the shame of nakednesse which the sinne of Adam brought vpon it Gen. 3. 7. 21. for before their fall the man and the woman were both naked were not ashamed Gen. 2. 21. Here then we are to learne that the proper and maine end of apparell is for the bodie to couer the shame of nakednesse that sinne hath brought vpon vs which is so great that if necessitie would permit both hands and face should also be couered The consideration whereof as it shews their immodestie and want of shame that laie open the nakednesse of their breasts or other parts of their bodie more then need requires so it teacheth vs neuer to bee proud of our apparell but rather humbled and abashed when we put it on or looke vpon it for it is the couer of our shame and so an ensigne of our sinne the thiefe hath as good cause to be proud of the bolts on his heeles or of his braÌ„d in the hand or hole in the care as wee of our apparell for as these are badges of misdemeanour so is apparel a badge of our sinne And on the other side that we may haue comfort in this ordinance of God for our bodies wee must labour therein to expresse the graces of God in our hearts as modestie sobrietie temperance frugalitie and such like Is not the life more worth then meat and the bodie then raiment Our Sauiour Christ hauing giuen commandement against the immoderate care for things needfull to naturall life least the same should passe away without effect doth here begin to enforce the same with diuers arguments the first whereof is in these words taken froÌ„ the creation wherin God giues life and the bodie which are better then food raiment from whence Christ reasons for his prouidence thus The life is better theÌ„ food the body then raiment but God by creation giues life bodie therefore will he
redeemer God and man and of remission of sinne and life euerlasting by him The inferiour promises are of temporall blessings as food raiment health peace liberty c. these depend vpon the main promise of Christ so farforth as they are for our good for in Christ all the promises of God whether they concerne life eternall or this temporall life are yea and amen that is sure and certaine to Gods children And hence it is that when by true faith a man laies holde on the maine promise of God in Christ he doth withall apprehend the promises of God for temporall blessings the heart that saith by faith God will pardon my sinne and saue my soule will say also by the same faith God will giue me food and raiment and all things sufficient for this life Thus Abraham by the same faith whereby he was iustified beleeued Gods promise that hee should haue a sonne in his olde age and Noah beleeued Gods promise of his preseruation in the Arke by the same faith whereby he was made heire of righteousnesse This point must be obserued and the order remembred wherein faith laies hold vpon the promises First it apprehends mercie in Christ and then prouidence for this life Now hence we learne that as we looke to be saued by our faith after death so wee must liue by faith in this world if wee relie vpon his mercie for our soules we must depend vpon his prouidence for our bodies how this is done we shall see afterward for how should we cast our selues vpon Gods mercie for the kingdome of heauen if wee cannot depend vpon his prouidence for food and raiment Lastly hereby we may trie our faith what it is true or â—ained weake or strong for this Christ here tells vs that the more we are distracted with worldly cares the lesse is our beleefe in God for distrustfull care comes from vnbeleefe in Gods prouidence and the lesse we trust in God for temporall things the lesse doe we beleeue eternall mercies for the same faith laies hold on both but if we can truly depend vpon God for temporall blessings in the sober vse of lawfull meanes then we shall relie vpon his mercie for the saluation of our soules This triall is not made in prosperitie for when God sends aboundance euery one will trust in him but when want comes then is the triall of thy faith if then thou â—elâ—e on God though meanes faile thy faith is strong but if thy heart be oppressed with sorrow and feare and thou make no conscience of vnlawfull meanes so it may supplie thy want then suspect thy selfe thy faith is weake or none at all for the iust shall liue by faith in all estates vers 31. Therefore take no thought saying What shall we eate or what shall we drinke or wherewith shall we be cloathed Here Christ againe repeateth his commandement against distrustfull care giuen in the 25. verse The reasons of his repetition be these First to set an edge vpon the commandement that so it may more sharply and deepely enter into their hearts as we said before Secondly to further his disciples in this practise of faith for by this often repetition he giues them occasion to meditate and thinke vpon the dutie the oftner whereby their faith must needes be much confirmed for this we must know for our direction to get and strengthen true faith in our hearts that a man is not a meere patient in the receiuing and strengthening of this grace it comes not from God to vs as visions did to the Prophets in a dreame in the night or as the print of the seale is set into the waxe but God workes it in the vse of ordinarie meanes And therefore if we would haue faith wrought or increased in vs we must doe that which by nature we may doe to wit heare the word preached and read we must meditate therein and labour so to vrge the promises of God vpon our owne hearts yea we must doe what we can to stirre vp in our hearts a desire to beleeue and to striue against doubting and distrust and therefore must giue our selues to praier with sighs and groanes to God for the working of his spirit in our hearts Now touching this coÌ„mandement against distrustfull care we handled it in the 25. v. shewing how farre our care must goe for things needfull and where it must stay It must extend it selfe to the diligent vse of lawfull ordinarie meanes to procure things needefull and there stay giuing place to faith to waite vpon Gods prouidence for the blessing of our endeauours The distrustfull care which perplexeth the heart about the successe of our lawfull labours is that which Christ forbids and it is that euil sicknesse which infects most mens soules as they may easily discerne by obseruing these things What it is that oft breakes their sleepe in the night what comes first into their thoughts when they awake and what their mindes runneâ— most vpon all the day long and whereabout they can take greatest paines with most delight and least wearinesse If it be for the things of this world then distrustfull care infects their soules which we must striue against and learne to liue by faith Here onely obsâ—â—â—e how Christ describes this vnlawfull care by the effects of it in distrustfull persons bringing them in saying What shall we eate what shall we drinke or wherewith shall we be cloathed And thus indeede they vse to complaine especially when they haue great charges and slender meanes or els doe sustaine any great losses then how shall we liue what shall we doe and such like speeches of distrust which Christ here iustly reprooues because they blame God for his dealing towards them as though he had no care of them or would not prouide things needefull for them We therefore must here learne to shut our mouthes against distrustfull thoughts and beware we murmure not nor complaine of his dealing towards vs. When Aarons two sonnes Nadab and Abihu were both slaine for offering straunge fire Moses tells him it was the Lords doing who would be glorified in all that come neere him then the text saith Aaron held his peace And Dauid notably testifieth his contentation in Gods prouidence Psal. 39. 2. I held my peace and said nothing yea v. 9. I should haue beene dumb and not haue opened my mouth because thou Lord diddest it Excellent is that saying of the Lord Isa. 30. 15. In rest and quietnesse shall yâ— be saued in quietnesse and confidence shall be your strength meaning that by patience and contentation a man shewes strong confidence in God so that though Gods dealing seeme neuer so hard we must beware of impatient words and murmuring thoughts endeauouring to say with Eli It is the Lord let him doe what seemeth good in his eyes and with Iob Though he kill me yet will I trust in him v. 32. For after all these things seeke
the Gentiles for your heauenly Father knoweth that ye haue neede of all these things This verse containes Christs fifth and sixth reasons to disswade his hearers from distrustfull care The fifth is drawne from the practise of the Gentiles and it standeth thus That which the Gentiles doe which know not God you must not doe they doing amisse But the Gentiles seeke thus distrustfully for things needefull Therefore you must not doe so The words in the originall whereby Christ declareth this behauiour of the Gentiles be more full and emphaticall then our translation doth expresse for they import that the Gentiles set themselues to seeke or seeke with all their might Which must be obserued because it is not a sinne simply to seeke things necessarie but wholly to giue our selues thereto that is the sinne because it proceedes from distrust in God Quest. Why did the Gentiles thus wholly giue themselues to seeke things necessarie Ans. Because they know not 〈◊〉 true God nor his prouidence they were not acquainted with his word as Dauid saith And this was the state of all the world before Christs comming the Iewes onely excepted and their forefathers with some few Proselytes who by conuersing with Gods people were conuerted to true religion This point well obserued first ouerthrowes the opinion of vniuersall grace as a meere deuise of mans braine for if the Gentiles knew not the true God how should they know the way to life if God gaue them not so much grace whereby they could depend vpon his prouidence for the things of this life much lesse did he giue them grace to beleeue and to be saued if they would Secondly this shewes that they who set their hearts vpon the world and giue themselues to seeke earthly things are as Gentiles and Pagans they haue not yet attained to this principle of Christianitie to depend vpon Gods prouidence by faith they see no prouidence and so rely onely vpon the meanes whereby they sacrifice to their owne paynes and industrie and so make themselues their owne God This is the state of many among vs who beare the name of Christians but indeed and practise are as Turkes and Pagans and this reason alone well waighed is sufficient to mooue any christian heart in a moderate care to seeke earthly things Thirdly marke the ground of this reason Christs disciples had the true God for their God which the Gentiles had not and therefore they must differ from the Gentiles in their behauiour This teacheth vs that in all things Gods children must be vnlike the heathen for in euill things we must forsake them and in all things that be good we must excell them The sonne of a prince will not shew him selfe like a begger in any thing no more should the child of God in any thing conforme himselfe vnto the world O then how vnworthie doe we walke of ourvocation for the verie sinnes of the heathen are rife among vs as vncleannesse drunkennesse slandering and oppression nay many among vs exceede the Pagans in mercilesse dealing towards the poore for they neuer knew that Christ came for reliefe in the person of his poore and yet many among them were more mercifull then many now a dayes that beare the name of Christians for doe not the poore sometime die for want of releefe and doe not many among vs make a game of Gods iudgment vpon the poore selling their commodities deerest when the poore haue greatest want and neede wel if we wil approoue our selues to be Gods peculiar ones let vs be ashamed to be like the heathen in any euill or not to goe beyond them in that which is good For your heauenly father knoweth that you haue neede of all these things These wordes containe Christs sixth reason to his Disciples against distrustfull care drawen from Gods speciall prouidence ouer them and it also includes an answer to a secret obiection against Christs command for some man might say If we may not be carefull for things needfull who shall prouide them Christ here answers you must not be distrustfully carefull for you haue a father in heauen who knowes whereof you haue need and careth for you Now looke whereof God takes care in your behalfe you need not trouble your selues further then the sober vse of lawfull meanes But God your heauenly father takes notice of your estate and will prouide that which is best for you and therefore you need not to vexe your minds there-about A most worthie reason and alone sufficient to driue vs from distrustfull care for this acquainteth vs with Gods particular and speciall prouidence ouer vs taking notice of our estate whatsoeuer it is and disposing it to the best In regard whereof we must learne contentation in all estates of this life in sickenesse as in health in trouble as in peace and in want as well as in aboundance for whatsoeuer our estate be it is according to the good pleasure of our heauenly father who is infinite in power and wisdome both knowing what is best and able to turne all to our good as we shall surely finde by comfortable experience if by faith we depend vpon him This Dauid knew well and therefore saith he will not feare though he walke through the valley of the shadowe of death why for thou art with me thy rod and staffe that is thy spirit thy word and prouidence comfort me If our hearts were setled in thi point we should not be impatient in distresse nor dead hearted in want nay it would make vs cheerefull in the houre of death for hereby we should be assured that these estates were better for vs then peace wealth or life it selfe because they come by the will of our heauenly father who knoweth whereof we haue neede and therefore let vs labour by faith to be assured of our adoption that we may know God to be our father and then by the same faith we shall be easily assured that he will turne all things that befall vs to our good Vers. 33. But first seeke the kingdome of God and his righteousnesse and all these things shall be ministred vnto you Our Sauiour Christ hauing by sixe seuerall arguments disswaded his Disciples from distrustfull care doth here shew vnto them what care that is which ought alwaies to possesse their hearts to wit Care after the kingdome of God and his righteousnesse And this care he imposeth vpon them by expresse command saying First seeke ye the kingdome of God and his righteousnesse and then vrgeth the entertaining of it by an effectuall reason and all these things shall bee ministred vnto you The Exposition There bee two things here inioyned vs to seeke Gods kingdome and righteousnesse and of both these Christ saith First seeke that is before all and aboue all worldly things let your principall care and indeauour be to procure these vnto your selues By kingdome of God is here meant a state and
for doubtlesse we haue many particular sinnes in our hearts that bee as great or greater then Adams sinne was considered in the fact and yet by that sinne Adam brought not onely on himselfe but on all his posteritie mortalitie and destruction the first and the second death Againe we shall come to see the grieuousnesse of our sinnes if we consider them in the punishment thereof that is subiection to all woe and miserie yea and to death it selfe in this life and also to death eternall after this life with the deuill and his angels this is the reward of euery sinne in it selfe Thirdly consider these thy sinnes as they were laid vpon the holy person of our Sauiour Christ for which he endured not onely outward bodily torments on the crosse but inwardly in soule apprehended the whole wrath of God due vnto vs for the same which caused him to sweate water and blood and to crie My God my God why hast thou forsaken me This beeing wel waighed will let vs see that our sinnes are no motes but huge and great beames such as are able to crush vs in peeces vnder the heauy wrath of God Lastly haue recourse to the last commandement which forbids the very first thoughts and motions in the heart that be against our neighbour and against God though wee neuer giue consent of will thereto nay though wee abhorre the fact it selfe as when we see our neighbours oxe or his asse to wish in our hearts O that this were mine though wee detest the stealing thereof now if this first motion be a sinne deseruing damnation how hainous be the sinnes of our nature and the transgressions of our life wherin we haue giuen full consent to rebell against God III. Duty The third thing required to this casting out the beame out of our owne eie is that which is here intended by our Sauiour Christ namely to surcease to iudge others and to beginne to iudge our selues for our own sins for if we would iudge our selues we should not bee iudged 1. Cor. 11. 31. Now we doe then iudge our selues when in our owne hearts wee giue sentence against our selues and condemne our selues in regard of our owne sinnes Thus Dauid iudged himselfe Psa. 51. 1. Haue mercie vpon me O Lord according to the multitude of thy mercies as if he should say Lord one mercy will not serue the turne so farre haue I plunged my selfe into hell by my grieuous sinnes but in the multitude of thy mercies doe them all away And in the words following vers 2. Wash me throughly from mine iniquitie hee confesseth himselfe to be so deeply stained with the filth of sinne that a little washing will not serue So when the Lord had spoken vnto Iob and made him see and know himselfe he cries out Behold I am vile Iob. 39 37. and againe Now I abhorre my selfe and repent in dust and ashes for those things that I haue said and done Chap. 42. 6. In such sort also did the Prodigall sonne iudge himselfe crying out that hee had sinned against heauen and against his father and was not worthy to bee called his sonne Luk. 15. 21. The Apostle Paul likewise confesseth against himselfe that he was the head of all sinners 1. Tim. 1. 15. And thus must we condemne our selues and say with Daniel in his praier for the people chap. 9. 7. Open shame and confusion of face belongs vnto vs. IV. Dutie After we haue thus iudged our selues wee must labour to breake off and to amend our former euill waies endeauouring by all meanes that sinne may be abolished and weakened in vs more more and this is indeede the remoouing of the beame out of our owne eies that so we may be fitter to censure and reforme others Of this last duty the Apostle speaketh Rom. 14. 13. Let vs not iudge one another any more but vse your iudgement rather in this that no man put a stumbling block before his brother that is that he liue without offence These foure duties ought euery one to practise and to mooue vs hereunto first let vs consider that it is Gods commandement in this place that wee should first reforme our owne selues Secondly that our state and case is fearefull and miserable without this reformation if a man haue but a thorne in his finger he cannot be well till it be plucked out what case then is he in that hath a huge beame in his eie the most tender part of the whole bodie that is hath his heart and conscience pricked with the sting of sinne and therfore it neerely concernes euery one to remooue it Thirdly we shall neuer be able to iudge aright of our selues of others or of the life to come till we practise this dutie and therefore in the feare of God let vs seriously set our selues vnto it Thus much of the remedie it selfe now follow two circumstances therein further to be considered I. The partie to whom the remedie is giuen that is an Hypocrite II. When this remedie is to be practised First plucke out c. For the partie by Hypocrite wee must vnderstand him that in heart and speech is prone to conceiue and giue rash iudgement of other mens sayings and actions and good cause there is why he is so called for this man hath the sinne of hypocrisie raigning in him he desires to seeme more holy then others and therefore giues himselfe to censure others that by debasing of others he may aduance himselfe see this in the hypocriticall Pharisie I thanke God that I am not as other men extortioners vniust adulterers or euen as this Publican I fast twice in the weeke c. Luk. 18. 10 11. But they must know that this censuring of others is a fruit of hypocrisie arising out of an hollow heart The second circumstance is the time when this dutie is to be practised namely in the first place First cast out c. Here then wee haue a notable direction for the manner and order of giuing brotherly correction It must beginne with a mans owne selfe and ende in a mans neighbour and by proportion looke by how much euery one is neerer vnto vs so much the sooner must he be corrected and iudged If thou bee a priuate man that art to giue censure first begin with thy selfe then iudge thy kindred thirdly thine acquaintance and last of all strangers So a master of a familie must first iudge himselfe then his owne familie and after he may iudge his friends and neigbours and last of all strangers and the like must euery superiour practise in his place Now by this order to be obserued in brotherly censure wee may easily see that the world is farre wide in the practise of this dutie for euery one thinkes well of himselfe and also of his friends and acquaintance and therefore spares them and will not censure them but for strangers them will he not sticke to reproach and
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
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
one for killing himselfe which is the most cruell and dangerous murther that can be and the author also excuseth his insufficiencie in penning of it which beseemeth not him that is guided by Gods spirit In the song of the 3. children it is said the flame ascended 49. cubits aboue the furnace which seemes incredible especially that still they should then cast in fuell or approach so neere as to put any man into it Likewise in the storie of Susanna it is said vers 45. that Daniel was a young childe when he executed iudgement vpon the two false witnesses which was in the ende of Astiages raigne immediately before the raigne of Cyrus and verse 64. Daniel by this meanes is said to growe famous which cannot possibly accord with the true storie of Daniel neither for his age nor for his fame and reputation And the like may be said of the rest whereby it is plaine these bookes cannot be canonicall Scripture And yet they are not to be reiected but reuerently esteemed of as the books of worthy men Here some may say If Moses and the Prophets comprehend all Scripture that hath diuine testimonie then the bookes of the new Testament shall not be Scripture because they were not written by the Prophets Answ. They were either penned by the Apostles or by other Apostolike men and allowed by the Apostles as Saint Lukes Gospel and the Acts were written by Luke a Physition and Saint Marke that writ that Gospel was not an Apostle yet those bookes were approoued by Apostolike authoritie which is all one as if they had beene written by the Apostles and the Apostles in speaking and writing were of equall authoritie with the Prophets hauing the infallible assistance of the holy Ghost as well as the Prophets for Acts 15. 28. they say It seemeth good to the holy Ghost and to vs and Ephes. 2. 20. the Church is said to be built on the foundation of the Prophets and Apostles where the Apostles are made equall with the Prophets II. Point This reason also doth giue vs to vnderstand what was the first Scripture that euer was penned namely the bookes of Moses before which there was no word of God written which was for the space of 2400. yeares It may be asked what was then the booke of the warres of the Lord mentioned Numb 21. and the booke of the Righteous spoken of by Ioshuah Chapt. 10. 13. Answer These were the writings of men humane stories like to our bookes of Chronicles Yet it is said Iude 14. Enoch the seauenth from Adam prophesied Answ. That prophecie was not penned but went from hand to hand â—y word of mouth and if it were penned yet it was not done by Enoch himselfe but by some Iew in his name long after Moses for it cannot bee prooued that Enoch euer penned any part of Scripture Some will aske mee how the people of God did for that space of two thousand and foure hundred yeares before the Law was written what guide had they for to knowe the will of God Answer They had the word of God immediately taught them by word of mouth from God himselfe as we may see in the Patriarkes Abraham Isaac and Iacob and they to whom it was deliuered did also conuaie the same from man to man by tradition And because it may seeme strange how religion could for so long time bee preserued pure without writing wee are to knowe that before the lawe was written the Church of God from the beginning was the most part in one familie onely as in Adams Enochs Noes Abrahams c. whereby it was a more easie thing to preserue Gods word among them Againe those men that first receiued the word of God without writing were of long continuance liuing neere to a thousand yeares space whereby they might better see the word preserued and continued without writing by tradition Besides when religion was corrupted God himselfe restored the puritie thereof reuealing his will againe and renewing his couenant vnto his seruants as hee did to Abraham and the rest of the Patriarkes Here then behold how the heads of families preserued Gods word and true religion in the beginning of the world namely by teaching it to their posteritie and from them we may learne what is the dutie and ought to bee the practise of euery gouernour of a family at this day they must not thinke themselues discharged for that the word is written in the Church and euery man may read and heare the same but they must see the same bee taught vnto their children and to the rest of their familie that so it may bee preserued among them So God commandeth his people to teach their children the seruice of the Passeouer Exod. 12. 26. 27. and to whet the words of the Law vpon their children Deut. 6. 7. III. Point In this reason our Sauiour Christ takes for granted that the writings of Moses and of the Prophets are of infallible certaintie for it is all one as if he had said this must needes be euery mans dutie to doe as he would be done to for this is the Law and the Prophets and so answerable to them all other bookes of Scripture containe doctrine of infallible truth and certaintie Here some may aske how we should be perswaded hereof in our consciences Answ. By these Arguments which are all drawne from Scripture it selfe for as euery Science and Arte hath his grounds and principles so hath the holy Scripture which is not the Church but Scripture it selfe 1. from the causes 2. from the effects 3. from the properties 4. from signes 5. from the contraries 6. from the testimonie that is giuen hereof The 1. Argument Among the causes the first and principall is the Author thereof which is God himselfe to him doe Scriptures referre themselues also shew how God is their Author In Scripture we read that God spake to Adam to Enoch Noe Abraham and the rest and of Christ the new Testament giues most liuely testimony making him the Author subiect thereof Now nothing is falsly ascribed to God but God in time will bring the same to nought and therefore if Scripture had not beene Gods word it would long agone haue vanished Again the cause conuersant must bee considered the deuill by wicked men and heretickes hath laboured to take away Gods word from mens hearts and hands but yet it is still preserued in the Church which argues that it is kept by a greater power then is in all men and all angels that is by the power of God Thirdly the pen-men the instrumentall causes they were holy men of God Prophets and Apostles who for vertue and pietie farre exceeded other writers and if they had beene meere polititians their writings would haue shewed it for the pen-men of holy Scripture haue there in faithfully registred their own faults which no politike person would haue done Againe consider the matter of holy Scripture which stands in
doctrine and style the doctrine of Scripture is the Law and the Gospel now the Law is set forth in most excellent puritie nothing therein is against right reason or common equitie In the lawes of men are many things found against reason and equitie they commaund such things as common reason would condemne and omitte many things which reason and equitie would commaund And for the Gospel in it is set downe doctrine altogether aboue mans reason touching Christs incarnation and mans redemption by his death and although these things bee aboue nature yet wee finde them true wholesome and good in experience of conscience which also prooues that they are the word of God Men may deuise things aboue nature but they can neuer be wholesome to the conscience Further for the style of Scripture the phrase is plaine familiar and yet in any one speech there is more maiestie then in all the writings of men Lastly the ende of Scripture prooues the same to bee Gods word for the Scripture sets vp Gods worshippe and mans saluation and yet giues nothing to men or Angels but all to the glorie of God but for the writings of men they doe either directly or by insinuation ascribe some thing to the writers thereof II. Argument From the effects one worke of Scripture is this It is against our corrupt nature crossing and condemning the same and yet it winneth men to the loue therof and to obedience thereto which could not be vnlesse it were the truth of God for wee abhorre and detest the words of men that be against our nature A second effect is this Gods word serues notably to comfort a man in all distresses whatsoeuer euen in the pangs of death when no word of any man can doe him the least good but onely his word that is the Lord of our soule and the God of our life III. Argument From the propertiâ—s of Scripture the first whereof is Antiquitie The Scriptures of all writings are most auntient and euermore truth is most auntient among humane writings wee haue none of certaintie in the things they record before the times of Nehemias and Ezra but Scripture sets downe things done from the beginning A second propertie is mutuall consent for though the bookes of Scripture were written by diuers men in sundry ages and times yet all agree within themselues no contradiction is in Scripture but the writings of men haue not this consent no not in the same Author IV. Argum. From the signes and miracles thereof The doctrine of Scripture teacheth and recordeth true miracles as the parting of the Sea the staying of the sunne and moone the taking away of barrennesse and the incarnation of the son of God a miracle of all miracles all which beeing wrought by the power of God shew that the Scripture which recordeth them is the infallible truth of God V. Argum. From the contraries Contrarie to the word of God is the will of the deuill mans corrupt nature the deuil hates Scripture and mans sinfull nature repines thereat when it is checked and controlled thereby now that which is contrary to these to must needs be holy and true and that is the word of God VI. Argument From testimonie There bee two kindes of testimonies touching Scripture one of holy Martyrs who in all ages haue sealed the truth thereof with their blood preferring the word of God before their owne liues It will be said that Heretikes haue died for falshood Answer There is great difference in their endes the Martyrs haue vnspeakable ioy in the spirit in their torments but Heretikes haue no such ioy but a naturall senslesse blockishnesse whereby they vndergoe these tortures A second testimonie is most principall and that is the testimony of Gods spirit for when men beginne to learne and obey the word of God then the spirit of God setles their consciences in the perswasion of the truth of Scripture whereupon it is called the sealing of the spirit of truth because it assures a man in conscience of his reconciliation with God which assurance none can haue till he be first resolued of the certaintie of Scripture which is the grouÌ„d thereof Question How may a man finde this seale in himselfe Answer When hee findes the Scripture imprinted in his heart as the signe of the seale is in the waxe and his heart is transformed into Scripture as the waxe is into the similitude of the seale then doth the spirit out of the holy Scripture seale vp assurance of the truth thereof vnto his soule None other writing of any man hath the like worke in the heart of man and from these grounds especially from this last may wee resolue our selues that the Bible is of infallible certaintie And yet for further resolution let vs see what obiections are made against it I. Obiect It is said that Scripture is against all reason Ans. This is not true for the Law is perfect reason and the Gospel is aboue reason not contrarie to reason nay holding this principle of nature that God is almightie euen the Gospel it selfe may stand with reason as that the sonne of God should be incarnate and that by his death we should receiue life which is the summe of the Gospel II. Obiect There bee falshoods in Scripture for the passage thorough the redde Sea was no miracle but might bee done in the ebbing of the Sea as in other countries there is oft-times passage through the Washes Answer The Scripture saith the water stood as walls on each side the passage which could not bee by an ebbe againe reason shewes that it could not bee by naturall course for their passage ouer was at the full of the Moone when all Seas are most full and doe not ebbe and flowe as they vse to doe at other times III. Obiect The greatest part of the world reiect the Bible as Turks and Pagans and the Iewes care not for the new Testament Ans. We must reuerence Gods worke in this withholding his mercie in Christ from some to whome he denies the meanes which is his holy word for hence it comes that some reiect the Bible because God in his secret yet most iust iudgement withholds this blessing from them And therefore though Atheists barke yet the truth is Scripture is thâ— word of God Vses 1. Seeing the word written is the certen truth of God we must take heede of beeing seduced by Popish teachers who say there be two kinds of Scripture Inward and Outward Inward Scripture is a consent of doctrine written by the holy Ghost in the hearts of all Catholikes and this say they is right Scripture The outward Scripture iâ— written in paper and parchment which hath no certen sense but as the present Church determines thereof But this is a deuillish doctrine abolishing written Scripture the true word of God and setting vp the opinions of their owne hearts making Scripture what themselues will we must therefore hold
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