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
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
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
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
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
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
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
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
whereof Hatred is the roote and the rest are the branches Thirdly Christ laies downe the cause for which this persecution shall be inflicted namely for my sake or as S. Luke saith for the sonne of mans sake which expoundeth this phrase for Righteousnes sake v. 10. to wit for professing beleeuing and maintaining the doctrine of the Gospel taught by Christ touching remission of sinnes and life euerlasting to them that beleeue The vses in generall We see that Christ vrgeth this Rule of blessednes more largely then the former this he doth for speciall cause first hereby he would teach his Disciples and vs in them that it is the will of God his Church in this world should be vnder the crosse in such affliction and persecution as their blood shall be sought for the maintenance of the faith And this hee will haue to bee the state of his Church for speciall causes First that the members thereof by their afflictions may be acquainted with their owne wants and infirmities which they would not much regard if they were freed from the crosse Secondly that by affliction they may be kept from many grieuous sinnes into which they would fall if they liued in peace Thirdly that others seeing the correction of the Church for sinne might learne thereby to hate and auoide sinne and lastly that the Church might glorifie God in a constant and couragious maintenance of his truth vnto death for euen in persecution is Gods truth preserued against the reason of mans wisdome patient suffering for the truth beeing faithfull witnes-bearing thereunto Secondly Christ had newely called the Twelue out of all his Disciples to be Apostles whereupon they might thinke that they should be aduanced to some outward honour ease and peace but Christ hereby calles them from that conceit puts them in mind of affliction which should befall them in time to come that when it came they might the better indure it And thus he prepares all churches to suffer affliction yea and we our selues must hereby learne in time of peace to prepare our selues against the day of triall because his will is that whosoeuer would liue godly in Christ Iesus must suffer affliction Thirdly hereby Christ intends to lay a ground of comfort to his disciples in their persecution by a plaine and ful declaration of their happines that suffer for righteousnes sake in that they haue sure title to the kingdome of heauen out of which estate no sound comfort can be had And this same must we lay vp in store against the time to come for we liue now in peace by Gods mercie but we know not how long it will continue we haue beene threatened and dangerously assaulted by our enemies many a time beside the rodde of God shaken with his owne hand against vs and wee may not thinke our peace will last alwaies but seeing our sinnes increase we may be sure our ioy and peace will one day bee turned into sorrow and therefore it will be good to haue this Rule engrauen in our hearts that they are blessed which suffer for righteousnesse sake If therefore tribulation come for the defence of the Gospel we must haue recourse to this promise of blessednesse and that will be our comfort More particularly In the words of this Rule Blessed are they c. Christ would let vs see that deadly hatred which the world beares vnto Gods Church for so much the word persecute importeth The reasons of this hatred may be these First the Church of God in the ministerie of the Gospel seekes the ruine of the diuels kingdome who is the Prince of the world the diuell therefore rageth and inflames the hearts of his instruments with malice against Gods Church that they may persecute and quite destroy it if it were possible Secondly Gods Church is a peculiar people seuered from the world in profession doctrine and conuersation and therefore the world hates them Ioh. 15. 19. And this very point may serue to stay our hearts when we shall bee persecuted for the profession and embracing of the Gospel of Christ for the world doth hate Gods Church and will doe to the end there must be enmitie betweene the seed of the serpent and the seede of the woman as then he that was borne of the flesh persecuted him that was borne after the spirit so is it now Gal. 4. 29. Secondly obserue that this hatred of the world is not onely against the members of Gods Church but euen against Christs holy religion so Christ saith for my sake or for my Religions sake This is to be marked as a most excellent argument to perswade our consciences that the Gospel of Christ which we professe is the true and blessed doctrine of God because the wicked world doth alwaies hate it yea it hateth vs also for the Gospels sake now if it were a doctrine of men it would fit their natures well and they would loue it for the world doth loue his owne Ioh. 15. 19. Thirdly if they be blessed that suffer persecution then how may any man lawfully flie in persecution Answer A man may flie in persecution with good conscience these two things obserued first that he be not hindred by his particular calling secondly that he hath libertie offered by Gods prouidence to escape the hands of his enemies The intent of this verse is not to forbid flight but to comfort such as are in persecution and cannot escape for the word signifieth such persecution as is by pursuite and oppression which cannot be auoided Lastly seeing they are blessed that suffer for righteousnes sake Whether are they alwaies cursed that suffer deseruedly for an euill cause for the contrarie reason is in contraries Ans. They are alwaies accursed saue in one case to wit vnlesse they repent for their vnrighteousnes for which they are afflicted but by true repentance they become blessed The thiefe vpon the crosse had liued in theft and was therfore attached condemned and crucified and so he suffered for vnrighteousnesse but yet hee was saued because hee repented and beleeued in Christ. It is added for righteousnesse sake In this clause we are taught a speciall lesson namely that when God shall lay vpon vs any affliction or persecution as imprisonment banishment losse of goods or of life it selfe we must alwaies looke that the cause be good and then suffer willingly This is a necessarie Rule for we must suffer affliction either publikely or priuately if we will liue godly in Christ Iesus Now it is not the punishment but the cause that makes a Martyr and to this purpose Peter saith Let none of you suffer as a Murtherer a Thiefe or a busie-body but if any man suffer as a Christian let him not be ashamed but glorifie God in this behalfe and therefore we must be sure the cause be good yea this we must looke vnto in our particular priuate crosses Verse 11. Blessed are ye when men reuile you and
God would continue the truth of his will to vs and to our posteritie for euer The second Conclusion Whosoeuer shall keepe them and teach men so the same shall be called great in the kingdome of heauen that is hee shall bee honoured in the Church of God and esteemed a worthie member thereof because by this meanes he endeauoureth to keepe the law vnchangeable for euer In this conclusion two points are to be considered the office of a faithfull Teacher and his reward his office is two-fold First in his owne person hee must be a doer of Gods commandements Secondly in his publike Ministerie hee must teach men so to doe Here first obserue the order of these duties Doing must goe before Teaching This order Christ propounds and that doubtlesle on speciall grounds First because a man cannot with ioy and comfort fitly teach others before himselfe bee a doer of the thing hee teacheth for if a man teach others from the instruction of the spirit hee shall finde his owne heart inclined by the same spirit to the obedience of the word he teacheth Againe the experience of the fruite and efficacie of the word in his owne person is the best Commentarie a man can haue for the opening of it vnto others The writings of men with the knowledge of artes and tongues are excellent helpes yet if a man want the spirit of God framing his heart to beleeue and obey the word hee teacheth whereby he should become a doer of it doubtlesse the word wil seeme but a dreame or riddle vnto him neither can he fitly apply the same vnto others hauing neuer had experience of it in his owne soule This then should mooue all Ministers and such as set themselues to this calling first and chiefly to labour to become doers of the word themselues other helpes of learning are to bee fought for with all diligence to make them fit and able Ministers of so great mysteries but especially they must labour for the spirit of grace to frame their hearts to embrace and their liues to obey the word which they teach that so they may be fitted according to our Sauiour Christs direction Now this spirit is attained by knocking ut heaâ—â—n gates by praier Luke 11. 13. and by opening the doore of our hearts when our Sauiour Christ knocketh thereat by his woâ—d Reuel 3. 20. Secondly in â—aying downe this dutie our Sauiour Christ propoundeth a singular comfort to such faithfull Ministers as be grieued with the vntowardnesse of their people hee propoundeth not the conuersion of the people as a propertie of a faithfull Teacher but the doing and teaching of the will and word of God And doubtlesse a man may bee a faithful Teacher and yet not conuert many vnto God hence the Prophet complaines that hee had laboured in vaine and spent his strength in vaine nay the same Prophet is sent to blinde the eies of his people to make them dull of hearing and to harden their hearts by his Ministerie which was a heauie case but yet that saying of the Apostle Paul must be remembred that howsoeuer vnto some his Ministerie was the sauour of death yet vnto God it was alwaies the sweet sauour of Christ So that a Minister mourning truely for his people to see their hardnes of heart may comfort himselfe with this that in a good conscience hee endeauoureth to obey the word of God and to teach men so II. Point The reward of a faithfull Teacher is this hee shall bee counted great in the kingdome of heauen that is he shall be honoured and counted worthie to bee a member of Christs Church both in this life and in the life to come This must be remembred to incite all Ministers to become faithfull Teachers both in life and doctrine To get respect in Princes courts is much sought after on earth O then how should this high respect with God preuaile in our hearts to incite vs to be faithfull in this calling Verse 20. For I say vnto you except your righteousnesse exceed the righteousnesse of the Scribes and Pharises you cannot enter into the kingdome of heauen These words are commonly taken to bee a Reason of the former verse by way of answer to a secret obiection which the Iewes might frame there-from to this effect Thou saiest whosoeuer breaketh one of these least commandements and teach men so shall be called least in the kingdome of heauen But our Teachers the Scribes and Pharises looke to haue chiefe place in the kingdome of heauen and yet if thy doctrine be true they breake Gods commandements and teach others so to doe Now here-to Christ should answer thus I say vnto you except your righteousnesse exceedes theirs ye cannot enter into the kingdom of heauen But if we marke well the words may more fitly be referred to the 17. verse as a third reason to prooue that Christ came not to destroy the Law or the Prophets but to fulfill them because he exacts at euery mans hands a more perfect and exact righteousnesse then that which the Scribes and Pharises either haue in themselues or require in others without which no man can enter into the kingdome of heauen In this verse are three points to be handled First what these Scribes and Pharises were Secondly what was their Righteousnesse and thirdly what is that true Righteousnesse whereby a man may enter into the kingdome of heauen and stand iust before God For the first a Scribe is a name of office whereof there were two sorts among the Iewes Ciuill who as Publike Notaries did register the affaires of Princes and such a one was Shimshai Ezra 4. 8. And Ecclesiasticall who were imployed in the expounding of the Scripture such a one was Ezra Ezra 7. 1 5 6. And those of whom our Sauiour Christ saith Matth. 13. 52. Euery Scribe taught vnto the kingdome of heauen is like a good housholder and Matthew 32. 2. the Scribes and Phraises sit in Moses chaire that is they are expounders of the law of Moses And such Scribes are meant in this place to wit men in Ecclesiasticall office descending from the tribe of Leuie who expounded the Law vnto the people and these were all one with the Priests and Leuites vnder the Law and therefore Ezra is called both a Scribe and Priest Nehem. 8. 1 2. The name Pharise betokeneth a sect not an office for there were three speciall sects among the Iewes The Essenes the Sadduces and Pharises The Essenes were like Popish Monkes and Friers which did separate themselues from the people vowing and dedicating themselues to liue in perpetuall sanctitie The Sadduces were a sect that did expound the law according to the letter and syllable and with-all denied the resurrection and the immortalitie of the soule as is plaine Acts 23 8. The Pharises were such as did forsake the common exposition of the Scribes and taught and framed a more exact
and strict exposition of the Law according to the traditions of the Fathers and they were most holy outwardly and of chiefe account among the Iewes and therefore the Apostle Paul saith that after the most strict sect of their religion he liued a Pharisâ—â— that he was a Pharise the sonne of a Pharise Yet besides these there were another sect called HerodiaÌ„s who as some think were courtiers which held taught that Herod was the Messias And thus we see what the Scribes and Pharises were whome Christ here ioyneth together for amplification sake vnderstanding thereby such teachers among the Iewes Priests and Levites as liued after the most strait custome of the Pharisies for the Pharisies were by office Scribes as we may plainely see by comparing together Ioh. 1. 19. with v. 24. where the Priests and Leuites who were Scribes as we haue shewed are called Pharisies II. Point What was that righteousnes of the Scribes and Pharisies which is here so debased as beeing vnable to bring a man to heauen By the tenour of Scripture it will appeare that it was an externall righteousnes onely standing in the outward obseruation of the law for they were carefull to abstaine from actuall grosse sinnes as whoredome theft murther idolatrie and such like and they were very forward in fasting praying and giuing of almes openly and in keeping the traditions and ceremonies of the Elders and in all things to carrie themselues in shew conformable to the law but the inward righteousnes of the heart they nothing regarded thinking that perfect righteousnes consisted in outward obedience by that they looked to be saued as it is said Rom. 10. 2. neglecting vtterly the righteousnes of God In these Scribes and Pharisies we may obserue what is the naturall perswasion of man touching righteousnes to wit that an outward righteousnes will serue the turne and therefore euery man naturally contents himselfe therewith and hence it is that men will bring their bodies vsually to the place of Gods worship to pray to heare the word and receiue the Sacraments but few haue care to bring their hearts with them that they may inwardly worship God in spirit and truth so likewise many are content to rest from their ordinarie labours on the Sabbath day but few are carefull to consecrate their rest vnto God men be carefull to abstaine from actuall murther but few make conscience of malice hatred reuiling and quarelling many hate theft that yet will not sticke to robbe their neighbours of their good name by vile reports many are ashamed to robbe openly that make no bones to deceiue by false weights and measures by glosses and such like and yet all these will blesse themselues with their outward righteousnes and think all is well not doubting but they shall be saued by it though they haue no more but this is Pharisaicall pride and folly for all such outward righteousnes is here condemned as vnable to saue the soule Againe here wee may see the palpable and grosse opinion of all worldly men euen of those who coÌ„monly are called honest men if they be told of their sinnes of the danger of daÌ„nation except they repent their answer is they are no theeues no murtherers no grosse sinners and therefore they hope God will saue them for they liue orderly and doe no man wrong but let all such take heede lest they deceiue their owne soules for this ciuill honestis was the righteousnesse of the Scribes and Pharises which could neither bring them nor any other into the kingdome of heauen as Christ the God of truth saith expresly in this place To giue almes to fast to praie and to deale vprightly with men be very good things but yet wee must labour for more then these if euer wee meane to come to heauen wee must get another righteousnesse of the heart renouncing vtterly our owne righteousnesse in the matter of Iustification and condemne our selues for our best actions that so we may be fit to receiue that true righteousnesse which will commend vs vnto God III. Point What is that true righteousnesse which will bring a man to heauen Answ. It is the righteousnesse of Christ 1. Cor. 1. 30. for Christ is made vnto vs of God wisedome righteousnesse yea hee was made sinne for vs that wee might be made the righteousnesse of God in him This is that righteousnesse which exceedes the righteousnesse of the Scribes and Pharises and whereby a sinner doth stand iust before God for when as by Adams fall wee all became guiltie of sinne and thereby subiect to the curse of God and to eternall condemnation from which we could neuer haue deliuered our selues then it pleased Christ to come from the bosome of his father and to become our suretie and Sauiour who in his life became obedient to the law for vs and in and by death vpon the crosse suffered whatsoeuer was due vnto our sinnes which obedience and satisfaction beeing made by him that was both God and man was alone all-sufficient both to free vs from the curse of the law and also to iustifie vs before God and this righteousnesse of Christ is that which exceeds the righteousnesse of the Scribes and Pharises and is able to bring a man to heauen Yet further for our Iustification Christs righteousnesse hath three parts the puritie of his humane nature the integritie and obedience of his life and the merit of his sufferings vpon the crosse and all this must be ours to answer for our corrupt nature and sinnefull life deseruing a cursed death Here some make question how Christs righteousnesse can be ours and how one mans righteousnes can saue so many thousands Answ. Christs righteousnes is not the righteousnes of a meere man for then it could saue but one at the most but it is the righteousnesse of that person who is both God and man and therfore is an infinit righteousnes of merit sufficient to saue a thousand worlds But some here say If Christs righteousnesse bee ours then we are as righteouse as Christ Answ. The same righteousnesse that is in Christ is ours but not in the same manner or measure for Christ hath it by merit and action of himselfe we haue it onely by mercie and imputation it is in Christ as a roote and fountaine in vs by reception and application like the light in the Moone and in the Starres which is not in them originally but receiued from the Sunne the fountaine thereof Thirdly it is said If we by Christs righteousnesse be iustified and made the sonnes of God then is Christ by our sinnes made vniust and so the childe of the diuell Answer We may safely say that Christ was made a sinner by our sinnes not actually but by imputation now hence it will not follow that hee should bee the childe of the diuell for that commeth by the acte and habite of sinning after
sinnefull conception al which our Sauiour Christ was free from for at the very time when hee bare our sinnes hee was in himselfe more holy then all men and all Angels Fourthly it is said that if Christs righteousnesse bee made ours then wee are made Sauiours Answer It followeth not for Christs merits and righteousnesse are conuaied and applied vnto men not as they are in Christs person in whom they are sufficient to saue ten thousand worlds but as they serue to saue and iustifie that particular person onely to whom they are imputed so that this remaines an vndoubted truth that that righteousnesse which brings saluation is Christs righteousnesse onely Here some may say How is Christs righteousnesse made ours and wee assured of it Answ. It is made ours by sauing faith which the holy Ghost creates in the heart and soule as an hand whereby wee may laie hold on Christ and applie his righteousnesse vnto our selues as hee is offered vnto vs in the promises of the Gospel Some obiect that if Christs righteousnesse be made ours by our beleeuing it to bee ours then if a man beleeue his neighbours house to be his it is his also and so for any other thing Answer There is not the like reason in these things for it is a meere fancie and imagination for a man to beleeue his neighbours house to be his hauing no ground for it besides his owne conceit but when a man beleeueth Christs righteousnesse to be his he hath Gods commandement and promise for his warrant and assurance that it shall be imputed vnto him and withall that faith so grounded maketh Christs righteousnesse as truely his as any thing a man hath is his owne beeing giuen him of another Now this sauing faith laying hold on Christs righteousnesse for mans iustification is neuer seuered from sanctification by the spirit with the fruits thereof whereby the old man beeing mortified and the new man in Christ renued according to his image in knowledge righteousnesse and true holinesse the whole person is turned vnto God and made carefull to please him both in thought word and deede and hereby doe wee receiue assurance of our iustification for true sanctification is the earnest of the spirit of adoption in our hearts whereby we are sealed vnto the day of our redemption Doth that righteousnesse whereby we must be iustified and saued in the day of our Lord come from Christ onely and not from our selues then we see what iust cause we haue to humble our selues and to acknowledge our great vnrighteousnesse and want of all goodnesse in our selues and when wee can doe this vnfainedly wee haue gone one steppe in the way to true happinesse Secondly we also must hereby learne to esteeme all things as drosse and dongue with the Apostle in respect of Christ Iesus and his righteousnesse for he it is that brings vs to heauen and therefore wee must honour him aboue all and value his righteousnesse as that most pretious iewel which when a man hath found hee will sell all that he hath to get and keepe it Matth. 13. 46. Thirdly we must hunger and thirst after Christ and his righteousnesse for it is the fountaine of all blessednes and without it we are most miserable yea though wee had all the world beside yet without it wee loose our saluation Now what will it profit a man to winne all the world if he loose his soule Fourthly seeing Christs righteousnesse is made ours by faith we made assured of it by sanctification of heart and life wee must labour for true faith whereby our hearts may bee inwardly renued we must not content our selues with an outward holinesse for that will neuer bring a man to heauen but our endeauour must be for inward holinesse whereby we shal be preferred with God aboue all the Pharises in the world and get assurance of eternall happinesse And this faith wee must shewe forth in all holy exercises as when we heare the word wee must lend the inward eare of the heart with the bodily eare and when we fall downe to praier we must bowe the knees of our hearts and in fasting from meate wee must abstaine from sinne yea in all things wee must be carefull to serue God in spirit and truth for which cause wee must pray with Dauid Lord renue a right spirit within me that so feeling Christ to liue in vs by grace wee may bee assured that Christs righteousnesse shall bring vs vnto glorie Verse 21. Ye haue heard that it was said of olde Thou shalt not kill for whosoeuer killeth shall be culpable of iudgement Our Sauiour Christ hauing laid downe his Preface doth here begin his interpretation of the Law beeing indeed the onely true doctour of his Church and herein especially hee doth meddle with the second Table beginning first of all with the sixt Commandement touching Murther In the handling whereof hee obserueth this order First hee setteth downe the false interpretation of this law by the Scribes and Pharises in this verse Secondly hee sheweth the true meaning of it v. 22. And lastly hee propoundeth rules of concord and agreement betweene those that be at variance verses 23 24 25 26. For the first The Exposition Ye haue heard that is you Iewes which now heare mee whether Scribes Pharises or others you haue heard that it hath beene said of old that is by your auncient Teachers the old Scribes and Pharises who haue expounded this law vnto you and that this phrase must be vnderstood of the ancient Iewish Teachers may plainely appeare because in the next verse hee opposeth his owne teaching thereunto and would haue these his hearers that before had learned a false interpretation of this law from their old Teachers now to learne of him the true exposition thereof The Law is this Thou shalt not kill The exposition of the ancient Iewish Teachers was this for whosoeuer killeth shall be culpable of iudgement that is whosoeuer laieth violent handes on another to take away his life for they knew no other murther neither did they extend this commandement to forbid any sin but actual murther shall be culpable of iudgement that is shall be held guiltie of murther both in the courts of men and also before the iudgement seate of God where hee shall receiue the deserued punishment thereof This was the interpretation of the Iewes Here first obserue that Antiquitie is no infallible marke of true doctrine for this exposition of this commandement was ancient received from ancient Teachers and yet Christ the doctour of truth reiecteth it as false and corrupt and therefore the argument which the Papists vse for the stablishing of their religion drawn from Antiquitie is of no effect Secondly by these words of Christ ye haue heard it hath beene said of olde wee may easily gather after what manner the Scribes and Pharises expounded the law namely they left the Scriptures and followed
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
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
of that boldnes wherewith Gods children come before God in praier namely their interest in the couenant of grace in Christ in whome God becomes their father The Scripture mentioneth two couenants one of workes which saith Doe this and thou shalt liue the other of Grace concerning reconciliation by the Messias through faith for it saith Beleeue in the Lord Iesus and thou shalt be saued Now the couenant of workes thorough the corruption of our flesh driues vs from God and throwes vs to hell but the couenant of grace shewes our reconciliation to God in Christ for God was in Christ and reconciled the world vnto himselfe not imputing theâ—â—â—iâ—â—â—s vnto them for which the first couenant would haue condemned them And when we truly beleeue in Christ we performe the condition of this couenant and so through faith in him haue peace with God yea boldnesse and entrance with confidence And therefore when we come to God in praier we must ground vpon this couenant in Christ and so shall we goe boldly to the throne of grace bring faith in Christ then is God thy father and so thou shalt be welcome â— hence it was that the Prophets and holy men vnder the Law doe so often intreate the Lord in their prayers to remember his couenant made with Abraham Isaac and Iacob which was the couenant of grace as the Apostle sheweth Gal. 3. and Rom. 4. IV. In this tytle Father we are taught how to dispose our selues towards God when we pray vnto him namely as children towards their father for our whole behauiour both outward and inward And this stands especially in foure things I. in due reuerence both of heart and gesture like as gracious children come before their awful parents II. in true humilltie from our hearts renouncing our owne meritts and our owne wills and relying wholly on Christs righteousnes and on the will of God in him III. in true contrition and sorrow of heart for our owne sinnes whereby we haue offended God who hath beene so gratious mercifull a Father vnto vs in Christ IV. in a sound purpose of heart to breake off the course of all sinne and to walke before God in new obedience to all his commandements This is such behauiour as beseâ—neth Gods children in praier and hereunto must we labour to conforme our selues when we come before God or els we shew our selues not children but rebells and traytors beware therfore of all vnreuerend behauiour in praier beware of pride of hardnes and wickednes of heart as hauing the least purpose to liue in sinne for as Dauid saith If I regard wickednes in my heart God will not heare my praier but saith he I will wash my hands in innocincie and so will I compasse thine altar with a contrite and broken heart Psal. 51. 17. disclayming his owne righteousnes v. 1. and Psal. 115. 1. and in all reuerence of behauiour Psal. 95. 9. Thus much of the title Father Now let vs see how we must applie it to our selues in praier Our Father that is my father in Christ and not mine onely but the father of all that truly beleeue in him Hence we learne sundrie instructions I. That when we pray we must applie to our selues all the promises of God in Christ touching righteousnes and life euerlasting for he that makes them is our father and therefore they belong to vs that be his children These promises are many and excellent And that they must be applied to our selues in praier is graunted on all parts but how there is the controuersie The Papists say we must applie them to our selues by hope we say by faith which is the ground of things hoped for laying hold on them for our selues particularly as Thomas did on Christ My God and my Lord which I prooue thus Whatsoeuer we aske in praier we must beleeue that God will graunt it for his sonnes sake but this we cannot doe vnlesse we beleeue that God is our father in Christ and Christ our redeemer and therefore we must first by faith lay hold vpon the maine promise of righteousnes and life euerlasting in Christ which is the ground of all other blessings we receiue from God Oh will some say this is hard to doe Ans. Yet we must doe our endeauour herein and striue against doubting vsing the means whereby we may come to that measure of grace to say with Paul I liue now by faith in the sonne of God who hath loued me and giuen himselfe for mee doing this in sinceritie God accept the will for the deede euen our desire and endeauour to applie Christ and his benefits for application it selfe And if we continue in this vse of meanes he that hath begunne in vs this good desire will finish it in the fruition of grace and full assurance II. This teacheth vs when we pray to be mindfull of Gods whole militant Church and people for we must say Our father Indeede it is not vnlawfull to applie this title in praier to our selues particularly for God saith of euery one that truly beleeueth Thou shalt call me my father Ier. 3. 19. and so did Christ his Apostles applie to themselues this title in their praiers But yet Christ would haue vs alwaies to pray for our brethren beeing assured from this his direction that they likewise pray for vs. This was Dauids vsuall practise no doubt for when he praied most earnestly for the pardon of his owne personall sinnes he then forgets not Zion but praies the Lord to doe well vnto it and to build the wals of Ierusalem Now if in euery praier we make we must haue respect to the Church of God then vndoubtedly in the course of our liues we must imploy our selues to seeke the good of others especially of Gods Church for our conuersation must expresse the truth of our deuotion Euery one will say this is the Ministers dutie which is most true but yet it is not his onely for as in the naturall bodie euery member imployes it selfe for the good of the whole bodie so must it be in the mysticall bodie of Christ for the meanest Christian hath some gift of the spirit and the manifestation of the spirit wheresoeuer it is is giuen to profit withall The common saying is Euery man for himselfe and God for vs all but this is a gracelesse saying flat against the communion of Saints wherein euery one seekes an others good III. Hence we learne how we must come affected towards our brethren when we pray to God namely louingly and peaceably as to children of the same father when we come to the Lords Table we make conscience of loue and amitie with all men and so should we doe in praier for therein we bring a spirituall sacrifice vnto God and therefore we must be reconciled to our brethren when we offer it for when mens hearts be full of malice or their hands full
bodies really for whatsoeuer he doth is by Gods permission only we must be carefull to please God and to relie on him who will shortly tread Satan vnder the feet of all his children Rom. 16. 20. 6. Use. That which we aske of God in praier we must sincerely endeauour after in life and therefore as we pray to God not to be carried into temptation so must we seeke to arme and furnish our selues with grace that wee may bee able to encounter with our spirituall enemies and to withstand their assaults This is the Apostles counsell Eph. 6. 11. 12 13. c. Put â—ee on the whole armour of God that ye may bee able to stand against the assaults of the deuill c. then after hee nameth those Christian vertues which as spirituall armour the childe of God must take vnto him and arme his soule withall if hee would perseuere in grace vnto the ende The first part of this armour is truth or veritie wherewith the loynes must be girt about and this is an excellent grace whereby a man professeth true religion endeauoureth himselfe in the practise of all the duties of religion in sinceritie his speeches and his actions are sutable proceeding from an honest heart that truely meaneth whatsoeuer the tongue vttereth or the members of the bodie doe practise The second part is iustice or righteousnesse when a man leades his life so vnblameably and vprightly that hee can truly say with the Apostle Paul I knowe nothing by my selfe 1. Corinth 4. 4. Indeede the best Christian hath his faults and falls but yet he must not liue in known sins for then he cannot say I know nothing by my selfe The third is the preparation of the Gospel of peace wherewith the feete must be shod By Gospel of peace is meant the glad tidings of saluation by Christ reuealed in the Gospel which promiseth pardon of sinne and life euerlasting by Christ and commandeth vs by way of thankfulnesse to denie our selues to take vp our crosse and to follow Christ now when we finde our affections thus cleauing vnto Christ though it be through tribulation then haue we put vpon our â—eete this spirituall furniâ—ure The fourth is the sheild of faith by which a man laies hold on the mercie of God in Christ for his saluation and vnder it shrowds himselfe against the fierie darts of Satan The fifth is â—ope by which we waite for that saluation which we apprehend by faith The sixt is the word of God which we must make a rule and square to all our thoughts words and deedes seeking to subdue thereby all contrarie motions that would take place in our hearts The last is praier whereby we betake our selues to God in all estates crauing mercie for the pardon of our sinnes and strength of grace to resist temptation and an happie deliuerance out of the middest of it And he that can take to himselfe these excellent vertues and put vpon him this compleat armour of Christianitie is readie and fit to meete with any temptation whatsoeuer and howsoeuer he may be assaulted yet he cannot be ouercome neither shall the gates of hell euer preuaile against him to hinder his saluation But deliuer vs from euill These words containe the second part of this petition which is added as an exposition of the former for then are we not lead into temptation when God deliuers vs from it giuing strength to withstand and a good issue out of it The meaning Some thinke that by euill here is meant Satan onely that euill one as he is called Matth. 13. 13. But we are to enlarge it further to comprehend all our spirituall enemies for first this title euill is not onely giuen to Satan but to sinne also Rom. 12. 9. Let vs abhorre that which is euill 1. Pet. 3. 11. Eschew euill And to the world 1. Ioh. 5. 19. The whole world lieth in euill Gal. 1. 4. Christ gaue himselfe to deliuer vs from this present euill world And to the flesh that is the corruption of our nature for that is the euill treasure of the heart Matth. 12. 35. Secondly that aduantage which the Deuill hath against vs is by the world the flesh and sinne and therefore with that euill one the Deuill sinne the world and the flesh must be vnderstood Indeede the Deuill is that maine and principall euill and great tempter against whome we pray chiefly but yet we also pâ—ay against sinne the flesh and the world because they are Satans agents and instruments in temptation against vs. We pray not to be deliuered from Satans presence for that is not possible while wee liue in this vale of teares where the deuil is a Prince with an infinite multitude of wicked spirits all which bestirre themselues most busily to get aduantage against Gods child neither is his presence so dangerous though it were visible But here we haue a greater matter in hand which wee pray against euen Satans sleights and policies which he exerciseth against all men but especially against Gods children for their ruine and destruction they indeede are many but here I will propound sixe most dangerous policies of Satan which we are to watch against I. Policie When men haue many good things in them as knowledge in the mysterie of saluation beside other morall vertues as temperance iustice c. then the deuil labours that concupiscence may still raigne in their hearts by their lying and liuing in some one sinne or other whereto they are naturally inclined Caine no doubt was brought vp in the knowledge and seruice of God as well as Abel for he offered sacrifice vnto God though not with the like truth of heart that Abel did but herewith all the deuil so wrought that the horrible sinne of hatred and malice should possesse his heart which brought him to kill his brother and so to destruction so Iudas no doubt had excellent gifts of wisedome and prouidence and therefore among all the Disciples hee was made as it were the Steward of our Sauiour Christs familie hee had questionlesse much knowledge and his carriage was such in his profession that the Disciples knewe not hee should bee the traitor but euery one was afraid of himselfe when our Sauiour Christ said One of you shall betray me Iohn 13. 22. yet for all this the deuill so wrought in his heart that the concupiscence of couetousnesse should raigne in him which mooued him to betray his master and so brought him to perdition And this course Satan holds to this present day in the bosome of the Church of God hee labours by might and maine to holde the professors of religion in some one sinne or other and therefore wee must alwaies praie as here wee are taught that this naturall concupiscence may bee daiely mortified and made weake so as it budde not forth in any branch of sinne raigning in vs. II. Policie When Satan cannot procure some grosse corruption to raigne
treasure is Secondly how a man must lay it vp for himselfe both these we must marke with reuerence because they are points of great waight and moment in the practise whereof standeth our saluation For the first In searching it out we will first consider what is erroniously thought to be this treasure which Christ would haue vs to lay vp The Church of Rome hath for many hundred yeares abused the world hereabout making the ouerplus of Christs merits and of the merits of Saints and Martyrs to be the treasure of the Church which beeing gathered together and put into a store-chest is say they in the Popes custodie and he alone hath the plenarie opening and shutting of this chest and the ordering and disposing of these merits by vertue whereof he giues out indulgences and pardons when and to whome he will And hereby indeede he maintaines and vpholds his kingdome for hereby comes infinit wealth and reuenewes But this cannot be the true treasure â—ay it is corrupt and deceitfull for two causes for first hereby they abase the true treasure which is Christs merits by adding supplie thereto from the merits of Saints for if Christs merits receiue increase from the merits of men then it is not al-sufficient of it selfe and so but a poore treasure Secondly hereby they make the merits of Saints departed to be the merits of others which liue long after them by the Popes application which is a thing impossible and absurd for no man can merit for himselfe but say he could yet should his merits be for himselfe alone and for none other for euery man in regard of saluation is a priuate man and the reward of his workes he doth that way can onely redound vnto himselfe onely Christ Iesus our Mediatour God and man who was by God himselfe made a publike person for this ende can merit for others The true treasure then to let the other passe is in a word the true God that one only eternall essence in three persons who made all things and gouernes all things in him alone is all goodnesse and happines to be found Gen. 15. 1. I am thy buckler and thine exceeding great reward saith God to Abraham and Psal. 16. 5 6. The Lord is the portion of mine inheritance saith Dauid I haue a goodly heritage which is as much as if he had saide The Lord is my treasure I will not stand on this for men by the light of nature haue seene and saide thus much This rather is to be considered how God becomes our treasure And for this ende we must conceiue of God as he hath reuealed himselfe vnto vs in Christ for out of Christ he is not our God and so not our treasure but God incarnate is our true treasure Coloss. 2. 3. In whome that is in Christ are hid all the treasures of wisdome and knowledge Coloss. 3. 3. Our life euen eternall life is hid with Christ in God as in a treasurie 1. Cor. 1. 31. Christ is made vnto vs of God wisdome righteousnes sanctification and redemption and Ioh. 1. 16. Of his fulnesse as out of a full treasurie we all receiue grace for grace Now we must not rest in his incarnation but conceiue further of him as he was crucified for vs in our nature and is set forth vnto vs in his word and Sacraments for his obedience death and passion is our treasure which is reuealed and applied in the word of promise and in the Sacraments and this is that thing prepared of God for them that loue him which eye hath not â—eene eare hath not heard neither euer entred into the heart of â—aturall man to conceiue 1. Cor. 2. 9. But why will some say should Christ crucified be called our treasure Ans. Because he is the fountaine and storehouse of all true blessings conuaied from God to man Wouldest thou haue remission of sinne righteousnes with god why Christ was made sinne for vs that we might be made the righteousnes of God in him 2. Cor. 5. 21. Wouldest thou haue life euerlasting This same Iesus Christ is very God and life eternall 1. Ioh. 5. And he that hath him hath life 1. Ioh. 5. 12. Wouldest thou haue comfort in distresse and true delight in temporall blessings then get Christ Iesus for he is life in death and without him the good things of this life be no blessings vnto vs. II. Point Hauing found what this treasure is let vs now see how euery one must lay it vp for himselfe for so Christ here coÌ„mandeth lay vp for your selues c. That we may lay vp Christ crucified for our treasure we must be carefull to doe fiue things intimated in the parable of him that bought the field wherein the hidden treasure was 1. we must finde this treasure 2. we must value it 3. obtaine and get it 4. assure it to our selues 5. vse it as a treasure I. Dutie We must needes find this treasure first of all els we cannot value it nor obtaine it we cannot assure it to our selues nor vse it And thus much is implyed in that parable where it is called an hidden treasure for we cannot haue a thing that is hid before we find it Now the finding of this treasure stands in Gods reuealing of it vnto vs letting vs see that naturally we want it and making vs feele that we are poore without it and therefore stand in great neede of it whereupon we beginne to seeke it Euery reuealing of this treasure is not the finding of it for God inlightens the mind of man two waies first generally whereby a man in reading the word is able to conceiue the true sense and meaning of it Secondly more specially when beside the generall sense God makes a man feele the truth and power of the word in his owne conscience and in this speciall illumination stands the true finding This indeede is a great blessing of God but not common to all for our naturall eies cannot discerne it and the more we are dazled with the sight of worldly treasures pomps and vanities the blinder wee are about this spirituall treasure yea this treasure is hid from many that are able to propound the word of God truly as Christ saith these things are hidde ofitimes from the wise and prudent and reuealed vnto babes for till the Lord giue this speciall illumination whereby a man sees his owne miserie in himselfe and his great need of Christs righteousnes Christ is a hidden treasure vnto him In regard whereof we must descend into our owne hearts and there trie whether by the sense of our owne miserie in our selues and our owne desire and hungring after Christ God haue reuealed this treasure vnto vs we may say we see with the Iewes and yet be blinde vnlesse we truly feele the want of Christ in our owne soules oh therefore labour for this speciall illumination for the Doctrine of the Gospel will neuer be sweete
treasure earthly treasures are subiect to corruption and to losse by stealth but this heauenly treasure is free from all such things for the highest heauen is not subiect to corruptioÌ„ nor to the violeÌ„ce of theeues and robbers and therefore our treasure must be there Quest. Why should the highest heauens be free from that vanitie whereto all creatures els are subiect by the sinne of man Answ. The heauens aboue which we looke vpon and the earth below with all creatures in them belonged to man by the right of creation but the highest heauen is the throne of God Now when man fell he was punished not onely in his owne person but in all the creatures that belonged vnto him which by his sinne were made subiect vnto vanitie But the highest heauen was free from that curse because it did not belong to man by the right of creation but is a supernaturall gift whereto we haue right and title onely by the grace of Adoption and redemption in Christ Iesus now sith man had no right thereto by creation it was not meet that the sinne of man should make it subiect to vanitie or corruption If therfore the safetie of an enduring substance can allure our hearts to loue and like then let vs set our selues for this heauenly treasure v. 21. For where your treasure is there will your heart be also This verse containes a reason of the former commandements coÌ„mon to them both tending to perswade vs to the obedience of them both The reason standeth thus Where your treasure is there will your hearts be also But your hearts should not be on earth but in heauen Therefore lay not vp treasures vpon earth but in heauen The exposition By treasure as we saide before must be vnderstood things pretious excellent in our estimation laid vp for time to come wherein we repose our trust and take a speciall ioy and delight By heart we must conceiue not onely the affections which are seated in the heart as loue ioy care desire and delight but the more inward powers of the soule in thought and imagination yea and the effects hereof in action as labour studie and endeauour As if he should say your treasure and your heart are ioyned together looke where that thing is wherein you trust and take chiefe delight theron will your thoughts runne your loue feare desire and care will draw vnto it and your chiefest paines studie and endeauour will be after it The vse Doe heart and treasure goe together Then here first we learne to search out and trie the state of our owne hearts for though it be a bottomlesse gulfe and deceitfull aboue all things so as none can thoroughly know it yet if we applie this sentence aright vnto our selues we shall be able to giue true iudgement of the state of our owne heart An earthly treasure and an earthly heart but heauenly treasure and an heauenly heart these cannot be seuered therefore looke whereon thou spendest thy thoughts settest thy loue thy care delight and bestowest thy wit industrie and labour and thereby iudge of the disposition of thy heart If the thing be earthly and worldly then thy heart is earthly and carnal thou maist plead that thou hearest the word receiuest the Sacraments and praiest often yet all this will not prooue thee to haue Christ Iesus for thy treasure for thine heart beeing set vpon the world there vndoubtedly thy treasure is and that prooues thy heart to be earthly and carnall And on the contrarie if thy principall thoughts thy chiefe loue ioy and delight be on Christ crucified and thy speciall care and industrie be after his merits and righteousnes then is Christ thy treasure and thine heart is heauenly Secondly hereby we may know whether we haue any portion in heauen for looke where our heart is there our portion is if our heart in thoughts desire and industrie be set on earthly things then is our portion vpon earth But if we mind heauenly things if we delight in them and labour after them then is our portion in heauen It is not the exercise of religious actions now then but the setling of the heart either on earth or heauen that shewes where our portion is Thirdly this coupling of the heart and treasure together teacheth vs not to regard this world nor temporall life in respect of heauen and life eternall nay in this regard we must despise the world and temporall life so farre forth as it may be done without ingratitude to God and without hatred of the worke of his hands and of his temporall blessings for as earthly creatures are the workemanship of God so temporall life is his good blessing giuen vs as a time wherein we are to prepare our selues for life eternall and therefore simply we may not despise it but onely in respect of life eternall Now we must shew this high respect to heauen and to life eternall aboue that we haue to this world and temporall life by heauenly meditations and by spirituall desires ioy and delight for if heauen be our treasure then must our delights be drawne from worldly things and set on heauen vers 22. The light of the bodie is the eye if thine eye be single thy whole bodie shall be light 23. But if thine eye be wicked then all thy bodie shall be darke Wherefore if the light that is in thee be darkenesse how great is that darkenesse These two verses haue sundrie expositions which we must discusse before we can see the scope and coherence of them in this place Of sundrie which I take to misse the right scope of Christ in this place I will onely touch one which is the most probable and then set downe that which I take to be the best By single eye some vnderstand a liberal minde and by the wicked eye an â—â—â—ious and couetous minde and so they make Christ here to speake of liberalitie and couetousnes Now it is true that the words will beare this sense for Salomon puts the good eye for the liberall and mercifull person Prov. 22. 9. He that hath the good eye he shall be blessed for he giueth of his bread vnto the poore and the euill eye for the couetous person Prov. 28. 22. A man of a wicked eye hasteth vnto riches But though the words will beare this interpretation yet it is not as I take it the proper meaning of Christ in this place for here the light of the bodie the single eye and the light that is in vs be all put for one and the same thing Now the light that is in vs is the vnderstanding and iudgement of the minde Againe the eye is here called the light of the whole bodie but the liberall minde cannot be the light of the whole bodie for all actions but for workes of mercy and bountie onely To come therefore to that which I take to be Christs true meaning The words containe in them diuers
vocation adoption and iustification these and such like he can perceiue in himselfe more or lesse V. In a word hereby he can discerne the true treasure from worldly hereby he knowes the 〈◊〉 of heauenly things aboue earthly These things the naturall 〈◊〉 cannot doe but the spirituall man discerneth all things 1. Cor. 2. 15. looke whatsoeuer befalls him therein hee can see the hand of God working for his good therein he can discerne Gods wisedome power and prouidence in all which we may perceiue the most excellent vse of this heauenly wisdome The second action of this heauenly wisdome is to iudge determine and giue sentence of things what is to be done what is not to be done what is good and what is euill in practise and behauiour And here this one thing must bee remembred that the principall point of this wisdome is to determine of true happines whereto the whole life of man ought to be directed which happinesse is the loue and fauour of God in Christ. Herein Dauid shews his heauenly wisdome farre different from the wisdome of the world Psal. 4. 6. Many say who wil shew vs any good there is the worldlings happinesse But Lord lift thou vp the light of thy countenance vpon vs there is true happinesse so Paul comming among the wisest of the Gentiles professeth that he esteemed to knowe nothing but Christ and him crucified 1. Cor. 2. 2. for whose excellent knowledge sake he thought all things to be losse Phil. 3. 8. And the same should be our wisedome for though a man had all humane learning and policie yet if he faile in this rightly to determine of true happines all his wisdoÌ„ would prooue foolishnesse for the wisdome of this world is foolishnesse with God and therefore if any man seeme to be wise in this world let him be a foole that he may be wise that is a foole to the world in esteeming the knowledge of Christ crucified onely true wisdome and the fauour of God in him true happines that so he may be wise indeed in the sight of God Another chiefe part oâ— this heauenly wisdome is a spiritual and godly prouidence whereby we forecast by all meanes how to compasse and come by true happinesseâ— herein the power of heauenly wisdome is shewed And without this though otherwise a man discerne the right yet his knowledge and wisdome is imperfect and vnprofitable And thus we see the actions of this heauenly wisdome whereby we may describe it thus It is a gift of Gods spirit to them that are in Christ whereby they are enabled to discerne of things that differ and to iudge and determine what is that true happinesse whereto the life of man ought to tend and withall to forecast and prouide by what good meanes it may be compassed And he whose minde is endued herewith in some true measure hath the single eye Now the fruit of this single eye is to make the whole bodie light that is to bring the whole life into good order guiding it in the paths of righteousnes and making 〈◊〉 abound in good works Prov. 8. 19 20. My fruit saith wisdome is â—â—â—ter then fine gold I cause to walke in the way of righteousnes and in the mâ—ds of the paths of iudgement Prov. 1â— 23. The wise heart guideth the mouth wisely and addeth doctrine vnto his lips The vse 1. Considering the mind indued with this wisdome is thus commended we must hereby learne to labour for it in a speciall maner beside this commendation of it by our Sauiour Christ which should be a spurre to prouoke vs to this dutie the singular commoditie that iedounds hereby to soule and bodie must mooue vs to affect it Now that we may the better obtaine this heauenly wisdome we must be carefull of these two things especially First to get the feare of God into our hearts which is the beginning of this heauenly wisdome Psal. 111. 10. Now this feare of God is a reuerend awe of the heart towards God whereby a man is fearefull to offend and carefull to please God in all things And this we shall get if we receiue the word of God with reuerence and applie it to our owne soules when we heare it trembling thereat when it toucheth our consciences and humbly submitting our selues vnto it without raging or repining saying as Hezekiah did to the Prophets reproofe The word of the Lord is good Secondly we must wholly close vp our eyes the eyes of our minde I meane and suffer our selues in all things to be ouerruled and ordered by the written word of God This was Dauids practise he gaue himselfe to continuall meditation in the word of God he made it a lanterne to his feete and a light vnto his pathes And hereby he became wiser then his enemies and got more vnderstanding then all his teachers Wouldest thou then be truly wise become a foole to the world leane not to thine owne wisdome but make Gods word thy whole direction Secondly hereby we are taught to walke wisely in our whole conuersation that so it may appeare we haue this single eye hereto Paul oft exhorteth vs. And thus we walk when we pracâ—â—se euery action of our life in wisdome according to these foure rules which are to be obserued in euery good action I. The thing we doe must be iust II. The means of effecting it must also be iust III. We must keepe our selues therein within the compasse and limits of our calling IV. We must doe the thing with an honest vpright and single heart And that we may worke wisely according to these foure rules we must euer haue the word of God to tell vs what is iust what meanes be iust what be the precincts of our calling and when we worke with an vpright and single heart so doing our workes shall be in wisdome and we shall haue the approbation and praise of God Thirdly seeing this single eye of spirituall wisdome makes our life to shine with righteousnesse we must learne to season our naturall wit with this spirituall wisdome Naturall wisdome is a commendable gift of God but without this spirituall wisdome it is foolishnesse in the things of God yea very corrupt in naturall actions and therefore we must ioyne therewith this heauenly wisdome which may season it and make it holy and so shall the vse of it tend to Gods glorie It is the miserie of this age that men of excellent parts for naturall wisdome haue no regard to season the same with spirituall wisdome hereby come many aberrations in matters of great importance for it is iustice with God to curse their proceedings that despising the heauenly leane altogâ—ther to their owne wisdome Fourthly seeing spirituall prouidence in forecasting how to compasse true happinesse is a speciall part of true heauenly wisdome we must become carefull practitioners hereof in our liues that so we may attaine to true happinesse
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
that is wisedome it selfe how to order our selues in seeking for all temporall blessings needfull to this life namely we must first seeke Gods kingdome and his righteousnesse in the performance of those duties that may bring vs thereunto and then all these needefull things for this life as food and raiment shall be cast vnto vs in the sober vse of ordinarie meanes The reason hereof is plaine for Gods kingdom is mans chiefe good and happinesse and all temporall blessings depend thereupon as appurtenances to the principall as it were intailed thereon and therefore he that would haue these dependants must get vnto himselfe the kingdome of God which is the principall While the arke of the couenant was in Obed Edoms house God blessed him and all that he had 2. Sam. 6. 11. How much more then shall God blesse them that receiue his holy spirit to rule in their heart by grace for as Dauid sâ—ith the godly man shall be like a tree planted by the riuers of water and whatsoeuer he doth shall prosper By the blessing of God we haue had his kingdome among vs for many yeares in this nation and God hath giueÌ„ vs with it peace protection with great abundance of temporall blessings Indeede God hath sundry waies corrected vs and laid his heauie hand vpon vs in sundrie iudgements as plague famine c. and often shaken his rodde at vs in the hand of our enemies and all because we haue not receiued the word of his kingdome nor yeelded obedience to it as we ought yea and we may feare the fulnesse of his wrath vnlesse we repent and amend of this sinne especially But if wee would set our selues to seeke this kingdome wee needed not to feare the want of any needfull blessing for so God promised to his people to giue them aboundance of all things if they would obey his commaundements which are the lawes and statutes of his kingdome Deut. 21. 1 2. c. This point then is to be obserued for our direction in particular Art thou a poore man and wouldest haue sufficient foode and raiment for thy temporall life then first set thy heart to seeke Gods kingdome follow the word and labour therein for regeneration and new obedience and doubt not but if thou be vpright and diligent in thy lawfull calling thou shalt finde sufficient for this life Quest. If this bee the way to get sufficient how comes it that we haue so many beggars that wander vp and downe from doore to doore Answ. They are for the most part a cursed generation which haue no regard to Gods ordinances either for their soules or bodies they ioyne not themselues to any setled congregation for the obtaining of Gods kingdome and so this promise belongs not to them but God suffers them to wander in an idle course all their life long destitute of this blessing to eate their own bread Againe art thou a rich man and wouldest continue in that estate to thine owne confort and for the good of those that depend vpon thee then set thine heart to seeke Gods kingdome with a speciall care seeke to plant religion in thy familie and thou and thine house shall flourish Art thou a student and desirest the blessing of God vpon thy labours with all things sufficient to thy state and calling then first seeke Gods kingdome and righteousnesse labour for righteousnes and true holinesse and God will lade thee with his blessings In a word whatsoeuer thou art magistrate minister merchant trades-man c. man or woman young or olde and desirest Gods blessing for thy selfe or any that belong vnto thee remember the practise of this dutie and vse the lawfull meanes which God laies before thee in thy calling and nothing doubt but though all meanes faile yet God will send sufficient Secondly this promise of temporall blessings vpon the faithfull seeking of the kingdome of God lets vs see that foode raiment and all things needefull for this life are appurtenances and dependants on Gods kingdome that is such things as ouer and besides his kingdome God will giue to them that principally seeke his loue and fauour by the righteousnesse of Christ and labour for grace and sanctification by his spirit for if hee haue giuen vs Christ how shall hee not with him giue vs all things also Roman 8. 32. The consideration hereof serues for speciall vse I. To discouer vnto vs the preposterous course that men take in seeking for temporall blessings for most meÌ„ generally neglect the maine good which is Gods kingdome wholly addict themselues to seeke the things of this life they take little or no thought for the eternall state of their soules but spend their wit and strength in prouiding for their bodies which is nothing else but to gripe at the shadow and to let the substance goe Wherein we shew our selues foolish and simple like to little children who are better pleased with the gift of a nut or an apple then with the promise of rich reuenues or great inheritance II. This teacheth vs with what minde we must seeke the temporall blessings of this life namely with the same honest minde wherewith wee seeke the kingdome of God for they are appurtenances therevnto and depend vpon it and therefore with an vpright heart we must onely vse lawfull meanes moderately for the getting of them And when we haue them this may direct vs in the right ende whereto we must vse our temporall blessings namely to the furtherance of our selues and others towards the kingdome of God so wee honour God with our riches as Salomon biddes vs Prou. 3. 9. III. This teacheth vs that they which haue no right to Gods kingdome nor part in Christs righteousnesse haue no good interest into any temporall blessings as food raiment and such like for they are dependants vpon Gods kingdome and righteousnes As for the heathen before Christs comming Turks and Pagans and all profane persons that liue in the Church at this day who both heretofore now also doe enioy temporall blessings in great abundance this we must know that they haue thereto a ciuil right by Gods permission so as it is sin without good cause to depriue them thereof but yet of themselues they are but vsurpers in regard of true title sanctified vse before God for by AdaÌ„s fall we lost our right soueraigntie in the creatures it is only restored renued iâ— Christ so as they which haue not part in Christ caÌ„not haue this true title This we must obserue first to instruct our selues the better in the knowledge of our own miserable state by nature for what wretched creatures are wee that cannot make good claime nor title before God to the apparel vpon our backs nor to the meate we put into our bellies nay of our selues we haue not right to the breath we drawe in at our nosthrils And out of question this is the state of euery naturall man
though he be neuer so great a monarke in the world while hee is out of Gods kingdom wanting righteousnes and regeneration by Iesus Christ. Secondly this also must perswade euery one of vs to put in practise the former instruction endeauouring aboue all things to get Gods kingdome for our selues for till we haue part herein wee can haue no sound comfort in the vse of Gods creatures which necessarily serue to our temporall life This reason alone if there were no more should spurre vs on to all diligence in this dutie what shame and griefe is it to eate our bread in the sight of God as theeues and vsurpers doe in the sight of men and therefore let vs giue no rest vnto our soules till wee attaine to some good assurance in this blessed estate The way wee must remember is by true conuersion and regeneration and wee shall discerne our selues to bee regenerate by these fruits of the spirit in vs to wit I. A true touch of conscience for our sinnes both originall and actuall II. A godly sorrowe and griefe of heart for offending and displeasing God by our transgressions III. An earnest desire or true spirituall hunger and thirst after Christ and his righteousnes testified by our constant and diligent vse of those meanes the word prayer and sacraments wherein God giues grace and assurance of mercie IV. An vnfained turning vnto God from all sinne by newe obedience hauing a constant purpose of heart not to sin and a godly endeauour in life to please God in all things These are the markes of the newe creature who hath true title to Gods kingdome which we must labour to find in our selues for our comfort in the vse of Gods creatures and if we finde them in vs our title is good not only to his creatures but to his kingdome notwithstanding our owne vnworthinesse by our former iniquities IV. In this that temporall blessings are dependants on Gods kingdome we must learne contentation and patience in all temporal losses whatsoeuer though we loose friends goods lands libertie reputatiō or life it selfe yet we must not be ouerwhelmed with sorrow or griefe for if we be Gods children and retaine his fauour the kingdom of heauen remaines sure vnto vs while a mans stocke remaines though some appurtenances bee taken from him he counts himselfe well enough and so must we in all worldly losses while our title is good to Gods kingdome Herewith our Sauiour Christ comforts his Disciples Luk. 12. 32. Feare not little flocke for it is your fathers pleasure to giue you the kingdome Now if God giue vs that with his fauour in Christ wee may be sure he would giue vs all temporall blessings if hee saw them to bee good for vs for if he haue giuen vs Christ how shall he not with him giue vs all things also Thirdly this promise of Christ to giue his kingdome to them that seeke it and beside to cast all temporall blessings vnto them if they seeke his kingdome principally doth notably commend vnto vs the bountiful goodnes of God for here we see he giues to his children more thē they aske or seeke And this bountie of God Paul expresseth as a ground of our praising God Eph. 3. 20. To him therefore that is able to doe exceeding abundantly aboue all that we can aske or thinke according to the power that worketh in vs be praise in the Church by Iesus Christ where we must obserue that hee speakes of Gods abilitie to be bountifull as brought into actiō in his children so as he is not only able but willing hereunto and hereof we haue daily experience in the blessings of God which we doe enioy for when we pray for spirituall graces God giues them vnto vs and many temporal blessings also This Dauid confesseth Psal. 21. 3. Thou diddest preuent me with liberall blessings and Salomon found it to be true who asking only a wise vnderstading heart receiued therupō riches honour besides his wisedom 1. Ki. 3. 13. And so did Iacob who asking only Gods protectiō with meat to eat clothes to put on though he went out but with a staffe yet returned with two bands Now the consideration of this bountie of God must teach vs these duties First to beware of all sinne whereby we doe offend and displease our God who is so gratious and bountifull vnto vs if our outward estate did depend vpon others we would then be careful so to carrie our selues towards them as that we would not willingly giue them any offence or cause of dislike how much more ought we then to seeke the continuance of Gods fauour towards vs by all good behauiour seeing on him depends our whole estate both temporall and eternall Secondly to trust God with our liues health bodies and all wee haue for foode raiment and protection in the sober vse of lawfull meanes for he is a bountifull God Thirdly to seeke for helpe and succour from God in all distresse and want for hee is bountifull hee giueth to all men liberally and reproacheth no man Iam. 1. 5. and therefore wee must be readie and forward to call vpon him and to make our moane vnto him Fourthly to loue so bountifull a God yea to enforce our hearts to all duties of loue towards him Salomon saith Euery man is a friend to him that giueth gifts Pro. 19. 6. but none is to bee compared to God for the riches of bountie therefore our loue to him should abound Fiftly to be thankefull vnto God for all the good things we enioy for whatsoeuer we haue comes from his bountie and therefore we must say with Dauid What shall I giue vnto the Lord for all his blessings are vpon me Psal. 116. 12 13. In a word we must labour continually in heart life to walke worthy of the Lord to please him in al things beeing fruitfull in all good works as the Apostle saith Colos. 1. 10. Verse 34. Care not for the morrow for the morrow shall care for it selfe the day hath enough with his owne griefe Here Christ the third time repeats his commaundement against distrustful care propoūded first in the 25. verse In which often repetition hee intends to make vs more carefull and diligent both to learne and practise the same And hereto hee also addeth a seauenth reason to enforce and further our obedience drawne from the daily griefe trouble which accompanies euery daie of our life The Exposition Care not for the morrow that is for the time to come This may seeme a strange commandement tending to patronage sloth negligence but wee must know that there is a double care for the time to come I. A godly lawfull care II. A distrustfull and inordinate care The godly care is that whereby a man prouides for in the time present such things as are needfull in the time to come cannot then be prouided this lawfull care wee
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
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
receiues the seede with ioy and brings forth some fruit but it lasteth not of such it is said Hebr. 10. 29. They tread vnder foote the sonne of God and count the blood of the Testament an vnholy thing wherewith they were sanctified that is according to their profession and perswasion And thus we see what kinde of gifts an hypocrite may haue and yet neuer be saued Vses 1. The consideration whereof must mooue vs to looke vnto our selues that we haue better things in vs then these are for here we see we may goe on to perdition carying the profession of Christ in our mouthes And the rather is this to be considered of vs because many looke to be saued who come short of Simon Magus in knowledge and of Saul Ahab and Iudas in humilitie yea and for faith farre short of the deuill himselfe who is saide to beleeue and tremble but how canst thou looke to be saued that in regard of grace commest short of those which are now condemned Secondly hence we must learne to suspect our selues and call our selues to a reckoning about our faith and obedience and we must not flatter our selues herein for these things before named will not saue vs many haue had faith in some truth for some degrees thereof and also good affections and other gifts as we haue seene who are yet for all this condemned Thirdly seeing there be two sorts of men in the Church that shal be condemned the one whereof haue many worthie gifts this must moue vs not to rest in these things but to labour and striue to haue our hearts rooted and grounded in the loue of God in Christ and to become new creatures in righteousnes and true holinesse and then shall we be as the wise virgins hauing the oyle of grace in the vessells of our hearts which will neuer be quenched till we come into the marriage chamber with our Bridegroome Christ Iesus The second part of the conclusion laid downe by our Sauiour Christ is this That some men professing the name of Christ in the Church of God shall be saued And these persons are here described vnto vs by their effect or action to wit The doing of the will of the Father And because this is an infallible note of them that shall be saued I will briefly shew what it is to doe the Fathers will The Scriptures best expound themselues Iohn 6. 40. This is the will of him that sent me that euery one that hath seene the Sonne and beleeueth in him should haue euerlasting life 1. Thess. 4. 3 4 c. This is the will of God euen your sanctification and that you should abstaine from fornication and that euery one should know how to possesse his vessell in holines and honour that no man oppresse or defraud his brother c. These two places of Scripture laide together shew that the doing of the Fathers will stands in three things in faith in repentance and new obedience faith is directly expressed in the place of Iohn and repentance which is a fruite of faith as also new obedience the fruit of them both in the wordes of the Apostle Paul for by Sanctification is meant repentance and new obedience by the duties following For the first in true sauing faith there are three things required Knowledge assent and application By knowledge I meane the right conceiuing of the necessarie Doctrines of true religion especially of those which concerne Christ our Redeemer Assent is when a man knowing this doctrine doth further approoue of the same as holsome doctrine and the truth of God directing vs aright vnto saluation Application is when we conceiue in our hearts a true perswasion of Gods mercie towards vs particularly in the free pardon of all our sinnes and for the saluation of our soules example of this particular applying we haue in the Apostle Paul Gal. 2. 20. who professeth thus Now liue not I but Christ liueth in me and the life that I now liue is by faith in the sonne of God which what that is he sheweth after saying who hath loued me and giuen himselfe for me and without this particular application neither knowledge nor assent can saue vs in the 6. of Iohn Christ propounds himselfe vnto vs as the bread of life and water of life now we know that foode vnlesse it be receiued will not nourish the bodie euen so vnlesse we doe by the hand of faith particularly receiue and applie Christ vnto our selues all our knowledge and assent will be as foode vneaten and vndigested It may be said that hypocrits haue knowledge assent and a perswasion of Gods fauour and therefore this is not a sure note of doing the fathers will I answer an hypocrite as Simon Magus may haue true knowledge of Gods word and giue assent thereunto in regard of both these haue true faith in some degree yea he may conceiue a perswasion of Gods mercie in the pardon of his sins though falsely in presumption vpon false grounds and insufficient Now that a man may discerne the truth of his faith and perswasion of Gods mercie from that which is in hypocrisie he is to obserue therein three things the beginning of his faith the fruites and the constancie thereof The beginning of true faith is hearing the word of God preached especially the Gospel the law going before as an occasion or preparing meanes whereby a man comes to see his sinnes and his miserie thereby and thereupon to desire reconciliation with God in the pardon of them and hearing the promises of mercie to desire faith whereby he may imbrace the same labouring against vnbeliefe This though it be not a liuely â—aith yet it is the beginning of true faith and no hypocrite hath the same soundly wrought in him The fruite of true faith is a chaunge of the whole man both in heart and life making the heart contrarie to it selfe in moderating the naturall affections and passions thereof and keeping them in compasse of true obedience and causing a man in euery estate to rest contented with the will of God as I say saith he that beleeueth shal not make hast Thirdly constancy in true faith is knowen by this when a man relyes wholly on God euen then when he feeles no tast of his mercie but hath all tokens of his displeasure Euery man will beleeue when he hath present signes and pledges of Gods louing fauour but true faith beeing the euidence of things hoped for will make a man beleeue aboue hope as Abraham did and beeing the subsisting of things not seene will cause a man to beleeue when he sees no tokens of Gods mercie and indeede he that le ts go the hold of Gods mercie when he is in distresse may assure himselfe he neuer had true faith for the iust shall liue by faith in all estate and will with Iob trust in God though he kill them The second worke wherein consisteth the doing of the Fathers will
called a debt 293. e. how we become debters to our neighbour 298. e Decree of God depends not on foreseene works 528. b Defamation a maine cause thereof 416. m Delight whether we may vse the creatures for delight 286. e DesertioÌ„ how God vseth it towards his children 450. e Despaire comfort against despaire 22. b. 296. e Deuill why called that euill one 127. e. he is alwaies about vs though vnseene 172. m Difference of people before Christs death 245. e Dispensation against Gods law by Papists 75. m Diuorce onely for Adulterie 145. m. 146 Doctrine corrupt breeds bad manners 200. e Dogges and swine who 439. b. decliners thereto among vs. 440. e E ENchanters can not turne one creature into an other 382. b Enemie described 201. e. to loue an enemie what it is ibid. Popish doctrine thereof 240. m Enemies must noâ— be wronged 204. e. kinde vsage towardes an enemie 212. m Equammity in our dealings 107. m Estate mans outward estate determined of God 381. m A daungerous conceit of a mans owne good Estate 520. m Euill what it signifies 309. e. a note of an euill man 456. â— whether an euill man may doe a good worke 457. m Examples of the godly when they become rules 328. e. the force of bad Examples 122. m Excommunication is Gods ordinance 443. e. the ende of it 444. b. who must execute it ibid. how farre it reacheth ibid. wrongfull Excommunication no curse 44. m. Expounding of Scripture rules thereof 118. m. 155. â— 221. e. 247. b. fraudulent Expounding of Scripture 111. b F FAlling from grace 305 306 Fast a religious fast handled in sixe points 328. c. popish Fasting shewed abominable 334. e. the necessitie of Fasting 335. m. motiues thereto ib. e. whether Fasting be a part of Gods worship 340. m. whether it merit 341. b Faith only iustifieth 135. m. it doth not alwaies minister present coÌ„fort 14. m. true Faith cannot be lost 539. m. tryalls of true Faith 125. e. 390. b. 516. b. degrees of true Faith 388. m. it comprehends three things 515. m. it apprehends Gods promises 389. m. howe to keepe faith 313. b. Father this title handled 252. e. how it belongs to the first person 253. b. Fatherhood in God equall to all beleeuers 257. e Faults corrupt prying into other mens faults 420. e Feare of God grounds of it 165. â— 166. e. remedie against the feare of the deuill ibid. remedie against carnall feare 248. e Feeling not necessarie in the case of grace 480. b Fighting vnlawfull 181. m Flight in persecution when lawfull 43. b Foode how it is sanctified 290. b Forgiuenesse of sinne described 294 b. how man forgiues 298. b. how farre we are bound to forgiue ibid. m. rules of forgiuing 327. b G GEhenna 92. m Gesture in preaching 4 e. despiteful gesture a degree of murther 94. e Getting ill condemned 288. e Gifts of the spirit of two sortes 457. e Glorie motiues to glorifie God 265. b God how to conceiue of God 163. m. how he may be seene 31. â— Gods name what it signifies 260. e. of sanctifying it 261. m. c. whereto Gods titles serue 206. m Gods omnipresence 165. m. power 3â—8 b Good what makes a man good 210. b Goods temporall distinguished 189. e. how to glorifie God therewith 290. e Gospel described 69. e how it differs from the law ibid. how it restraines our naturall desires 487. b Grace how to get it 459. m. whether by the good vse of naturall gifts 460. b. whether true grace may be lost 306. b. 465. m. comfort to the weak in grace 459. â— Grudges in heart forbidden 205. b Guile of spirit what it is and when it preuailes 226. e. 227 H HAire of the head how abused 169. e Happinesse how to know our happinesse before God 23. b. it is accompanied with the crosse 7. b. worldlings erre in iudging of it 11. b Hatred of our brethren is in vs naturally 423. b. of hating an enemie 202. e. 205. b Heare Gods readinesse to heare 453. e. how God heares the wicked ib. b Hearers of Gods word dutie of good hearers 535. e. all hearers bound to obedience 540. e. obedient hearing is true wisdome 536. e. bad hearers 540. m Heart largely taken 353. b. how to know the state of the heart ib. m heart purified two waies 29. e. it must not bee parted from God 371. b. who haue hollow hearts towards God 79. e Heathen their insight into religion 239. e. their coÌ„ceits of God 244 Heauen how it is Gods throne 162 â— how the third heauen was exempted from corruption 352. e. how to know our title to it 353. Heretikes the abundance of them in the primitiue Church 492. e Herodians 84. e Hoarding of corne 96. m Honour two-fold religious ciuil 261. m. Humanitie described 37. b Humilitie 36. e. daily humiliation 296. m. a ground of it towards God 166. â— Hypocrite what it signifies 222. b. kinds 512. e. properties 222. m. 426. b. 428. e. danger 545. what gifts an hypocrite may haue 513 I IDolatrie of the heart 425. e Ignorant persons their excuse is remooued 162. m. 474. m. mans naturall ignorancâ— of God 360 Illumination two-fold 349 m. illumination of the Gospel may be lost 365. b Images of God abhominable â—39 Imputed righteousnesse defended against the Papists 86. e. 87 Itching humors in matters of faith 493. m Iudaâ—sâ—e a false religion 481. b Iudgement of others twofold 440. m. foure kinds of lawfull Iudgement 407. e. Iudges of others should be vnreprooueable 424. b. rash Iudgement described 408. â— the practise of it 409. m. reasons against it 412 m 415. m. 420. b. remedie of rash Iudgement 425. m. how to Iudge rightly of others 414. m. 423. b how to Iudge our selues for sin 427. â— a right Iudge in matters of faith 471. b. what makes à man iust 210. b Iustification consists not in remission of sinnes onely 294. b K KIlling forbidden and the kinds of it 97 98. when it is lawfull to kill 98. b Kingdome of God described 316. m. 394. m. it is two-fold general and speciall 267. m. 394. c Kingdom of heauen 10. b. it is twofold 79. m. how Gods kingdome comes 269. m. proofes of Gods soueraigne kingdom 316. c. hinderances to Gods kingdom 270. furtherances 271. m. 272. b. all are out of Gods kingdome naturally 396. b. our dutie to get in ib. m. Knowledge triall of our knowledge 125. b. Gods knowing of some to be his 525. m. the fruite of this knowledge in them 529. b L LAw in generall described 68. c the parts of it Ceremoniall Iudiciall Morall 69. b. the Law is perpetual 74. m. no creature can dispense with it 75. m. integritie of the Law 76. c. how the Law restraines our naturall desires 484. b. priuiledge of Gods Law aboue mans 101. b. 144. c. Laws of toleration 142. b League betweene people two-folde 36. m Lending handled at large 196 197 198. how it