occasions of sinne giuen by others that thereby he may enter into them for the destruction of their soules we therefore must endeauour as Paul did To keepe a good conscience in all things that is to keepe our selues pure and vncorrupt from all the occasions of sinne in the world with a watchfull eye against offences must walke on in that way that leadeth vnto life eschewing these stumbling blockes which the deuill casts in our way by other men and so shall we obey this good counsell of our Sauiour Christ. The second kind of occasions of sinne giuen are those which a man giues vnto himselfe and they arise either from his affections or from his imaginations from mans affections arise so many occasions of sinne as there be corrupt affections in him as from corrupt desire ariseth couetousnes which is so great an occasion of sinne that the Apostle calls it the roote of all euill This drawes mans heart so much to the world that he can spare no time for the meanes of his saluation herewith he is so choked that he neuer thinketh of repentance till the last gaspe Such an other occasion of sinne is pride of heart whereby many giue themselues so much to the garnishing of their bodies that they neglect their soules altogether The like is self-selfe-loue whereby men ouerweening their gifts thinke not themselues honoured according to their desert and so through discontent giue themselues to plotte and practise much mischiefe for the aduancing of their estate Of this sort are the Romish Priests and Iesuits as their manifold dangerous attempts against our Church and State doe euidently declare And thus we might runne through all the affections of mans heart shewing that the corrupt motions thereof are the cause of much sinne vnto him and a most dangerous meanes for the ruine of his soule In regard whereof here also we must snew how this eye may be plucked out and this hand cut off that is by what meanes we may reforme our hearts and stay the rage of our affections that they cause vs not to sinne The way is this we must mortifie and crucifie our vnruly affections and corrupt desires And for this ende we must put in practise three duties First we must beleeue that we are crucified with Christ that is as we conceiue our selues to be in Christ by faith whereby we haue communion with him so we must conceiue that this communion with Christ is in his death and buriall so as our sinnefull nature with all our corrupt affections were nayled to his crosse and buried in his graue as the Apostle shewes at large Rom. 6. 3 4. c. Now when this perswasion shall take place in our hearts it will by Gods grace keepe vs from yeilding to corrupt motions and desires and mooue vs to labour to subdue them daily for herein stands our assurance that wee haue fellowship with Christ when we haue fellowship in his death And therefore as we see malefactours to cease from stealth and robberie when they are once hanged so we beeing crucified with Christ in respect of the old man must not suffer the same to rule in our affections or to haue force in our members knowing as the Apostle saith that our old man is crucified with Christ that the bodie of sinne might be destroied that henceforth we should not serue sinne and they that are Christs haue crucified the flesh with the affections and lusts thereof whereupon he bids vs thinke that we are dead to sinne meaning with Christ and so cannot liue therein S. Iohn saith he that is borne of God sinneth not because the seede remaineth in him that is true faith assuring the heart that all the benefits of Christs death and passion belong vnto him whereof this is one that in our nature he suffered death vpon the crosse that we by the power of his sufferings might haue sinne crucified in vs so as it should not raigne in vs to bring forth fruits vnto death Secondly we must remember Gods commandement forbidding euery sinne and euery wicked lust and affection and withall we must applie the threatning of his wrath against the same that thereby our flesh may be subdued Thirdly we must striue against our corrupt motions and affections not giuing them libertie to beare sway in vs but ruling them by meditating in the word of God and by prayer for strength of grace to ouercome them all dealing with them as parents doe with kniues turning the edges of them before they leaue them in the hands of their children least they be hurt therewith as if our loue be set vpon the world we must labour to set it vpon Christ and his righteousnes and if our hatred be against our brethren we must labour to set it vpon sinne and so for euery affection as ioy feare c. we must so keepe them to their right obiects that they may rather further vs in well doing then become in vs the occasions of any sinne against God The second kind of occasions of sinne which a man giueth to himselfe arise from his minde and imagination And they are many I will onely note three The first is an inward conceit of perfect knowledge touching mans dutie to God and the way of his saluation that this is a common conceit in the hearts of the ignorant especially may appeare by this common speech of theirs that they know as much as any Preacher can teach them for the summe of al say they is to loue God aboue all and my neighbour as my selfe to beleeue to be saued by Christ now this they know as well as the best and hereupon they become contemners of the preaching of the word the ordinarie meanes of their saluation as of a thing needeles and superfluous This conceit is common among vs and doth much hurt to many a mans soule The way to cut it off is this the vaine man that is puffed vp with this conceit must examine himselfe touching his knowledge whether it be sufficient to his saluation And for this ende he must make inquirie in himselfe for these two things first whether he see his owne naturall blindnes and whether he be mooued thereby to labour for the knowledge of God and of his will where this is wanting there is nothing but a vaine conceit of knowledge Secondly whether his knowledge be ioyned with conuersion of heart from sinne vnto God and with reformation of life from euill to good This change of heart and life goeth with all sauing knowledge Now if these be wanting as vndoubtedly they are in all vaine persons then is their knowledge so farre from beeing sauing knowledge profitable to saluation that it rather turneth to their deeper condemnation The second Imagination in man occasioning him to sinne is the perswasion of his strong faith The more ignorant sort that want both faith and repentance will thus bragge of
our hearts the hatred of any mans person and striue to shew forth louing vsage euen towards our enemies though it be against our nature both by speaking well of them vnto others and shewing kindnesse vnto them both in word and deed we must pray for them and goe so farre in all good duties towards them that by our well-doing we may heape coales of fire vpon their heads that is cause their consciences like a fire to burne within them accusing them of their ill dealing towards vs and not suffering them to rest till they laie away their enmitie and malitiousnesse against vs. Fiftly this commandement of louing our enemies in word and deed shewes it to be vnlawful for any man to vtter euill speeches of another at any time vnlesse the occasion bee iust and hee bee lawfully called thereunto for loue couers a multitude of sinnes but disgracing specches are fruits of hatred Though Saul were Dauids professed enemie and sought his blood yet Dauid neuer reuiled him and wee ought to follow his good example Verse 45. That ye may be the children of your father which is in heauen for he maketh his sunne to arise on the euill and the good sendeth raine vpon the iust and vniust Because it is against mans nature to loue his enemie therefore our Sauiour Christ inforceth his Disciples hereunto by the benefit they shall reape hereby in manifesting themselues to be the children of God for he spake to those that were Gods children thus perswading them to loue their enemies That which will make you knowne to be Gods children that you must doe but by louing your enemies you shall make it manifest that you are Gods children this he prooueth in the words following because it is a propertie of God so to doe for he maketh the sunne to arise on the euill and on the good c. Here first obserue a true note of the childe of God namely to imitate God his heauenly father in louing his enemies and expressing the faine by all kinde vsage both in word and deede praying for them and releeuing them in their necessities And because it is so blessed a thing to be the childe of God we must therefore hereby stirre vp our selues to the conscionable performance of this dutie Secondly from the ground of this reason we are taught that wee ought principally to imploy our selues to those things by the doing whereof we may get assurance that we are the children of God as also to shunne the doing of all such things at declare vs to be the children of Satan that is all sinnes which are indeed workes of darkenesse and of the deuill In the euill day whether it be of death or of affliction when no man can comfort vs this will be an onely ioy vnto our hearts which will swallow vp all feare that wee know our selues to bee Gods children for then the Lord will acknowledge vs for his owne but if by sinne we be like the deuill God will refuse vs and so wee fall wholly to the deuill Let vs therefore practise those things whereby this ground of comfort may be treasured in our hearts Thirdly note here the style and title of honour which Christ giueth vnto God he calles him not onely their father but their father which is in heauen this hee doth to stirre vp reuerence in his hearers towards God and so haue Gods children done Dan. 9. 4. before that holy prophet powres out his praier vnto God for his people hee sets out the Lord with most glorious titles O Lord God great and terrible which keepest couenant and mercie c. And Ieremie praying vnto God spends three or foure verses in setting out Gods great power and Maiestie Chap. 32. 17 18 19. So Hezekias in his praier for the people calles the Lord the good God which no doubt he did to stirre vp reuerence in his owne heart and in the people towards God Whereby we are taught when we haue occasion to mention the name of God to doe it with all reuerence and to vse some titles of honour therewithall to stirre vp our selues and our hearers to a gratious awe of heart towards Gods maiestie But lamentable is the practise of the world in this behalfe for euery where the name of God is tossed in mens mouthes like a tennis-ball some in the middest of their laughter vse O God O Lord for breathing words but others spare not to make Gods glorious name the ensigne of their rage and furie in bloodie and blasphemous oathes but void of grace are all such For he maketh the sunne to rise on the euill and on the good and sendeth raine on the iust and on the vniust Here Christ propounds the propertie of God in doing good and shewing kindnes to his enemies to prooue that by so doing we shall shew our selues to be his children Wherein first obserue the manner of Christs speech he saith not Hee hath caused the sunne to rise and hath sent raine c. but speaking of the time present he doth now cause the sunne to rise and sendeth raine so likewise Iohn 5. 17. My father yet worketh and I worke together with him In which phrase is expressed a notable worke of Gods heauenly prouidence namely that after the creation of all things whereby God gaue beeing vnto the creatures and power and vertue to doe the things for which they were created he doth by his prouidence still preserue that beeing and so in euery particular creature It is God that gaue beeing to the sunne at the beginning and it is hee that euer since continueth the beeing of the sunne with the light and vertue thereof the same is true of all creatures and of ourselues for in him we liue moone and haue our beeing hee is not like a Carpenter who buildes a house and then leaues it but still he preserues the things hee hath created Herein we may well be compared to a spring or fountaine which causeth the riuers to flowe while it sendeth out waters but when it is stopped they are dried vp euen so while God continueth the beeing and vse of creatures so long they are but if hee with-hold his hand from them they cease to bee and the vse of them continueth no more Thus it is with vs both in regard of our soules and bodies with the faculties powers and graces thereof for what hast thou that thou hast not receiued from him who beareth vp all things by his mightie word Now hence we must learne these duties First to seeke to know him that is daily about vs and preserueth vs in soule and in bodie from houre to houre Secondly to cleaue vnto God with our hearts and to set our affections of loue feare ioy and hope wholly vpon him because he is the author and continuer of our beeing what euer it be Thirdly to obey our God in all things for shall he giue beeing to our bodies
stay his hand nor say vnto him what doest thou Gods speciall kingdome is that whereby hee ruleth his elect and chosen people working his will not onely by them as he doth in his generall kingdome by the deuils themselues but in them also by his holy spirit and it is called speciall because it is not exercised ouer all the world but onely ouer the elect whom hee hath ordained to eternall life This speciall kingdome of God is two-folde either of Grace or of Glorie The kingdome of grace is a spiritual estate wherein God makes men willingly subiect to his written word by his spirit I call the kingdome of grace a spirituall estate both because it is principally exercised in the conscience and also because this regiment in the conscience is by the spirit of God Secondly I shew wherein it consists namely in a voluntarie subiection of the whole man in soule and bodie and spirit to the will of God reuealed in the word Psalm 110. 3. Thy people shall come willingly in the day of assembling thine armie in holy beautie And this subiection stands in three things in Righteousnesse Peace and Ioy in the holy Ghost Rom. 14. 17 18. In Righteousnes that is First in Christs righteousnesse imputed and secondly in the righteousnesse of a good conscience the ground whereof is sanctification by the spirit which Christ giues to them whom he doth iustifie In Peace that is peace of conscience towards God and peace with Gods Church yea with all creatures so farre forth as is needfull for them Now vnder peace we must comprehend loue and all duties of loue for as righteousnesse concernes the person in soule and bodie so peace respects all duties and actions of the life Righteousnesse is the root from whence springeth this peace with euery action thereof for when the heart is sanctified the life is reformed Lastly in ioy in the holy Ghost this is a fruite of both the former respecting especially the state of affliction for when a man is iustified and sanctified and hath peace towards God then ariseth in his heart a spirituall delight in God in all estates yea though great afflictions light vpon him for Gods cause yet he beareth them with inward ioy and delight knowing that the spirit of glorie of God resteth vpon him and that he shall be glorified with Christ if he suffer with Christ which things while he compareth together hee little esteemeth the afflictions of this life in respect of the glorie that shall be reuealed for the light affliction that is but for a moment causeth vnto vs a farre more excellent and eternall waight of glorie These are the branches of this spirituall subiection which whosoeuer hath is a good subiect in the kingdome of grace as the Apostle saith in the next verse he that in these things serueth Christ is acceptable vnto God and approoued of men The kingdome of glorie is the blessed estate of Gods elect in heauen whereby God in Christ becomes all things vnto them immediately 1. Cor. 15. 28. This estate of glorie is a subiection also but yet such a subiectiō as is indeed a glorious regimēt for there we raigne with Christ in whom and through whom God himselfe becomes honour peace health foode raiment and all things needfull to the perfection of felicitie Now these two beeing Gods kingdome differ thus The state of grace is the beginning and entrance to the state of glorie and the state of glorie is the perfection of the state of grace This state of glorie is the citie and the state of grace as it were the suburbs of it In this life wee liue in the kingdome of grace but the kingdome of glorie is reserued for the life to come and this speciall kingdome of God in both these estates doe we here pray for Thy kingdome This imports that there is another kingdome euen the kingdome of Satan which is a kingdome of darkenes full of all disorder and confusion through sinne which greatly hindereth annoyeth Gods kingdome of grace especially Come That is to vs men in the world and then it commeth when God doth erect establish the same in their hearts now vnto perfection it comes by 5. degrees 1. When God giues vnto men the outward meanes of saluation wherein he doth reueale his grace fauour in Christ as the Gospel preached which is therefore called the word of the kingdome Matth. 13. 19. And so Christ hauing relation to his preaching which he confirmed by miracles among the Iewes saith The kingdome of God is come vnto you Luk. 11. 20. and beeing demaunded by the Pharisies when the kingdome of God should come he tels them it was among them Luk. 17. 21. meaning that it was brought vnto them by the ministerie of Iohn Baptist of himselfe and of his Disciples although indeed it were without profit to many of them 2. When the word preached inlightens the minde so as a man knowes and vnderstands the mysterie of the Gospel which is the law of this kingdome 3. When a man is thereby regenerate and so brought into this kingdome for by regeneration we haue effectuall entrance into the state of grace wherein Christ rules in vs by his word and spirit and wee yeeld subiection vnto him 4. At the ende of this life when the bodie goeth to the earth but the soule to God that gaue it beeing translated to the ioyes of heauen in the glorie of this kingdome 5. At the last iudgement when body and soule beeing vnited againe are both made partakers of the glorie of this kingdome and this is the full and perfect cōming of it So then our request to God in this petition is to this effect O Father let thy kingdome come to vs that be pilgrimes and strangers here on earth prepare vs for it and enter vs into it that be yet without renue vs by thy spirit that we may be subiect to thy will confirme vs also in this estate that our soules after this life and both soule and bodie at the day of iudgement may be fully glorified yea Lord hasten this glorie to vs and to all thine elect The Uses 1. Wants to be bewailed The wants we are taught to bewaile in this petition either concerne our selues or others First we must lament and mourne for our owne miserable estate by nature whereby we are the seruants of sinne and so in thraldome and bondage vnder Satan sinne leads vs into bondage for he that committeth sinne is the seruant of sinne and where sinne raigneth there the deuill hath dominion And hence it comes that wee rebell so much against the kingdome of God and refuse to stoop to the scepter of his word Indeede this bondage is weakened in Gods children but none is wholly freed from it in this life as Pauls complaint declares Rom. 7. 14. The law is spirituall but I am carnall sold vnder sin The naturall man is dead
Lordship and vnder your Honourable protection to the houshold of faith And because I doubt not of your diligence in the faithful and frequent perusall of it I wil turne my perswasions towards you this way into praier to the Almightie for you that by the edifying of your faith and other graces of God herein you may more and more abound in the fruits of righteousnesse inioying here much true honour with long and happie daies in the peace of our Syon and the prosperitie of your familie and in the ende eternall life through Iesus Christ. Your Honours to commaund THOMAS PIERSON Maie 1608. A GODLY AND LEARNED EXPOSITION OF CHRISTS Sermon in the MOUNT Math. 5. 1. And when he saw the multitude he went vp into a Mountaine And when he was set his Disciples came to him 2. And he opened his mouth and taught them saying c. IN this Chapter and the next is contained Christs Sermon in the Mount preached to his Disciples and others that were conuerted vnto him among the multitude Hereof I haue chosen to intreate because it is a most diuine and learned Sermon and may not vnfitly be called the Key of the whole Bible for here Christ openeth the summe of the Old and New Testament Before we come to the parts of this Sermon three generall points are to be scanned for the clearing of the doctrine following First the Time when this Sermon was preached to wit in the second yeare of CHRISTS ministerie vpon this occasion when Christ had wrought a miracle in cuâ—ing the man with the withered hand vpon the Sabbath day the Scribes and Pharisies went about to kill him whereupon he departed from among them and went into a Mount where he spent the whole night in prayer And when it was day he chose the twelue Apostles which done he came downe into a plaine place neare to the Mount where he wrought many miracles but because the people thronged about him to touch him for there went vertue out of him which cured them therefore he withdrew himselfe out of the throng into the Mountaine againe and there preached this Sermon vnto his Disciples soone after their election no doubt for this ende to teach them his will and also to frame and instruct them so as they might become profitable teachers vnto others II. Point The scope and drift of this large Sermon namely to teach his Disciples with all that beleeue in him to lead a godly an holy and blessed life Although this be euident in the text yet the Popish Teachers haue depraued this ende and scope saying that Christ herein propoundeth a new Law farre more perfect then the Law of Moses also deliuereth new diuine counsell to his Disciples which was not giuen in the Law or in the Prophets But they erre and are deceiued for Christs intent is to cleare the true meaning of Moses and the Prophets which was corrupted by the false glosse of the Iewish teachers and not to adde any new Law or counsell thereunto as afterward will plainly appeare Againe there cannot be giuen vnto man a more perfect rule then Moses Law the summe and scope whereof is To loue God with all the heart with all the soule and with all the strength then which there cannot be greater perfection in a creature We therefore vpon the consideration of this worthie ende must labour to shew the greater care and conscience to learne and doe the things propounded in this Sermon III. Point Whether is this Sermon the same with that which is set downe by S. Luke Chap. 16. v. 20. This question is necessarie for if they be the same Sermon then will the one giue great light vnto the other Men indeede differ in iudgement touching this point some say they are diuers Sermons others say they are one and the same and that opinion is most likely For first they haue one beginning and one matter the same order of preaching and the same conclusion as the comparing of them together will plainely declare Secondly this Sermon recorded by them both was made vpon the election of Christs twelue Apostles a little after the curing of the man with the withered hand This is plaine in S. Luke and may well be gathered from the doctrine of this Sermon recorded by Matthew wherein Christ instructeth his Apostles particularly in their office and calling which he would not haue done if he had not formerly called them thereunto If it be said that S. Matthew recordeth their election afterward in the 10. Chap. Ans. In the writings of the Euangelists there be certaine Anticipations that is some things are set downe after which were done before and some things are set downe before which were done after as might easily be prooued by sundrie examples and in the point in hand is euident for the election of the Apostles is set downe by S. Matthew in his tenth Chap. vpon occasion of his recording their commission to preach so that this circumstance of the Apostles election doth notably prooue these Sermons to be one S. Matthew setting downe the same more largely and Luke more briefly Their Reasons who hold them to be two distinct Sermons are of no moment They say that the Sermon recorded by S. Luke was made on the plaine this of Matthew in the Mountaine that of Luke was made by Christ standing this of Matthew as he sate downe Answ. But Luke saith not that it was made by Christ in a plaine or standing onely this he saith that Christ comming from the Mountaine stoode in a plaine place and there wrought certaine miracles and then preached now all this might be done and yet Christ might preach this Sermon in the Mount sitting as S. Matthew saith for the order of this storie is this Christ beeing maligned of the Iewes went into a Mount and there praied after long praier he chose the twelue Apostles and then came downe into a plaine and wrought Miracles but by reason of the throng which pressed about him to touch him he went into the Mountaine againe and there preached this Sermon to his Apostles and others that followed him Thus much in generall Now we come to the Sermon it selfe which containeth three parts A Preface the Matter of the Sermon and the Conclusion The Preface or preparation is contained in the two first verses of this Chapter wherein are set downe diuers circumstances pertaining to the Sermon As first and principally the Author of it to wit IESVS CHRIST the Redeemer and Mediatour of mankinde who in the making of this Sermon must be considered two waies euen as he is a Prophet first as the Minister of Circumcision for the truth of God as the Apostle speaketh whereby thus much is signified that Iesus Christ as he was man borne among the Iewes was vnto them a Prophet and Minister in his owne person and with his owne mouth was to teach them the will of his Father which thing
not of our sinne yet he preserues nature in sinfull workes And thus we see that lust is a sinne II. Point How can lust be a sinne of the seauenth commandemeÌ„t seeing it is directly forbidden in the tenth for in this briefe decalogue there is no needlesse repetition of any thing Ans. Lust is two-folde either without consent of will as when vnchaste desires come into the minde and heart and are not entertained of the will but bee speedily checked so soone as they arise and such lust is forbidden in the tenth commandement or with consent of will when a man is willing to entertaine and cherish the vnchast thoughts that come into his minde though he neuer put them into practise and these are forbidden in the seauenth commandement III. Point The greatnesse of this sinne of lust This is here expressed by Christ calling it Adulterie before God as if he should say Looke how great a sinne bodily adulterie is before men who punish the same with death euen so great and hainous a sinne before God is the inward vnchast lusting of the heart whereto a man giues consent of will though he neuer bring it into action for this he stands culpable of adulterie before God and shall therefore be condemned vnlesse hee repent The vse of this Third Point is manifold First hereby we may learne how to examine our selues by this seauenth commandement for our Sauiour Christ here teacheth vs that they which willingly retaine vnchaste desires with delight though they neuer giue their bodies to the outward acte are Adulterers before God and therefore when wee would examine our selues by this commandement wee must search our hearts whether we haue willingly retained therein any lustfull thoughts and if we haue wee must know that we are guiltie of Adulterie before God And because none of vs are free from this sinne it must humble and cast vs down before God as breakers of this commandement Secondly if the lust of the heart be Adulterie before God then wee must with care and diligence learne the Apostle Pauls lesson 2. Corinthians 7. 1. To purge our selues from all vncleannesse both of flesh and spirit that is wee must labour to keepe our hearts and mindes pure and chaste as well as our bodies And to induce vs herevnto consider the Reasons following First we all desire to see God and to know his loue in Christ for our comfort in this life and saluation for euer but without holinesse and puritie of heart wee can neuer see God nor knowe the comfort of his loue for when a man defiles his minde with vnchaste thoughts hee depriues himselfe of the taste of Gods fauour and of the experience of his loue Secondly consider the state and condition of mans heart by effectuall calling it is the dwelling place and Temple of the holy Ghost for when a man is in Christ hee liueth in Christ by faith and Christ in him by his spirit now then looke as men vse to trimme vp their dwelling houses for the receiuing of some noble guest so ought wee to keepe our hearts pure and cleane from vnchaste lustes that they may bee fit habitations for the blessed spirit of God but by vnchaste lustes we make the heart a stable for the deuil and a cage of all vncleane spirits Thirdly if wee suffer our hearts nowe to burne with fleshly lust we make an entrance in them for the burning of hell fire for euer for these two alwaies goe together burning lust and hell fire vnlesse repentance come betweene And therefore if wee would escape hell fire wee must quench the fire of lust and cleanse our hearts from this vncleannesse Fourthly by profession we seeme to be the members of Christ and if we would be so indeed then we must take heed of vnchaste lusts for thereby wee pull our hearts from Christ and knit them to an harlot These and such like â—â—â—sons must mooue vs to auoide all vnchaste desires and for the preseruation of chastitie in our hearts these Rules must bee obserued First the minde must be filled with godly meditations and the word of God must dwell in our hearts plenteously for vnchast lusts doe therefore arise in our hearts because we are idle minded and emptie of Gods word if that were truly ingraffed in vs these wicked desires could not enter or at least take no place in vs. Secondly we must often giue our selues to the spirituall exercises of faith repentance and new obedience as to the vsuall hearing reading and meditating in Gods word to the often receiuing of the Lords supper and to continuall prayer not onely publikely but priuately especially for these confirme Gods graces in the heart and doe euen nippe in the head all vngodly motions whatsoeuer Thirdly we must vse sobrietie in meat drinke and apparell for vngodly lusts are kindled fedde and nourished with too much pampering of the bodie Sodome and Gomorrah Admah and Zeboim sinned most grieuously in this kinde through fulnesse of bread and therefore we must vse a moderation in these things that grace may be strengthened and all euill lusts weakened in vs. Fourthly we must alwaies be doing some good thing either in our generall calling of a Christian or in our particular calling yea in our lawfull recreation we must intend and practise good for when men are idle Satan fills their hearts with euill thoughts and so defiles the same Fiftly men and women must not priuately conuerse together without warrant so to doe either from their generall or particular calling so as with good conscience they can say the Lord doth call them so to conuerse for the mutuall conuersing of men and women is the cause of many noysome lusts and therefore neither men nor women without good warrant should thrust themselues into such occasion of temptations Remember what the Apostle saith Euill conuersings corrupt good manners The Apostle Peter felt tho smart of this boldnes though in an other case for comming to warme himselfe in Caiphas hall without good warrant so to doe when a silly maide demanded of him whether he was not one of Christs companie he denied him flatly and that with cursing and so many men and women conuersing without warrant where they should not doe fall into many noysome sinnes and when they thinke themselues most strong then with Peter haue they the greatest falls verse 29. Wherefore if thy right eye cause thee to offend plucke it out and cast it from thee for better it is for thee that one of thy members perish then that thy whole bodie should be cast into hell vers 30. Also if thy right hand make thee to offend out it off and cast it from thee for better it is for thee that one of thy members perish then that thy whole bodie should be cast into hell In these two verses our Sauiour Christ laieth downe a most heauenly instruction for the auoyding of offences
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.
hold them necessarie as causes of our saluation and iustification but this we haue confuted heretofore Secondly of some Protestants who hold them necessarie though not as principall causes for they say we are only iustified and saued by Christ yet as conseruant causes of our saluation but the truth is they are no causes of saluation neither efficient principall nor conseruant nor yet materiall formall or finall as hath else-where beene shewed The third opinion is the truth that good workes are necessarie not as causes of saluation or iustification but as inseparable consequents of sauing faith in Christ whereby we are iustified and saued or as a way is necessarie to the going to a place The dignity of good workes is expressed in this that they are called good now they are good only in part not perfectly as I shew thus Such as the tree is such is the friute but euery one regenerate is partly spirit and partly flesh that is in part regenerate and in part naturall and corrupt this is true of his minde will and affections which are the fountaine of all his actions and therefore the workes that proceed thence must needes bee answerable that is in part corrupt as they come from nature and yet good in part as they come from grace Quest. But how can God approoue of them if they be euill Ans. We must consider good workes two waies First in themselues as they are compared with the law and the rigour thereof and so they are sins because they answer not to that perfection which the law requireth for there bee two degrees of sinnes Rebellions which are actions flatly against the lawe and Defects when a man doth those things that the lawe commandeth but yet faileth in the manner of doing and so are mans very best workes sinnes Secondly consider good workes as done by a person regenerate and reconciled to God in Christ and so God accepts of them for in Christ the wants thereof are couered But here wee must take heed of the Romish doctrine which teacheth that good workes are so farre forth good that there is no sinne in them their reasons are many to prooue this point but they haue beene heretofore confuted First they say good workes haue God for their Author and therefore are perfectly good Answ. This were true if he alone were the author of them but man is another author thereof from whom they take their imperfection They say againe that here they are called good but if they had any sinne in them they should be called euill for euery sinne is perfectly euill Ans. Where sinne is vnremitted it is perfectly euill but when it is pardoned in our Sauiour Christ it is as though it were not Thirdly they obiect that if good workes be sinnefull then they must not bee done and hereupon they say that by our doctrine men are bound to abstaine from all good workes Answer That which is euill must not be done so farre forth as it is euill now good workes are not simply and absolutely euill they are good in themselues and in vs in part comming from grace and therefore they must be done because God requires them at our hands and for the imperfection of them wee must pray for pardon in our Sauiour Christ. And here by the way we may iustly taxe the prowd doctrine of the Papists who teach that men may bee iustified by good workes when as the best workes of any man in this life are tainted with sinne and are farre vnanswerable to that perfection which the law requireth wee must be of a farre other minde namely that for our best workes God may iustly condemne vs because wee haue not done them as we ought therefore Christ bids vs say of our selues that when we haue done all that we can we are vnprofitable seruants The vse of good workes is here set downe by our Sauiour Christ to glorifie God this is not the whole ende of good workes and therfore I will propound the same more fully out of other places of Scripture for Christ here onely propoundeth that ende of good workes which concerned his intended purpose The vse and ende of good workes is three-fold either concerning God our selues or our brethren As good workes concerne God they haue three vses First they serue as meanes whereby wee giue vnto God testimonie of our homage and obedience vnto his commaundements for by creation preseruation and redemption he is our Lord and our God and so prescribeth lawes for vs to keepe in which regard wee owe homage vnto him which that wee may shewe forth and testifie wee must walke in good workes as hee in his word hath commaunded vs. Secondly they serue to bee tokens of our thankefulnesse vnto God for our creation redemption and manifold preseruations both in soule and bodie Thankefulnesse indeede is shewed in word but yet true thankefulnesse stands in obedience and our obedience is shewed by doing good workes And therefore the Apostle Paul exhorts vs to giue vp our bodies as holy and acceptable sacrifices vnto God Rom. 12. 1. Thirdly they serue to make vs followers of God we are commaunded to be holy as he is holy 1. Pet. 1. 15. and to put in practise the duties of loue one towards another as the Lord loued vs and therefore we must walke in the duties of the Morall law that therein we may imitate God 1. Ioh. 3. 3. He which hath this hope purgeth himselfe as he is pure Secondly the vse of good workes in regard of our selues is fourefold especially First they serue to bee outward testimonies of the truth of our faith and profession proouing that the grace of our hearts is not in hypocrisie but in truth and sinceritie And for this cause Abraham is said to haue beene iustified by workes because his workes did testifie that his faith was true and sincere for where the fire of grace is there it cannot but burne and where the water of life is it cannot but slowe and send out the streames thereof in good workes Secondly they serue to be signes and pledges of our election iustification sanctification and of our future glorification as wee knowe a tree to liue by the fruite and budde which it bringeth forth so by keeping a continuall course in good workes a man is knowne to bee in Christ and to haue true title to all his benefits and therefore when the Apostle willeth men to giue all diligence to make their calling and election sure he propoundeth certaine vertues wherein they ought to walke as beeing the most euident tokens of election that we haue in this life Thirdly they serue to make vs answerable to our holy calling for euery one that professeth the Gospel is called to be a mēber of Christ and a new creature whose dutie is to bring forth good workes Eph. 4. 1 2. Walke worthy of the vocation wherevnto you are called with all humblenesse of
brought the tidings of his birth to the shepheards Luk. 2. 9 10. they ministred vnto him in his temptation Mat. 4. 11. in his Agonie Luk. 22. 43. in his resurrection Math. 28. 2. and ascension Act. 1. 10. so should we performe vnto Christ all the seruice we can Fourthly they spend their time in praising and lawding the name of God and so should we labour to haue our hearts inlarged for his glorie and our mouthes filled with his praises Fiftly they be seruiceable for our good if we be Gods children though they be farre better then we are Heb. 1. 14. They are ministring spirits sent forth to minister for their sakes which shall be heires of saluation Psal. 91. 12. They are as nurces to beare Gods children in their hands Psal. 34. 7. The Angel of the Lord pitcheth round about them that feare him And all this they doe vnto vs of loue as though it were not inioyned them So we after their example must imploy our selues in soule and bodie calling credit and all we haue for the good of men Sixtly the Angels are ioyfull when sinners are humbled and conuerted from sinne vnto God Luk. 15. 10. and they are grieued when men by sinne dishonour God And the like affections should be in vs we should mourne for all sinne in our selues and others whereby God is dishonoured and haue our hearts to leape for ioy when sinners repent and turne vnto God In the world to come we shall be like the Angels of heauen in glorie Math. 22. 30. let vs therefore here testifie this hope by beginning our heauen vpon earth in becomming like to the Angels though not in glorie yet in obedience Here lastly obserue what honour we are to giue to the Angels of heauen namely the honour of Imitation becomming like vnto them in obedience and treading in the steps of their vertues but for the honour of inuocation that is due to God alone and we must not giue it to Angels damnable therefore is the doctrine and practise of the Church of Rome who pray vnto the Angels and giue vnto them the honour of God in religious worship vers 11. Giue vs this day our daily bread The coherence Hitherto we haue handled the petitions that concerne Gods golrie now we come to the petitions that concerne our selues as the word Us doth plainly shew in these three which follow and they depend vpon the former as an explication of the manner of our obedience for there we asked grace to doe Gods will and here we pray for those blessings and mercies wherein we may expresse our obedience for we doe Gods will when we depend vpon his prouidence for the blessings of this life when we relie vpon his mercie for the pardon of our sinnes and trust in his power for strength against temptation and deliuerance from euill Now then to come particularly to this fourth petition hauing in the former craued grace to doe Gods will in our particular callings here we pray for such sufficiencie of all temporall blessings whereby we may glorifie God therein In the handling of this petition sixe points are to be considered 1. what we aske Bread 2. what bread we aske daily bread 3. whose bread ours 4. for what time this day 5. to whome to vs 6. whence we would haue it by gift from God giue vs. For the first The thing we aske is Bread But what is meant by Bread is not agreed vpon some expound it spiritually of Christs bodie and blood the foode of the soule in the word and Sacraments But the vnfitnesse of this exposition we shall see by the weakenesse of their reasons alleadged for it First they say it is not meete that in so heauenly a praier we should aske so base a thing as materiall bread of our heauenly father Ans. If God command vs to aske him bread and to depende vpon him for it wee must not iudge basely of it nowe in this chapter God commands vs to depend vpon him for foode to eate yea 1. Pet. 5. 7. we must cast all our care on him and Iacobs practise in praying for bread to eate Gen. 28. 20. and Agurs praying for a competencie in outward things Prov. 30. 8. declare plainely the lawfulnesse thereof Secondly they say we must first seeke Gods kingdome and his righteousnesse and then all these things shall be cast vpon vs v. 33. Ans. Distrustfull and distracting care is there onely forbidden but a moderate care is there allowed and therefore praier for them is vndoubtedly lawfull The second opinion touching Bread is of the Papists to wit that here we aske not onely all necessarie sustenance for the bodie but much more all spirituall foode namely the blessed Sacrament which is Christ the bread of life But neither is this so fit for first we praied for spirituall things directly in the second petition Secondly sacramentall bread cannot here be meant because it was not ordained when Christ taught his Disciples this praier Thirdly their exposition is against their owne practise for if by bread were meant Christ in the Sacrament then the people should be fed therewith euery day which they barre them frō The third opinion is that by bread is meant corporall food and blessings necessarie to temporall life onely and this I take to be the truth for these reasons which also make against the former expositions First S. Luke the best interpreter of our Sauiour Christ expounds the words of bread that serues for the day that is for euery day Luk. 11. 3. and therefore it must needes be bodily for spirituall food once truly receiued serues not for a day but for euer Ioh. 4. 14. Secondly this is a perfect platforme of praier and therefore must containe petition for temporall blessings els it were not perfect now we cannot comprehend our requests for temporall blessings vnder any other petition but this onely and therefore Christ here propoundeth them Now properly bread imports that sustenance made of graine which is fit and conuenient for mans bodily nourishment such as Melchisedek brought out to Abraham and his companie with wine for their refreshing Gen. 14. 18. and such is meant in Scripture where bread is opposed to wine or water But more generally it is taken for all kinde of foode whatsoeuer whereby life is preserued in which sense goates milke is called bread Prov. 27. 27. and the fruit of trees Ier. 11. 19. and all things that passe too and fro in trafficke Prov. 31. 14. Now in this place it must be taken in a generall sense not onely for bread but for all other necessarie foode and for raiment also with health peace libertie and all other things that are meete and needfull for the good outward estate of man of family or common wealth The vses 1. In that Christ bids vs pray for bread and not for dainties hereby he would teach vs to beware of couetousnes the common sinne
the same vnto vs. So that it is not here to be taken as it is commonly onely for a bare assent of the people answering the Minister in the congregation but for a part of the praier belonging both to Minister and people that pray in faith whether publikely or priuately and that so much more excellent then the former by how much our faith excelleth our desire yea it is the seale of our hearts which we must set to euery petition for to ratifie and confirme the same vnto our selues as when we say Halowed be thy name our hearts must say Amen that is as I desire grace to glorifie thy name so I beleeue Lord thou wilt enable me thereunto and so for the rest The vse I. FroÌ„ the vnion of this word with the petitions we learne that euery child of God must beleeue particularly and certenly the pardon of his own sinnes endeauour by grace to attaine thereunto if as yet he cannot be perswaded of it This the Papists denie teaching that a man must onely beleeue in generall that remission of sinnes belongs to Gods Church hope well for himselfe and they make it presumption for a man to arrogaâ—e particular certenty vnto himselfe But it is no presumption because we must beleeue to receiue froÌ„ God that we aske according to his will now God bids vs aske forgiuenes of our particular sinnes therfore we must beleeue it so by faith may be assured of it as for their generall faith it differeth not from the faith of deuills for they beleeue there is remission of sinnes in Gods church And to say we hope well when we are not assured by faith is to bewray both ignoraÌ„ce negligence in the matter of our saluation for faith is the ground of things hoped for therefore their hope without faith must needs be a blind presumption And here further we may note that by their opinioÌ„ they abolish a great part of the Gospel for with the gracious promises of mercy in Christ made therein the Gospel coÌ„mandeth euery penitent person that beleeueth to applie the same promises particularly to himselfe this part of it they cut off so depriue the child of God of all true comfort II. This testification of our faith ioyned to our requests shewes that all praier ought to be made in a knowen tongue for els the assent affiance of the heart cannot be giuen together Ob. The word here vsed is an hebrew word which was vnknowne to the Greek churches now if one word of maine vse in praier may be in vnknowne toÌ„gue why may not many so a whole praier Ans. Though this word Amen be hebrew yet by vse it became as familiar wel knowne in the Greek Church so in other Churches as any word of their owne dialect as many Latine words as nisi prius and other tearmes of law by common vse become familiar and wel knowne in our English tongue The vse of the Lords prayer The principall vse of this prayer is to be a patterne and direction whereby the Church of God and euery member of it may frame their praiers to God on any occasion And because many through ignorance faile in this point therefore I will stand somewhat to shew how the Lords praier must be made a patterne to our praiers For this ende we must applie the seuerall petitions of this praier both to the speciall times of praier as morning and euening and also to the speciall occasions whereupon we pray which may be reduced to some of these three to wit 1. some waightie businesse we haue in hand 2. some affliction we are in or in danger of 3. or in regard of death Now to applie the petitions to each of these seuerally I. In the morning A fit praier for that time before we set vpon the duties of our calling may thus be framed from these petitions 1. we must desire the Lord to giue vs grace to seeke the aduancement of his glorie that day following in the duties of our calling in euery thing we take in haÌ„d 2. that he would rule in our hearts by his grace guide vs by his word that whole day 3. enable vs to doe his will that day and not our owne euen with readines delight 4. strengthen vs to depend vpon his prouidence that day for all things needefull for this life 5. that he would humble vs in our selues for our sinnes giue vs repentance for them pardon in Christ Iesus that so no iudgment light vpon vs for them and that our hearts may be enclined to loue mercy towards our brethren as we desire mercie with God for our owne soules 6. That God would strengthen vs against temptation that neither the world the flesh nor the deuill preuaile against vs. And of all these we must gather assurance because all soueraigntie and power and glorie belongs to God II. At euening also we may fitly applie these petitions for the comfortable coÌ„mending of our selues to God that night 1. intreating God to blesse our rest vnto vs that thereby we may be fitter to glorifie God 2. That we may rest and sleepe safely as his true subiects vnder his gracious regiment 3. That we may doe his will as well in rest as in labour in the night and secretly as in the day sight of men 4. That he would blesse our rest sleepe that it may coÌ„fortably serue for the preseruation of our liues 5. That he would forgiue the sinnes of the day past that so no cuâ—se terrour nor feare meete with vs for them the night following 6. That he would keepe vs in our rest from all sinnefull lusts from all wicked motions and suggestions either waking or sleeping III. When we enterprise any waightie matter or businesse of our callings we may fitly applie these petitions in praier to God for abilitie good successe therein for whatsoeuer we take in hand we must doe it in the name of the Lord 1. we must pray that in this whole businesse our hearts may be set sincerely to seeke the aduancement of Gods glorie 2. That the Lord would vouchsafe to guide and gouerne vs in doing the worke whatsoeuer it be 3. That in doing of it we may make conscience to doe the will of God and to obey him from the beginning to the ende of it 4. That we may by faith relie vpon Gods prouidence for the issue and effect of our whole endeauour 5. That none of our sinnes may bring a curse vpon vs in the worke 6. That neither Satan nor any other enemie of our soules may hinder vs by temptation but that God would deliuer vs from them all IV. When any affliction lies vpon vs or ours we may hence frame holy requests to God Intreating 1. that we may honour God by patience and obedience in that affliction and not dishonour him 2. That God would shew in vs the
similitudes In the first wordes The light of the bodie is the eye is a parable taken from a candle in an house for as a burning candle set vp in an house lighteth the house and all that be in it so the light of this eye which is the vnderstanding lighteth the whole bodie and giueth direction to the whole man in all his actions In the next words If thine eye be single c. to the end of the 23. verse is a second similitude which standeth thus If a man haue a good and cleare bodily eye he can guide himselfe iâ— the right way and keepe his feet from stumbling and from falling but if his eye be dimme and darke then he cannot walke without stumbling and if he want an eye or that his eye be starke blind then of himselfe he cannot walke without stumbling and wandering so in like maner if the vnderstanding which is the eye of the minde be sound and cleare able to iudge of good and euill then is the whole life well ordered but if the iudgement be corrupt then is there much disorder in the life if it be cleane put out then is there nothing but brutish coÌ„fusion Thus stand the comparisons in these words Now the meaning of them is this The first words are plaine The light of the bodie is the eye that is the eye giues light for the direction of the bodie as a light in an house directs the housholders in their affaires If thine eye be single c. By eye here is meant the minde resembled by the bodily eye and the single eye is the vnderstanding mind able to iudge of good and euill of things to be done and not to be done Thy whole bodie shall be light by bodie is meant the life and by light is meant well ordered and directed for the mind is to the life for the directing of it that which the eye is to the bodie for the ordering thereof But if thine eye be wicked c. the wicked eye is the corrupt mind hauing the vnderstanding darkned iudgement so depraued that it cannot rightly discerne of good and euill what is to be done and what is to be left vndone Then all thy bodie shall be darke that is thy whole life in all thine actions shall be full of sinne and disorder Wherefore if the light that is in thee be darknesse that is if the natural light of reason and iudgment left in man after the fall be quite extinguished How great is that darknesse that is wonderfull shall his corruption and disorder be yea so full of confusion that there shall be no difference betweene his life and the life of a brute beast And this I take to be Christs proper meaning Now the words thus explaned depend vpon the former as an answer to a secret obiection which the heart of man might frame vnto it selfe against those two commandements to this effect If there be such necessitie of laying vp treasures in heauen and of auoyding to lay vp treasures in earth then why doe not the most wise and learned men of our time doe so they seeke more for earthly treasures then for heauenly Hereto Christ answers thus as if he had saide maruell not at this for they want the single eye the vnderstanding mind to discerne of things that differ they cannot iudge aright of the true treasure and so not knowing the heauenly they seeke the earthly treasure only Now that we may preceiue the words of Christ thus to answer the former obiection we must know that Christ doeth here presuppose thus much that euery mans eye is either single corrupt or blind and the single eye which is a good vnderstanding befalls not all men no not all wise and learned men but them onely to whome God in mercie giues it But the corrupt eye befalls euery man naturally And some by sinne put out the light of nature and so become senselesse in spirituall things And hence it is that all men naturally wanting the single eye and hauing the corrupt eye yea many hauing the blind eye doe not discerne of the true treasure and so leaue the heauenly and giue themselues wholy to the earthly Thus we see both the meaning and the coherence leading vs to the maine cause of couetousnes which the blind eye of the mind not able to discerne of true spirituall treasure Now in the words these three points are to be handled I. The single eye with the fruites thereof II. The wicked eye with his fruites III. The dark and blind eye with the fruites thereof I. Point The single eye is the mind of man indued with some portion of true heauenly wisdome and the fruite of it is to giue the bodie light To know this single eye the better we must search out what true wisdome is This true heauenly wisdome is no common gift which euery professor may haue but a speciall gift of God in Christ peculiar to them that doe truly beleeue in him 1. Cor. 1. 30. Christ 〈◊〉 made wisdome vnto vs of God not only because he is the matter of our wisdome we being then onely truely wise when we know Christ and him crucified but also because he is the roote from whence all our wisdome springs for being ingraffed into Christ by faith we become as it were flesh of his flesh and bone of his bones and so aâ—â— not onely made iust by the imputation of his obedience but doe also receiue inherent holines and wisdome from him our wisdome and holinesse beeing deriued from his as the branch is from the stocke and the fruit from the roote And this wisdome â—efâ—llâ— not at all to the deuill and his angels though they know much nor to all that are Christians in name but onely to the members of his mysticall bodie by faith This heauenly wisdome hath two actions First to discerne â—right of things that differ and to distinguish one thing from another spiritually this Paul praied for in the behalfe of the Philippians Phil. 1. 9. that their loue might abound more and more in knowledge and in all iudgement or sense that so they might discerne things that differ that is good from euill and heauenly from earthly what to doe and what to leaue vndone which is a propertie of men of age in religion who thorough long custome attaine herunto Heb. 5. 14. And hence it is that the childe of God can I. discerne the voice of Christ the true shepheard from the voice of all false teachers II. By this gift of discerning hee can put a difference betweene the water of Baptisme and all other water and betweene the bread and wine in the Lords table and common bread and wine III. Hereby the Church and euery true member of it is enabled to iudge rightly of crosses distinguishing fatherly chastisements from Gods plagues and curses for sinne IV. Hereby hee can discerne the things of God euen his own election his
must watch ouer the liues of his brethren for their good and amendment It is the sinne of our time that euery one thinks he hath no charge laid on him in regard of his brothers life and estate This was Cains sinne towards his brother Abel he denied himselfe to be his brothers keeper if any man sinne the common speach is what is it to me let them looke to it whom it concernes But this ought not to be one man ought to obserue another vse also brotherly correction for the reformation of faults certainly known This is a duty of loue and mercie tending to the good of our brother and to the saluation of his soule in conscience we are bound to releeue the bodies of our poore brethren that be in perill and want much more then are we bound to looke vnto their soules that they perish not for wante of admonition We must turne back our enemies oxe or asse that wandreth much more our brother from going to perdition II. Point Who is to be corrected out of whose eye is the mote to be taken to wit a Brother out of thy brothers eye By a brother here Christ meaneth not euery neighbour for that is euery man but euery one that is a member of that Church whereof we are members and professeth the same religion which we doe beeing admitted into the Church by the same sacrament of baptisme whereby we were admitted This is plaine in the exhortation of Christ Math. 18. 17. If thy brother sinne against thee tell him his fault between him and thee and so proceed if he heare thee not til he come to the censure of the Church which were in vaine if the partie were no member of the Church If any one that is called a brother saith S. Paul bee a fornicator couetous c. with such a one eate not 1. Cor. 5. 11. and he addeth what haue I to doe to iudge them that are without doe yee not iudge them that are within Now here the former order must be obserued that first a man must correct himselfe secondly his family and kindred next a brother of the same congregation with him And if good order be obserued he may admonish a brother that is a member of another particular Church but beyond this we may not goe though we must carrie our selues so to them that are without that by our good conuersation we may winne them to God And further this is to be knowne that in the Church of God authoritie and dignitie frees no person froÌ„ brotherly correction whereupon Paul biddes the people of Colossa to say vnto Archippus their Pastor Take heede to thy ministerie which thou hast receiued of the Lord that thou fulfil it Coloss. 4. 17. And hence we may learne this dutie when we offend in word or deede wee must submit our selues willingly to brotherly correction wee must not say as one of the Israelites that stroue with his brother said vnto Moses for reproouing him who made thee a iudge and a ruler ouer vs but being faultie we must submit our selues to the correction of our brother though we be aboue them in place It is better to heare the reproofe of a wise man saith Salomon then the song of a foole Eccles. 7. 7. It may be the song of a foole will more delight vs but sure it is the wise mans reproofe is farre more profitable This Dauid testified by desiring that the righteous might smite him Ps. 141. 5. accounting it as a pretious balm vpon his head which he would neuer want yea nature it selfe doth teach vs this that it is better to be reprooued euen of an enemie then to bee praised of a friend according to that of Salomon Open rebuke is better then secret loue Prou. 27. 6. III. Point For what is a brother to bee admonished or corrected not onely for great offences but for lesser sins we must pull out not only beams but strawes and motes out of his eie for here lesser sins are as strawes and motes to greater sinnes which be as beames and posts The reason why we must correct our brother for sâ—al offences is because euery great sin hath his beginning of some little small sin therefore it is a dutie of brotherly correction to cut off sin in the head before it growe out to the full Thus the Lord dealt with Caine Gen. 4. 6. he reprooued him for his wrath malice against his brother testified by his sad countenance before he slew his brother but Caine not yeelding to the Lords reproofe came at last to the grieuous sinne of murther In this third point we may take a view of that heauenly order which Christ hath left in his Church for the reformation not only of greater crimes but of lesser sins for there be many sins committed which caÌ„not be corrected by the sword of the Magistrate neither yet by the publike censure of the Church as lying foolish lesting other offences in behauiour attire yet these will not Christ permit to be in his Church therefore hath prouided brotherly correction to cut them off IV. Point How is brotherly correction to be performed Although the maner of brotherly correctioÌ„ be not here expresly set down yet it is implied where it is said Then shalt thou see cleerely c. I will stand a little to shew how this dutie is to be performed In brotherly correctioÌ„ these things are required 1. Christian wisdome to see cleerely into the fault also how it is to be ameÌ„ded The author to the Hebrews makes it the duty of euery Christian to obserue his brother not for this end to vpbraid him with his faults but that he may rightly discerne thereof also know how to correct him And here comes a common fault to bee reprooued many are forward and hastie to correct their bretheren but yet it shall be vpon bare rumors vncertain grounds they wil not stay till they know the fault throughly and certainly wherupon it comes to passe many times that the reprouer bears the blame for the party reproued saith there is no such matter the thing is otherwise so the other becomes a rash censurer 2. In christian correction there must be obseruation of fit circuÌ„stances as time place els the good admonition may be lesse effectuall We shall see the practise of this in the word of God Abigail obserued a fit time to reprooue her husbaÌ„d for his churlish answer to Dauids seruants and therefore told him not of it till his feast of sheep-shearing was ended the wine gone out of his head 3. The maner of our brothers offence must be considered whether it proceede of humane frailtie or otherwise if his fault proceed from humane frailtie then Pauls lesson may be practised Gal. 6. 1. Ye that are spiritual restore such a one with the spirit of meekenes The phrase there is borrowed froÌ„ Surgeons who being to
great vnto whome the gods come so neare vnto them as the Lord our God is neare vnto vs in all that we call vnto him for Secondly this must perswade vs to loue God vnfaignedly and heartely who is so readie and willing to graunt our requests in praier specially considering we are by nature his enemies A rare thing it is to see any resemblance of it in the world and indeede among mâ—n this dealing is able to draw loue from an enemie when we shew our selues willing to doe him any good we can this heapes coles of fire vpon his head to consume his malice and kindle in him loue to vs oh then how should Gods gratious bountie and readinesse to heare vs draw our hearts to God in all loue and thankfulnes Thirdly this serues to be a notable stay and comfort to all those that are cast downe in soule with the sight and burden of their sinnes for behold if they aske mercie at Gods hands they shall haue it if they can call he will heare and if they will but knocke at the doore of his mercie he is readie to open vnto them Here they vse to plead that they haue long called and cried and knocked but they finde no comfort Ans. O consider the vsuall dealing of God with his owne children for a time he will hide his face and seeme to locke vp his mercie and compassion from them as we may see by Dauids complaint Psal. 77. 7. Will the Lord absent himselfe for euer and will he shew no more fauour v. 8. Is his mercie cleane gone for euer doth his promise faile for euermore v. 9. Hath God forgotten to be mercifull c. But his intent herein is to humble them deeper to make them knocke more earnestly that they may be more thankfull for Gods mercie when they finde it and more carefull to keepe themselues from sinne whereby they may loose againe that assurance Indeede it is a most heauie crosse and the deepest griefe that can be fall a man to haue the conscience apprehend the wrath of God without any feeling of his fauour yet in this case here is comfort let this poore soule out of the depth of his horror criâ— vnto God with Dauid and out of the bellie of this whale of desperation with Ionas endeauouring against all feeling to lay hold vpon the promise of mercie in Christ and he shall finde the Lord in due time readie to heare and to sende comfort yea the sweetnesse of his loue shall distill most ioyfully into his poore soule v. 9. For what man is there among you which if his sonne aske him bread would giue him a stone 10 Or if he aske him fish will he giue him a serpent 11 If ye then which are euill can giue to your children good gifts how much more shall your Father which is in heauen giue good things to them that aske him These words containe a second reason of the former commandement to pray as also a confinnation of the promise annexed thereunto for assurance to be heard and it may be framed thus If earthly parents though they be euill can giue good gifts to their children when they want them and aske them at their hands then much more will your heauenly father giue good gifts to those that aske him But earthly parents though they be euill will giue good gifts to their children Therefore much more will your heauenly father giue good things to them that aske him This reason standeth in a comparison of vnequalls drawen from the lesse to the greater from the care which is ordinarily seene in naturall parents ouer their children to prooue vndoubtedly the most tender care of our heauenly father ouer vs. And this kind of reasoning is vsuall with God in Scripture Isay 49. 15. Can a woman forget her child and not haue compassion on the sonne of her wombe Though they should forget yet will not I forget thee Psal. 103. 13. As a father hath compassion on his children so hath the Lord compassion on them that feare him Mal. 3. 17. and I will spare them as a man spareth his owne sonne that serueth him In the framing of this reason behold a speciall fauour of God vouchsafed to godly parents They may take a tast of Gods loue and care ouer themselues by the consideration of that naturall care and tender affection they beare towards their owne childreÌ„ And indeed they may more easily then other apprehend and apply to themselues the louing fauour and tender care of God ouer them by the like affections in themselues towards their owne children Now this fauour and priuiledge God vouchsafeth for speciall cause first to incite and stirre vp those parents which yet haue not tasted of Gods loue to embrace his word and promises whereby God reueales his loue to men that so they may tast of Gods loue towards them whereof they haue so notable a patterne in their affection towards their owne children Secondly to prouoke them to labour to haue their hearts rooted and grounded in the loue of God And thirdly that they hauing experience of Gods loue in themselues may bring their children and posteritie to the fruition of the same loue and mercie Now to come to the comparison The first part whereof is this that it is a naturall propertie in all parents to giue good things vnto their children This is a principle binding conscience that parents should be carefull of their children He that prouideth not for his owne saith the Apostle especially for them of his familie is worse then an infidell for infidells doe not put out this light of nature but prouide for their children Here then those parents are to be blamed who spend their substance in gaming and ryote and so leaue their children and familie destitute and in want These spende vpon their owne lusts those good things which they should bestow vpon their children and so shew themselues vnnaturall but the Magistrate who is the publike father ought to looke vnto them and to restraine them from such disorder Secondly here those likewise are to be blamed which for foode and rayment will prouide and giue sufficient to their children but in the meane while they giue them not godly education in the instruction and information of the Lord which is a good thing indeede vnto the soule for which the godly in Scripture are commended as Abraham towards his familie Gen. 18. 19. and Lois and Eunice towards Timothie 2. Tim. 1. 5. who brought him vp in faith vnfaigned Thirdly by this we may see the state of those that kill their owne children for so we may read that some parents haue eaten their owne children namely they are such as become vnnaturall beeing in Gods iust iudgement left vnto themselues to be ruled by the Deuill who filleth their hearts with this vnnaturall and sauage crueltie Now Christ speakes here of the light of nature not extinguished and so it is
seeing that we may faile in the particulars of that which we know in â—enenll Againe preaching serues not only for the remoouing of ignorance and the increase of knowledge but to erect and build vp good conscience and honest liues by the in increase of faith repentance bue of God and man and of obedience and this vse the most learned and godly man that euer was may make of the publike ministerie though dispensed by one that is farre inferiour to him in knowledge and pâ—tie Lastly it may be demanded how this can be â—e summe of the law and the Prophets to doe as we would be done to vith men seeing we are further bound by the law to performe duties of loue and obedience to God Answ. This rule is the summe of all for our loue to God must be shewed in the practise of the duties of loue iustice and mercie towards men for God is inuisible and it please thâ—im to make himselfe seene in our visible neighbour requiring that our loue to himselfe should be shewed in the works of mercie iustice and goodnes towards men Men may flatter themselues and say they loue God but if it be not shewed in the loue of their neighbours they deceiue themselues there is no loue of God in them And therefore they are deceiued that thinke all is well with them when they come to Church and receiue the sacraments for religion stands not in the outward seruice of God vnles it be shewed forth in the duties of iustice loue and mercie commanded in the second table see Iames 1. vers 27. pure religion and vndesiled before God is to visit the fatherlesse and widdowes in their aduerstie and to keepe himselfe vnspotted of the world v. 13. I Entern at the strait gate for it is the wide gate and broad way that â—adeth to destruction and many there be which goe in thereat 11. Because the gate is strait and the way narrow that leadeth vnto life and few there be that finde it These two verses beeing the fifth part of this chapter containe the tenth point of Doctrine in this Sermon of our Sauiour Christ wherein he exâ—â—rteth his hearers and vs all effectually to an earnest care in seekiâ—â— euerlasting life and withall admonisheth vs in the matter of Saluation not to follow the multitude because most men goe the broad â—ay to destruction The words containe two parts A commandement Enter in at the strait gate and a reason in the words following for it is the wide gate Yet for our further edification and instruction I will consider and handle fiue points which are here set downe by our Sauiour Christ I. that there be two contrarie cities or kingdoms in one of which euery man and woman must abide for euer after this life and further that these afford vnto men a contrarie estate the one life the other death destruction II. That there are two distinct waies to these two cities or kingdomes one leading to destruction the other leading vnto life III. The condition and propertie of these two waies The way of life is straite and narrow The way of destruction is broad and wide and that from the beginning to the end IV. What men doe in these waies namely that many walke in the broad way and few can find the straite and narrow way V. What men ought to doe touching these waies namely passe by the broad way and enter into and walke in the straite way which is the scope of Christs exhortation and instruction in this place Of these in order For the first These two cities are two distinct places ordained of God for the finall and eternall aboad of all mankind after this life according to that which euery man hath done in his bodie These are tearmed diuersly in Scripture one the kingdome of heauen the other vtter darknes in the chapter following vers 11 12. The one Abrahams â—osome the other hell fire Luk. 16. 23. and in the 21. and 22. Chapters of the Reuelation they are notably described the one is called the citie of God the other the burning lake and vsually the one is called heauen the other hell And as these are distinct places so they afford vnto men two distinct estates The one life the other destruction as it is said the narrow way leades to life the brâ—â—dway to destruction By life here is meant a blessed state of man in whiâ—â— he liues in fellowship with God and hath his heart filled with the vnbreakable loue and goodnes of God and with endles ioy from Gods imâ—â—diate presence And this indeed is the onely true life our naturall life iâ—â—ut a shadow thereof By perdition or destruction we are to vnderstand cursed state of man in which he is without all fellowship with God iâ— respect of his fauour mercie and loue and yet in bodie soule and â—nscience doth apprehend the bitternes of Gods wrath and furie for â—â—â—more hauing no fellowship saue onely with the deuill and his angelâ— and damned soules This is no life but eternall death though souleâ— and bodie liue together eternally Uses I. In that Christ doth here mention but two cities or placâ—â— to the one whereof euery man must resort after death we may gather that there is no middle place or condition betweene life and destruction A third place or state the Scripture knoweth not and therefore there is no place of purging the soules of men after this life which the Papists call Purgatorie if there had the word of God would haue reuealed it But the Papists say it is the vpper part of hell neere to the hell of the damned I answer If that were so then there is no saluation for them that are in purgatorie for there is no returning out of hell to heauen by reason of the great gulfe between them Luk. 16. 26. and they that are in any part of hell are but damned persons II. Use. If there be but two places and in them two estates onely according to that which men haue done here on earth either good or euill then we must be admonished with all care and conscience to vse all good meanes whereby we may escape the one and attaine to the other to be freed from destruction and to gaine saluation In the massacre and sacking of a citie in which some are slaine and some escape aliue euery one hath care to shift for himselfe to saue his temporall life much more then ought we to prouide for eternall life seeing at the last day wherein the whole world shal be ransacked euery one must vndergoe either saluation or destruction if we had our deseruing we should be confounded euery moment but God in mercie grants vnto vs length of dayes for this very ende that we should seeke Gods kingdome and life euerlasting and therefore this must be our principall care and studie that we may be alwaies readie whensoeuer we shal be called hence and the rather because we know
is to repent of our sinnes and this is a fruite of faith In true repentance there be two things the beginning and the nature of it The beginning of it is a godly sorrow when a man is greeued properly and directly because by his sinne he hath offended God who hath beene vnto him so louing a father in Christ. This causeth repentance vnto saluation not to be repented of 2. Cor. 7. 10. and it ariseth not so much from the feare of punishment as from the consideration of Gods mercie making a man displeased with himselfe for offending so louing a God who hath beene so gratious and bountifull vnto him in Christ. The nature of repentance stands in the change of the minde when any person laies aside the purpose of sinning and by Gods blessing and grace taketh to himselfe a new purpose neuer to sinne more This is properly to repent and if this be in truth hence will follow the change of the will of the affections and of all the actions of the life It may be said that an hypocrite may repent as Iudas did Matth. 27. 3. and therefore this is not a good note of doing Gods will Answ. Iudas did repent hee was indeed grieued for his fact wishing with all his heart that it had neuer beene done but this was nothing his sorrow was onely worldly causing death as the Appstle calleth it 2. Cor. 7. 10. arising from the horror and feare of punishment not from consideration of Gods mercy it was without true hatred of sin committed without hope of mercie or purpose to glorifie God by new obedience and so was no true repentance The third worke wherein consisteth the doing of Gods will is new obedience and it is the fruite of both the former whereby a man beeing indued with faith and repentance doth according to the measure of grace receiued indeauour himselfe to yeeld obedience to all Gods commaundements from all the powers and parts both of his soule and his bodie and this I call newe because it is a renuing of that in man whereto hee was perfectly enabled by creation But here it will bee said that many who shall neuer bee saued haue attained to reformation of life and therefore this is not a true and sufficient note of him that shall bee saued Answ. True it is many hypocrites haue reformation of life but yet they faile two waies First their reformation is onely outward not inward their thoughts wills and affections still remaine wicked and corrupt Secondly their obedience is partiall onely to some of Gods commaundements not to all so Herod he would heare Iohn gladly and doe many things but yet he would not leaue his brothers wife But true obedience which proceedeth from true faith hath these heads and branches First the partie must proâ—ue what is the good will of God Rom. 12. 2. Secondly he must restraine his life from outward offences which tend to the dishonour of God and scandall of the Church 1. Thess. 5. 22. 1. Peâ— 2. 11 12. Thirdly he must mortifie the inward corruptions of his owne heart Fourthly he must labour to conceiue new motions agreeable to the will of God thence bring forth and practise good duties so performing both outward and inward obedience vnto God and by these may a man discerne the truth of his obedience and thus we see what professors they be which shall be saued Uses 1. Now considering that saluation is promised to them that â—e doers of Gods will we must hereby be exhorted to become more chearefull in doing Gods will by faith repentance and new obedience and to further vs in this dutie we must vse these helpes I. We must labour for a true perswasion of Gods mercy in the pardon of our sinnes and for the saluation of our soules this beeing truly conceiued will vrge a man to true obedience whereby he may shew himselfe thankefull to God for so great a mercie II. We must consider that we are the temples of the holy Ghost which is a wonderfull dignitie to a sinfull man and in regard hereof we must stirre vp our selues so to liue that we make not sadde the spirit of God which dwelleth in vs. III. We must consider the blessings of God bestowed vpon vs both in soule and bodie one by one and this will mooue vs to loue God which loue we shall shew in keeping his commandements for this is the loue of God that we keepe his commandements 1. Ioh. 5. 3. IV. Let vs consider the threatnings of God against sinne and his iudgements vpon theÌ„ that liue in sinne for euery place is full of Gods iudgements and these will helpe to restraine our corruptions that they breake not forth into action V. We must meditate on the word of God vse feruent praier vnto God for his grace for by this meanes Dauid did notably stirre vp himselfe to faith repentance and new obedience as we may see at large in the 119. Psalme II. Use. In that many hauing faith and repentance and outward reformation of life in some degrees shall neuer be saued we must labour to goe beyond all hypocrites in these graces in faith we must not content our selues with a generall perswasion of Gods mercie but we must labour to conceiue the same to be true and sound touching the remission of our sinnes and the saluation of our soules we must looke that it haue a sound beginning good fruits and stead fast continuance And for repentance we must labour to see that our sorrow arise from the consideration of the goodnes of God whome we haue offended that it breed in vs a change of our minds in the purpose of not sinning whereto must be conformable the will and affections and the whole man And for new obedience we must be as carefull in minde will and affections as in the outward actions of our life and to doe the will of God and than in all Gods commandements III. Vse Many there be that thinke their case good because they liue a ciuill honest life without wronging others openly or wittingly which thing indeed is commendable but yet farre short of that which is required for saluation therefore they must noâ— trust to these broken stâ—â—es of outward and common honestie though they be good things in their kind for many there be that shall neuer come in heauen which haue had farre more in them then these things are and therefore whatsoeuer these persons be they must not rest till they find some portion of true grace in their hearts by vertue whereof they may plainly see themselues gone beyond all hypocrits in the things that concerne saluation vers 22. Many will say vnto me in that day Lord Lord haue we not by thy Name prophesied and by thy Name cast out deuills and by thy Name done many great workes 23. And then will I professe to them I neuer knew you depart from me ye that worke iniquitie In these two verses
soules and shall we dispose of them after our pleasures to offend him who doth wholly support vs and that continually Secondly here note Christ saith his sunne not the sunne teaching vs that the sunne which shineth in the firmament is Gods sunne not mens God himselfe is the sole author and gouernour thereof hee continueth that beeing which it hath and the power and vertue which it sheweth forth And the same thing by proportion must be vnderstood of all other creatures both in heauen an earth the moone and starres all beasts and cattell yea and we our selues are Gods creatures and hee is our creator our Lord and gouernour Psal. 50. 12. The whole world is mine and all that is therein Now hence we must learne two things First not to abuse any creature to our lust as food raiment c. but to vse whatsoeuer we enioy to Gods glorie according to his wil. Secondly to endeauour to bee lead by the creatures which we enioy to the knowledge of our creator for they are his but alasse the practise of the world is otherwise men suffer themselues by the creatures to be drawn from God for some make their bellie their God to others riches and pleasures are their God Thirdly Christs saying of the Father that he maketh his sunne to arise on the euill and on the good doth shew vs that common bountie which God vouchsafeth to his creatures both good and bad for the rising and shining of the sunne is an excellent worke of God by which many other blessings are conuaied to the creatures For first euery thing vpon the earth receiueth heate and warmnesse from it nothing is hid from the heat thereof Psal. 19. 6. In which regard it may well be called the vniuersall fire of the whole world Secondly the sunne serueth notably for the distinction of times by daie and night weekes moneths quarters and whole yeares whereby wee know the tearme of times from the beginning and so may doe till the ende of the world in regard whereof it may well bee called the clocke of the whole world Which things considered may make vs to blush and bee confounded in our selues for that light regard we haue had of so excellent a creature whereby God conuaies so manifold blessings vpon the earth let vs therefore learne to blesse God for the sunne and to expresse our thankfulnesse by all good duties And sendeth raine on the iust and vniust Here is noted the second common blessing bestowed of God vpon the world to wit the falling of the raine vpon the ground both of good and bad Now here first obserue the forme of speech vsed by Christ saying God raineth see Deut. 11. 14. The Lord giueth raine in due season the first and latter raine This worke is attributed to God for waightie causes First to shew that the same God who ordained in the beginning that the clouds should water the earth doth by his owne power vpholde the continuance of the same blessing vnto this daie and indeede if he should not will the continuance hereof it would for euer cease to raine vpon the earth Secondly to teach vs that God disposeth of the raine that falleth restraining and enlarging it at his pleasure either for the blessing or the punishment of the place whereon it falleth and that many times without the helpe of the second causes Leuit. 26. 3 4. If yee walke in mine ordinances I will send you raine in due season and verse 19. But if you will not obey me I will make your heauen as yron and your earth as brasse Amos 4. 7. I haue with-held the raine from you and caused it to raine vpon one citie and not vpon another one peete was rained vpon and that which was not rained vpon withered Here then we learne first that wee ought to pray vnto God for his raine of blessing that is for fruitfull seasons and also to be thankfull vnto God for seasonable weather when we receiue it because hee sendeth it 2. This must teach vs to obey serue God for he hath the clouds in his hands like a spunge when he wil he presseth out the raine therof now if we obey him he wil cause it to fall vpon the earth for a blessing but if we rebell against him he will either hold it backe or powre it downe vpon vs for a curse 3. Seeing God sendeth down the raine we may gather that no man can certainly tel by the course of the heauēs the particular season of the weather day by day If the raine depended wholly vpon the celestiall bodies then should it fall alike in all places that be of like position to the heauens but that is not so for God ordereth it according to the state of the people vpon whom it falleth either for a blessing or a curse as we haue heard 4. Hence we may gather that neither witches by the help of Satan nor yet Satan himselfe can cause raine as many thinke for it is God alwaies that raineth The deuill indeede is the prince of the ayre and by Gods permission he may ioyne himselfe vnto a storme make it more terrible and hurtful as he did in the destruction of Iobs cattell children by fire from heauen by a mightie winde but yet he cannot make the matter of winde or of raine that is proper to God 5. Doth God raine vpon the earth then we may well consider why the land is so often plagued with vnseasonable raine it is no doubt for our disobedience as we haue heard Leu. 26. 19. the contempt of the word among other sins is one maine cause of this iudgement Now if we would either remoue or preuent this plague at any time we must turne vnto the Lord and repent of our sins for thereto we are called by this iudgement Amos 4. 7. And if we doe turne then wil the Lord send a gratious raine vpon our land but if we wil not turne we shal haue another raine the raine of Sodome and Gomortha for vpon the wicked God will raine snares fire and brimstone And this is certaine where God sends his iudgements for the contempt of his word and yet men doe not repent there one iudgement is but the fore-runner of a greater till they bee consumed And sith experience teacheth that after invndations of waters vsually comes plague and pestilence for the preuenting of these Iudgements let vs repent The last point to bee here obserued is this in what tearmes our Sauiour Christ expresseth who bee the friends of God and who bee his enemies His friends he calleth good and iust his enemies euill and vniust Now that we may discerne of our estate towards God in this behalfe we must see what a good and iust man is In euery such a one two things are required First true faith whereby a man laies holde on Christ for his