persecute you c. In handling the former verse we shewed the meaning of these words how they serue to expouÌ„d the former Rule The point here to be obserued is this That to reuile and slaunder yea as Luke saith to hate a man for a good cause especially for religion is persecution which shewes how fearefull the common sinne of the age is whereby men reuile their brethren with base and odious tearmes because they shewe some care to please God and to adorne their profession by a godly life But thou art a persecutor whosoeuer thou art that vsest this and therefore repent and leaue it for it is a preparation to a greater sinne in this kinde and most odious in Gods sight as the punishment hereof declares Gen. 21. 9 10. with Gal. 4. 29 30. S. Luke addes a second word And when they separate you whereby is meant excoÌ„municatioÌ„ out of the Temple and Synagogue a punishment which Christ foretold should befall his disciples This censure was put in execution in their Synagogues for besides the administration of ciuill Iustice Ecclesiasticall matters were there handled Now marke what Christ saith Though excommunication bee mine owne ordinance yet blessed are you when men excommunicate you out of the Temple and Synagogues for my names sake where hee maketh excommunication a kinde of persecution when it is denounced against men for righteousnesse sake Here then we may learne what to thinke of the Popes Bulls whereby he excommunicates Kings and Queenes and particular Churches for denying subiection to his chaire namely that they are the diuels instruments where with Gods children are persecuted and that all such as are thus excommunicated for defending the truth of the Gospel are blessed for excommunication is not the instrument of a curse to them that suffer it for good cause Secondly hence we learne that excommunication abused against Gods word is no powerfull censure though in it selfe beeing vsed according to Gods ordinance it be a most terrible thunderbolt excluding a man in part from the Church and from the kingdome of heauen and therfore all Churches must see that this censure be not abused for the abusers of it incurre the danger of the curse and not they against whom it is vniustly pronounced Vers. 12. Reioyce and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you Here Christ drawes a conclusion from the former Rule for hauing said in generall that they which suffer for righteousnesse sake are blessed v. 10. and applied it in particular to his Disciples ver 11. hereupon hee infers that they must reioyce in affliction euen then or as Luke saith in that day yea they must be glad which word signifieth exceeding ioy such as we vse to expresse by outward signes in the body as skipping and dauncing such as Dauid vsed to testifie his ioy for the returne of the Arke of God to his citie This is a most worthy conclusion often vrged and commended vnto vs in Scripture Iam. 1. 2. Brethren count it exceeding great ioy when yee fall into diuers temptations Rom. 5. 3. We reioyce in tribulation knowing that tribulation bringeth forth patience and Act. 5. 41. The Disciples reioyced that they were counted worthy to suffer rebuke for the name of Christ. Here we learne then that Gods church and people that suffer in a good cause must reioyce and be glad This must be remembred for we â—aue bene many times in great danger of our enemies for the Gospels â—ake and it may please God to leaue vs in their hands for our manifold sinnes and great abuse of his heauenly blessings which if he doe what must be our behauiour must we be swallowed vp with sorrow and griefe no but humbling our selues for our sinnes we must remember for what we doe suffer and reioyce and be glad in that behalfe for though our outward man perish yet the inner man shall bee reuiued Now because it is a hard thing to reioyce in grieuous afflictions therefore Christ doth giue two reasons to mooue them hereunto first from the Recompense of reward after this life in these words for great is your reward in heauen This point I haue handled heretofore therfore I will here onely shewe how the Papists abuse this text to prooué the merits of mans workes of grace for hence they reason thus Where there is a reward there is merit But in heauen there is a reward for mans works of grace and therefore in this life there is merit by them To this it is answered diuers waies I will touch the heads of the principall First the word reward must not bee vnderstood properly but figuratiuely for Christs speech is borrowed from labourers who after they haue done their worke doe receiue their wages which is the reward thereof euen so after Christs disciples and seruants haue suffered afflictions for the name of Christ at the end of this life they shall receiue life euerlasting Secondly when wee read of wages and reward in Scripture wee must not dreame of any thing due by right of debt and merit but conceiue thereby that which is giuen by promise and of meere mercie like as when an earthly Father promiseth to his sonne to giue him this or that thing if hee will learne now the Fathers gift is not merited by the childe but is freely giuen the more to incite the childe to learne his booke Thirdly if we vnderstand reward properly then we must referre it not to our sufferings but to the sufferings of Christ for there is no proportion betweene our sufferings and life eternall the afflictions of this present life are not worthy of the glory which shall be shewed vnto vs Rom. 8. 18. The second reason is taken from the example of the auncient Prophets for so persecuted they the Prophets which were before you In this Reason Christ intendeth two things First to teach his Disciples and vs that persecuâ—ion for good causes is no newe or strange thing Secondly to comfort his Disciples and seruants in their sufferings for that thereby they should bee made comformable to the ancient worthy Prophets who were of old renowned among men and are now glori fied of God in heauen Hereto wee must compare the words of Luke ' spoken to the same purpose for after this manner did the Fathers to the Prophets By Fathers we must needs meane the auncient people of the Iewes for here hee speaketh to his Disciples and others that were Iewes by nation Now hence obserue a strange point to wit that the auncient Prophets who were most worthy men of God were persecuted in their time not so much by forrainers and enemies to religion as by those that were outwardly members of the Church of God and professors of religion This may seeme strange that men liuing in Gods Church should growe to this height of impietie to become persecutors of Gods Saints but Saint
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
Thirdly in Christs addressing of himselfe to speake all persons must learne to make conscience both of silence and of speech this wee shall doe if by silence we close vp our lippes till wee haue iust matter to speake of tending to the glory of God or the good of our brethren and beeing so prepared vpon fit occasion and in due time we may vtter our minde we must remember that Christ left himself an example that we should follow his steppes and also consider that of euery idle word that we shall speake we must render account vnto God If this were knowne and beleeued there would not be so many sinnes in words by cursing swearing vaine and idle speaking as there be Thus much of the Preface Now we come to the matter of this Sermon beginning at the third verse of this Chapter and so continuing to the 28. verse of the 7. Chapter And it may be diuided into 12. heads or places of doctrine The first whereof concerneth true happinesse or blessednesse from the 2. verse of this Chapter to the 13. wherin are propounded sundry rules directing men to attaine thereunto The scope of them all must bee considered which in generall is this Our Sauiour Christ had now preached two yeares among the people and thereby had wonne many to become his Disciples and among the rest his 12. Apostles to all whom hee promised happinesse and life euerlasting if they would continue in the faith and obedience of his word Now though they beleeued in him yet they still remained in the same state for outward things and became more subiect to outward miseries then before so as if they iudged of happinesse by their present outward estate they might easily suspect the truth of Christs doctrine and thinke he had deceiued them because he promised them happinesse and yet for outward things their case was farre worse then before they knewe him This our Sauiour Christ considering doth here goe about to remooue this false conceit out of their minds and for this purpose deliuereth this doctrine vnto them in the first generall head of his sermon that true happinesse before God is euer ioyned yea couered many times with the crosse in this world Whereby hee strikes at the roote of their carnall conceit who placed true happinesse in outward things and looked for outward peace and prosperitie vpon the receiuing of the Gospel As this is the scope of the doctrine following so it stands vs in hand to learne the same and to finde experience hereof in our owne hearts that true comfort and felicitie is accompanied with manifold miseries in this life Indeede carnall wisdome deemeth them happie that enioy outward peace wealth and pleasure but this conceit must be remooued and Christs doctrine embraced who ioyneth true happinesse with the crosse Secondly this serueth to teach vs patience in affliction for it is Gods will to temper happines and the crosse together now this puts life into an afflicted soule to thinke that Christ will haue his felicitie inioyed and felt in outward miserie Thus much of this head of doctrine in generall now we come to the branches thereof Vers. 3. Blessed are the poore in spirit for theirs is the kingdome of heauen Here is Christs first Rule concerning happinesse wherein obserue two points first the parties blessed the poore in spirit secondly wherein this blessednesse consists for theirs is the kingdome of heauen Before we come to these parts seuerally note in a word the forme of speech here vsed they that are ledde by humane reason will rather say blessed are the rich for theirs are the kingdoms of the world But Christ here speaks the flat contrary saying blessed are the poore for theirs is the kingdom of heauen which is infinitely better then all the kingdoms of the world whereby we may see that the wisdome of this world is foolishues with God and the ordinarie conceit of man flat opposite to the sauing doctrine taught by Christ. Blessed are the poore in spirit The word translated poore doth properly signifie a begger one that hath no outward necessaries but by gift from others but here it is more largely taken not onely betokening those that want outward riches for S. Luke opposeth these poore to the rich in this world but also those that are any way miserable wanting inward or outward comfort and such an one was Lazarus that lay begging at Dives gates What is meant by poore in spirit is plainely expounded Isa. 66. 2. where the Lord saith I will looke to him that is poore and of a contrite spirit and that trembleth at my words Christs meaning then is this that those poore are blessed who by meanes of their distresse through want of outward comforts are brought to see their sinnes and their miserie thereby so as finding no goodnesse in their hearts they despaire in themselues and flie wholly to the mercie of God in Christ for grace and comfort as Lazarus did to Diues gates for outward reliefe Seeing Christ doth thus set out the person that is truly blessed let vs see whether we be in the number of these poore ones Indeed we haue many poore among vs some that by excesse and ryot haue spent their substance and others that through idlenesse increase their want as the wandring beggars a sinnefull and disordered people who ioyne themselues to no Church but none of these can by their pouertie make iust claime to true felicitie The blessed poore are poore in spirit and this pouertie we must finde in our hearts if we would knowe our selues to be truely happie but after triall this will be found much wanting for first if men liue outwardly ciuill and keepe themselues from grosse sinnes this thought of pride takes place in their hearts that they are righteous and they perswade themselues with the young man in the Gospel that they can keepe Gods commandements Secondly let worldly wants befall men in body goods or name and they are grieued yea their soules are full of sorrow but for spiritual wants as blindnesse of minde hardnesse of heart vnbeliefe and disobedience their hearts are neuer touched Now whence comes this but from that pride of heart whereby they blesse themselues in their estate and thinke all is well with them in respect of their soules so that true it is pouertie of spirit is hard to be found We therefore must search our selues and labour to feele our spirituall wants and looke how Lazarus lay for his bodie at Diues gates so must wee lie at Gods mercie gate in Christ for our soules abandoning this pride of heart and acknowledging that there is no goodnesse in vs of our selues for the straite gate of heauen cannot receiue a swelling heart that is puffed vp with pride And to induce vs vnto this good dutie let vs consider the gratious promises made to them that be poore in spirit they are called Gods poore hee
bold-hardie that they will raiâ—e vpon and defie the deuill and command him to be gone But without a calling thereunto we may not so doe Indeede if by Gods prouidence we be called to liue in such places necessarily then this we may doe we must not reason with the deuill but betake our selues to God by humble and earnest praier and complaine of Satans vexation making God our shelter and defence both for soule and bodie els if we presume to meddle with him without a calling from God we may iustly be foyled and abused by him as the sonnes of Sceva were because we haue no promise from the Lord to be protected from him For thine is the kingdome and the power and the glorie for euer Amen These words conteine the reason of the former sixe petitions touching which we must obserue two things in generall first that they are not a reason to mooue God whose wil is vnchaÌ„geable but to perswade the child of God that prayeth thus that God will graunt his requests Secondly that this reason is not peculiar to the last petition but generally belonging to them all as halowed be thy name because thine is the kingdome power and glorie and so for the rest The meaning Kingdome This here imports three things in God first that he is al-sufficient of himselfe to doe all things whatsoeuer needing no helpe nor instrument beside his soueraigne will Gen. 17. 1. I am God al-sufficient Secondly that he hath a soueraigne right and title to all things in heauen and earth as a King hath to those things which belong to his territories and iurisdiction Thirdly that he hath soueraigne rule and authoritie ouer all things in heauen and earth gouerning them as he pleaseth and bringing them into an absolute subiection Further the kingdome of God is twofold The kingdome of his prouidence whereby he rules and gouernes all things in heauen and earth euen the deuill and all his angels and instruments and the kingdome of grace whereby he gouernes his Church by his word and spirit and both these are here to be vnderstood Thine The kingdome is here called Gods for two causes First to shew that God hath his kingdome of himselfe and from himselfe alone thus the kingdome of grace and of prouidence are both his Secondly to distinguish God from earthly kings for though they haue a kingdome power and glorie as Daniel tells Nebuchadnezzer yet they haue all these from God not of themselues but God hath them of himselfe alone and not from any other Now because our nature is blind in the things of God I will here propound some reasons to prooue that God hath such a soueraigne kingdome as also to shew the excellencie of it First this appeares by that excellent order which God hath set in all his workes by their creation for how fitly doe times and seasons as spring time and summer autumne and winter succeede one an other how sweetely doe the heauenly creatures the sunne moone and starres serue for the creatures here below as hearbs and plants how doe these serue for beasts and foules and all of them for the vse of man as this prooues against the Atheist that there is a God so it shewes the soueraigntie and most wise regiment of his kingdome When a man sees a great armie in good array and euery one keeping his place and standing constantly he will presently commend the wisdome and authoritie of the leader why then should we not acknowledge the power and souerangntie of the almightie in that constant station of the creatures in that sweete order which they obserue from the creation Secondly the terror accusation of a guiltie conscience doth argue euidently the absolute soueraigntie of Gods kingdom for when a man hath committed some grieuous sinne either against the law of nature or the written word of God though it be so secretly that no man know of it yet wil his conscience accuse and fright him which it would not doe vnles he were to answer for that fact to God the soueraigne Lord of al. Thirdly men of death that is such as by some notorious crime deserue death though through the ignorance or negligence of magistrats they be let to escape yet ordinarily they are ouertaken with some fearefull iudgement and one way or other meete with their desert which is a speciall worke of Gods soueraigne prouidence Fourthly the Gospel preached is as contrarie to mans corrupt nature as fire is to water and yet hath it in all ages wonne men vnto it to professe it and to loue it so as they haue been content for the Gospels sake to forsake house and lands wife children yea and life itselfe This no word of man could euer doe therfore it argues plainly that some supernatural power worketh with it which draws the heart of maÌ„ vnto it Here some may say that the Deuill hath a kingdome contrarie to Gods kingdome wherein he raigneth and therfore Gods kingdome is not absolute Ans. If we regard the malice of Satan or the practise of the wicked it may seeme Gods kingdome should not be absolute because they continually rebell against his reuealed will but consider the power of God which ouerruleth Satan and all his instruments disposing most wisely of all their works to his owne glorie the good of his Church and their own ruine and then we shall plainly see that God ruleth ouer all for howsoeuer the deuill and his angels and all other his instruments oppose themselues vnto the word of God which is the law of his kingdom of grace yet God willingly permits all such works and restraines them all at his pleasure so as that which comes to passe against Gods reuealed will is not contrarie to his absolute will Thine is the power By power is meant an abilitie in God whereby he can doe whatsoeuer he will and more then he will doe for the better conceiuing of it note these two things First that God is not onely powerfull but euen power it selfe in regard of his nature as he is goodnesse and wisdome c. Men and Angels are called powerfull as receiuing power from God but God onely is power it selfe because his nature is infinite in power as in all other properties Secondly that power and will in God are one and the same for our better conceiuing of them they may be distinguished but in themselues they differ not for Gods willing of a thing is the effecting and doing of it It is not so in vs for we will many things which we cannot doe but whatsoeuer God willeth that he doth and that which he cannot doe he cannot will The Scripture saith God cannot lie nor denie himselfe nor die c. now as he cannot doe these things so neither can he wil them for they are no workes of power but of weakenesse and frailtie and therefore is God omnipotent because he can neither doe nor will the same Thine is
condition of man in this life whereby in Christ he enioyes the fauour of God and hath right to euerlasting life This very estate of man is in Scripture called the kingdome of God and the kingdome of heauen because whosoeuer is in this estate hath sure right and interest to Gods glorie in heauen and God here rules in him as a king ruleth in his kingdome The kingdome of God is onely one and yet it hath two degrees the first in grace and the second in glorie The kingdome of grace is that spirituall regiment which God exerciseth in man or in his Church by his word and spirit in this life and it is the first step or entrance into Gods heauenly kingdome The kingdome of glorie is the full fruition of immediate fellowship with the blessed Trinitie by meanes of Iesus Christ in the highest heauens after this life Now both these degrees are here vnderstood by the kingdom of God The second thing to be thus sought for is his righteousnesse that is the righteousnesse of God and not as some translate it the righteousnesse thereof that is of Gods kingdome for the wordes will not beare that translation And the seeking of Gods righteousnesse is here added for speciall cause to let vs see by way of explication when we haue obtained for our selues the kingdome of God for Gods kingdome standes in righteousnesse and then doth God rule in man when hee makes him partaker of his righteousnesse Now by righteousnesse of God wee must here vnderstand the obedience which Christ our mediatour performed for vs in fulfilling the law and in his sufferings This is the very ground-worke and foundation of Gods kingdome among men hereof Paul speaketh oft Rom. 1. 17. For by it that is the Gospel the righteousnesse of God is reuealed from faith to faith and Rom. 3. 21 22. Now is the righteousnesse of God made manifest c. and 2. Cor. 5. 21. God made him to be sinne for vs which knew no sinne that wee might be made the righteousnesse of God in him And it is so called for diuers respects First because it is freely giuen vs of God to be our righteousnesse in his sight and man cannot attaine vnto it of himselfe by any worke of nature or of grace without the gift of God Secondly because God will accept this obedience of Christ at the day of iudgement for his elect as satisfying his iustice and the rigour of the law which no righteousnes of man can doe Thirdly because it is the righteousnesse of that person who is God for Christ is both God and man and though he obeyed the law and suffered death as he was man yet that obedience was performed by that person who was also God Adams righteousnesse by creation was in himselfe but he lost it by his fall but our righteousnes is in Christ out of vs and therefore he is said to be made righteousnesse vnto vs of God But how should we get this righteousnesse seeing it is in Christ Answ. It is made ours by imputation for when wee truely repent of our sinnes and beleeue in Christ God accepts the obedience of Christ for vs as if wee had perfectly satisfied his iustice and done his will in our own persons Now with this imputed righteousnesse wee must vnderstand and ioyne the fruite hereof in vs which is sanctification or renued holinesse whereby we are enabled to walke before God in new obedience bringing forth the fruits of righteousnesse for these two are neuer seuered whom God iustifies by the righteousnesse of Christ them he sanctifies by his spirit The full meaning then of Christs commandement here is this First seeke c. that is aboue all things in this world let your principall care bee to procure vnto your selues the kingdome of God that is that state of grace whereby you may enioy Gods fauour in Christ being iustified by his obedience and sanctified by his spirit whereby you walke in good workes The vse First by this commandement of Christ to seeke Gods kingdome we may gather that by nature we are all out of Gods kingdome destitute of the grace and fauour of God and indeed vnder the power of Satan and in his kingdome of darkenesse This the holy Ghost shews in calling Satan the god of this world 2. Cor. 4. 4. and the prince of this world Ioh. 12. 31. because all the world naturally are vassals vnto him yeelding him homage in the workes of sinne and therefore is he called the prince that ruleth in the aire that workes in the children of disobedience And this naturall miserie is iustly come vpon vs for seeing we refuse to yeeld subiection vnto God in his kingdome are we not worthily left to the power of Satan to bee made his slaues and drudges Now that men liue naturally out of Christs kingdome may appeare by the course of their liues for howsoeuer most men can bee contented to beare the badge of Christ in outward profession hearing the word and receiuing the sacraments yet in heart and life they doe homage to the deuill for they pull their neckes from the yoake of Christ and runne with greedinesse to the workes of sinne they account a strict endeauour after morall obedience to be curiositie and precisenesse and when they be dehorted from vnlawfull gaine and vaine pleasures they wil not heare not consent whereby in effect they say to God with wicked men in Iob Depart from vs we desire not the knowledge of thy waies and with the wicked citizens wee will not haue this man to raigne ouer vs. Secondly here Christ would teach vs that our principall care aboue all other things must be to win for our selues the kingdome of God I shall not need to prooue this to be our dutie seeing it is the onely thing which Christ here intends to commend vnto vs and that by expresse command But some will aske how we shall win and get for our selues the kingdome of God Answ. We must doe three thinges for the obtaining of it First we must come to the place where this kingdome is to be found Secondly we must then enter into it Thirdly we must waite for the full possession of it For the first This kingdome is not to be found in all places but there onely where God doth manifest and reueale the same to the sonnes of men and that is in the assemblies of the Saints where the publike ministerie of reconciliation is dispensed for there God holds out his scepter and offers himselfe to bee a Lord and king vnto men and therefore Dauid calls this ministerie of the word the rod or scepter of Gods power Psal. 110. 2. and in the parable of the sower Matth. 13. 19. the Gospel preached is called the word of the kingdome because hereby God reueales this kingdome vnto men and translates them into it Colos. 1. 13. And for the same cause in the parable of the
field Mat. 13. 24. is the same ministerie of the Gospel called expressely the kingdome of God And therefore when the Church demaunds of Christ where shee shall finde him he bids her follow the steps of the flockes to the tents of the Shepheards Cant. 1. 7. that is the assemblies of the Saints to the preaching of Gods ministers and therefore if euer wee looke to get this kingdom we must diligently frequent the ministerie of the word labour to profit by it because hereby God doth not only reueale but coÌ„uaie his kingdome vnto men Secondly when we haue found this kingdome we must seeke to enter into it for it is not enough to be where it is or to haue it among vs for so the Pharisies had in the time of Christ Luk. 11. 20. Now we cannot enter in of our selues without the speciall worke of Gods holy spirit so saith our Sauiour Christ Matth. 18. 3. Except ye be conuerted and become as little children ye cannot enter into the kingdom of God where two things are required in him that would enter into this kingdome To become as little children and to be conuerted Wee become as little children in humilitie meekenesse and freedome from pride disdaine for we know the child of a Prince will without disdaine associate himselfe in play with a poore mans childe and so we in conscience of our owne sinnes must be humbled in our selues and made base in our own eyes laying aside our naturall pride and selfe-loue and disdaine of others for a heart swelling with pride and selfe-loue cannot enter into the straite gate of this kingdome Againe wee must be conuerted and regenerate by the spirit of God for except a man be borne againe of water and of the spirit he cannot see the kingdome of God This conuersion is not a change of the substance of the soule or of the bodie or of the faculties or parts thereof but onely of their euill qualities and actions whereby the Image of Satan in sinne and corruption is abolished the image of God renued for knowledge righteousnesse and true holinesse both in heart and life When this worke of regeneration is truely begun in vs then doe we enter into Gods kingdome euen in this life for herein the ignorant deceiue themselues that think we enter not before the time of death Thirdly wee must waite for the fruition and full possession of it this we cannot get before the day of death and therefore wee must endeauour all our life long after our conuersion to keepe faith and a good conscience walking in righteousnesse and true holinesse before God in the practise of loue vprightnesse and mercie towards our brethren When the question is who shall dwell in Gods tabernacle and rest in his holy mountaine that is remaine a true member of Gods Church for euer Psal. 51. 1 the answer is vers 2. He that walketh vprightly worketh righteousnesse Hereby we testifie our selues to be alreadie entred for Gods kingdom stands in righteousnesse Rom. 14. 17. And thus haue Gods children done that haue waited for this kingdome Matth. 25. 4. The wise virgins tooke oâ—le in their vessels to light their lamps when the bridegroome came And Ioseph of Arimathea that noble counseller who waited for the kingdome of God was a good man and a iust Luk. 23. 50 51. Thus we see the way to get this kingdome for our selues now the necessitie of our endeauour in these duties with all care and diligence appears by this that out of this estate for true interest to this kingdom is nothing indeed but woefull miserie vnder the curse of God and the power of Satan in the kingdome of darkenesse but in the fruition of this kingdome is true happinesse here is righteousnesse peace and ioy in the â—oly Ghost yea ioy vnspeakeable and glorious for the things that eie hath not seene eare hath not heard neither euer entred into the heart of man to thinke hath God prepared for them that loue him and they are all to be had in this his kingdome Wherefore as we desire to escape the woe and miseriâ— of the deuils kingdome and to bee partakers of the ioyes of heauen so let vs looke vnto the performance of the former duties shewing herein the resolution of the wise marchant that parted with all hee had to get that pearle of price Matth. 13. 46. This kingdome of God is here set out vnto vs like a citie with suburbs and two gates the suburbs of this citie are those assemblies where the word of God is truely preached and dispensed and hereinto come not onely the elect and godly but hypocrites and reprobates The first gate is the true state of grace whereinto the elect of God alone doe enter by regeneration in which estate they continue in this life going on from one degree of grace vnto a greater with endeauour in all things to keepe faith and good conscience both towards God and men and so waite to enter the gate of glorie which is set open vnto them and they enter in at the howre of death And therfore let vs not deceiue our own soules as the foolish virgins did with their burning lamps and content our selues that we come to Church and liue ciuilly though these be good things yet an hypocrite may goe thus farre all this while wee are but in the suburbs of this kingdome but if euer we looke for the glorie of heauen we must in this life enter the gate of grace by regeneration and become new creatures Thus much of the commaundement The reason to enforce it is a gracious and bountifull promise And all these things shall bee ministred vnto you The words are very significant in the originall for the phraso which Christ vseth is borrowed from bargainers to this effect as those who sell come or other things by measure or waight vse to giue some ouer-plus to better the bargaine on the buyers part euen so the Lord promiseth to those that seeke his kingdome and righteousnesse beside the fruition thereof to giue or cast vnto them as the word imports food and raiment and all things needfull to this life Quâ—st How is this true seeing we read that Gods children haue beene many times destitute of things necessary as Paul was oft in hunger and thirst in fastings in colde and nakednesse 2. Cor. 11. 27. and many whom the world was not worthy of were destitute afflicted tormeÌ„ted wandring vp and downe in sheepe skinnes and goate skinnes Heb. 11. 37. Answer Christs promise in this place and all other made of temporall blessings must be vnderstood with the exception of the crosse that is they shall haue such and such blessings vnlesse it please God by the want thereof to correct them for some sinnes or to exercise their faith in the triall of their patience The vse First by this promise of Christ we haue the most excellent direction of him
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
of our hearts which tende to hurt our brothers life chastitie goods or good name though they nouer come into practise yea though we neuer giue consent of will thereto And these are the restraints of the Law whereto we must conforme our selues if we would enter into life Now follow the restraints of the Gospel which is a part of Gods word touching remission of sinnes and saluation By nature we desire to stand vpright and righteous before God by some good thing in our selues as the rich man in the Gospel he demands of Christ What good thing shall I doe to be saued Againe it is our nature not to looke to be saued by any thing out of our selues if we haue nothing els our good meaning and good hope must saue vs but the Gospel restraines vs of these desires and enioyneth vs to renounce our selues in the matter of saluation and all that is in vs and to depend on a righteousnes out of our selues in the person of Christ which is his obedience and suffering Againe we naturally desire to enioy Gods mercie by sense and feeling but the Gospel restraines vs of this kind of assurance which comes by sense and feeling and enioynes vs to hold and keepe Gods mercie by beleeuing onely both in life and death though we haue no sense thereof at all Further the Gospel renues the law for the manner of louing for the morall law required that we should loue another as we doe our selues but the Gospel requires vs to loue one another as Christ loued vs which is a greater measure of loue then the law required For Christ loued vs more then himselfe for he gaue himselfe for vs and so ought we to loue euen our enemies And thus we see how the Gospel also restraines vs from following our owne naturall desires and inioyneth vs to walke in the narrow way to life whereto as also to the restraints of the law we must applie our selues our thoughts words and deeds so doing we walke in the straite way that leadeth vnto life but if we any way exempt our selues according to our naturall desire from any of these restraints we then walke in the broad way that leadeth to destruction II. Dutie Seeing we must be content with the straitnes of the way we learne that when God layes any crosses or afflictions vpon vs we must not repine or grudge but beare the same with patience and suffer God to breake vs of our owne wills resting contented in our selues with the will of God alone for this is grace and a sure testimonie that we walke in the strait way to life III. Dutie In the case of confession and profession of true religion when we be called thereto we must be content to forsake goods friends yea and life it self rather then by inioying them suffer our selues to be driuen out of this straite way to life my life saith Paul is not deere vnto me so that I may fulfull my course mith ioy Act. 20. 24. Lastly whosoeuer is puffed vp with the pride of his owne heart is too stately to stoope vnder the straitâ—â—â—oâ—e that leadeth to the way of life he therefore that would walke 〈◊〉 this straite way must cast away all pride of heart and humble himselfe for his owne sinnes making himselfe nothing in himselfe Math. 18. 3 4. Except you be conuerted and become as little children who are not proud and hawtie ye cannot enter into the kingdome of heauen But he that humbleth himselfe as this little child the same is the greatest in the kingdome of heauen The third charge giuen vs by our Sauiour Christ concerning the strait way of life is noted by S. Luke that we must striue to enter into it From whence we are taught that our principall care must be aboue all things to come into the way of life euerlasting so much the word striuing imports It is saide that when Iohn first preached the kingdome of heauen suffered violence and the violent tooke it by force that is their was such forwardnes and zeale in them that heard Iohn preach to procure to themselues the kingdome of heauen that they stroue most earnestly to get in David sware vnto the Lord and vowed a vow vnto the mightie God of Iacob that he would not enter into the tabernacle of his house nor come vpon his bedde nor suffer his eyes to sleepe till he had sound a place for Gods Arke where he with the rest of his people might come and pray vnto the Lord and receiue answer from him againe Now looke what zeale was in them that heard Iohn and what care was in David for the outward place of Gods worship the like must be in euery one of vs for the obtaining of reconciliation and life euerlasting Uses I. Hereby many that liue in the Church of God may iustly be reprooued for a number there be that though they may partake of the word and Sacraments yet are most negligent of their saluation vsing no meanes to obtaine reconciliation with God and to come by life euerlasting and this they doe professe that they will leaue all to God relying wholly on his mercie without vsing any meanes on their parts to attaine thereto But these men sinne most grieuously and are their owne deadly enemies for they ought to consider this commandement which condemneth their securitie and straitly inioynes euery one to striue to come into the strait way and to walke therein And because this dutie is so necessarie I will vse some reasons to perswade them hereto I. Consider this when the Philistims were assembled and had Samson in the middest among them to make them sport if they had knowne what he was about to doe when he leaned to the pillars of the house where they sate they would haue preassed to the doores and windowes and there haue striuen to haue got out because of the imminent daunger that was vnto their bodily liues well all those persons that are cold in their profession and careles of religion they haue the wrath of God hanging ouer their heads and while they walke thus dissolutely in the broad way their coÌ„demnation sleepeth not but makes post hast vpon them if they continue and goe forward in this carelsse course they shall as certenly perish in Gods wrath as the Philistims did by the hand of Samson and therefore as they desire to scape damnation so let them be carefull to cast off this damnable securitie II. Reason If an Angel from heauen should come and assure vs from God that life euerlasting did belong vnto vs oh we would count it a blessed message well looke when we turne from the broad way and walke in this straite way of life we haue as good securitie of our saluation as if an Angel from heauen should certifie vs thereof for true repentance is an infallible note of a child of God to whome belongs the kingdome of heauen The consideration
and rebellion into our Land if this were not our peace would continue for euer for the worke of iustice shall be peace quietnesse and assurance for euer And againe in righteousnesse shalt thou be established and be farre from oppression This therefore should mooue all vngodly persons to repent and to breake off the course of their sinnes vnlesse they will continue professed enemies to the peace of the state vnder which they liue The second Point wherein this blessednesse of Peace-makers consists namely in that they shall be called the children of God that is they shall be esteemed and reputed for Gods children in this world of God himselfe and all good men and in the world to come fully manifested so to be That this is true happinesse will soone appeare by the view of the state of euery childe of God for they are vnited vnto Christ by the spirit of grace by which they are regenerate and in Christ they are adopted for sonnes and daughters and so enioy Gods speciall grace and fauour Now hereupon they are Kings children hauing God for their Father who loues them more tenderly then any earthly Parents can loue their owne children secondly they haue Christ for their brother and so are heires annexed with him hauing heauen and earth for their possession In him they are made Kings and Priests vnto God and shall be iudges of the world at the last day yea they haue the holy Angels for ministring spirits to attend vpon their persons for their defence from the power of the enemie which farre surpasseth the dignity of any guard of men on earth whatsoeuer all things worke together for the best vnto them their crosses and afflictions are no curses but fatherly trialls and chastisements yea their sinnes are turned to their good to them death is no death but a sweet sleepe vnto their bodies and a straite passage for their soules into eternall glorie yea in the acte of death they haue the comfort of life in the ioy of the spirit and the Angels readie when breath departeth to carrie their soules to heauen If this be true happinesse to be called Gods children then they that liue after their owne wicked lusts voyd of all care to keepe a good cōscience are miserable and accursed for they are the children of the diuell seruing him in the workes of sinne and expressing his image in vngodlinesse and worldly lustes It stands them therefore in hand if they haue any care of true happinesse to labour after regeneration whereby forsaking the lusts and courses of their former ignorance and embracing and obeying sincerely the word of life they may become Gods children and so happie Secondly hast thou receiued this grace of Gods spirit whereby thou art inclined to haue peace with all men and to seeke for peace between God and thine owne conscience yea betweene the Lord and others then comfort thy selfe thou art the childe of God these motions come from grace flesh and blood brings forth no such fruits labour therefore to maintaine these good motions with all other pledges of thine adoption and so shalt thou growe fully assured of thine own happines In this age men make much adoe to get good assurance of earthly purchases but what madnesse is this so greatly to regard momentanie things and to haue no care in comparison of our eternall inheritance which we shall haue assured vnto vs when wee become the children of God Verse 10. Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdome of heauen 11. Blessed are ye when men reuile you and persecute you and say all manner of euill against you for my sake falsly 12. Reioyce and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you Here Christ propounds his eight Rule touching happinesse which he handles more largely then the former for hauing laid downe the Rule vers 10. he expounds the same in a speciall application of it to his Disciples in the 11. and 12. verses In the Rule it selfe note two points first the parties blessed secondly wherein their blessednesse consists The parties blessed are they which suffer persecution for righteousnesse sake Persecution properly signifieth pursuite such as one enemie maketh after another but here the word must be taken generally for all kind of persecution whatsoeuer Now because it is a paradoxe and absurd in humane reason to thinke him blessed that for any cause is persecuted therefore Christ to verefie the truth hereof repeats the same Rule in the nextwerse where also he expounds euery parcell thereof wherewith I will content my selfe because Christ is the best interpreter of his owne words In the 11. verse therefore Christ sets downe three things all pertaining to the true exposition of this Rule First he explaines more particularly the parties that be blessed saying to his Disciples Blessed are yee In the beginning of the Chapter wee heard that hee cast his eies vpon them and spake vnto them and now here he doth the like again therefore this Rule must not be vnderstood of all men in the world that suffer but of all Christs true Disciples and generally it is not true for the heathen and infidels doe often suffer for good causes and yet remaine infidels without the true God and so are not blessed Againe a Chrstian professor may giue vp his life in a good cause yet not of loue to God or his truth but vpon ambition and so not be blessed for though I giue my bodie to be burned yet wanting loue it profiteth mee nothing Secondly Christ expoundeth particularly what hee meaneth by persecution naming three parts thereof first slaundering and reuiling which is the persecution of the tongue Thus the Iewes persecuted the Apostles saying they were drunke or full of sweete wine Thus Festus persecuted Paul making him madde or beside himselfe Secondly persecution meaning hereby as the word doth properly signifie first pursuite such as one enemie maketh after another when he seekes to spoile him of his goods or of his life secondly the bringing a man vnto the Barre and there of malice to accuse and arraigne him thirdly euill speaking with lying when as men of purpose be without cause malitiously carried thereunto as when the Iewes called Christ a Samaritan that had a diuell and said that he cast out diuels by Belzebub the prince of diuels and thus were the Christians in the Primitiue Church persecuted beeing malitiously accused for killing their owne children for worshipping the head of an asse for incest and such like To these three kindes of persecutions S. Luke Chap. 6. 22. addes a fourth namely hatred and a fift called separation wherby men were excommunicated and cast out of the Temple Synagogues for Christs sake and his Gospels These are the seuerall kinds of that persecution for the enduring whereof Christ pronounceth men blessed vers 10.
of blood God will not heare them though they make many prayers If therefore we call vpon God as on our father we must be sine to loue his children as our brethren for this commandement we haue of God that he which loueth God should loue his brother also and he is not of God that loueth not his brother 1. Ioh. 3. 10. IIII. Here we see that all true beleeuers whether high or lowe poore or rich are in an equall condition in regard of God for God is no respecter of persons and here Christ teacheth euery one to say Our father In earthly kingdomes there be differences of estates and degrees some be noble some base some rule others serue and obey but with God in Christ there is neither bond nor free c. Coloss 3. 11. The beleeuing shepheard may call God his father as well as the beleeuing King and haue as good a place in Christs kingdome Which serues notably both to encourage the poore to embrace the Gospel in sinceritie seeing their meane outward estate can nothing preiudice or hinder their high acceptance with the Lord if they be faithfull as also to admonish the rich and noble in this world not to bee puffed vp with these outwarde thinges to contemne the poore for these things giue them no title to the kingdome of God nay not many noble nor mightie after the flesh are called but God hath chosen the poore of this world that they should be rich in faith Iam. 2. 5. Which art in heauen These words shewe towardes what place we must dispose our selues in praier our father to whome we pray is in heauen and therefore thither must we direct our hearts our eyes our hands and all that is in vs. Indeede the Iewes vnder the law looked towards the Temple and in the Temple towards the mercie-seat because the Lord had there promised the manifestation of his presence and therefore Daniel turned his face towardes Ierusalem when he praied in Chaldea but now in the new Testament difference of place in respect of Gods presence is taken away and we are not tyed in praier to looke East or West North or South but men may now euery where and euery way lift vp pure hearts and hands vnto God towardes heauen thou must dispose thy heart because thy father to whome thou praiest is there and looke which way thou wilt or goe whither thou wilt heauen is not nearer nor further off Which shewes euidently two notable and grosse Popish fooleries in the matter of Gods worship the first is their going on pilgrimage from place to place to serue God the better for God whome thou must worship is in heauen in respect whereof all places are alike goe whither thou wilt thou art not nearer and stirre no foote thou art not further off Their second foolerie which is also abominable before God is to worship God in an Image at Crosses and in Crucisixes c. these they vse to put them in minde of God and of Christ but this they learne by the precepts and traditions of men and therefore it is but meere vaine and foolish worship in the sight of God Christ teacheth vs to set our hearts towardes heauen and not to poâ—â—e on dumme Images here on earth II. Instruct. Is God in heauen then when we pray we must come before God with all reuerence feare and trembling for he is in heauen a most glorious God full of all maiestie and power Eccles. 5. 1. Be not rash with they mouth nor let thine heart be hastie to vtter a word before God why so for he is in heauen and thou art vpon earth therefore let thy words be fewe Now this reuerence must shewe it selfe first in the holy disposition of the heart and affections towardes the Lord when the minde is not caried away with by-thoughts but applyeth it selfe wholly and onely to the present seruice it hath in hand secondly in the comely gesture of the body beseeming so holy an action done to so high a maiestie Thirdly in the humble and reuerend vttering of our requests hauing before hand well considered the things we are to vtter before God But goes the case thus with men in their ordinarie praiers nothing lesse for beside the multitude that pray without vnderstanding euen the better sort in the time of praier haue their minds running vpon other matters some about their profits others about their sports or such like now is not this pharisaicall praier wherein the lippes draw neare to God but the heart is farre remooued Againe many shew no reuerence in gesture or in speach some disdaine to bow to God in prayer and others doe rush vpon God in many words without premeditation But all these sinne grieuously for howsoeuer vnreuerent praying troubles few mens consciences because it is not easily discerned beeing against the first table yet it is to be esteemed as a disgrace vnto the Almightie and beeing carelessely practised when it is once knowne it is plaine mockerie of Gods maiestie worser then mocking of father or mother and therefore we must with all carefulnes auoide it and set our hearts with all reuerence towards God in prayer III. Hence we must learne to aske of God in prayer heauenly things especially these earthly blessings may be asked so farre forth as they are helpes to further vs towardes our euerlasting inheritance in heauen to which we are called 1. Pet. 1. 3 4. But to be euer groueling in the earth is against the nature of him that hath a father in heauen IIII. Our principall care must be how to come to heauen for there our father is ordinarily a child desires to be with his father and is best pleased on his mothers lappe or in his fathers armes herein therefore we must testifie our selues to be the sonnes and daughters of God by our vnfained desire to be in heauen where our father is It is vnnaturall for a child not to be delighted with his fathers house and so it argues them to be void of grace that haue no affection towards heauen and heauenly things let vs therefore delight to pray whereby we may creepe into our fathers bosome and though our bodies be on earth yet in affection and desire let our soules mount vp to heauen here we are but pilgrimes if God be our father our hearts must be vpon our home which is heauen where our father is Now the words of this preface thus opened containe a twofold notable ground and proppe to all our praiers to wit that God is both able and willing to heare and helpe when we pray for his beeing in heauen imports that he is almightie and therefore can heare and helpe vs our God is in heauen and be doth whatsoeuer he will And beeing a father yea our father in Christ he must needes be willing and readie to graunt our requests for no father is so tenderly affected towardes his naturall
in sinne and feeles it not wee therefore must labour to feele in our selues this spirituall bondage vnder sinne and when we feele it we must bewaile it and so shew some life of grace to be in vs. This Paul did Rom. 7. 24. O. wretched man that I am who shall deliuer me from the body of this death Looke as the prisoner feeles his bolts and fetters so sensibly should we feele the chaine of sinne wherewith our soules are kept in bondage and till we feele it and bewaile it the kingdome of Christ doth not come vnto vs wee must therefore euery day crie vnto Christ our Lord that he would shew himselfe to be our Redeemer by breaking the fetters of sinne wherewith our soules are kept in bondage and giuing vs that free spirit which may fully erect his blessed kingdome in our hearts for where the spirit is there is libertie 2. Cor. 3. 17. Secondly wee must bewaile the sinnes of all the world in the transgression of Gods law whereby God is dishonoured and his kingdome hindered and the kingdome of darkenesse furthered 2. Pet. 2. 7 8. Iust Lot vexed his righteous soule with the vncleane conuersation of the wicked of his time 1. King 19. 10. When Elias saw the children of Israel forsake Gods couenant breake downe his altars and slay his Prophets with the sword then he became very zealous for the Lord of hosts Psal. 119. 136. Mine eies saith Dauid gush out with riuers of water because they keepe not thy Law Vers. 139. My zeale hath euen consumed me because mine enemies haue forgotten thy law Mark 3. 5. Christ mourned for the hardnesse of the hearts of the people and Luke 19. 41 42. Hee wept ouer Ierusalem for that they knew not the day of their visitation Now looke how these were affected with the raigning sinnes of their times so must we also mourne for their sinnes that raigne among vs as Atheisine and profanenesse contempt of Gods word blasphemie sabbaoth breaking oppression crueltie and pride all good subiects are grieued much when they see forraine enemies displaie among them banners of victorie how much more then ought the godly to grieue when they see impietie practised with an high hand which is as it were a flagge of defiance in the kingdome of Christ and a speciall ensigne of Satans triumphing in the increase of his kingdome of darkenes When the deuil sees one that hath liued in sinne but cast a looke toward the kingdome of Christ hee rageth greatly and labours by all meanes to turne him backe and when we see those that haue made profession of religion returne againe to the lusts of their former ignorance O it should grieue our soules and cause vs to pray thy kingdome come Doe we perceiue the Turke or Pope or any instrument of Satan either by subtiltie or tyrannie to hinder the Gospel preached which is the scepter of Christs kingdome and the aime of God whereby hee puls men from the kingdome of darkenesse O then we should mourne Or doe we see the want of Gods ordinance in preaching sacraments and discipline which serue for the furtherance of Christs kingdome or the Lords people committed to ignorant or idle Ministers to scandalous teachers either for life or doctrine In all these we haue cause of mourning and they should stirre vp our hearts to crie vnto the Lord Thy kingdome come Use 2. Graces to be desired As we must mourne for the wants and hinderances of Christs kingdome so we must hereby learne to haue our hearts inflamed with spirituall desires after all helpes and furtherances vnto Gods kingdome both in our selues and others as First for the preaching of the Gospel and all other diuine ordinances whereby Gods kingdome is erected and maintained our hearts desire to God must be that these may bee set vp and continued where they are wanting and that God may blesse them where they are vouchsafed Secondly that God would enlighten the eies of our minds that we may see the wonders of his Law as Dauid did that so the Lords ordinance may be blessed vnto vs. Thirdly that we may be wholly subiect vnto Christ and that of conscience not onely in our outward behauiour but in minde and heart in will in all our affections wee must make sure this holy desire bee in vs indeede and therfore must denie our selues and subiect our selues wholly vnto God as a willing people to serue him and none but him and then we may be sure his kingdome is come vnto vs. Fourthly we must desire to be dissolued and to be with Christ in the kingdome of glorie for this end that we may make an ende of sinning and become more obedient subiects vnto Christ yea wholly ruled by him though for the good of others we must be content to liue Fiftly that Christ would come in iudgement when all things shall be subdued vnto God and all his obedient subiects shall be fully glorified This wee may desire in heart though we must leaue the time to Gods good pleasure still waiting for it by faith in his promise Sixtly that God would inlarge his sanctuarie here on earth gather his elect more and more and still defend and maintaine his Church in euery place in the world when these desires affect our soules then doe wee truely say Thy kingdome come 3. Use. Duties to be practised Whatsoeuer we aske in praier that must we endeauour after in life and conuersation else we mocke God saying well and doing nothing First therefore as we say Thy kingdome come so must we seeke to meet it striue to enter into it for this end God giues vs time to liue in this world that here we might enter the gate of grace and wait for the fruition of glorie and therefore we must diligently frequent the suburbs of this heauenly Ierusalem euen the preaching of the word and therein labour both for true humiliation and conuersion or else wee cannot enter into this kingdome Math. 18. 3. Iohn 3. 5. First we must haue the pride of our hearts pulled downe and become as little children beeing humbled in our selues through the knowledge of our sinnes and the feeling of that miserie which is due vnto vs for them yea wee must confesse them vnto God and crie vnto him for mercie and by this meanes lay aside this burden which hinders our entrance into the gate of grace Secondly we must bee conuerted and changed by the renuing of our mindes our hearts must cleaue vnto God and we must carry therein a resolute purpose not to sinne when these things be in vs we enter into Gods kingdome but till we endeauour after them in some truth we say in vaine Thy kingdome come Secondly wee must bee carefull to bring forth the fruites of Gods kingdome for therefore doth he send it among men and for want hereof doth he take it from them Matth. 21. 43. Now these fruits are Righteousnesse peace
and ioy in the holy Ghost Rom. 14. 17. whereof we haue spoken before all which we must labour to finde in our hearts and to expresse in our liues else this kingdome shall be taken from vs we shall neuer see the glorie of it Thirdly hence we must learne to bee contented in all estates of this life whatsoeuer the hope of the glory of this kingdome which we pray for must swallow vp all the sorrowes that earthly calamities can bring vpon vs This it was that made the Patriarks to walke contented in the state of Pilgrimes and Strangers here on earth Hebr. 11. 13 14. Yea this renues the inner man it cheeres the heart and keepes it from fainting though the outward man perish to looke after the ioyes of this kingdome which are the things not seene and therefore Christ herewith comforts his Disciples against the sorrow of afflictiō saying Feare not little flocke it is your Fathers good pleasure to giue you the kingdome Luk. 12. 32. Fourthly wee must all labour in our places and callings to bring one another into this kingdome one neighbour another one friend another Ezek. 18. 30. Returne saith the Lord to the house of Israel and cause one another to returne This the Prophet Isay noteth as a practise of the subiects of this kingdome that they shall say one to another come let vs goe vp to the mountaine of the Lord Isay 2. 3. But masters of families especially must looke to the practise of this dutie and labour to bring Gods kingdome into their families for this ende they must see to these things First that there bee no manifest or open sinne permitted in their families ridde thy house of such a person if thou canst not reforme him Psalm 101. 7. Secondly instruct thy familie in the way of the Lord that they may know to liue righteously and vprightly both before God and man Thirdly set vp and maintaine the priuate worship of God in thy familie ioyne thou with them in holy duties especially in daily calling vpon the name of God In regard of these and such like duties it is that the Scripture ascribes saluation to a familie where the master or the gouernour of the house is conuerted to the faith And for the practise hereof the holy Patriarkes are commended to all posteritie God saith of Abraham I know him that hee will command his sonnes and his houshold after him that they keepe the way of the Lord and Iacob commands his family to put away their strange gods and to clense themselues and Ioshuah prosessed publikely that he and his familie would serue the Lord. Fiftly hence wee must learne euery day to prepare our selues to die for by death our soules enter into the glorie of this kingdome which we pray may come vnto vs and therefore we must be ready to receiue it euery day that whensoeuer our King commeth vnto vs either by death or in the last iudgement wee may passe from grace to glorie And indeede wee cannot with comfort make this petition vnlesse wee bee in some measure prepared for death and that euery day Now beeing prepared wee must waite as Iob did euery day till our changing come Looke how the godly in the olde Testament looked for our Sauiour Christs first comming in the flesh so must we waite for his comming to vs either by death or iudgement neither must any thing dismay vs in this waiting no not death it selfe for the sooner we die the sooner wee may enter into glorie And here wee may take a viewe of the monstrous hypocrisie of the world for who will not say these words Thy kingdome come but yet the most men neglect to prepare themselues for entrance into this kingdome nay many contemne the word and praier which are the meanes whereby we haue admittance into the state of grace and are prepared for the kingdome of glorie Sixtly wee may here learne of our Sauiour Christ the practise of humilitie and in all things to giue all glorie to God for though this kingdome pertaine equally to him as hee is God with the father yet because he hath it from the father as he is the son therfore he will haue it wholly attributed vnto him for he teacheth vs to say Our father thy kingdome come Lastly here obserue the necessitie of this petition in respect of our outward estate for the comming of this kingdome to any estate is a speciall cause of prosperitie and happinesse vnto it for where this kingdome is Gods hand of blessing and protection is in a speciall manner here the Lord raigneth and his glorious and blessed Angels which are mightie in strength and power keepe watch and guard in that kingdome and about that people who haue the Lord for their King and God Hence it is that this our Kingdome hath so long enioyed peace and protection from many dangerous assaults because we embrace and professe the Gospel which is the scepter of Gods kingdome and if wee could doe it in sinceritie and walke worthie of the Lord our King our prosperitie should bee as the stoods and our peace as the Sunne and Moone in heauen And therefore they that loue the peace of this kingdome must embrace and obey the Gospel and pray for the happie and flourishing estate thereof for therein standes our peace Thy will be done in earth as it is in heauen The Coherence This petition dependeth on both the former thus as a meanes whereby wee doe that which wee desire in the first petition for Gods name is glorified when his will is done and as a manifestation of that which wee desire in the second petition for there wee pray that Gods kingdome may come vnto vs and hee rule in our hearts by his word and spirit now here we craue that we may doe his will and so testisie our selues to be his loyall subiects The meaning This petition is propounded in a comparison which naturally standeth thus As thy will is done in heauen so let thy will bee done in earth And it hath two parts The first respects the grace of obedience which wee pray for Thy will be done in earth The second shewes the right manner of performing it as it is in heauen For the first Thy will c. Gods will is onely one considered in it selfe as God is one yet for our vnderstanding it may be thus distinguished It is either absolute or reuealed Gods absolute will is the will of his good pleasure whereby according to his eternall counsell hee determines of all things what shall be done or what shall not be done and in what manner This absolute will extendeth ouer all creatures and ouer all their actions Ephes. 1. 11. Wee are predestinate according to the purpose of him that worketh all things after the counsell of his owne will Roman 9. 19. Who hath resisted his will Matth. 10. 26. Without this will
God may know his owne estate towards God in regard of his mercie in Christ euen by descending into his owne heart and there finding the affection of mercie in forgiuing those that haue wronged him and this wee must labour for if we would know Gods mercie in Christ to belong vnto vs. V. Hereby we are admonished to beware in our selues of the common sinne of this age ingraffed in our nature to wit desire of reuenge spite and grudging vpon euery occasion for when we pray vnto God with such malitious hearts wee doe in effect desire the Lord to exercise his wrath and to reuenge his iustice on vs. And vndoubtedly many a man doth searefully curse himselfe in his owne prayers while hee is cruelly minded towards his brethren and God oftentimes saith Amen to such curses most deseruedly seeing men are so cruell to their owne soules to curse themselues and therefore we had need to looke to our hearts when we pray to God that we forgiue men if we would be forgiuen of God VI. Here note a general grosse abuse in this age most men wil seeke to be reconciled to their brethren with whom they are at variance whē they come to the Lords table but at all other times thy take their pleasure thinking they may well enough performe all other duties of religion though they retaine malice and enmitie towards their brethren But here we may obserue that we ought to be reconciled with our brethren whensoeuer we goe to God in prayer for else if we come in malice and enuie towards our brethren wee curse our selues and sinne against our owne soules In prayer we bring the sacrifice of our hearts the calues of our lips vnto God but before we offer it wee must reconcile our selues vnto our brethren as we heard before VII Here also we may see the grosse hypocrisie of our nature for so oft as we make this petition wee make profession of reformation of life in new obedience for this one branch of brotherly reconciliation here professed doth presuppose our conuersion from all sinne sith that true repentance for one sinne cannot stand with a purpose to liue in any other And yet behold though men say this prayer often yet stil they continue in their old sinnes as in blasphemie drunkennes whoredome oppression lying fraud c. as though it were nothing to dissemble with God but God is not mocked either amend thy wicked conuersation or leaue off to make this holy profession VIII In that Christ tieth our duty of forgiuing our brethren to so waightie a condition as is our forgiuenesse with God hereby he would acquaint vs with the horrible crueltie of our nature and pronenesse to reuenge we must therefore take notice of it and labour to see and to bewaile this corruption of our hearts and on the other side to hunger after loue mercie gentlenesse meekenesse and to endeauour to practise the same continually Lastly ioyne both parts of this petition together they shew vs a way how to keepe true peace of conscience for euer namely First wee must call vpon God for the pardon of our sinnes euery daie Secondly we must follow after peace with men in the practise of forgiuenesse reconciliation when offences growe for when we are at one with God and man we haue a blessed peace and hence will follow peace in our owne hearts which is that peace which the world cannot giue which while we retaine wee need not to feare any euill no not death it selfe for if God be with vs who can be against vs Verse 13. And lead vs not into temptation But deliuer vs from euill These words containe the sixt and last petition which is not needelesse as some may thinke but for waightie causes set after all the former though a man had the fruition of all the graces there desired to wit First to teach vs who they be that are most troubled with temptations namely the children of God that set themselues to seeke his glorie to aduance his kingdome to doe his will to depend vpon his prouidence and to relie vpon his mercie for the pardon of their sinnes these of all other are most subiect to temptation for beeing escaped out of the deuils snare he bestirres himselfe by all possible meanes to bring them in againe grieuous temptations doe alwaies accompany remission of sinne which is ioyned with endeauour to glorifie God as both the word of God and Christian experience doe fully witnesse which must be well obserued both to staie the minde of those that are deepely humbled through Satans temptations thinking that they are not the children of God because they are so troubled with sinne and Satan when as the case is cleane contrarie for spirituall temptations if they be resisted with godly sorrow are rather a signe of Gods loue because the deuils hatred is most toward them whom God loues best on whom God shewes mercie towards them will the deuill exercise his malice As also this discouereth the follie of those that sooth vp thēselues in this fond conceit that God surely loues them and they are deepe in his fauour because they are freed from temptations when as indeede they ought rather to suspect themselues to be vnder the power of Satan for when the strong man armed keepes the holde the things that he possesseth are in peace Luk. 11. 21. Whereby is signified that the wicked of the world beeing possessed of Satan are at peace in themselues in regard of temptations for what needes hee to trouble them which are alreadie at his command but let them beginne to repent to seeke mercie for their sinnes with endeauour to leaue them they shal soone find that Gods fauour is not enioied without the deuils malice Secondly this petition is ioyned with the former to teach vs that as we must be carefull to begge mercie and pardon for our sinnes already past so we must be watchfull to preuent sinnes to come he that saith Forgiue vs our trespasses must pray also not to be lead into temptation and therefore as we would not haue our consciences pricked with the sting of our old sinnes so we must be carefull wee fall not into them againe neither be ouercome with new temptations The meaning The words themselues containe one onely petition though some haue thought otherwise consisting of two parts the first is the petition it selfe And lead vs not into temptation the second is the exposition thereof But deliuer vs from euill for in effect it is thus much That we be not lead into temptation deliuer vs from euill For the first that we may rightly vnderstand it wee must search out two things First what a temptation is Secondly what it is to bee lead into temptation There be two sorts of temptations Good and Euill I call that a good and holy temptation when as God tempts a man and it is an action of God
c. Here also we say Gods power is his owne that is of himselfe alone not receiued from any other as is also said of kingdome and glorie to distinguish the true God from all creatures who haue not power and kingdome and glorie of themselues but from God whereas all these in God are of himselfe alone And the glorie By Glorie is meant excellencie and maiestie and this propertie rightly ariseth from the two former for seeing he hath an absolute soueraigntie ouer all things and power answerable to dispose and gouerne them at his pleasure therefore of right all glorie and maiestie and excellencie belongs vnto him yea the glorie of all creatures is from him so that sinnefull man must say with Daniel Vnto vs belongs shame and confusion Dan. 9. 7. but vnto God be honour and glorie and power and dominion for euermore The vse I. This reason thus conceiued and vnderstood containes a notable ground of trust and confidence in God and of praier to God in all distresse of life and death for we haue a father whose is kingdome power and glorie now his power assures vs that he is able to helpe vs and is he our King and we his subiects then he is willing to helpe vs. Is glorie his why what can make more for his glorie then to shew mercie to his people in hearing their praiers and helping them in distresse Psal. 50. 15. I will heare thee and thou shalt glorifie my name II. These words are a notable forme of giuing thanks and praise to God for when the heauenly creatures are said to giue thanks to God they doe it to this effect Rev. 4. 9. 11. Thou art worthie O Lord to receiue honour and glorie and power Againe Phil. 4. 6. Be distrustfull in nothing but in all things let your requests be made knowne to God with giuing of thankes where we see praier and thanksgiuing must goe together Now this beeing a perfect forme of praier must needes comprehend thanksgiuing with petitions as therefore in the sixe petitions Christ taught vs to aske all needefull things of God so in this reason he teacheth vs how to giue thanks for these three kingdome power and glorie doe generally comprehend all matter of praise and thanksgiuing vnto God yea it is a summe of all the Psalmes of praise and therfore when Dauid blessed God it was to this effect 1. Chron. 29. 11 12. Thine O Lord is greatnesse and power and glorie and victorie praise for all that is in heauen and earth is thine thine is the kingdome O Lord and thou excellest as head ouer all both riches and honour come from thee and thou raignest ouer all and in thine hand is power and strength c. This point well obserued directeth vs in two Christian duties first that we must be earnest and frequent in giuing prayse and thanks to God for the first thing we aske is grace to glorifie Gods name and the last thing we here doe is to ascribe glorie to God indeede Secondly here we see in what maner we must giue thanks to God namely in euery blessing we must ascribe kingdome and power and glorie vnto God as in the vse of meate and drinke first therein labour to see and accordingly to ascribe the kingdome to God that is acknowledge Gods soueraigntie in that creature that the right and interest thereto belongs to God and that thou hast it from him and not of thy selfe Secondly see and acknowledge the power and prouidence of God in that creature his prouidence in that thou hast it and his power in that it serues for thy good and comfort in thy nourishment and refreshing Thirdly when thou art comforted therewith giue honour and glorie to God so thou shalt be truly thankefull And thus must we be thankefull to God for his word and all other blessings that we enioy Yea this direction must we obserue for our behauiour in affliction we must labour to see and acknowledge Gods soueraigntie and power ouer vs as we are his creatures and that he hath right to dispose of vs at his pleasure and therefore we must humble our selues vnder his hand desiring grace so to behaue our selues therein that we may glorifie his name And thus shall we honour God euen in affliction III. Here we see a way whereby we may obtaine the things we aske of God namely we must confesse our owne vnworthinesse taking shame and confusion to our selues and giue all praise and honour and glorie to God Thus did Iacob Gen. 32. 10. I am not worthie of the least of all the mercies and of all the truth which thou hast shewed vnto thy seruant so Dan. 9. 7. To thee O Lord belongeth righteousnes but vnto vs open shame And thus comming in humilitie of heart renouncing our selues and all that we can doe and endeauouring to giue all glorie to God we shall finde mercie with the Lord for the obteining of all our requests IV. Is kingdome power and glorie Gods then is he to be feared aboue all creatures for howsoeuer Satan and earthly Monarchs haue dominion and power yet it is not of themselues but from God they can doe nothing but by power and permission from God but God of himselfe can punish and destroy Lastly hereby we must be mooued to loue God and to yeild obedience vnto him in all good duties for to such will he shew his soueraigntie and power for all good things that so they may giue the glorie of all to God that giues them Amen We haue heard the preface and the petitions of this praier now we come to the third part of it which is the Conclusion in this word Amen which is as much as verely truly It is commonly taken to be a word of wishing in this place importing as much as So be it I wish it be so or such like But we must know that it hath here a further vse to wit not onely to expresse our desire of the things we aske but also to testifie our faith in assurance of receiuing them according to our desire for so it is vsually taken in the new testament where it is vsed to affirme or asseuere a thing with vehemencie and certentie Againe our Sauiour Christ giuing both direction and incouragement to praier saith thus Whatsoeuer you desire when ye pray beleeue that ye shall haue it and it shall be done vnto you Mark 11. 24. where he shewes two principall things required in prayer the first an earnest desire of the grace and blessing we aske the second is faith whereby we beleeue that God will graunt vs the things we aske Now our desires were sufficiently expressed in the sixe petitions and therefore this beeing a perfect platforme of praier here vndoubtedly is propounded the testification of our faith to this effect As we haue craued these things at thy hands O Lord so doe we beleeue that in thy good time thou wilâ— for Christs sake graunt
power of his gratious regiment in that affliction and not suffer Satan or our owne corruptions to raigne in vs. 3. That we may obey God therein as well as in any other estate of peace or â—ase 4. That we may see his prouidence therein and be patient relying also vpon the same hand of God for our deliuerance 5. That our sinnes may not turne it into a curse but that we hauing the pardon of our sinnes may make good vse thereof for our humiliation and reformation 6. That we may not in that our weaknesse be assaulted of Satan aboue our strength but that God would deliuer vs from all temptations U. In the howre of death we may most comfortably commend our selues to God following these petitions praying first that we may glorifie God in sicknesse and death as wel as in life health 2. That God would now shew the comfortable worke and regiment of his word and spirit in our hearts euen aboue all that we haue felt in the time of our health 3. That we may as readily and cheerefully obey God dying as liuing 4. That God would giue his blessing vpon all meanes we shall vse for our comfort or recouerie making vs contented with his prouidence euen in death it selfe 5. That we may be truly humbled for our sinnes and hauing comfortable assurance of mercie and pardon may with ioy render vp our soules into the hands of God in the moment of death 6. That seeing Satan is most busie and malitious in our greatest weaknesse it would please the Lord to magnifie his mercie in strengthening our soules against all the assaults of sinne and Satan Thus we see how in all estates of life and death we may haue sweete and comfortable recourse to God following these petitions we must therefore labour to know and vnderstand this heauenly praier that so we may vse it on all occasions to the glorie of our God and the comfort of our soules we cannot giue more euident testimonie of the grace of Adoption then by the sincere exercise of the gift of praier when we can come with boldnesse into the presence of our heauenly father and therefore we must giue our selues to the serious and often imitation of this heauenly patterne and not content our selues to say ouer the words but from a feeling heart powre out our soules before God according to the meaning of this praier in all estates 2. Vse These petitions may serue for a notable direction according to which we may frame our whole liues for what we aske of God in praier that must we endeauour to practise in our liues and therefore according to our requests in these petitions must we spend our time in a godly endeauour after these sixe things 1. our cheife care and endeauour must be euery day to bring some glorie to God 2. We must euery day yeild vp our selues in soules and bodies vnto God submitting our sâ—â—â—es in all things vnto his godly regiment 3. We must endeauour to doe his will in all things euery day making conscience of all sin whereby we rebell against him 4. We must applie our selues faithfully to our callings yet so as we still depend vpon Gods prouidence for a blessing in euery thing we take in hand 5. We must humble our selues euery day before God in regard of our daily offences still confessing our sinnes and crauing pardon for them at the hands of God 6. We must daily flie to God for helpe and succour in our spirituall combate with sinne and Satan striuing manfully against our owne corrupt nature against the world and the deuill 3. Vse This praier of Christ ministers most heauenly comfort to euery child of God by certifying him of his Adoption for out of euery petition he may gather a speciall note thereof As 1. an earnest and heartie desire in all things to further the glorie of God 2. A care and readinesse to resigne our selues in subiection to God to be ruled by his word and spirit in thought word and deede 3. A sincere endeauour to doe his will in all things with cheerefulnesse making conscience of euery thing we know to be euill this is an infallible note of the child of God 4. Vpright walking in a mans lawfull calling and yet still by faith to relie vpon Gods prouidence beeing well pleased with Gods sending whatsoeuer it is 5. Euery day to huÌ„ble a mans selfe before God for his offences seeking his fauour in Christ vnfainedly so daily renuing his faith repentance 6. A continuall combate betweene the flesh and the spirit corruption haling drawing one way grace resisting the same drawing another way where this striuing resistance is in mind and heart there is the spirit for els all would goe full-sway with corruptioÌ„ Hereby then make search in thy selfe for these graces of God if thou find theÌ„ in thee comfort thy selfe in assurance of thine adoption though thou canst not find theÌ„ all yet if there be an vnfained desire after them when thou puttest vp these requests vnto God comfort thy selfe for thou art the child of God for without the spirit of praier which is the spirit of adoption we cannot cal God father nor say halowed be thy name from a true heart vnfainedly desiring Gods glorie 4. Use. Out of these petitions we may obserue the plaine marks of a carnall man as 1. to neglect the glorie of God and to seeke his owne praise glorie 2. To follow the sway of his owne corruptions suffering them to be his guide to neglect to yeeld subiection and obedience to the word of God 3. To make no conscience of sinne if it fit his humour so his own will be satisfied he cares not for the doing of Gods will 4. Not to rest on Gods prouidence for the things of this life but wholly to relie vpon the meanes if they faile his heart is downe his hope is gone 5. To goe on in sinne without remorse or humbling himselfe vnto God this impenitence is a plaine marke of a carnall man 6. To runne headlong into temptation without feare or feeling so as he finds no occasion to pray for deliuerance from sinne he that hath any of these sixe things raigning in him is a carnall man therfore trie thy selfe if thou finde them in thee turne vnto God by true repentance And look what we haue said of praier according to the patterne of the former petitions may also be said of thanksgiuing after the example of these words For thine is the kingdome the power and the glory We haue shewed the vse of theÌ„ before so accordingly in al Gods blessings and works of his prouidence for which we must giue thanks we must first labour to see therein the soueraignty power of God then we must ascribe the same to God with all glorie praise thanksgiuing And not onely giue assent but with 〈…〉 ce of heart wait for the
by dogs and swine from whence the meaning of Christ may be plainely thus set downe Giue not that which is holy c. that is haue regard how to whom ye dispense the word and sacraments and if any person be openly conuicted of obstinate enmitie to your doctrine to such publish not my worde be they dogs in railing or swine in senslesse contemning and scorning of the same The Vses 1. Hence wee may see what course is to be vsed of Gods ministers in the preaching dispeÌ„sing of his holy word they must first preach publish the word of God to al men without exception grace must be offered to all good and badde then they must obserue what fruite and effect the word hath with them whether it worke reformation of life in them or not and though as yet they see not that fruit thereof in them yet they must not condemne them as dogs but rather waite and pray for their conuersion to see if at any time God will giue them repentance according as Saint Paul chargeth Timothie 2. Tim. 2. 25. Thirdly hauing waited for their conuersion he must labour to conuince their very conscience of the truth which they in heart and life denie so as he may say with Paul If our Gospel be hid it is hidde to them that perish 2. Cor. 4. 3. but if after all this they giue euident signes of malicious and obstinate enmitie against the word scorning and rayling on the doctrine of God and on the ministers thereof then are they to be cast out by the Church and to be accounted as dogges and to be barred from the word of life till they repent This was Christs owne practise toward the Iewes at the first he preached vnto them the Gospel of the kingdome by Iohn Baptist in his owne person and by his Disciples but when as he saw some of them maliciously obstinate then he propounded his doctrine vnto them in parables vnto them that they might be hardened in sinne and after expounded the same priuately to his Disciples The Disciples likewise after the ascension of Christ preached still vnto the Iewes euen when they were persecuted by them but at length when as they saw that of obstinate malice they oppugned the truth putting it from them and iudging themselues vnworthie eternall life then they turned to the Gentiles Act. 13. 46. Now in this that hath beene said we may note two things first the long suffering and great patience of God that will not haue a sinner liuing in the Church condemned till he haue brought him through all the meanes of his conuersion and till he be past hope Thus he dealt with the old world expecting their repentance an hundred and twentie yeares whereunto he then called them by the preaching of Noah Gen. 6. Secondly hereby we must learne to moderate our iudgements concerning wicked men a man must not be condemned for a dogge or for a swine till he giue euident signes of obstinate malice and wilfull contempt of the word and vntill he doe euen conuict himselfe to be such a one by a wilfull contempt of the meanes of his saluation This serues to shew their rashnesse and indiscretion that condemne our Church for no Church and our people for no people of God iudging them for dogges and swine when as they haue not yet conuicted them of obstinate malice in sinne or error It will be said they haue admonished them by writing I answer that their owne bookes haue more errors in them then they doe hold whome they admonish and so their writings can be no sufficient conuiction Secondly here obserue that men become dogges and swine by their wilfull repelling that holy doctrine of God which should purge them and make them cleane It is the naturall propertie of a dog to returne to his vomit and of a swine to his wallowing in the mire as the prouerbe is and hereof they can by no meanes be bereaued And all men by nature returne to the vomit and filth of their sinnes like dogs swine and they which will by no meanes suffer theÌ„selues to be drawen from their old sinnes they haue these properties of dogges swinerand looke as those beasts were excluded the Lords tabernacle congregation vnder the law so are these men debarred from the word sacraments and all holy things vnder the Gospel they are an abhomination vnto the Lord see Psal. 56. 6. and Psal. 50. 16. In this regard we are to be admonished to suffer our selues to be clensed and reformed by the word of God Ye are cleane saith Christ by the word which I haue spoken vnto you Ioh. 15. 3. where he maketh the word of God the instrument of our purification to which effect he saith in his praier to his father Sanctifie them with thy truth thy word is truth Ioh. 17. 17. And Saint Peter saith our soules are purified in obeying the truth by the spirit 1. Pet. 1. 22. Now we are by nature dogges and swine inclined to the filth of our own sinnes returning thereto with greedines neither can we of our selues be broken of this property but when occasion is offered we doe naturally runne to our old sinnes as the swine and dogges doe to their filth and vomit In consideration whereof we ought to subiect our selues to the word of God labouring to see and feele our owne vncleannesse and to crie with Dauid Wash me throughly from my sinnes and with Peter Not my feete onely but my whole bodie that so it may be said of â—s We are cleane throughout by Christs word If we see any vncleannes in our hearts or liues we must purge it out by this word and returne no more to the filth of our former sinnes It is the propertie of Christs sheepe to heare his voice and to obey the same let vs hereby testifie our solues to be his sheepe that so we may be distinguished from dogges and swine Here it may be demanded whether we should make confession of our faith before dogges and swine Ans. Yes if we be called thereunto we are bound to doe it â—e alwaies readie saith the Apostle to giue an answer to euery man that asketh you a reason of the hope that is in you 1. Pet. 3. 15. And in this place our Sauiour Christ speaketh of the pâ—â—ading and dispensing of the word not of confession Now in preaching men acknowledge the word to belong vnto their hearers but in confession they declare the word to belong vnto themselues alone Further here we are to consider diuerâ— points concerning Excommunication First the foundation thereof It is an ordinance of God for all dogges and swine by Christs commandement must be kept from holy things â— many that liue in the Church are open 〈◊〉 of the name of Christâ— some others 〈◊〉 heretâ—â—â—es and these â—â—â—â—wiâ—e are to be barred from the word and sacraments yea a man liuing in the Church may be worse in practise then an open