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
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
be fraile and subiect to fall away of themselues yet their saluation remaines fast grounded on the knowledge and election of God So the Apostle Paul comforts himselfe and the godly Rom. 8. 32 33. It is God that iustifies who shall condemne and verse 35. Who shall seuer vs from the Loue of God in Christ whereby hee loueth vs And indeede if a man haue receiued true assurance of Gods fauour though but once in all his life yet by that one signe hee may assure himselfe of his saluation vpon this ground that Gods loue is vnchangeable though euer after he liue in temptation for whom God loueth hee loueth to the end Ioh. 13. 1. Depart from me This is Christs commandement to those whom he neuer knew though they professed his name and it is a most fearefull commandement beeing all one with that Matth. 25. 41. Goe ye cursed into euerlasting fire Now hence wee may gather that the second death is properly a separation from the comfortable fellowship of the Father the Sonne and the holy Ghost and withall a sense and feeling of Gods wrath in that separation This appeares by the contrary for life euerlasting stands in fellowship with God the Father the Sonne and the holy Ghost Now here a question may be asked concerning the suffering of Christ for our doctrine is that he suffered the second death whether then was he seuered from God in his suffering Answer Christ our Sauiour on the crosse stood in our roome and stead hee bare vpon him the sinnes of his elect and for substance the whole punishment due to the same which was both the first and second death but yet concerning the suffering of the second death there remaines some difficultie Touching it therefore wee must hold this ground that our Sauiour Christ suffered the second death so farre forth as the suffering thereof might stand with the vnion of his two natures and with the holinesse and dignitie of his person and here these cauâ—ats must be marked I. Caueat That in his manhood he endured a very true separation from the Godhead and from his Father yet not in regard of subsisting and beeing but of sense and feeling onely and therefore hee cried My God my God why hast thou forsaken mee hauing for a time no sense of Gods fauour but onely the feeling of his wrath and displeasure II. Caueat In his passion he did indure the sorrows of the second death he did not die the second death for then hee should haue beene ouercome and vtterly separated from his father in subsisting and beeing but he suffered the second death and in suffering ouercame it as a man may be at the point of death feele the paines of the first death and yet recouer III. Caueat Christ endured the paines of the damned yet not in that manner which the damned doe for hee endured them on thâ— crosse they in the place of the damned Christ suffered theÌ„ for a while they endure them for euer Christ suffered the second death yet so as it preuailed not against him but the damned are ouerwhelmed of it it preuailes ouer them and causeth them to blaspheme God now their blasphemie increaseth their sinne and their sinne causeth their torments to be multiplied for euer This doctrine is sutable to the word of God and to reason for in mans reason the death of the body could not be a remedie to such persons as are condemned to a double death both of body and soule Vses 1. Seeing the second death is a separation of man from God for euer we must labour in this life to haue some true fellowship with God the Father the Sonne and the holy Ghost that hauing it once we may enioy the same for euer This fellowshippe we shall come vnto in the right vse of the word and Sacraments and praier for in the word and Sacraments God condescends to speak vnto vs and to deale familiarly with vs and in praier we talke with God II. Use. Note also to whome this commandement is spoken Depart from me namely to such as come neare vnto God with their lips but yet keepe their hearts farre from him in consideration whereof we must not content our selues to professe the name of Christ outwardly but we must draw neere to God with all our affections our loue ioy feare and confidence and yeild obedience to his commandements so shall we escape this fearefull commandement of finall departure from him Ye workers of iniquitie This is the reason of the commandement for the better vnderstanding whereof this question must be handled How these men that make such profession can be called workers of iniquitie many of whome vndoubtedly liued a ciuill and vnblamâ—able life outwardly and could not be charged with any horrible capitall sinnes Ans. There be many great sinnes for which men may be called workers of iniquitie and be as vile in the sight of God as the murtherer and adulterer though for outward life they be vnblameable as first hypocrisiâ— which is proper to the professors of religion when as they content themselues to hold religion outwardly but yet doe not bring their hearts nor conforme their liues to their outward profession Secondly to professe loue and worship to God and yet not to performe duties of loue and mercie vnto men for we must loue and serue God in the works of brotherly loue Thirdly to haue the heart addicted to this or that sinne or sinnes whether secret or open in regard of the world it skilleth not for this is to be a worker of iniquitie in Gods sight when the heart taketh a setled delight in any sinne And they are not so called because their iniquitie is alwaies outward and seene to the world Lastly all the sinnes of the first table especially the sinnes against the two first commandements as not to know God not to loue God or to trust in him aboue all not to worship him in heart and life together these are all works of iniquitie greater then the sinnes of the second table in their kind and in regard of these also professors are called workers of iniquitie Vses 1. Whereas Christ calleth those professors workers of iniquitie whose profession couered their sinnes froÌ„ mens sight we may note that Christ is a very â—â—rict obseruer of mens waies euen of the most secret sinnes which appeare not to the world though men may be deceiued by professours in this world yet Christ cannot be deceiued but at the last day of iudgement he will finde them out what they be Many deceiue themselues with a perswasion of mercie because Christ is a Sauiour and so presume to goe on in sinne but they must knowe that Christ is also a seuere iudge who doth straitly obserue mens sins and will condemne the workers of iniquitie as well as pardon them that repent and therefore we must not â—latter our selues to liue in sin because he is a Sauiour but rather feare to sinne because
the testimonie of the spirit touching their reconciliation with God in Christ and some fruits of sanctification whereby the old man is mortified and the new man renued in them but principally at the ende of this life when they shall be fully iustified and sanctified and haue Gods image perfectly renued in them Vers. 7. Blessed are the mercifull for they shall obtaine mercie This verse containeth the fift Rule or precept of our Sauiour Christ touching true happines in which obserue two points first who be blessed secondly wherein this blessednes consisteth For the first the parties blessed be the mercifull And that we may the better know them I will speake something of this vertue first shewing what mercie is then what be the cheife duties thereof First Mercie is an holy compassion of heart whereby a man is mooued to helpe an other in his miserie First I call it a compassion of heart because it makes one man to put on the person of an other and to be grieued for the miseries of an other as if they were his owne and therfore it is called the bowells of compassion because when a mans heart is touched therewith his very liuer and entralls doe stirre in his bodie and are rouled within him as the Prophet speaketh and he is affected as though the bowells of him that is in miserie were in his bodie Secondly I call it an Holy compassion to distinguish it from foolish pitie whereby a man doth vnlawfully tender him that is in deserued miserie such was Ahabs mercie to Benhadad and Sauls in sparing Agag whereas the expresse commandement of God was to the contrarie but such mercie and compassion as God approoueth is a fruit of his spirit and a vertue commended and commanded in the word of God Thirdly this vertue of mercie stirreth and mooueth the heart to helpe an other that is in miserie for helpe in miserie is a notable fruit of true compassion neither can thes be seuered for in the compassion of the heart and in the acte of reliefe stands true mercie and therefore Iohn saith He that seeth his brother in neede and shutteth vp his compassion from him how dwelleth the loue of God in him whereby also we may see that no worke of mercie is shewed to any man in miserie but that which commeth from compassion and thus we see what mercy is Secondly the duties of mercie are answerable to mans miserie Now mans miserie is either in his soule or in his bodie The greatest miseries of man are in his soule as ignorance impenitencie and trouble of conscience mans bodily miseries are sicknes thirst nakednesse c. and to these the works of mercie are answerable Some therefore concerne the soule and some the bodie Mercie towards the soule is when a man is carefull for the saluation of an other vsing meanes to bring a man from spirituall darknes vnto light from the power of Satan vnto God from the state of sinne and the daunger of hell fire to the state of grace in true faith and repentance and so to life eternall And looke how farre the soule is more excellent then the bodie so farre doth this worke exceede any worke of mercy that concernes the bodie Mercie towards the body is called Almes or Releefe whereby a mans outward necessitie for foode raiment or such like is supplied that this is a worke of mercie is manifest Isay 58. 10. where the Releeuing of the hungrie is the powring out of the soule vnto-him and Saint Iohn maketh the not releeuing of our brother in neede to bee the shutting of the doore of compassion from him Now by this which hath beene said concerning mercie and the workes thereof wee may see who is a mercifull man namely such a one as hath his heart touched with compassion towards the miserie of another and thereby is mooued to helpe and releeue him in soule and bodie according to his estate and such a man is blessed by the testimonie of Christ himselfe howsoeuer in the world he may be despised First here we haue to consider what a number of miserable and cursed persons doe liue euen in the bosome of Gods Church for if this Rule of Christ be true then vnmercifull men are accursed Now such are common among vs The Richer sort which abound in outward blessings thinke themselues happie but if they be vnmercifull they are wretched and such are all those that for the maintenance of their outward poâ—â—pe and brauerie spoile the poore that liue vnder them by inclosing of commons racking of rents vnreasonable fines c. or for the satisfying of their vaine pleasure and delight bestowe more vpon hawkes and hounds then on the poore Such a wretched person also is the Corne-monger who hath his barnes full and his garners full and yet suffereth the poore to want bread waiting still for a deerer time Such also are our common vsurers ingrossers and fore-stallers of needefull commodities whatsoeuer all these seeke themselues and haue no mercie on them that are in miserie yea such likewise are those householders who spend their time and wealth in some disordered course as whoring gaming drinking or such like and so neglect their family these denie the faith and are worse then Iewes and Turkes nay then many bruit beasts for they are mercifull towards their owne It were an easie thing thus to shewe through all estates the great multitude of miserable persons for now the common prouerb is become the common practise Euery man for himselfe and God for vs all Secondly seeing the mercifull man is blessed wee must learne to put on tender mercie or the bowels of compassion towards those that bee in miserie And to mooue vs hereunto let vs marke these things First the state of the mercifull is here pronounced blessed of Christ. Secondly mercie is a gift of the spirit and the grace of Gods elect which alwaies accompanieth the happie estate of those that be in Christ for the power of grace doth change their carnall nature Isay 11. 6. 7. Thirdly hereby we become like vnto God our heauenly Father who is the father of merciâ—â— Fourthly hereby we are made instruments of Gods mercie to them that be in miserie for God conuaies his blessings vnto his poore creatures ordinarily by meanes We count it an high honour to be the Kings Almner oh then how great is this dignitie to be Almner to the God of heauen to disperse his goodnesse and mercies among the children of men and hereto wee are aduanced if wee helpe the poore that bee in miserie Fiftly the exercise of mercie commendeth our Religion not onely before men but vnto God for pure Religion and vndefiled before God is this to visit the fatherlesse and widdowes in their distresse and God will haue mercie and not sacrifice therefore the Apostle bids to doe good and to distribute forget not for
rauished with a glimpse of Gods glorie in his transfiguration that they would needs abide there still Oh then what glorie is it to see him as he is doubtlesse this sight of God is true happinesse But then will some man say the diuels shal be happie for they shall see him at the last day Answ. Their sight shall be their sorrowe for they shall see him as a terrible iudge not as a Sauiour with apprehension and approbation of his loue and mercie which is the sight here meant as the Apostle saith wee shall see face to face and knowe as wee are knowne So then the meaning of these words is this they shall see God by his effects in this life and perfectly in the world to come with approbation of his loue and mercie This gratious promise must be obserued as a ground of special comfort to all Gods children for they that endeauour after puritie of heart shall suffer much contempt and reproach in the world but they must not be dismaied for God will looke vpon them and shewe himselfe fauourably vnto them he will appeare to their ioy and their aduersaries shall be ashamed therefore they must say with Dauid I will not feare what man can doe vnto me Secondly is it true happinesse to see God then in this world wee must striue to come as neere vnto God as possible we can for the neerer we come vnto him the more we see him and the neerer we are to our perfect happinesse Now that we may come neere vnto God wee must set God alwaies before our eies that is wheresoeuer we are and whatsoeuer we doe wee must perswade our hearts that we are in his presence this was Dauids practise Psal. 16. 8. I haue set the Lord alwaies before me this perswasion will make vs to walke with God as Enoch did who for this is said to please God Thirdly this must allure our hearts towards all those meanes wherein God shewes himselfe vnto his children the Lord reuealed himselfe in his sanctuarie vnto his people and hereupon Dauid was rauished with desire to Gods courts see Psal. 27. 4. and Psal. 48. 1 2. And the like affection must we haue to Gods word and Sacraments therein he shewes his beautie as in his sanctuarie and therefore we must labour therein to see the goodnesse and mercie of God towards vs vsing them as pledges of his grace and loue in Christ yea we must endeauour to see him in all his creatures as his wisdome power and goodnesse to vs wards this is a notable steppe to our perfect blisse Verse 9. Blessed are the peace-makers for they shall be called the children of God Here is the seauenth Rule and precept of Christ touching true happinesse wherein obserue first who are blessed secondly wherein this blessednesse consists The parties blessed are Peace-makers By peace we must vnderstand concord and agreement betweene man and man Now peace is two-fold Good or Euill Good peace is that which stands with good conscience and true religion This was among the conuerts in the Primitiue Church who liued together and were all of one heart and one soule Euill peace is an agreement and concord in euill as in the practise of any sinne against Gods commandements in a word euill peace is such as cannot stand with true Religion and good conscience Hereof Christ spake saying I came not to send peace but the sword that is diuision by meanes of the doctrine of the Gospel Now in this place good peace is the qualitie of those parties that be blessed Further by Peace-makers two sorts of men are to be vnderstood first all such as haue care so much as in them lieth to haue peace with all men good and bad secondly such as not onely themselues be at peace with others but also doe labour to reconcile parties at variance and to make peace betweene man and man both these sorts are blessed that is they are in a happie state and condition because this gift of Peace-making is a grace of Gods spirit in them alone who are blessed for where Gods spirit worketh peace of conscience towards God in Christ there the same spirit doth mooue the partie to seeke peace with all men as also to make peace betweene those that are at variance so farre forth as it may stand with Religion and a good conscience Yet here are certaine questions to be scanned touching peace which will giue great light to the better vnderstanding of this Rule Quest. I. Seeing Peace-makers are blessed why should they be blamed which seeke to make peace betweene Papists and Protestants by reconciling these two religions Answer Because this is not good peace for there is no more concord betweene these two religions then is betweene light and darkenesse Whereas it is said they differ not in substance but in circumstances both hauing the same word the same Creede and Sacraments we must knowe that notwithstanding all this yet by necessarie consequent of their doctrine and religion they doe quite ouerturne the foundation of the Bible of the Creede and Sacraments as in the points of Iustification by workes of humane satisfaction of worshipping Saints and Images and their massing sacrifice and Priesthood may soone appeare But they haue the same Baptisme with vs Answ. Baptisme seuered from the true preaching of the word is no sufficient note of a true Church for the Samaritans had circumcision and yet the Lord saith they were not his people Againe they hold the outward forme of Baptisme but they ouerturne the inward power thereof by denying Iustification by faith alone in Iesus Christ. Thirdly Baptisme is preserued in the Church of Rome not for their sakes but for the hid Church which God hath kept to himselfe euen in the middest of all Poperie so that if they returne to vs we shall accord otherwise we may not goe to them lest we forsake the Lord. Quest. II. If Peace-makers be blessed how can any Nation with good conscience make warre Answ. The Lords commandement to haue peace with all men doth not binde men simply but with this condition if it be possible and as much as in vs lieth but when there is no hope of maintaining peace then the Lord alloweth a lawfull warre such as is for iust defence or claime of our needfull due and right for herein the case standeth with the body politicke as it doth with the naturall body while there is hope of health and safetie the Physition vseth gentle meanes but when the case is desperate then he vseth desperate meanes and sometimes giues ranke poyson to trie if by any meanes life may be saued And so may the fafetie of a State be sought by warre when Motions of peace will not take place Quest. III. How can suit in law be maintained with good conscience seeing it can hardly stand with this blessed peace Ans. So long as meanes of agreement other waies may be had between
to the person of the worker and hee thereby is vnited to Christ who renueth the minde will and affections of the worker from whence the worke proceedeth and so it is as pure water comming from a clensed fountaine Secondly faith couereth the wants that be in good workes for the best worke done by man in this life hath it wants now faith apprehendeth Christ and his merits and applieth the same vnto the worker whereby his person is accepted and the imperfection of his worke couered in the sight of God and this must prouoke vs to labour for faith Lastly I adde the ende of a good worke namely Gods glory in mans good The honour of God must bee the principall ende of euery good worke now Gods honour stands in reuerence obedience and thankefulnesse so that when we doe any good worke we must doe it in reuerence vnto God in obedience vnto his commandements and in token of our thankefulnesse vnto him for his manifold mercies The good of man must herein also be respected the Apostle saith The Law is fulfilled in one word thou shalt loue thy neighbour as thy selfe how can this be seeing to loue the Lord our God is the great commandement of the Law It must therefore thus be vnderstood that the lawe of God must be practised in the loue of our neighbour and not apart by it selfe Againe the ende of a mans life and of all his actions is to serue God in seruing of man and by seruing of man to serue God as when we pray which is a good worke we must not onely respect our selues but pray for others as for the Church of God and for our brethren as well as for our selues yea and for our enemies So we must heare the word and receiue the Sacraments that thereby we may be better able to further our brethren in the way of saluation this our Sauiour doth here expresse saying that they may see your good workes and glorifie your father in heauen as if he should say Glorifie you God and also cause others to doe the same First here we may see what to iudge of the workes done by Papists It is commonly thought that they abound with good workes but it is not so their best workes are sinnes before God for they faile principally in the maine ende of well-doing which is to glorifie God in the good of men for a Papist doing a good worke according to the Rules of their religion doth it to satisfie Gods iustice for the temporall punishment of his sinnes and to merit heauen by it and so erreth quite from the right end of a good worke respecting therein his own good and nothing at all the good of others Secondly hereby wee may see for our selues how farre wee come short in our good workes for commonly wee faile in the maine ende thereof men spend their daies and strength in labour and toile but all is for themselues for their owne pleasure their owne profit and preferment without respect to the good of their brethren now all such actions wherein men seeke themselues only and not Gods glorie in the good of others be sinnefull in the doer though otherwise good in thēselues And therefore we must learne in all our actions to aime at the glorie of God in the good of men II. Point Thus we see what a good worke is now follow the differences of good workes Good workes be of two sorts First those which God in his word hath directly commanded as parts of his worshippe such are praier thanks-giuing receiuing the Sacraments hearing the word and releeuing the poore and these are the more principall kinds of good workes The second sort are actions indifferent sanctified by the word and praier and done to Gods glorie as to eate to drinke and such like for howsoeuer in themselues they bee neither good nor euill beeing things neither commanded nor forbidden and therefore in respect of the things themselues may with good conscience be either vsed or refused yet because God hath commanded the manner how they must be vsed namely by beeing sanctified by the word of God and praier and the ende thereof to wit Gods glorie therefore when they are so vsed they become good workes Vpon this difference of good workes obserue the largenesse thereof how farre they extend There be three estates ordained of God the Church the Common wealth and the Familie and for the preseruation of them there be sundrie callings required some whereof are prescribed of God and others left to bee appointed by men as all trades and such like now not onely the callings appointed by God and the duties thereof are good workes but euen all inferiour callings appointed by men for the good of these three estates and the duties thereof bee they neuer so base if they bee sanctified by praier and done to Gods glorie are good works Example A man is called to be a shepheard and doth willingly accept thereof now though the calling be but base and meane yet the workes thereof beeing done in obedience to God for the good of his Master are good workes yea as good in their kind as the best workes of the highest callings and the same may be said of all lawfull callings and the workes thereof bee they neuer so base for God iudgeth not the goodnesse of the worke by the excellencie of the matter whereabout it is occupied but by the heart of the doer This point must be learned for the Papists conceit doth sticke fast in mens hearts That there are no good workes but the building of Churches and Hospitals the mending of high waies giuing of large almes c. but we must learne that euery action of a mans lawfull calling done in obedience to God for the good of men is a good worke before God and therefore we must so walke euery one of vs in our callings that the duties thereof may be acceptable to God Againe this will hence follow that in these our daies we may as wel abound in such works as be good indeed as the Papists did in their superstitious Thus much of the differences of good workes III. Point Now more particularly in the text are further set down three points touching good workes the Necessitie the Dignitie and the Vse of good workes The necessitie of them appeareth by Christs commanding of them saying Let your light so shine c. for hereby hee bindeth all Christians after the example of his Disciples to walke in good workes If it be said that Christ hath freed vs from the law and therefore we are not bound to doe good works I answer Christ hath freed vs from the lawe in regard of the curse and rigour thereof but not as it is a rule of Christian obedience Quest. How farre forth are good workes necessarie to saluation or to vs that do them Ans. There be three opinions touching the necessitie of good workes First of the Papists who
of heart and therefore it standeth vs in hand to make conscience of euery gesture of our bodie of the casting of our eyes of our laughter and of all passionate words lest thereby we shew any contempt or anger towards our brethren If it be saide how can euery gesture expressing rash anger or contempt be murther seeing the law permits a widow to spit in the face of her husbands brother or next kinseman euen before the Elders of the citie if he refused to raise vp seedâ— vnto his brother Ans. First the Lord might command her so to doe thereby to manifest his great dislike of want of loue in him towards his dead brother Secondly I answer the words may as fitly be translated thus and spit in his sight that is spit on the ground before his face that he might see her and that seemeth to be the true meaning of that place for it was very vnseemely for any one much more for a woman so publikely to spit in a mans face And in that sense is the word vsed in the same booke Deut. 4. 37. where God is said to bring Israel out of Egypt in his face that is in his sight Secondly vnder this branch of murther by signe of contempt are many abuses of the tongue most iustly condemned as first bitternesse of speech when men that be at variance giue out hard and grieuous words one against an other these are as pricks of swords as the wise man saith and therefore the holy Ghost chargeth vs that all bitternes anger and wrath be put away from vs. Secondly all wrangling and contentious speech betweene parties disagreeing when as neither will yeild but each one thinks to haue the last word Philip. 2. 14. Doe all things without murmuring and reasoning for that springs of choler and stout stomacke cleane contrarie to meekenes and patience a fruit of the spirit Thirdly crying also is here forbidden whereby men or women beeing at variance in priuate speeches doe through choler and malice lift vp their voices that they may be heard a farre off This is a fruit of raging anger and surie Fourthly threatning speeches are also here condemned when as men from an inward dislike and rage in their owne priuate cause doe giue out menacing words against others Eph. 6. 9. Masters are forbidden thus to deale with their seruants much lesse then may one brother thus threaten an other Fiftly all kind of girding and taunting others by priuie and close nipps is here condemned although there be no open rayling for thereby men seeke to disgrace their brethren and to glad their owne hearts by grieuing others which is more then to say Raca The third degree of murther is in Reviling tearmes calling our brother foole or such like this also is a sinne against the ninth commandement by robbing him of his good name for one sinne in diuers respects may be against many commandements It is a breach of this sixt commandement in that hereby we grieue and trouble our neighbour and so farre as a reproach can goe make him wearie of his life Vpon the ground of this degree of murther be all grieuous practises of men against their brethren iustly condemned for bloodie practises As first Usurie whereby men binde their brethren to returne gaine for the bare lone of money or other goods which naturally yeild no increase without all respect to their necessitie or to the successe of the imploying of it Hereby many are brought to great pouertie reuiling tearmes doe nothing so much pinch the poore as this oppression Secondly the hoarding vp of corne till times of dearth that thereby they may gaine the more these men make a priuate gaine of Gods common iudgement vpon the poore Indeede it is not vnlawfull in time of plentie to lay vp stoare against a time of dearth but to doe it with the hurt of the poore is to sucke their blood and to eate vp Gods people as when men keepe their garners full and suffer the poore to starue the peoples curse lies on such Prou. 11. 26. Thirdly fighting and striking by priuate persons or by others in their priuate causes for they wound or weaken the bodie of their neighbours which is more then to grieue him by reuiling speeches Fourthly the detaining the foode of the soule by those that cannot or will not preach is a damage against eternall life and therefore Paul to cleare himselfe from blood in this behalfe said He kept nothing backe Act. 20. 26 27. Fiftly to giue offence by word or deede whereby others are occasioned to fall this is vncharitable walking Rom. 14. 15. whereby we doe as much as in vs lieth destroy him for whome Christ died As this is cruell in all so especially in publike persons as Magistrates Ministers Parents Masters and such like because their practises are Rules to their inferiours They are like lights in an hauen which guides the shippes that saile by night which standing amisse leade the shippes vpon rockes and sands and so cause shipwracke Hauing seene the true meaning of this Law expounded by Christ let es here further obserue how he restoreth the true vse thereof We must not thinke that he did onely here intend the rectifying of our iudgements for vnderstanding and not also strike at the reformation of our hearts and liues for practise Touching the vse of this law therefore Christ here teacheth vs two things first to descend into our owne hearts and there to search how we haue broken this commandement as whether we haue borne in our hearts any malice against our brother and whether we haue expressed the rash anger of our hearts by speech or gesture or haue any way wronged him by reuiling tearmes or other iniuries against his life if we haue Christ tells vs we are murtherers Secondly Christ setting downe the curse to euery degree of murther teacheth vs vpon due examination of our hearts fuiding our selues guiltie in any degree to cast downe our selues before the Lord to accuse and condemne our selues crying out that all shame and confusion belongs vnto vs this we must doe that by the view of our miseries we may be mooued more earnestly to sue for mercie And indeede if we examine our hearts and our behauiours throughly we shall finde that we are all murtherers For though we may be free from actuall killing yet our consciences will tell vs that the motions of wrath and malice and the signes of vnaduised anger haue broken forth both in our wordes and gesture for who can say he neuer snuffed at an other by way of contempt or dislike who can cleare himselfe from deriding and disgracing others now these things and such like make vs guiltie of sinne against the law and so subiect to the wrath and curse of God which must needes be fulfilled though heauen and earth should passe away This
him in word or deede and he hath knowledge thereof and iust cause thereupon to complaine Leaue there thy gift before the Altar Still he alludeth to the manner of the Iewes worshippe who when they went to sacrifice to the Lord brought their sheepe or bullocke vnto the vtter court or as some thinke tied it to the hornes of the altar in token that they presented it vnto the Lord now if at that very instant they did remember that they had any way offended their brother then were they to leaue their gift there not quite omiting this dutie but onely suspending or deferring it for a while and goe seeke to be reconciled to their brother whome they had wronged Question How could this departure be warrantable seeing the Iewes had a law that when the seruice of God was once begun none might depart no not the Prince himselfe till it was ended Ans. This Rule must be vnderstood of departure out of the vtter court of the Temple whither the people brought their sacrifice soone after they had presented it before it was begunne to be offered for till the Priests had begunne Gods seruice it was lawfull for the people to depart especially vpon this occasion Question II. But what if the partie offending cannot possibly come to his brother whome he hath wronged by reason of his absence in some farre countrey his close imprisonment or such like Ans. He must testifie his endeauour to be reconciled vnto him and if the act it selfe be necessarily hindred by Gods prouidence God will accept the will for the deede if there be a willing minde for this is Christs meaning that we should doe our vtmost endeauour to be reconciled vnto our brethren whome we haue wronged shewing such care thereof that we preferre the same before the outward actioÌ„s of Gods worship not presuming to worship God till we be reconciled to our brethren Here we haue a notable Rule for the maintaining of loue and charitie among men namely brotherly reconciliation In the giuing whereof Christ still continues his exposition of the sixt commandement for hauing condemned murther and the prouocations thereunto in the former verse here he commandeth the contrarie vertue of brotherly loue and the meanes to vphold the same to wit Reconciliation for offences giuen Out of this Rule in generall we may obserue first a Third direction to the right expounding and vnderstanding of Gods commandements namely where any vice is forbidden there the contrarie vertue is commanded and on the contrarie where any vertue is commaunded there the contrarie vice is forbidden This Rule must be obserued as a priuiledge of the law of God aboue all humane lawes for mens lawes are satisfied by abstaining from the vice forbidden though the contrarie vertue be not practised as he satisfies mans law forbidding Murther that abstaines from the actuall crime though he loue not his brother But he transgresseth the law of God that performeth not the contrarie vertue though he abstaine from the vice forbidden for though a man abstaine from killing yet if he doe not loue his brother hee is guiltie of the breach of this sixt commandement which serues to confute the error of our ignorant people who because they abstaine from Murther Adulterie and other outward sinnes doe perswade themselues that they keepe the law and that God will therefore be mercifull vnto them But they must know that though they should abstaine from the vices forbidden yet they stand culpable of Iudgement for want of doing the contrarie vertues for it is not sufficient to abstaine from euill but we must doe good and therefore Iohn Baptist saith Euery tree that bringeth not forth good fruite is hewen downe and cast into the fire and the sentence of damnation shall bee denounced against the Reprobates for their omission of doing good I was an hungrie and ye gaue me no meate c. Secondly by this Rule of Reconciliation it appeareth that the performance of any outward seruice vnto God is displeasing vnto him if it be separated from the loue of our brethren Isay 1. 11 12. What haue I to doe with the multitude of your sacrifices saith the Lord and so hee proceedeth reiecting in particular all the seruice of the Iewes because they liued in enuie debate and oppression Their hands were full of blood Isay 58. 5 6. The Lord doth there reprehend the Iewes fasting from meates because they did not withall abstaine from strife and oppression adding withall that refraining from crueltie and doing workes of mercie is the fast which hee requires which serues to ouerthrowe the naturall conceit of men who thinke that the whole worshippe of God standeth in the duties of the first Table This was indeede the conceit and practise of the Pharises whereupon they taught the people that if they gaue oblations to the Church though they releeued not their poore parents yet God was well pleased with them And the like is the practise of the Church of Rome who in cases of transgression through want of brotherly loue doe not appoint this Reconciliation but Auricular confession and Canonicall satisfaction as matters well pleasing vnto Almightie God yea such is the conceit of our common people that if they be present at diuine seruice if they heare the word preached and receiue the Sacracâ—aments at ordinarie times then they haue done good seruice and he will respect them though in their ciuill conuersation they be at enmitie with their brethren or liue in such like sinnes But we must learne that God is serued not onely in the duties of the first Table but of the second also and that God abhortes the duties of pietie in such persons as make no conscience of the practise of loue and mercie Ierem. 7. 9 10. Will you steale murther commâ—t adulterie c. and yet come and stand before me in this house wherein my name is called and say we are deliuered though we haue done all thesâ—â—bâ—ominations as if he should say neuer thinke it and therefore if 〈◊〉 desiâ—e true comfort in our seruing of God let vs make conscience to ioyne therewith the practise of mercie towards our brethren Thirdly here also we may learne how to behaue our selues before we come to the Lords Table if we call to minde euen when we be in the Church that we haue any way offended our brother we must first goe and reconcile our selues vnto him and then come to the Lords Table we must not abstaine vpon the remembrance of our wrong doing for so we adde sinne vnto sinne refusing spirituall societie with God because we will retaine enmitie towards our brother but seeking speedily reconciliation we must returne to receiue the Lords Sacrament Which flatly condemnes the common practise of many who abstaine from the Lords Supper because they will not seeke to be reconciled to their brethren This argues an heart full stuâ—â— with pride and malice which preferres it owne lust before the will of
God for God commands that the sunne goe not downe vpon our wrath and it is his ordinance we should receiue the Sacrament to shew forth Christs death when it is administred by the Church against both which he offendeth that abstaineth because he is at variance with his brother for Christ wil not haue the gift that is brought to be taken away but there left a while till reconciliation be made Fourthly in this Rule of Reconciliation we may see there be degrees in the duties of Gods worship all are not equall but some more and some lesse necessarie The first and highest degree of holy worship is prescribed in the first Commandement as to loue seare and to reioyce in God aboue all and to beleeue in him and all his promises The second degree of holy duties is to loue our neighbour as our selues to seeke peace and reconciliation with them whome we haue wronged or offended Thus much doth Christ here import in preferring the practise hereof before the offering of sacrifice The third degree consists in the outward ceremoniall duties of Gods worship commanded in the first Table as the outward actions of Gods worship and the outward solemnitie of the Sabbath for these giue place to the workes of loue and charitie commanded in the second Table and therefore Christ saith first be reconciled and then offer thy gâ—â—t Now by this distinction of holy duties we haue a good direction for our behauiour that seeing the loue of God and of our brethren are the two highest degrees of good workes therefore we are aboue all things to seeke after them and to preferre the doing of them before the outward worship of God for that we see commeth in the last place But the practise of men iâ— otherwise generally they are more forward in outward ceremonies then in the maine duties of the loue of God and of their brethren like to the Pharisies who passed ouer â—udgement and the feare of God and were very strict in tything mint and â—ue but this is a preposterous course and cleane contratie to this precept of our Sauiour Christ. Thus much of this Rule in generall Now I come to more particular obseruatiâ—us out of the words I â—aue thy gift at the Altar Here Christ approouâ—â—h of this worship of God among the leâ—â—es by offering sacrifices from whence it followeth that sacrificing aâ— the Alâ—ar and by proportion other ceremoniall worship was not abrogated either at Christs birth or baptisme for here Christ alloweth of them and therefore they ceased onely at his death when vpon the crosse he said It is finished then he put out the hand writing of ordinances that was against vs. Thy gift that is thy sacrifice whereof the Iewes had two kindes Propitâ—atorâ—e and Graâ—â—latorâ—e or of thanksgiuing and they are here called gifts because in sacrificing the people gaue some thing vnto God in which respect a sacrifice differeth from a Sacrament wherein God giues some thing vnto vs. Now the sacrifices of the law wherein men gaue something vnto God signified two things first that Christ should giue himselfe vnto his Father for our sinnes secondly that we should wholly giue our selues vnto God both in soule and bodie to serue him and therefore God saith Prov. 2â— 26. My sonne giue me thy heart Rom. 6. 13. Giue your members 〈◊〉 we â—pons of righteousnes vnto God as they that are aliue from dead workâ—â— Rom. 12. 1. I beseech you brethren by the mercies of God that you gâ—ue vp your bodies a liuing sacrifice holy and acceptable vnto God this we ought to doe in token of thankefulnes for Gods endlesse mercies and this we then doe First when we acknowledge our selues not to be our owne but Gods in Christ Secondly when we consecrate and dedicate our selues to the seruice of God that both in heart and life we may shew our selues thankfull for our creation preseruation Redemption especially But lamentable is the case with men in this behalfe in stead of giuing themselues to God men bequeath themselues to the deuill and become his slaues and vassals they make their hearts his dwelling place by malicious wicked and lustfull thoughts they consecrate the faculties of their soules with all the parts of their bodies vnto him in the practise of sinne this ought not to be seeing Christ gaue himselfe for vs let vs giue our selues wholly vnto him And there remembrest that is doest call to minde that thy brother hath ought against thee c. By this Christ teacheth vs that whensoeuer we come to doe any seruice vnto God we ought first of all to enter into our owne hearts and there to search and trie our owne estate in respect of offences giuen to God or man whereof we haue not repented that so before we come to Gods solemne worship we may be reconciled both to God and to our brethren The want of this brings many a curse vpon mens soules euen in the meanes wherein they thinke to receiue Gods blessing and therefore we must looke to the practise of this dutie that we doe it speedily and from our hearts This we had neede to looke vnto in respect of God whome we daily offend for if he haue ought against vs and yet we stand out against him by impenitencie who can saue vs from his wrath Let vs thinke on Elies speech If one man sinne against an other the Iudge shall iudge it but if a man sinne against the Lord who will pleade for him verse 25. Agree with thine Aduersarie quickly whiles thou art in the way with him least thine aduersarie deliuer thee to the Iudge and the Iudge deliuer thee to the Seriaâ—t and thou be cast into prison 26. Verely I say vnto thee thou shalt not come out thence till thou hast pated the vttermost farthing Our Sauiour still goeth on with his former Rule of concord and Reconciliation Now because the meaning of the words is controuersall it shall not be amisse somewhat to discusse the diuers expositions that are made hereof The Papists say that by Aduersarie is meant God commanding men in his law and by way is meant the space of time in this life by Iudge they vnderstand Christ by Serieant Gods Angels by prison hell and because in hell there be many places therefore here by prison they vnderstand purgatorie and by the vttermost farthing veniall sinnes as if this were the meaning Agree with God whiles thou art in this life betweene this and the day of Iudgement least thou come before Christ and he cause his Angels to cast thee into Purgatorie and there thou remaine till thou haue satisfied for thy least veniall sinnes This exposition they stand vpon the more because hereupon they would build their doctrine of Purgatorie But this cannot be the true meaning of this place for the reasons following First these words depend vpon the former and are a continuance of the rule of Reconciliation
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
Againe in the new Testament the Apostles ordained that in euery Church there should be Deacons that is men of wisdome and discretion who were to gather for the poore and likewise to dispose of that which was giuen according as euery man had neede in which very order of prouision for the poore the Lord forbids all waÌ„dring begging II. These wandring beggers are the shame and reproch of the people where they are suffered for it argueth want of care of good order in gouerners and want of mercie in the rich that they gather all to themselues without regard how the poore should liue III. In releeuing these wandring beggers there is this double want in the giuer he cannot tell what to giue nor how much because he knowes not the state of the partie that beggeth Now in almes deedes there ought to be a double discretion the giuer ought to know both his owne abilitie and also the necessitie of the receiuers IV. Common releeuing at mens doores makes many beggers and maintaines a wicked generation for these wandring beggers are for the most part flat Atheists regarding nothing but their bellie separating themselues from all congregations and from begging many fall to stealing or els they take such pleasure therein that they will neuer leaue it no not for a yearely rent This is knowne to be true by experience All which things duly considered must moue the Magistrates and euery other in their place to see that better order be obserued for the poore then doore-releeuing to all that come And sith good lawes are made in this behalfe men ought in conscience to see the same obserued and kept neither can any man without sinne traÌ„sgresse the same Indeede if good order were not prouided for the poore it were better to releeue them in their wandring course then to suffer them to starue for so dealt Christ his disciples with the poore when good order failed among the Iewes they releeued them in the high waies streetes VII Point At what time must Almes be giuen Ans. Hereof the Scripture speaketh little yet this may be gathered thence First that releefe must be giuen when present occasion requireth therfore Salomon saith Say not to thy neigbour Goe and come again to morow if thou now haue it Secondly that the Sabbath day is a fit time for the giuing of releefe for the poore for the Apostle commanded the Corinthians that each one should lay aside vpon that day according as God had prospered him the weeke before that which he would giue for the poore where by the way it may be obserued that daily giuing at mens doores was not allowed by the Apostles Also touching Trades-men this may be added from this that the Apostle makes contribution for the poore a Sabbath daies worke that wheras they vse to imploy part of the Lords day both morning euening in seruing their customers for their own priuate benefite this can not be â—arranted onely this they may doe vpon the Sabbath they should sell vnto none but to such as buie of necessitie and then they may not make a priuate gaine of their sale but must turne that worke to a worke of mercie for the poore either selling without gaine if it be a poore bodie that buies or giuing the gaine of that which they sell to the rich for the releefe of the poore This indeed will hardly be obtained at trades-mens hands but yet they must know that the whole Sabbath day is the Lords wherin he wil be worshipped with delight neither ought men to doe therein their owne workes nor seeke their owne wills nor speake their owne words Isa. 58. 13. VIII Point In what manner must Almes be giuen Ans. Hereof more is to be spoken in the chapter following yet from this text these things may be obserued First that Almes-giuing must be free the giuer must neither looke for recompence at the hands of man nor thinke to merit any thing thereby at the hands of God That Popish conceit depriues a man of the true comfort of the spirit in this worke of mercy none but Christ by his obedience could euer merit at Gods hands Secondly our hearts in giuing must be touched with charitie and the bowels of compassion we must giue with cheerefulnes for without loue all that we giue is nothing 1. Cor. 13. 3. and the Lord loueth a cheerfull giuer 2. Cor. 9. 7. now if we consider the poore as our owne flesh and see Gods image in them this will mooue vs to pitie Thirdly in the person of the poore we must consider Christ Iesus and giue vnto them as we would giue vnto Christ. This will mooue vs to giue and that chearefully for in the day of iudgement Christ will make it known that he comes for releefe to the rich in the person of the poore to the mercilesse he will say In as much as ye did it not to them ye did it not to me but to the mercifull thus In as much as ye did it vnto one of the least of these my brethren ye haue done it vnto me Fourthly our almes must be giuen as a pledge of our thankefulnesse vnto God for the blessings we enioy for all we haue commeth from God and of his hand it is whatsoeuer we giue now he professeth that when men doe good and distribute to the poore he is well pleased with such sacrifices Hauing seene what this dutie of Almes-giuing is and how it must be performed we must now stirre vp our selues to put the same in practise and to mooue vs hereunto consider the reasons following I. We all desire to be counted religious now if we would be such indeede we must visit the fatherlesse and widowes we must doe good and giue almes to the poore for this is pure religion and vndefiled before God as Iames saith To come to the Church and heare the word and to receiue the Sacraments are good things but without mercie to the poore they are not regarded but hated of God Isa. 1. 13 14 15. II. If a man should offer vnto vs a peece of ground to manure and till for our owne reaping we would take it kindely and bestowe both paines and seede vpon it behold the poore are sent of God to the rich as a peece of ground to be tilled and when they giue to the poore they sowe vpon the ground now as Paul saith in this case looke as a man soweth so shall he reape we therefore must sow liberally that we may also reape liberally III. Prov. 19. 17. He that hath mercie vpon the poore lendeth vnto the Lord we would easily be mooued to lend if we had an honest man to be suretie vnto vs for returning of our owne with aduantage well the Lord offers himselfe to the rich to be suretie for the poore who then will feare to lend hauing so good a debter
man to be mercifull and to lend Psal. 112. 5. where wee see that wretched practise of many rich men condemned to the pit of hell who are so far from lending to the poore that they hoard vp their store till a time of dearth that then they may inrich theÌ„selues by poore mens want thus they increase Gods iudgement vpon the poore and as it were grinde their faces and tread vpon them as the holy Ghost speaketh But they shall one day find that they ought to haue lent vnto the poore in their necessities yea and when the hand of God in common want lieth more heauie vpon the poore they ought then to open their hands more liberally towards them It is an vsuall common practise that when a man beginnes to decaie in his estate no man will lend him any thing â—uâ—â— because he beginnes to decay therfore they withdrew their helpe least he should not pay them againe But this ought not to be so it s Christs commandement that the rich by lending should sustaine such a one as by reason of want is readie to fall into decay Secondly this coÌ„mand of Christ binds the Rich not onely to lend but to lend freely without taking any increase for they must lend not looking for any againe yea Exod. 22. 25. the Lord expressely forbids to take increase of the poore where we see the common practise of Vsurers condemned to the bottome of hell who lende vnto the poore vpon bonds for increase these are they that liue on the blood and life of the poore whose sinne is euery where condemned and ought to be hated as bloodshed it selfe But the rich will say they are intreated so to doe and are greatly thanked for so lending Ans. This excuse will not serue the turne for Sauls armour bearer was a murtherer for killing his master though Saul earnestly besought him so to doe 2. Sam 1. 9. 16. Thirdly here further learne that a man must lend and yet not alwaies take againe the principall indeede he may require and receiue his owne els there should be no lending but all giuing which two are here distinct but yet when the poore that borowed is fallen inâ—o further pouertie the Rich must turne his lending into giuing and forgiue the principall or part thereof as their seuerall estates shal require Deut. 24. 10 11 12. A man may take a pledge for his debt of the poore but yet if the pawne be a thing necessarie to the poore mans life he must not take it or at least not retaine it till the sunne setting Fourthly some may here aske seeing Christ bids oâ— lend looking for nothing againe whether may a man at no time with good conscience receiue increase for his lending Ans. Lending is twofold of due or of curtesie lending of due is the loane of the rich vnto the poore when his necessitie compells him to borrow and for this a man cannot with good conscience take any increase Lending of curtesie is when one rich friend lends vnto an other this is not forbidden in the word of God but is left to a mans owne libertie and discretion neither hath it any promise of reward Now in this case of curtesie I doe not finde in Scripture that all taking of increase is simply condemned nay in some cases both the law of nature and the lawes of all countries doe allow it As first when the increase is giuen onely in way of thankefulnesse as a blessing to require in kindnes a good turne receiued for ingratitude is abhorred of all and the low of nature requires to doe good for good and all Diuines almost both Protestants and Papists doe allow this kinde of increase Secondly when a man sustaineth dammage by his lending he may receiue increase by way of satisfaction for his losse Thirdly when a man is contented to aduenture his principall in the hand of him that borroweth then also may he take increase like as a man may receiue hire for his hourse or for the vse of any other goods standing to their losse Exod. 22. 14. Thus we see what the will of God is for giuing and lending vnto the poore now hence the poore may receiue instruction First hereby all may learne that God will haue some poore among his people to receiue and borrow of the rich which may serue to perswade the poore to be contented with their meane estate esteeming it to be the best for them because God in his wisdome and prouidence hath ordained it Secondly the poore must take occasion from their outward pouertie to seeke to be rich in God through grace Iam. 2. 5. Hath not God chosen the poore of this world that they should be rich in faith Herein they may match and goe beyond the richer sort which is a matter of great ioy Iam. 1. 9. Let the brother of low degree reioyce in that he is exalted that is with God who counts them rich Revel 2. 9. Thirdly hence the poore must learne to carie themselues submissiuely towards the rich of whome they receiue great helpe and comfort by their giuing and lending Prov. 18. 23. The poore saith Salomon vttereth supplications noting their humilitie which reprooues many poore who are so proud hearted and ingratefull that they will not affoard the rich a good word but this beseemeth none much lesse those that are to liue by the rich Psal. 101. 5. Him that hath a proud looke and bigh heart I cannot suffer vers 34. Ye haue heard that it hath beene said of old thou shalt loue thy neighbour and hate thine enemie In this verse and the rest to the ende of this Chapter our Sauiour goeth about to purge the generall commandement of the second Table touching the loue of our neighbour from the corrupt interpretation of the Iewish teachers and to restore it to his true and proper meaning And as in the former so here he first laies downe their false doctrine touching this commandement v. 43 and then consutes the same v. 44 45 c. In laying downe their false interpretation he propounds the law of Moses touching brotherly loue Leuit. 19. 18. Thou shalt loue thy neighbour which must here be vnderstood in their false sense who by neighbour meant a friend as if God had said Thou shalt loue thy friend Then he adjoyneth their tradition gathered from the law of God misconceiued namely to hate a mans enemie In these Iewes we may obserue two manifest abuses of Scripture which ought not to be in any Teachers to wit misinterpretation and a false collection The word they misconstrue is Neighbour which in the olde Testament is taken two waies either strictly and more properly for a familiar friend and acquaintance in which sense it is commonly taken or more generally for any one that in any kind of societie is neare vnto vs as by consanguinitie habitation office traffique or beeing onely in
the same place with vs for so is the Samaritane saide to be neighbour to the man that fell among theeues because he found him lying in the way where he traueiled and had compassion on him Now the Iewish teachers leaue the generall signification of the word which expressed the true meaning of the holy Ghost and take the speciall signification and so restraine this law of loue to friends onely Whereby we see how necessarie it is that the tongues wherein the Scriptures were penned should be well knowne and vnderstood for the mistaking of the signification of a word by the Iewish teachers caused a manifest errour to be taught among them for truth And this maketh greatly for the honour of the Schooles of learning where the studies of the Tongues is professed And herein also an other thing may be noted in the Iewish teachers that in the time of Christ they were ignorant in their owne tongue and therefore no maruell though at this day they knowe not the proprieties thereof seeing their Common-wealth is decaied and they dispersed among all people Their second fault is a false collection and consequent that because a man must loue his friend therefore he must hate his enemie this is against the rules of Arte for vnlesse the contraries be equall a consequent will not thence follow in this sort Here then obserue the necessitie of the studie of humane Artes and among the rest especially of the Arte of Logicke whereby we may discerne betweene true and false collections Againe here obserue an infallible note of a false teacher to wit to temper the word of God to mens naturall affections and so to expound it as they may both stand together The Iewes were a people that loued their friends entirely and hated their enemies bitterly now answearably doe their Teachers expound this law whereby they ouerturne both the law of God and the saluation of the people Thirdly marke here the fruit of corrupt doctrine namely to corrupt good manners The Iewes were a people that did much bragge of their Ancestours and priuiledges and in regard of themselues contemned all forraine Nations yea they hated them and therefore they were â—oâ—e in contention with Peter for going to Cornelius a Gentile Act. 11. 2. now this their malice proceeded partly from nature and partly from the false doctrine of their Teachers which was that they might hate their enemies The like may appeare in many practises of Poperie to this day for when that Superstition was aloft the people were taught a distinction of times and places in regard of holinesse the fruit of which doctrine stickes fast in the hearts of many vnto this day for they thinke Churches and Chappell 's to be more holy then other places and therefore some will neuer pray but when they come into some-such place And doe they not make great difference of daies and times all which are fruits of Poperie In regard whereof we see it is necessarie that the puritie of Religion in faith and manners should be strongly maintained by the syncere ministerie of the word for many disorders in mens liues come from the vnsound handling of the Scriptures Whereby we may see Gods vnspeakeable mercie and goodnesse towards vs in vouchsafing vs an holy Ministerie wherein the puritie of doctrine is and hath beene long and may be still through Gods mercie maintained and published This ought to mooue vs to all thankefulnesse vnto God and to endeauour to shew the fruit of this true Religion in all holinesse and pietie both of heart and life towards God and man vers 44. But I say vnto you Loue your enemies blesse them that curse you doe good to them that hate you and pray for them which hurt you and persecute you Here our Sauiour Christ propounds his Answer vnto the former false doctrine of the Iewish Teachers for the hating of an enemie Wherein first he laies downe a generall Rule containing the summe of his whole answer saying Loue your enemies then he expounds that Rule in the same v. and after prooueth it v. 45 46. Of these in order For the first Loue your enemies In this Rule two things must be knowne I. what is an enemie II. what it is to loue our enemie both these are euident in the words following wherein Christ expounds this rule Blesse them that curse you c. An enemie then is any one that of hatred doth wrong vnto his neighbour either in word by cursing or euill speaking or deede by striking and persecuting him But what is it to loue our enemie Loue properly is an affection of the heart whereby one is well pleased with an other But here more generally loue comprehendeth these two things first to be louingly affected in heart towards an enemie secondly to vse an enemie louingly in speech and action so it is taken 1 Ioh. 3. 18. Loue not in word and tongue onely but in deed and truth And Rom. 10. 1â— Loue is the fulfilling of the Law For the first loue in the heart comprehendeth all good affections that one man beareth to another aâ— mercie compassion meekenesse and desire to doe vnto them what good we can as it is more plainely expressed Luk. 6. 36. Bee ye therefore mercifull as your heauenly father is mercifull And for the second that kinde vsage which loue expresseth in word and deede is here set out vnto vs in three branches First blesse them that curse you where is commaunded all good speech both vnto our enemie and of our enemie The second Do good to them that hate you where is prescribed all louing vsage in action by affoarding them helpe reliefe and comfort any way we can The third Praie for them that persecute you that is for their good estate in this life so farre forth as it serueth for Gods glorie and for their conuersion and saluation in the world to come See the euidence of these things in examples for the affection of the heart take Christs example who so loued his enemies that he was contented to shed his owne hearts blood for them and to suffer the pangs of hell vpon the crosse for their saluation For loue in courteous speech see Dauid's practise towards Saul his professed enemie for though Dauid had him in his hands and might haue killed him sundrie times nay though he was prouoked thereunto by his seruants yet hee spared him and with all tearmes of reuerence towards Saul appeased his seruants calling Saul his master and the Lords annointed Thus louingly also in speech did Paul behaue himselfe to Festâ—s Agrippa though they were heathen men and his enemies For doing good in action to an enemie read Exod. 2â— 4 5. If thou meete thine enemies Oxe or his Asse going astraie thou shalt bring him to him againe and if thou seest thine enemies Asse lying vnder his burden wilt thou cease to helpe him thou shalt helpe him vp againe with it and Prou.
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
righteousnesse sanctification and redemption and for the obtaining hereof he must denie himselfe and become nothing in himselfe that hee may bee all in Christ. Secondly true conuersion of the whole man vnto God from all sinne so as his heart must be renued and disposed to please God in all things And because these things are inward and secret therfore to make them knowne there is further required that a man carrie in his heart a resolute and constant purpose from time to time neuer to sinne against God and this purpose of heart he must testifie by a godly and consâ—â—onable endeauour of life to please God in all things for this is the fruite of true faith and of sound inward conuersion and in regard hereof were Enoch Iob Dauid Zacharie and Elizabeth called iust But he that wants this constant purpose and a daily endeauour from a beleeuing penitent heart to please God in all things is a wicked person and as yet Gods enemie By this first wee see how many are deceiued euery where with ciuill honestie for if a man liue vprightly among his neighbours and doe abstaine from murther adulterie oppression and such like sinnes hee is presently counted a good man such a one indeede may be counted an honest man ciuilly as Ahâ—melecâ— was but yet this outward honestie makes not a man iust and good in the sight of God so as he reputeâ— him for his friend thereto are required true faith and true repentance testified by new obedience Secondly here also see that neither the knowledge of Gods word nor the hearing of it with some gladnesse and bringing forth some fruits noâ— yet to bee able to conceiue a praier for the forme thereof that none of these I say no noâ— all of these doe make a man the friend of God indeede for all these may bee in an euill man who hath a purpose in his heart to liue in some sinne in whose heart as yet there is no true faith noâ— sound repentance without which as wee heard no man is iust in the sight of God nor accounted for his friend And therefore we must not content our selues with these things but labour to be good and iust indeede When affliction shall beâ—â—ll vs or death approach we would giue all the world if it were in our hands for good assurance that God were our friend now then let vs labour for true saith and repentance and testifie these by a constant purpose a godly endeauour to please God in all things through the whole course of our liues and then will the Lord esteeme vs for his friends Verse 46. 〈◊〉 if you loue them that loue you what reward shall yee haue doe not the Publicans euen the same In these words our Sauiour Christ propounds a second reason to perswade his Disciples and hearers to loue their enemies and to the end it might take the deeper root in their hearts he repeats the same againe in the next verse which in effect is the same with this The words are plaine if we know what Publicans were Publicans therefore were officers that gathered tâ—ll and tribute taxes and rents of the Iewes for the Romane Emperom to whom the Iewes were in subiection Now in the gathering of it they vsed much iniustice oppression for which cause they were hated of the Iewes aboue all other people esteemed most basely of Now saith Christ though these Publicans be void of all good conscience yet they will loue their friends of whom they are loued And hence Christ reasons thus If you my hearers doe but loâ—e them that loue you ye do but as these Publicans do but you must do more then such vngodly persons doe and therefore you must loue your very enemies Here first obserue that Christ doth not forbid one friend to loue another for then he should be coÌ„tâ—ary to himselfe but here he condemnes carnall loue whereby one man loues another onely because he is loued againe which in effect is nothing else but for a man to loue himselfe in another And here to note the true maner of louing our neighbour this Rule must be remembred that all the commandements of the second Table must be practised in with the first coÌ„mandement touching the loue of God thus father and mother must be honoured in God for God thus one man must loue another in God yea thogh he be his enemy because he is Gods creature beares his image as well as he himselfe doth yea he is by God commeÌ„ded to our loue This must be the grouÌ„d though for other respects our loue may increase towards our brother What reward shall ye haue Here Christ would teach vs singular wisdome for the ordering of our liues namely that we giue our selues especially to the doing of such things as with God haue promise of reward what moued Moses to refuse to be called the sonne of Pâ—arâ—â—â— daughter to forsake the pleasures and riches of Egypt and to choose to suffer affliction with Gods people the word of God is plaine he had respect to the recompence of reward But this doctrine is not regarded else how should all places abound so much with idle persons and such as giue themselues wholly to gaming and company keeping to sports and delight now what reward can these looke for at Gods hands vnlesse it be the wages of sinne which is eternall death Let vs therefore beware of such a course and learne to abound in good works which are things good and profitable Doe not the Publicanes euen the same Our Sauiour Christs intent in this instance is to shewe that his Disciples and so all professors of the Gospel must goe beyond all other people in duties of loue indeede then whole life should be spent in the practise of this vertue Ephes. 5. 1. Walâ—e that is lead the course of your life in loue and the state of the Church is to dwell in loue 1. Iohn 4. 16. The reason is great for Christians of all other receiue the greatest measure of loue from God through Iesus Christ and therefore they must abound in this grace first â—â—wards God and then one towards another this is the badge of a Christian and the grace of our religion and therefore let vs shewe it forth Verse 47. And if yee be friendly to your brethren onely what singular thing doe ye doe not euen the Publicanes likewise Christs drifâ— in these words is further to inforce the dutie of loue to the same effect with the former verse The word translated be friendly betokens the friendship which was shewed in that countrie in salutations by embracing now saith Christ the very Publicanes will kindly embrace their friends therefore you must doe more We obserued before three branches of kind vsage to be shewed towards an enemie to wit to speake well of him to pray for him to do him good now here we may annexe a fourth
Lord. And to cleare this point yet further consider this that the roote of hypocrisie and of Atheisme is in our nature whereby naturally wee doe these three things wee Loue feare and trust in men more then in God and therefore doe make men the Iudges of our actions 1. for Loue are wee not greeued when we our selues or our freinds are dishonoured and on the contrarie when wee our selues or our freinds are praised are we not glad and reioyce but when God is dishonoured who is greeued or whose heart doth leape for ioye when God is glorified which argues plainely that our affection of loue is more inclined towards our selues and to our freinds then vnto God 2. for feare are not most men more afraide when they offend a mortall man like themselues then when they offend the euerliuing God 3. for trust and confidence in the time of affliction most men are more comforted if some friend promise them helpe then they are by all the promises of God himselfe in his word But men will say that they loue and feare and trust in God aboue all This indeede is the ordinarie profession of ignorant people but the truth is that by nature we refuse God to be our iudge and our approouer and appeale vnto men and therefore we must labour to see and feele and to bewaile this hypocrisie and to be indued with the contrarie grace whereby we may simply and sincerely seeke to be approoued of God in all our actions Secondly in this example note one euident cause of the disorder which was among the Iewes in respect of their poore for they begged in the high waies in the streetes of the cities and gates of the Temple flat against Gods commandement who would not haue such a begger in Israel other occasions there were of this abuse but one principall cause is here noted namely that priuate persons were permitted to giue their priuate almes vnto the poore with their owne hands in publike places This was a great disorder and the cause of many beggers for priuate men could not discerne the particular wants of all that begged so and therefore God had otherwise prouided for them in the old Testament as he shewed before And in the new Testament there were chosen faithfull men called Deaâ—ons in euery congregation who were to looke-vnto their poore to collect for them and to distribute to euery one according to their necessitie It is not vnlawfull for a priuate man to giue Almes in publike place if neede require but where the poore are no otherwise prouided for then by such priuate releefe it is a great disorder like as it is in a family where the children and seruants know not where and when to haue their dinners for the poore are Gods children in his family and ought to be prouided for in better sort then by such priuate releefe and therefore where good order is wanting for prouision for the poore it ought in conscience to be begunne and where it is begunne men must carefully maintaine and continue the same Thirdly in this example of a corrupt manner of Almes-giuing see the concurrence of sundrie sinnes First here is noted hypocrisie which were enough to condemne a man but yet with this there goes ambition and with both an open contempt and breach of good order in prouiding for the poore which shewes euidently that no sinne goes alone but ordinarily hath his companions for sinnes are so infolded one in an other that he which commits one is not free from any other this may plainly be shewed by many examples In Adams sinne there was the breach of the whole law in euery commandement either directly or by consequence for he shewed euident want of loue to God in beleeuing Satan more then God therein he chose Satan for his God he worshipped Satan and tooke Gods name in vaine he shewed also euident want of brotherly loue for hereby he became a murtherer not onely of himselfe but of all his posteritie and thus doe sinnes concurie in euery wicked action in which regard it may be said with Iames that he which faileth in one commandement is guiltie of all which must admonish vs to make conscience of euery sinne for we cannot liue in any one but we must needes runne into many other Uerely I say vnto you they haue their reward These words containe the reason of the former prohibition wherein we may see the vanitie of this giuing of Almes for the praise of men is all their reward they haue none with God as we shewed in the former verse vers 3. But when thou doest thine Almes let not thy left hand know what thy right hand doth 4. That thine Almes may be in secret and thy father that seeth in secret he will reward thee openly These words containe Christs second commandement touching the manner of Almes-giuing with the reason thereof The commandement is in the third verse and it beareth this sense that if the left hand could vnderstand yet it should not know what our right hand gaue and therefore much more must we conceale the same from men Yet here Christ forbids not all giuing of Almes in open place or in the sight of men but his meaning is to restraine the ambition of the heart after the praise of men the giuer must not intend or desire that men should see him giue Almes that they might praise him but his heart must simply and sincerely seeke to approoue it selfe vnto God This will appeare to be the right meaning of our Sauiour Christ by comparing this verse with the first for here Christ renueth the commandement there giuen and forbiddeth the corrupt desire of the heart after vaine glorie in the giuing of almes Now for our better vnderstanding of this commandement first we will shew what is here forbidden and secondly what is commanded Here are two things forbidden first all desire or intention of mens beholding of vs when we giue our Almes secondly all respect and intent to please our selues in Almes-giuing for the left hand must not know what the right hand giueth The thing here commaunded is this that he which giues Almes must doe it simply intending and desiring onely to please God and to approoue his worke vnto God without all by-respects of mens praise or approbation Here then first is condemned the doctrine of the Church of Rome which teacheth men to doe good workes with opinion of meriting life euerlasting thereby at the handes of God for that is farre more then to doe them for this ende to get praise of men which yet is here forbidden and therefore the other must needes be abominable Secondly seeing in our weldoing we must simply intend to approoue our selues vnto God it shall not be amisse here to shew how we may so doe our good workes that God may approoue thereof Hereunto foure things are required faith loue humilitie and sinceritie or simplicitie For the first in euery good
title Father properly belongs to God who is a father simply by creation giuing beeing to all things and preseruing them by his prouidence Men indeede are called fathers but that is onely secondarily because in some properties of fatherhood they resemble God Now this title is giuen to God sometime simply considered without personall relation as Deut. 32. 6. Doe ye sâ— reward the Lord O foolish people is not he thy father that hath bought thee Orherwhile it is giuen to the particular persons in Trinitie as first and principally to the first person who is commonly called the Father And the second person in Trinitie is sometime called Father as Isa. 9. 6. the father of Eternitie because he is the ground of our adoption whereby we become eternally the sonnes of God and therefore he is brought in thus complaining of reproach Behold I and the children which the Lord hath giuen me are as signes and wonders in Israel for the author to the Hebrewes expounds that place of Christ Heb. 2. 13. he is said to haue seede Isa. 53. 10. And the holy Ghost may proportionally be called Father because with the Father and the Sonne he giues beeing to all things But in this place by father is meant properly the first person who is first and cheifly the father of Christ and in Christ our father He is the father of Christ first by nature begetting him as he is the Sonne of his owne substance before all worlds by communicating vnto him his whole essence or Godhead Secondly he is the father of Christ aâ— Christ is man by the grace of personall vnion for the manhood of Christ doth wholly subsist in the Godhead of the second person and therefore Christ as he is man I say not his manhood which is a nature not a person may well be called the Sonne of God And in this relation of himselfe to the first person Christ saith My Father is greater then I Ioh. 14. 28. God the father is our father not by nature or in regard of personall vnion but by the grace of Adoption in Christ for God sent his Sâ—â—ne made of a woman that is incarnate that we might receiue the adoption of sonnes And this grace we receiue when we truly beleeue in his name Ioh. 3. 12. and Gal. 3. 26. God for Christs sake beeing content to receiue vs for his sonnes and daughters Which art in heauen God is said to be in heauen not as though he were included in the circle of the heauens for the heauens and the heauens of heauens are not able to containe him 1. king 8. 27. and indeede he is neither included nor excluded any place beeing infinite and so euery where but because his maiestie and glorie is most eminent in the highest heauens to his Saints and Angels and thence doth he manifest himselfe vnto vs in his power wisdome iustice and mercie while we are on earth for heauen is his throne and the earth his footstoole Isa 6â— 1. So that the meaning of this preface is this O Lord God thou art the father of our Lord Iesus Christ and in him our most mercifull father by Adoption and grace thou art a most glorious God who dost in heauen and from heauen manifest thy glorious power and mercie thy wisdome iustice c. â— The Instructions I. This title Father here giuen to God teacheth vs to whome we must direct our prayers not to Saints or Angels or any other creatures but to God alone Reasons I. This is a perfect patterne of true praier wanting no direction for the right performance of this part of Gods worship now this directs vs onely vnto God in praier II. God onely is the author and giuer of all good things Iam. 1. 16. and therefore we must aske them of him alone III. The Lord onely who is infinite and omni potentican heare all mens praiers at all times and in all places and therefore he alone is to be praied vnto and not Saints departed as the Papists teach II. By this title we may see in what order we must direct our pâ—aâ—ers vnto God for as the word of God reuealeth God vnto vs so must we pray vnto him now the Scripture reuealeth God vnto vs to be one in essence and three in person vz. the Father the Sonne and the holy Ghost whereof the Father is first the Sonne is the second the holy Ghost the third in order though noâ— in time oâ— greatues Thus and no otherwaies must we conceiue of God neither seuering the Godhead from the persons nor the persons from the Godhead And thus also must we worship him euen one God in three persons and three persons in one God And yet seeing the Father is first in order the Sonne the second and the holy Ghost the third therfore when we pray to God we must obserue this order directing our praiers to God the Father in the mediation of the Sonne by the assistance of the holy Ghost as Christ here teacheth vs to say Our father Quest. May we not direct our praiers to the Soâ—ne or to the holy Ghost by name Ans. Yes for Stephen praied to the Sonne Act. 7. 59. Lord Iesus receiue my spirit and Christ bids hiâ— Disciples Goe teach all nations baptizing them in the name of the Father the Sonne and the holy Ghost that is calling vpon the name of the Father Sonne and holy Ghost Obiect But in this perfect platforme we are taught to pray to the Father alone Ans. Though the Father alone be here named yet the other two persons are not hereby excluded the Father indeede is most vsually named because he is the first in order but yet with him alwaies is implied the Sonne and the holy Ghost for as all the three persons subsist in one and the same diuine nature or Godhead and are not seuered in will in counsell or in outward actions as creation preseruation and redemption saue onely that they are distinguished in the maner of working so likewise must they be all conceiued in our minds together when we pray and none seuered out though they be not named we must pray to all though we name but one hauing in that one relation to the rest in our minde and heart And if we conceiue aright of the order of the persons in Trinitie subsisting in the vnitie of essence we may safely name in our praiers which person we will so that withall we include the rest in our minde and may also if we name all place them in such order as best fitteth our present occasion as the Apostle doth in his benediction 1 â— Cor. 13. 13. The grace of our Lord Iesus Christâ— and the loâ—e of God the father and the communion of the holy Ghost 〈◊〉 with you allâ— Aâ—en where he placeth the second person before first because by the grace of Christ we come to be partakers of the loue of God the father III. In this title Father see the true ground
sonne as the Lord our God is towardes all his children in Christ Psal. 103. 13. As a father hath compassion on his children so hath the Lord compassion on all that call vpon him Luk. 11. 13. If you that be euill can giue good things to your children much more shall your heauenly father giue the holy Ghost to them that aske him and hence it is that Christ saith Whatsoeuer you aske the Father in my name he will giue it you Ioh. 16. 23. Of these two must euery one be perswaded that praies aright euery one will graunt that God is able to heare and helpe but of his willingnesse thereunto none can be assured but he that is the child of God who knoweth God to be his father Yet here must none deceiue himselfe to thinke that whatsoeuer he askes on his owne head God will graunt it for if we aske amisse we shall not receiue and therefore we must carefully marke and obserue the direction of Gods word both for the things we aske and for our manner of asking Halowed be thy name Thus much of the preface here begin the petitions which are sixe in number whereof the three first concerne God the three latter concerne our selues Againe of those which concerne God the first concernes Gods glorie it selfe the other two the meanes whereby Gods glorie is manifested and inlarged among men for Gods name is the◠glorified among men when his kingdome doth come and his will is done Now this petition for the glorifying of Gods name is rightly set in the first place for Gods glorie is the absolute end of all things Prov. 16. 4. The Lord made all things for his owne sake yea euen the wicked for the day of euill and therefore it must be preferred before all things before life it selfe yea before saluation which is life eternall Ioh. 12. 27 28. our Sauiour Christ preferres the glorie of his fathers name before his owne life And Paul preferres it afore his owne saluation for he professeth that for Gods glorie in the saluation of the Iewes he could wish himselfe separate from Christ Rom. 9. 3. In this petition as in the rest we are to obserue this order first shew the meaning of the words then propound the vses I. The meaning Name The word ascribed to God is here taken generally first for God himselfe as Psal. 20. 1. The name of the God of Iacob defend thee that is the God of Iacob defend thee Rom. 10. 13. Whosoeuer shal cal vpon the name of the Lord shal be saued i. vpon the Lord. Secondly it here betokens any thing whereby God may be knowne as men are by their names and thus it comprehends ◠his diuine attributes as Iustice mercie power wisdome c. II. his word the holy scriptures which reveale to mē the true knowledge of God III. Gods Iudgements publike or priuate for thereby he makes knowne his presence his power and iustice IV. his workes and creatures for all these beare a stampe of Gods name and in them may the inuisible things of God be seene Rom. 1. 20. Halowed or sanctified To halow Gods name is to glorifie Gods name as Ioh. 12. 28. and this we doe when we giue vnto him the highest honour that may be the highest I say because there are two kinds of honour First the honour of religion when we giue our hearts to God louing him fearing him trusting and delighting in him aboue all which we testifie by all outward adoration prescribed in Gods word this is the highest honour of all Secondly there is the honour of societie which passeth betweene man and man in common wealths and it consisteth in the acknowledgement of preheminence and superioritie in another either by word or gesture ciuilly thus Subiects honour Princes and Magistrates and inferiours their superiours This is due to the creature the former to the Creator onely and that is the honour wee here pray for That we may yet the better vnderstand the meaning of this petitiō we must know that Gods name is halowed or sanctified of vs 2. waies either in God himselfe or in his works In himselfe by 3. actions 1. whē we conceiue of God in our mindes and acknowledge him as he hath reuealed himselfe in his word to wit creator gouernour of al things most holy most wise iust mercifull c. 2. When we sanctifie the Lord in our hearts that is when we loue him aboue all feare him aboue al put our trust in him in him in all estates 3. When we praise and laud the name of God for his goodnes yea though we should neuer taste of his special fauour yet for his generall mercie iustice and most wise prouidence we ought to extoll the Lord with our mouthes Gods name is halowed or sanctified in his creatures by three speciall actions 1. When we acknowledge the wisdome of God his powerfull hand in euery creature 2. When we haue a reuerend estimation of the creatures and vse them in Christian sobrietie in regard of the stampe of Gods power and wisedome which appeareth in them 3. When wee sanctifie our moderate vse of them by the word and praier as God requireth 1. Tim. 4. 5. See the practise hereof in the word of God which is his owne solemne ordinance whereby he makes himselfe knowne vnto his Church Therein we sanctifie and halow Gods name I. when we acknowledge the wisdome mercie power of God in it II. when we haue a reuerend estimation of the word in regard of the glorious Image of God which appeareth in it III. when we vse it in a sanctified and holy manner comming vnto it reuerently with prepared hearts hungring after the graces of God which are wrought thereby and giuing our selues in heart and life to be framed and ruled thereby And thus we sanctifie God in afflictions for they are his worke when we labour to see the hand of God therein in iustice mercie and great wisdome chastening vs when we haue a reuerend regard to the hand of God appearing in them and labour to be humbled thereby for the increase of our repentance and the exercise of our faith and patience Thus then in this petition we desire in minde in heart and life to glorifie God both in himselfe and in his works and the meaning of it may be thus expressed O Lord open our eyes that we may know thee aright and may discerne thy power wisdome iustice and mercy and inlarge our hearts that we may sanctifie thee in our hearts by making thee our feare loue ioy and confidence and open our lippes that we may blesse thee for thine infinite goodnesse yea O Lord open our eyes that we may see thee in thy work◠and strike our hearts with reuerence of thy name appearing in them and graunt that when we vse any one of them we may honour thee in our sober and sanctified vse thereof The vses I. Wants to be
thou diddest not annoint but she hath annointed my feete with ointment for as Dauid â—aith God giues oyle to make the face to shine Ps. 104. 15. But yet these words are not to be taken properly neither do they bind vs to annoint our heads when we fast as may appeare by these reasons 1. If the words should be taken properly then should Christ condemne al the fasts of holy men in the old testament who vsed neither ointments nor washings but abstained from all such bodily delights for that time 2. Christ should command contraries namely the vse of such things in fasting as were more proper to feasting wherin meÌ„ vse to be ioyfull cheerefull 3. He should inioyne that to some countries which were not in their power or at least could not be vsed of theÌ„ without excessiue charges as in this or other cold couÌ„tries where sweet oiles are rare costly The true meaning therfore must be gathered out of the circuÌ„stances of the place now Christs intent is here as in the former points of Alms-deeds praier to prescribe vnto men the approuing of their hearts vnto God in fasting by auoyding ostentation therein desire of the praise of men therfore he names such behauiour as doth no way intimate a fast vnto others meaning thereby that we should conceale our priuate fasts froÌ„ men as if he should say when thou fastest priuately so carrie thy selfe that it may not appeare to men thou fastest and in all thy fasts seeke onely to approue thy heart vnto God The words thus explaned containe 2. parts a commandement and a reason therof The commandement is two-fold First that we should coÌ„ceale our fasts froÌ„ men intimated by wash thy face annoint thy head secondly that we should seeke to approoue our selues not to men but to God in our relgious fasts in these words That thou seeme not to men to fast but to thy father which is in secret In this first branch of this commandement we may learne that the priuate worship of God must be performed priuately vnto God concealed froÌ„ men for that which is here said of priuate fasting which is a meanes to further our praiers is true of praier it selfe of euery part of Gods priuate worship for there is the same reason of all as may thus appeare First in al actions of Gods worship there must be obserued an holy comelines decencie which is then done when they be performed with fiâ— conuenient circuÌ„stances that is publike actions of worship with publike circumstances and priuate actioÌ„s with priuate circuÌ„stances as publike praier must be made of a publike person in a publike place with an audible loud voice priuate praier must be made in a priuate place by priuate persons with a still and lowe voice other seemely priuate gestures Secondly when priuate worship is performed with publike circumstaÌ„ces there are many occasions giuen to ambitioÌ„ pride hypocrisie but being done priuately these occasions are preuented the heart is more free to seeke the approbation of God only This doctrine serues to direct our practise in Gods worship as first that we must not reserue our priuate preparatioÌ„ to Gods publike worship til we come to the publike congregation but prepare our selues at home priuately in our chaÌ„ber or closet for though to pray euery where be lawfull yet because conuenient circumstances must be obserued in all our actions of worship therefore priuate praier in a publike place is not so seemely nor conuenient for publike circumstances doe not beseem priuate worship Quest. What if a man wanted time or had forgot to prepare himselfe before hand Ans. Slight pretences cannot iustifie any disorder in Gods worship yet if a man will needs there performe his priuate preparation he must conceale all outward signes of praier only lift vp his heart vnto God for a good dutie may become offensiue by inconuenient circumstances Secondly this shews how Christian families must order their priuate exercises of religion namely so priuately for voice gesture that they may conceale the same from others beside their familie present and so must particular persons praying alone obserue such circumstances as may conceale their praiers from others for all occasions of ostentation must be auoided that so the heart may apply it selfe wholly towards the Lord. That thou seeme not to men to fast This is the secoÌ„d branch of Christs commandement wherein wee learne a second dutie in a religious fast namely that therein we seeke to approoue our selues our action only to God for which end we must obserue 3. things 1. With our fasting wee must ioyne a conuersion of our heart froÌ„ sin vnto God Ioel 2. 12. Turne you vnto me with all your heart with fasting there God hath ioyned them together they may not be seuered Now that our hearts may turne to God in fasting we must haue speciall regard to our behauiour both before in and after our fast whether publike or priuate Before the fast we must prepare our selues thereto in an holy manner by a serious consideration of the causes and occasions of our fast a worthy example hereof we haue in Iehoshaphat who considering a fearefull iudgement to be at hand in the approching of his enemies was sore afraid therupon set his heart to seeke the Lord proclaimed a fast In fasting wee must labour to haue more tender affections deeper humiliation then ordinarie 1. Sam. 7. 6. The Israelites humbling themselues in fasting for their idolatrie in Mispah drew water and powred it out before the Lord which words import their deep humiliation whether it were by abundant weeping as some expound the place or by powring out water indeed to signifie that they powred out their soules before the Lord. After the fast we must labour for reformation and amendment of life that our behauiour both towards God and man may be euery way better then before A notable example hereof wee haue in the Iewes who hauing renued their couenant with God vpon their humiliation did not onely write it and seale vnto it but bound themselues thereto by curse oath 2. That we approoue our selues our action to God in fasting we must be sure we propound vnto our selues therein the right ends of a religious fast which we haue before propouÌ„ded for if we faile therein and propound other ends vnto our selues we corrupt the whol action vnto our selues 3. With our fasting we must ioyne the duties of the second table in the works of iustice mercie loue to our brethreÌ„ for without these our loue to God is not sincere nay God reiects that bodily humiliation which is seuered from the exercise of mercie coÌ„passion as we may see at large Isay 58. 3 4 c. I shewed before that we had iust cause to humble our selues which when we doe wee must bee carefull
reason Now in a prouerb it is not requisite it should be alwaies true but for the most part and ordinarily as Luk. 4. 24. No Prophet is accepted in his owne countrie that is ordinarily For either he shall hate the one that is the one master commanding him either disliking that he should be his master or displeased with his commandements And loue the other that is the other master in whom he taketh delight and is well pleased with his commandements Or else he shall leane to the one and despise the other These words are an explication of the former shewing how it may appeare that a seruant hates one master and loues another namely his leaning to the one declares his loue vnto him that is his applying of himselfe to respect his masters pleasure and to doe his commaundement And hic despising the other declares his hatred when he hath no regard to his commandements Yee cannot serue God and Mammon By mammon he meaneth riches lucre and gaine now he saith not Ye cannot serue God and haue riches for Abraham Iacob and Iob were very rich and yet serued God sincerely but ye cannot serue God and serue riches that is giue your selues to seeke riches and set your hearts vpon them and serue God also In the words thus explaned wee may obserue sundrie instructions First here Christ sheweth what it is to serue God a point much spoken of but little knowne and lesse practised To serue God therefore is to loue God and to cleane vnto him Euery one will say he loueth God euer hath done but beware herein of spirituall guile for true loue consists not in word and tongue but in deed and in truth and God must be loued not onely as he is a bountifull father but as he is a Lord and master and doth command vs seruice The written word shewes his will and pleasure concerning vs what he requireth at our hands and if we serue him indeed we must loue him in his power of commanding though he should bestowe no reward vpon vs. This Dauid sheweth notably Psal. 119. 25. I am thy seruant graunt me therefore vnderstanding that I may know thy testimonies Againe if we serue God we must cleane vnto him and thereby testifie our loue now what is meant by cleaning vnto is notably expressed in the parable of the prodigal sonne Luk. 15. 15. where it is said of him that hauing spent his portion hee claue to a citizen of that countrie that is he resigned and gaue himselfe to his seruice So to cleane vnto God is to resigne a mans selfe vnto Gods seruice in obedience to all his commandements and embracing all his promises not suffering himselfe to be drawne from any part of Gods word by vnbeleefe or disobedience though all the world should set against vs. This Dauid also professeth of himselfe saying I haue cleaued to thy testimonies O Lord and I shall not be confounded when I haue respect vnto all thy commandements On the contrarie when a man withdrawes himselfe from God by disobedience to his commaundements and by vnbeleefe then he doth hate and despise him Indeed the vilest wretch that liues is ashamed with open mouth to professe hatred despite of God but yet the bad practise in life bewraies the bad affection of the heart Prou. 14. 2. He that is lewd or peruerse in his waies despiseth God they that liue in the breach of his commandements hate him Exod. 20. 5. let them professe in word what they will Now the consideration hereof serueth First to discouer vnto vs the grosse blindnesse and superstitious ignorance of the world who thinke that if a man rehearse the Lords praier the Creede and the ten Commandements he serues God well let his life be what it will but here Christ teacheth vs a further thing if we will be Gods seruants we must cleaue vnto him both in the affections of our heart and in actions of obedience in our life Thus did Abraham when God said vnto him thou shalt not kill he kept himselfe from murther but when he said Abraham kill thy sonne he addressed himselfe to doe it though he were the sonne of the promise and the onely sonne of his old age Secondly this sheweth how Atheisme abounds in all places at this day for to hate and despise God is flat Atheisme now they that withdraw their hearts from God and set themselues to seeke the things of this world neglecting obedience to Gods holy commandements are here accounted of Christ despisers and haters of God and the number of such is great in euery place I know such men doe scorne to be called Atheists but how they be esteemed in the world it skilleth not till they reforme this wicked practise they are no better in the sight of Christ. Secondly whereas God and Mammon are here opposed as two masters hence we learne that Mammon that is riches is a great lord and master in the world this Christ here takes for graunted and therefore doth forewarne his Disciples of it But how will some say can riches be a God Answ. Not in themselues for so they are the good creatures of God but to the corrupt heart of man which makes an idoâ— of them to it selfe by setting his loue and delight vpon them as on true happinesse and trusting in them more then in the true God and for this cause is coâ—etousnesse called idolatrie Colos. 3. 5. and the coâ—etous person an Idolater Ephes. 5. 5. for looke whereon man sets his heart that is his Lord and his God though it be the deuil himselfe Now that men doâ— thus set vp riches in their hearts as an Idol and so become seruants and slaues to that which God ordained to serue them I shew plainely thus For first they neglect the worship and seruice of God for lucre and gaine and spend more time with greater delight for earthly riches theÌ„ they doe for the true treasures of Gods heauenly graces Secondly let a man haue worldly wealth at will and he is full of ioy and delight his riches giue him great contentment but if hee loose his goods then vexation and sorrowe doth more oppresse him then all the promises of God in the Bible can comfort him Thirdly by transgressing Gods commaundements a man looseth heauen but who is so grieued for his transgressions whereby hee incurres this losse as hee is for a small dammage in some part of his riches Fourthly I appeale to mens consciences whether they bee not farre more sharpe and eager set vpon the meanes of gaine then on prayer and other parts of Gods worshippe which are the meanes of grace all which doe argue plainely that they serue Mammon and honour riches for their God So that howsoeuer by Gods blessing outâ—ard Idolatriâ— be banished out of our Church yet wee haue many Idolatours in our Land for euery couetous worldling sets vp the Idol of
field Mat. 13. 24. is the same ministerie of the Gospel called expressely the kingdome of God And therefore when the Church demaunds of Christ where shee shall finde him he bids her follow the steps of the flockes to the tents of the Shepheards Cant. 1. 7. that is the assemblies of the Saints to the preaching of Gods ministers and therefore if euer wee looke to get this kingdom we must diligently frequent the ministerie of the word labour to profit by it because hereby God doth not only reueale but coÌ„uaie his kingdome vnto men Secondly when we haue found this kingdome we must seeke to enter into it for it is not enough to be where it is or to haue it among vs for so the Pharisies had in the time of Christ Luk. 11. 20. Now we cannot enter in of our selues without the speciall worke of Gods holy spirit so saith our Sauiour Christ Matth. 18. 3. Except ye be conuerted and become as little children ye cannot enter into the kingdom of God where two things are required in him that would enter into this kingdome To become as little children and to be conuerted Wee become as little children in humilitie meekenesse and freedome from pride disdaine for we know the child of a Prince will without disdaine associate himselfe in play with a poore mans childe and so we in conscience of our owne sinnes must be humbled in our selues and made base in our own eyes laying aside our naturall pride and self-selfe-loue and disdaine of others for a heart swelling with pride and self-selfe-loue cannot enter into the straite gate of this kingdome Againe wee must be conuerted and regenerate by the spirit of God for except a man be borne againe of water and of the spirit he cannot see the kingdome of God This conuersion is not a change of the substance of the soule or of the bodie or of the faculties or parts thereof but onely of their euill qualities and actions whereby the Image of Satan in sinne and corruption is abolished the image of God renued for knowledge righteousnesse and true holinesse both in heart and life When this worke of regeneration is truely begun in vs then doe we enter into Gods kingdome euen in this life for herein the ignorant deceiue themselues that think we enter not before the time of death Thirdly wee must waite for the fruition and full possession of it this we cannot get before the day of death and therefore wee must endeauour all our life long after our conuersion to keepe faith and a good conscience walking in righteousnesse and true holinesse before God in the practise of loue vprightnesse and mercie towards our brethren When the question is who shall dwell in Gods tabernacle and rest in his holy mountaine that is remaine a true member of Gods Church for euer Psal. 51. 1 the answer is vers 2. He that walketh vprightly worketh righteousnesse Hereby we testifie our selues to be alreadie entred for Gods kingdom stands in righteousnesse Rom. 14. 17. And thus haue Gods children done that haue waited for this kingdome Matth. 25. 4. The wise virgins tooke oâ—le in their vessels to light their lamps when the bridegroome came And Ioseph of Arimathea that noble counseller who waited for the kingdome of God was a good man and a iust Luk. 23. 50 51. Thus we see the way to get this kingdome for our selues now the necessitie of our endeauour in these duties with all care and diligence appears by this that out of this estate for true interest to this kingdom is nothing indeed but woefull miserie vnder the curse of God and the power of Satan in the kingdome of darkenesse but in the fruition of this kingdome is true happinesse here is righteousnesse peace and ioy in the â—oly Ghost yea ioy vnspeakeable and glorious for the things that eie hath not seene eare hath not heard neither euer entred into the heart of man to thinke hath God prepared for them that loue him and they are all to be had in this his kingdome Wherefore as we desire to escape the woe and miseriâ— of the deuils kingdome and to bee partakers of the ioyes of heauen so let vs looke vnto the performance of the former duties shewing herein the resolution of the wise marchant that parted with all hee had to get that pearle of price Matth. 13. 46. This kingdome of God is here set out vnto vs like a citie with suburbs and two gates the suburbs of this citie are those assemblies where the word of God is truely preached and dispensed and hereinto come not onely the elect and godly but hypocrites and reprobates The first gate is the true state of grace whereinto the elect of God alone doe enter by regeneration in which estate they continue in this life going on from one degree of grace vnto a greater with endeauour in all things to keepe faith and good conscience both towards God and men and so waite to enter the gate of glorie which is set open vnto them and they enter in at the howre of death And therfore let vs not deceiue our own soules as the foolish virgins did with their burning lamps and content our selues that we come to Church and liue ciuilly though these be good things yet an hypocrite may goe thus farre all this while wee are but in the suburbs of this kingdome but if euer we looke for the glorie of heauen we must in this life enter the gate of grace by regeneration and become new creatures Thus much of the commaundement The reason to enforce it is a gracious and bountifull promise And all these things shall bee ministred vnto you The words are very significant in the originall for the phraso which Christ vseth is borrowed from bargainers to this effect as those who sell come or other things by measure or waight vse to giue some ouer-plus to better the bargaine on the buyers part euen so the Lord promiseth to those that seeke his kingdome and righteousnesse beside the fruition thereof to giue or cast vnto them as the word imports food and raiment and all things needfull to this life Quâ—st How is this true seeing we read that Gods children haue beene many times destitute of things necessary as Paul was oft in hunger and thirst in fastings in colde and nakednesse 2. Cor. 11. 27. and many whom the world was not worthy of were destitute afflicted tormeÌ„ted wandring vp and downe in sheepe skinnes and goate skinnes Heb. 11. 37. Answer Christs promise in this place and all other made of temporall blessings must be vnderstood with the exception of the crosse that is they shall haue such and such blessings vnlesse it please God by the want thereof to correct them for some sinnes or to exercise their faith in the triall of their patience The vse First by this promise of Christ we haue the most excellent direction of him
When our Sauiour Christ was to die vpon the crosse hee commended his soule into his fathers hands Luk. 23. 46. And none of vs haue assurance of our continuance in life but though we be well in the morning wee may be dead in the euening or aliue at night and dead in the morning and therefore we must not forget the practise of this dutie Dauid did it in the time of trouble though hee were in health Psal. 31. 5. and though we were free from perill of death yet our daiely vexations should mooue vs hereunto for who can learne any good thing without labour and paine who can doe a good worke without let or opposition If wee would repent we are either clogged with corruptions or ouerwhelmed with temptations and if wee seeke to walke in new obedience we haue the world the flesh and the deuil all endeauouring to turne vs backe to our olde course in sinne So that if we would either auoide euill or doe good or support with some comfort our daily vexations we must commend our selues and all ours into the hands of God euery day And thus much of this reason and of Christs dehortation from distrustfull care Chap. 7. Verse 1. Iudge not that you be not iudged 2. For with what iudgement ye iudge yee shall be iudged and with what measure you mete it shall be measured to you againe IN these words and so forward to the end of the fift verse is contained the sixt part of this sermon of our Sauiour Christ concerning Iudgement and it consisteth of three parts first a commandement Iudge not then certaine reasons of the commaundement in the words following to the 5. verse and thirdly a remedie of euill and rash iudgement in the 5. verse Touching the commandement Iudge not The meaning This commandement forbids not all kinde of Iudgement but must bee restrained to vnlawfull Iudgement for there be foure kinds of lawfull Iudgement two whereof be publike and two priuate Of publike the first is ciuil Iudgement belonging to the ciuill Magistrate who is to enquire into the manners of men and according to the good positiue lawes of the country to giue iudgement either in punishing offenders or rewarding them that doe well The second kinde is Ecclesiasticall belonging principally to the minister who in the publike dispensation of the word iudgeth mens manners by reproouing and condemning their sinnes whether they be thoughts words or actions In this sense the vnbeleeuer is said to be iudged when his thoughts actions are controlled by the word 1. Cor. 14. 24. and thus Noah iudged and condemned the olde world Heb. 11. 7. Of priuate lawful iudgement the first is priuate admonition whereby one man doth in Christian and louing maner reprehēd another for his sinnes and thereby iudgeth him this is also commanded in the word of God and therefore it is not here forbidden The second is iust dispraise when the grosse faults of notorious persons are reprooued and condemned for this ende alone that others may take warning thereby thus Christ iudged the Pharisies both for life and doctrine before his Disciples calling them Hypocrites that said and did not and their doctrine leauen and that most iustly and wisely that his Disciples and others might beware of them and thus he called Herod a Foxe so discouering his subtiltie for the admonition of others The thing then here forbiddē is rash iudgemēt which one man doth vniustly giue of another and the reason why wee so vnderstand this place may be drawne from the 3. verse where instance is giuen of the iudgement here forbidden in a quicke espiall and sharpe censure of small faults in others not seeing farre grosser and greater in our selues also Saint Luke setting downe this same prohibition Iudge not expounds it in the next words by condemne not which must be vnderstood of rash censure as is plaine by S. Paul Rom. 2. 1. In that thou iudgest another thou condemnest thy selfe because thou doest rashly cōdemne him of that whereof thou thy selfe art guiltie Now that wee may better know the thing forbidden first I will shew what rash iudgement is and in the second place make knowne the common practises thereof For the first Rash iudgement is when of an euill minde wee iudge amisse of others for some euill ende In this description first obserue the roote and ground of all rash iudgement to wit an euill minde whereby wee loue our selues too well and want the loue of our neighbour This wee testifie by beeing sharpe sighted to prie into the liues and behauiour of others and are blinde as beetles to see into our selues as also by giuing our selues exactly to censure other mens sayings and doings and with delight to heare their faults ripped vp but for our own courses we would not haue them called into question nor controlled Secondly here note the manner of rash iudgement which is to iudge amisse of others and this they doe which iudge of other mens persons and doings without a calling or vrgent necessitie secondly which giue out sentence of mens doings but not according to the law of charity which bindes a man to iudge and say the best of others alwaies so farre forth as may stand with good conscience and the word of God Thirdly here note the ende of rash iudgement for as it is ill grounded and guided so it aimes not at the reformation of the partie nor the detestation of sin in our selues and others but is directed to some wrong ende as first to testifie our hatred of the partie and desire of reuenge secondly to delight our selues with the faults of others thirdly to defame our neighbours and to bring them to an ill name that our names may beare away the praise without comparison and lastly that wee may seeme more holy then others by beeing much in censuring sinne in others The practise of rash iudgement consists in two things first the euill minde of man prepares matter of wrong iudgement and secondly giues sentence accordingly of the sayings and doings of men and likewise of their persons For the first the euill minde prepares matter of rash iudgement thus it sets it selfe to prie and inquire narrowly into the liues and behauiour of men and to see if it can find any matter in word or action worthy reproofe Indeede there is a vertue wherby one man doth obserue another in his waies but that is directed to a good ende namely to rectifie and reforme him in his wants and to further him when he doth well but for one man to obserue another for this ende to finde out matter of defamation and reproach is a fault directly forbidden by our Sauiour Christ in this place Secondly when matter is found the euill minde accordingly giues censure this censure is giuen first of the persons of men then of their speeches and actions Rash censure of mens persons is when a man thinkes otherwise of the
take hold when other sinnes leaue a man which caused Christ to forewarne his Disciples hereof in this place therefore it is our dutie to labour and striue the more earnestly to be purged from this euill minde and preserued from these euill practises of rash iudgement for which ende let vs lay to our consciences the reasons following I. The practise of rash Iudgement cannot stand with Christian charitie for charitie binds a man to walke in loue and loue suspecteth not euill but thinks the best alwaies and if it be possible thinks well of all II. When thou seest a man speake or practise any euill for which thou beginnest to thinke hardly of him then consider well of thine owne selfe how thou hast both that and all other sinnes in thee if we regard the roote of sinne and therefore doe not rashly condemne him for his fact because thou thy selfe hast done the like heretofore or els in time to come maist doe the like or worse then he hath done whome thou now condemnest III. Consider that God the father hath committed all iudgement vnto his Sonne who now executeth publike iudgement by the Magistrate in the common-wealth and by the Minister in the Church and priuate iudgement of admonition and iust dispraise by them whome he calleth thereunto if therefore thou iudgest another not beeing called thereto thou thrusteth Christ out of his office and robbest him of his honour which is a grieuous sinne and cannot be vnpunished IV. Consider also that thou art vnable whatsoeuer thou art to iudge aright of other mens actions beeing ignorant of many circumstances thereof for thou knowest not with what minde or to what ende the action was done thou knowest not the cause why he did it nor the state of his person nor manner of his temptation thereto and therefore why iudgest thou rashly of him V. He that giues rash iudgement of another is worse then a theefe that steales away a mans goods for he robbes him of his good name which as Salomon saith is to be chosen aboue great riches Prov. 22. 1. Againe riches may be restored so can not a mans good name beeing once blemished in the hearts of many Againe a man may defend himselfe from a theefe but no man can shunne an other mans euill minde or his badde tongue nay the backebiter is worse then a murtherer for he killeth three at once first his owne soule in thus sinning secondly his neighbour whose name he hurteth and thirdly the hearer who receiueth this rash and iniust report and for this cause the slaunderer is numbered among those that shall not inherit the kingdome of God Psal. 15. 3. 1. Cor. 6. 10. and the Apostle chargeth Christians to account of such raylers as of persons excommunicate 1. Cor. 5. 11. Here some will say if we may not giue our opinion of others freely as we haue done what must we doe when we haue occasion to speake of them Answ. Thy cariage towards others must be according to these rules I. If thou know any good thing by the partie of whome thou speakest when thou hast occasion thinke and speake of that if thou knew euill by him also conceale it from others and if thou maist admonish the partie thereof or els tell it to those who haue authoritie to correct his faults and thus shalt thou win thy brother Some will say I doe indeed sometime censure my brother for his faults yet onely in detestation of his sinne I loue the partie neuer the worse and I onely doe it to some priuate friend that will not tell it againe Answ. But this excuse and all such like are friuolous no colour of good intent can excuse rash iudgement if thou louest him why doest thou make knowne his fault to another for loue couereth a multitude of sinnes And if thy conscience answer it will tell thee that either ill will to the partie causeth thee so to doe or selfe-loue whereby through his defamation thou thy selfe seekest to be aduanced aboue him in the thoughts of others In thy censuring therefore looke to thine heart whether malice mooue thee not thereto and take heed to the end also for if it rise from a bad ground or tend to a wrong ende the whole action is nought II. Dutie We ought to thinke as wel of euery man as possibly we can yea of our enemie of his actions for loue thinketh not evill and in the practise of loue towards our enemies we become followers of God Math. 5. 44 45. III. Dutie If thou marke thy neighbours life and behauiour doe it for this ende to withdraw him from sinne and to further him in well-doing Lastly in all thy societies and dealings with others labour either to doe them good or to receiue good from them and by this meanes thou shalt eschew the sinne of rash iudgement Here two questions may be mooued concerning rash iudgement and that necessarily because surmises will arise vpon very small occasions I. Quest. When may a man doubt or suspect euill of another Ans. In all suspicion recourse must be had to the ground thereof whether it rise of iust and sufficient cause or not A sufficient cause of suspicion is that which in the iudgement of wise men beeing well considered with all the circumstances thereof is iudged sufficient and on the other side that is insufficient which wise men well waying with the circumstances thereof doe iudge insufficient if then the cause of suspicion be thought insufficient in the iudgement of the wise and godly we must suspend our suspicion as thus suppose some euill is reported abroad of such a man as that he is a theefe an adulterer or such like yet this fame riseth onely of some one mans report which because it may proceede from an ill minde on a priuate grudge we are not to yeild thereupon to suspect ill of the partie this report may well cause vs to search further into the case and mooue vs to looke vnto our selues that we be not hurt by him But if the cause be thought sufficient in the iudgement of those that are wise and discreete then we may without offence or breach of conscience yeild to suspect and iudge euill of another II. Question How may we giue vpright iudgement of all men with whome we liue and haue to deale Answ. This is as necessarie to be knowen as the former for as we are prone to thinke ill so we are also forward in iudging rashly therefore there are three things required in the iudging of others First we must haue recourse to the cause of our iudgement for if the cause be insufficient then our iudgement is rash and vnlawfull Before the Lord brought vpon the world the confusion of languages he is saide to goe downe among them to see their fact Gen. 11. 6. before he destroied Sodom and Gomorra with fire brimstone he is saide to come downe from heauen
ordinarie meanes for the procuring of Gods blessings we therefore must giue our selues to the faithfull practise of this dutie Indeede if grace and other blessings were our owne or from our selues we might well spare this labour But what hast thou saith Paul to euery Christian that thou hast not receiued be not therefore secure and idle for Gods blessings come not when we snort vpon our elboes but in the vse of meanes and happie are we that may vse those meanes for in asking we receiue in seeking we finde and in knocking it is opened vnto vs. Secondly our Sauiour Christ by trebling this commandement to pray would giue vs to consider that there is some waightie cause we should be instant in this dutie and that is in regard of the great miseries and manifold dangers whereunto we are subiect in this life for as Peter saith the righteous shall hardly be saued and no maruell for we haue without vs the Deuill and all his Angels plotting our destruction and the world a daungerous enemie whereby the Deuill workes within vs we haue our owne corrupt hearts daily drawing vs to the practise of sinne the bane and poison of our soules Now what is to be done in this case surely our onely refuge is constant and seruent praier to God as Christ here implies by this threefold command for in all things we must let our requests be made knowne to God Philip. 4. 6. This hath alwaies beene the practise of all the faithfull as we may see in Gods booke But if we had no example this commandement were sufficient to perswade vs vnto this dutie Also doest thou want any grace of God as faith repentance knowledge zeale patience strength against temptation or assurance of Gods fauour why aske and thou shalt haue seeke and thou shalt finde And this must be our course in outward wants and for temporall blessings as health peace libertie plentie c. Indeede the wicked worldlings seeke to wise men and wise women in their miseries but this is to forsake God and to goe to the Deuill Gods people must goe to their God Isa. 8. 19. Thirdly the trebling of this commandement in diuers tearmes must teach vs to be instant and vrgent with God in prayer this is an holy and acceptable importunitie when the Christian heart giues God no rest Ierem. 29. 12 13. the Lord promiseth to his people That they shall erie vnto him and goe and pray vnto him and he will heare them they shall seeke him and finde him because they shall seeke him with their whole heart Isa. 62. 7. The Lords remembrancers are commanded not to keepe silence nor to giue the Lord any rest Matth. 15. 22. The woman of Canaan is commended because shee will take no answer nor repulse from our Sauiour Christ till her daughter was cured and Luke 18. 5. The poore widow by her importunitie preuailed with the vnrighteous â—udge which parable Christ propounds to teach vs to be constant and earnest in prayer We therefore must shake off our naturall coldnesse and negligence in praier which is the common sinne of the world in regard of this dutie And we must labour for knowledge both of our owne sinnes and miseries and of Gods mercies that so we may pray with vnderstanding and in zeale and feruencie as Christ here requireth Alas many pray not at all and others know not what they aske though they say the Lords praier or some other set forme of praier And most men that haue knowledge suffer their mindes to wander from God by vaine imaginations now all comes for lacke of that feeling in praier which Christ here requireth Thus much of the commandement in generall Now out of the wordes more particularly we may obserue two points First where Christ bids vs Aske seeke knocke he speakes not particularly to some but generally to all his seruants so that all must pray which plainely implies that his best and deerest seruants are during this life in want of some grace or blessing And indeede when God giues most excellent gifts and blessings to his children yet then he leaues them in some notable want or triall for their humiliation and prouocation to prayer Paul was taken vp into paradise and there heard words that cannot possibly be vttered by man in this life this was a great grace and prerogatiue but yet to humble him least he should be exalted out of measure there was giuen him a pricke in the flesh the messenger of Satan to buffet him hereby he was brought to pray most earnestly for deliuerance but yet he must rest contented with Gods grace for God will make perfect his power through the weakenesse of his seruants v. 8. 9. This point must be obserued to discouer to many secure persons their miserable state who feele no want of grace in themselues and therefore thinke all is well But what meanest thou to professe Christ if thou haue no neede of him nor of his graces oh know it when thou saiest in thine owne heart thou art rich and lackest nothing then thou art poore and blind and miserable and wretched And indeede if thou knewest the corruption of thine owne heart thou wouldest crie out with the Apostle in respect of thy wants Oh miserable man that I am who shall deliuer me from this bodie of death Rom. 7. 24. Secondly Christ saying not onely Aske but seeke and knocke doth hereby imply what is Gods dealing many times with his own seruants namely that he forsakes them for a time and in part and in some sort hides himselfe and as it were locks himselfe from them Now thus he dealeth for two causes First hereby to chast 〈…〉 and correct them for their sinnes for iniquitie separates betweene God and his people and their sinnes hide his face from them Isa. 59. 2. Secondly to make triall of his graces in his children to see whether they delight in his loue to shew them their owne weaknes and to mooue th 〈…〉 aue vnto him more inseparable By all which we see it stands 〈…〉 and to pray earnestly and continually for God may forsake vs for our sinnes and he may iustly take occasion to trie what we haue profited by his Gospel which we haue long enioyed with aboundance of peace Thus much of the commandement to earnest prayer Now Christ enforceth it by two reasons First by a promise infolded in this verse with the commandement and confirmed in the next Secondly by a comparison verse 9. For the first The reason from the promise in this verse may thus be framed If they which aske shall receiue if they that seeke shall finde and they that knocke shall be let in then doe you aske seeke and knocke But they that aske shall receiue they that seeke shall finde c. Therefore doe you aske seeke and knocke In this reason our Sauiour Christ teacheth vs that when we pray to God we must bring a speciall faith
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
true euen among the heathen vers 11. If ye then which are euill c. Here is the application of the comparison the ground whereof was laid downe in the two former verses And by euill he meanes not euery sinner but such as are stained with malice enuie and selfe-loue beeing bent to seeke their owne good onely for so saith the Master to the enuious labourer Matth. 20. 15. Is thine eye euill because I am good that is art thou enuious because I am bountifull In these words Christ giues vs to vnderstand that it is the note of an euill man to be giuen wholly to seeke his owne good though otherwise he liue ciuilly for this is a fruite of euill couetousnes and selfeloue Experience sheweth the gricuous 〈…〉 se of this sinne for thence come the manifold practises of iniustice cruelty and oppression that be in the world hence it is that times of dearth are made more heauie vpon the poore then otherwaies Gods hand hath sent them because the rich seeke their owne good and commoditie onely at such times hence come ingrossing deceiuing and inclosing to the spoile of the poore We must therefore beware of this sinnefull practise and on the otherside giue our selues to practise goodnesse towardes others setting our selues to the practise of loue which seeketh not her owne things but is bountifull that so we may shew forth our loue to God by wel-doing to our brethren as the Apostle bids vs Gal. 5. 13. Doe seruice one to another by loue and Phil. 2. 4. Looke not euery man on his owne things but euery man also on the things of other men This was good King Iosias his practise for which cause among many particular vertues all his goodnesses are said to be recorded 2. Chron. 35. 26. And Saint Paul likewise became all things to all men that he might winne some and though he were free from all men yet he made himselfe seruant vnto all men that he might winne the moe 1. Cor. 9. 19. 22. You that are euill can giue good gifts that is bread fish and such like as Luk. 11. 11 12. Here it is plaine that an euill man may haue some kind of vertues in him whereby he may doe some good works Quest. How can this be for an euill man wants faith and so whatsoeuer he doth is sinne Answ. We must know that the gifts of the spirit are of two-sorts some are common whereby the corruption of mans nature is onely restrained and limited for the maintaining of ciuill societies that man with man may liue in some order and quietnesse And hence it was that among the heathen some were iust some mild some liberall c. All these came from the spirit yet not renuing the parties but onely restraining their naturall wickednesse And of this sort of gifts is the loue and care of parents towards their children and the loue of children againe towards their parents And these and such like euill men may haue for they are not sanctifying vertues but rather shadowes thereof The second kinde of the gifts of the spirit are more speciall gifts and graces whereby the corruption of mans nature is mortified and in some part abolished and the graces of Gods image are renued in man whereby they become louing meeke iust temperate c. which in the regenerate are true christian vertues and the exercise hereof is the doing of good works indeede How much more shall your heauenly father giue good things to them that aske him The 〈…〉 ords containe the second part of the comparison wherein Christ doth amplifie and set out the bountifulnes of God in his gifts to his children and Saint Luke specifieth these good things to be the gift of the holy Ghost in regard of grace and operation Here then three points are to be handled I. Who giues these good things II. What is giuen III. To whom For the first the author of these good things is the Father for of him and from him commeth euery good gift and euery perfect giuing Quest. But this gift is the holy Ghost now the holy Ghost is God how then can he bee giuen this seemes to imply inequalitie in the Trinitie for the person giuing must haue power and authoritie ouer the person giuen Answ. Wee must know first that this action of the father in giuing the holy Ghost is not by vertue of superiour power and authoritie but by consent the holy Ghost is freely willing to be giuen of the father for all three persons beeing one and the same God must needs haue one and the same will as in all things so in this gift Secondly this giuing is not in essence or person but in regard of operation and grace as loue ioy peace c. in the hearts of Gods children II. Point What are these good things giuen Answ. The holy Ghost Quest. Why should the father giue the holy Ghost and not the holy Ghost as well giue the father seeing they are equall Answ. The reason is because of that order which the diuine wisedome manifesteth in the Trinitie for though all three persons bee equall in all properties of the godhead which is one and the same in them all yet they are distinct in order the father beeing the first person the sonne not the first but the second and the holy Ghost not the first person nor the second but the third and hence it is that the father giues the sonne both the father and the sonne giue the holy Ghost yet not in person but in regard of gifts and operation and that by free and equall consent not from superioritie or by constraint III. Point To whom doth the father giue this gift of the holy Ghost Answ. To them that aske him Hence some would gather that man hath free will by nature in his conuersion because hee must first aske and then comes the gift of the holy Ghost Answ. We must know that by the holy Ghost here is meant not the beginning of grace but the increase thereof and a greater measure of gifts with a more sensible feeling of them for this promise is made to Gods children that aske which noâ—e can be but by the holy Ghost See this in the Disciples Ioh. 20. 22. Christ said to Disciples who had true grace before Receiue the holy Ghost and yet also after that the holy Ghost came downe vpon them in the forme of clouen tongues of fire Act. 〈…〉 Now these latter giuings were in regard of greater measure as it is said they were filled with the holy Ghost v. 3. Againe by them that aske is not meant euery one that vttereth words of request to God but those that aske in faith and pray aright by graced-as Rom. 10. 14. How can they call on him in whom they haue not beleeued and Rom. 8. 26. We know not what to pray as we ought but the spirit helpeth our infirmities and maketh request for the Saints according to the will
God and to conceiue aright of this God namely that he is one in essence and three in person and that the persons must be worshipped in the vnitie of the godhead for as they are one in nature so we must vnite them in one and the same worship Againe by nature we take libertie to our selues to forget the true God and in our owne hearts doe set vp a false god vnto our selues some make riches their God some honours some pleasures for looke whereon a man bestowes his heart and his affections as his loue his feare and confidence that he makes his god and hence it comes that some in iudgement hold the true God and yet haue a false god vnto themselues in their hearts but the first commandement restrains vs of this libertie also and it inioynes vs to bestow our whole heart and all our affections on the true God louing fearing and trusting in him aboue all Thirdly our nature is to exalt our selues to ascribe some thing vnto our selues esteeming the good things that be in vs as of our selues and as though they were our owne whereby we take to our selues some thing that is proper to God becomming like to the prodigall child which would haue his portion to himselfe seuered from his father With this naturall pride was Dauid puffed vp when he numbred the people But the first commandement restraines vs of this also perscribing vnto vs the dutie of inward adoration which we performe first when we giue vnto him all the honour that we can esteeming our selues but dust and ashes and ascribing vnto him all the good that is in vs as from him secondly whē we subiect our selues vnto him wholly as to our creatour and doe submit our hearts wills and conscience to his holy word and these be the strait waies which this commandement perscribes vs. The 2. commaundement concernes Gods outward worship and it puts vnto vs many restraints Our nature desires to conceiue of God in some forme and to represent him in some image but the Lord is a spirit and this commandement inioynes vs to worship him in spirit and truth and to conceiue of him in his workes and properties restraining our naturall desires of conceiuing and representing God Secondly it is our nature to performe outward worship vnto God onely but for any further thing wee would take libertie to our selues wee would giue him onely the outward bodily worship as come to Church heare the word pray outwardly and receiue the Sacraments but the Lord in this commandement giues vs charge that with as great care conscience we should giue vnto him the inward worship of the heart for god must be serued with the whole man our loue feare trust in God must be cōformable to our outward worship Further euery man almost can be content to professe religion and to performe so much as the laws of his countrie require for the seruice of God but yet they would take libertie in their callings to liue as they list but Gods commandement restraines this desire also We must hold religion not only in the Church but also shew the same in our liues and conuersations and therefore is the second table ioyned with the first to teach vs that wee must performe dutie to God in the seruice of man The third commandement concernes the holy vse of the holy things of God especially of his word and Sacraments Now for the outward worke of hearing the word and receiuing the Sacraments we are content to performe them but we would haue God thinke himselfe satisfied with the worke done But this commandement restrains vs of this desire inioyning vs not onely to vse his holy things but also in an holy manner that is with repenting beleeuing hearts for they are not holy to vs vnlesse we vse them in and by faith and repentance Againe we take libertie to vse Gods name in oathes and specially in vowes as in baptisme which we renue when we come to the Lords table but herein we ordinarily abuse this his holy name not hauing like care to make good our vowes vnto God as we haue to make them The 4. commandement concernes the time of Gods worship wee our selues would haue all times in our owne disposing we thinke it hard to be restrained of any time but this commandement restraines vs of this desire binding vs in conscience to giue one day in seauen to the honour of God in his publike and solemne worship The 5. Comm concernes the giuing of honour and reuerence to Superiours and it restraines vs of our naturall desire which is to seeke for and to take honour vnto our selues alone for this inioyneth vs to giue honour one to another especially to them to whome it belongs as to all superiours in authoritie in gifts or age let this be your honour saith Paul to giue honour to whome it belongs Rom. 13. 7. The sixt Commandement concerneth murther and it restraineth our naturall desire which is vpon small occasion to conceiue malice and to beare grudging against our brother forbidding all thoughts wordes deedes and gestures which tend to the impairing or destroying of our neighbours life and person The 7. Commandement concerneth chastitie and it restraines mans nature which desires to take libertie in vncleannes and fornication both of heart and life and it binds vs to abstaine from all speach action or gesture which tends to the hindrance of our owne or of our neighbors chastitie for God is holy and pure and so ought our bodies and minds to be which are temples of his blessed spirit The 8. Commandement concernes our neighbours goods and it restraines our corrupt nature which desires to haue libertie by all meanes good and bad to intich our selues And it inioyneth vs both in will and word and in trafficke also to seeke the common good and the good of those with whome we liue Againe this also restraines our naturall desire of abundance inioyning vs to seeke onely for necessaries as foode and raiment for we may not seeke to be rich yet if God giue vs more then things necessary in the labours of our calling then we are to blesse God for them and to vse them to his glorie this is a strait way to the worldly man but it must stand and we must walke in it if we would enter into life The 9. Commandement concernes our neighbours good name and it restraines vs of our naturall desire which is to conceiue and speake vnto others as also to receiue from others euill report of our neighbour and on the contrarie it inioynes vs by all good meanes to seeke to preserue our neighbours good name and credit The 10. Commandement is touching lust When as we hurt no man in word or deede then we take it for graunted that we may thinke what we will no lawes restraine thought that we hold to be free But this Commandement restraines the very first motions
of our hearts which tende to hurt our brothers life chastitie goods or good name though they nouer come into practise yea though we neuer giue consent of will thereto And these are the restraints of the Law whereto we must conforme our selues if we would enter into life Now follow the restraints of the Gospel which is a part of Gods word touching remission of sinnes and saluation By nature we desire to stand vpright and righteous before God by some good thing in our selues as the rich man in the Gospel he demands of Christ What good thing shall I doe to be saued Againe it is our nature not to looke to be saued by any thing out of our selues if we haue nothing els our good meaning and good hope must saue vs but the Gospel restraines vs of these desires and enioyneth vs to renounce our selues in the matter of saluation and all that is in vs and to depend on a righteousnes out of our selues in the person of Christ which is his obedience and suffering Againe we naturally desire to enioy Gods mercie by sense and feeling but the Gospel restraines vs of this kind of assurance which comes by sense and feeling and enioynes vs to hold and keepe Gods mercie by beleeuing onely both in life and death though we haue no sense thereof at all Further the Gospel renues the law for the manner of louing for the morall law required that we should loue another as we doe our selues but the Gospel requires vs to loue one another as Christ loued vs which is a greater measure of loue then the law required For Christ loued vs more then himselfe for he gaue himselfe for vs and so ought we to loue euen our enemies And thus we see how the Gospel also restraines vs from following our owne naturall desires and inioyneth vs to walke in the narrow way to life whereto as also to the restraints of the law we must applie our selues our thoughts words and deeds so doing we walke in the straite way that leadeth vnto life but if we any way exempt our selues according to our naturall desire from any of these restraints we then walke in the broad way that leadeth to destruction II. Dutie Seeing we must be content with the straitnes of the way we learne that when God layes any crosses or afflictions vpon vs we must not repine or grudge but beare the same with patience and suffer God to breake vs of our owne wills resting contented in our selues with the will of God alone for this is grace and a sure testimonie that we walke in the strait way to life III. Dutie In the case of confession and profession of true religion when we be called thereto we must be content to forsake goods friends yea and life it self rather then by inioying them suffer our selues to be driuen out of this straite way to life my life saith Paul is not deere vnto me so that I may fulfull my course mith ioy Act. 20. 24. Lastly whosoeuer is puffed vp with the pride of his owne heart is too stately to stoope vnder the straitâ—â—â—oâ—e that leadeth to the way of life he therefore that would walke 〈◊〉 this straite way must cast away all pride of heart and humble himselfe for his owne sinnes making himselfe nothing in himselfe Math. 18. 3 4. Except you be conuerted and become as little children who are not proud and hawtie ye cannot enter into the kingdome of heauen But he that humbleth himselfe as this little child the same is the greatest in the kingdome of heauen The third charge giuen vs by our Sauiour Christ concerning the strait way of life is noted by S. Luke that we must striue to enter into it From whence we are taught that our principall care must be aboue all things to come into the way of life euerlasting so much the word striuing imports It is saide that when Iohn first preached the kingdome of heauen suffered violence and the violent tooke it by force that is their was such forwardnes and zeale in them that heard Iohn preach to procure to themselues the kingdome of heauen that they stroue most earnestly to get in David sware vnto the Lord and vowed a vow vnto the mightie God of Iacob that he would not enter into the tabernacle of his house nor come vpon his bedde nor suffer his eyes to sleepe till he had sound a place for Gods Arke where he with the rest of his people might come and pray vnto the Lord and receiue answer from him againe Now looke what zeale was in them that heard Iohn and what care was in David for the outward place of Gods worship the like must be in euery one of vs for the obtaining of reconciliation and life euerlasting Uses I. Hereby many that liue in the Church of God may iustly be reprooued for a number there be that though they may partake of the word and Sacraments yet are most negligent of their saluation vsing no meanes to obtaine reconciliation with God and to come by life euerlasting and this they doe professe that they will leaue all to God relying wholly on his mercie without vsing any meanes on their parts to attaine thereto But these men sinne most grieuously and are their owne deadly enemies for they ought to consider this commandement which condemneth their securitie and straitly inioynes euery one to striue to come into the strait way and to walke therein And because this dutie is so necessarie I will vse some reasons to perswade them hereto I. Consider this when the Philistims were assembled and had Samson in the middest among them to make them sport if they had knowne what he was about to doe when he leaned to the pillars of the house where they sate they would haue preassed to the doores and windowes and there haue striuen to haue got out because of the imminent daunger that was vnto their bodily liues well all those persons that are cold in their profession and careles of religion they haue the wrath of God hanging ouer their heads and while they walke thus dissolutely in the broad way their coÌ„demnation sleepeth not but makes post hast vpon them if they continue and goe forward in this carelsse course they shall as certenly perish in Gods wrath as the Philistims did by the hand of Samson and therefore as they desire to scape damnation so let them be carefull to cast off this damnable securitie II. Reason If an Angel from heauen should come and assure vs from God that life euerlasting did belong vnto vs oh we would count it a blessed message well looke when we turne from the broad way and walke in this straite way of life we haue as good securitie of our saluation as if an Angel from heauen should certifie vs thereof for true repentance is an infallible note of a child of God to whome belongs the kingdome of heauen The consideration
casts downe his beames vpon vs by meanes whereof we againe see the body of the sunne euen so the knowledge of God whereby he knoweth vs for his worketh in our hearts a knowledge of God in vs whereby we know him for our God So Gal. 4. 9. Seeing ye know God or rather are known of God so that the knowledge of God whereby he knoweth vs to be his is the grounde of our knowledge of him to be our God Againe in this knowledge of God whereby he knoweth his elect is contained his loue towards them for he knoweth and accepteth of man and therefore loueth him this brings forth in man loue to God againe We loue God because hee hath loued vs first 1. Ioh. 4. 19. So likewise God by his knowledge chooseth vs to be his peculiar people and hence comes our choosing of God to be our God for looke as the seale sets a print in the waxe like vnto it selfe so the knowledge of God bringeth forth such fruits in vs to God-ward as therewith God beareth and manifesteth towards vs. On the other side there he some whom God neuer knewe and the fruits hereof in them bee the fruits of iustice God not knowing them they knowe not God and the fruits of this knowledge as loue and giuing their hearts vnto God they haue not Indeed the sinnes which men commit come not from this that God knoweth them not but froÌ„ the corrupt will of man and yet these wants of knowledge of loue faith to God as they are punishments come from this that God doth not know nor acknowledge men for his Now whereas this knowledge of God is powerfull in his elect to produce from theÌ„ true knowledge affiance loue of God againe we are to bee admonished to labour to feele in our hearts these graces which are the impressions and fruits of Gods knowledge of vs that by them wee may be able to say I knowe God to be my God and Christ my redeemer Let vs therefore labour to knowe God aright and to loue God in Christ in his meÌ„bers by true loue to choose the true God to be our God bestowing our hearts affections on him for by these graces wee shall know certainly that God knoweth vs loueth and chooseth vs for his sonnes and daughters in Christ because these graces in vs are the proper fruits of the knowledge loue of God towards vs euen as wee may knowe the Princes broade seale by the forme of it in waxe though wee neuer see the seale it selfe And on the contrarie wee must take heed of that heauie iudgement of God whereby men goe on without knowledge loue and affiance in God for these are fearefull tokens of his wrath befalling those whom he neuer knew The vse 1. Whereas God knoweth some men for his owne and will not acknowledge the same of others and that onely vpon his will pleasure we may see here a woÌ„derful vnsearchable mystery which first of all ought to stirre vs vp not to plead with God but in an holy reuereÌ„ce to woÌ„der at to admire his vnspeakable power soueraignty ouer his creature Rom. 11. 32. God hath shut vp all vnder vnbeleefe that he might haue mercie on all saith the Apostle Now he doth not reason the case further but there staies himselfe with an admiration of Gods wonderfull power and wisdome crying out O the deepnes of the riches both of the wisedom and knowledge of God how vnsearchable are his iudgements his waies past finding out v. 33. 2. This must strike our hearts with feare trembling towards God in regard of his iudgements the Apostle Paul speaking to the Gentiles of Gods auncient people saith the Iewes are cut off through vnbeleefe and thou standest by fâ—â—th thereupon makes this vse vnto the Gentiles Be not high minded but feâ—re Ro. 11. 20. 3. Hence we are taught not to sooth vp our selues as vsually we doe on hope of mercie in the death of Christ without some ground hereof through true grace but rather with feare trembling so long as we haue time to labour in the means of saluatioÌ„ which is Gods word prayer Sacraments to become true members of Christ because we may deceiue our selues with a vaine profession for though Gods mercie be endlesse in it selfe yet it admits restraint to vs-ward indeed it shall neuer be extended to all nay not to many that in their life time made full account thereof in their vaine perswasions A third point here to be obserued is this that such as professed Christs name here on earth yet after shall be condeÌ„ned neuer had true faith nor true repentance sound loue nor hope they might haue some kinde of faith I confesse many other excelleÌ„t gifts but if they had had true faith therby they should haue pleased God bin approoued of Christ so at sometime also haue bin accepted acknowledged of him for his owne For this wee must learne and hold as the truth of God that where true faith loue and hope are truely wrought there they remaine for euer at least in the roote they may seeme for a time to bee lost but yet neuer can be quite extinct for the gifts and calling of God are without repentance Rom. 11. 29. Fourthly here it is plaine that those whom Christ will not saue hee neuer knewe hence it followes that whom he knowes to bee his them he wil know to be his for euer This point must be remembred because it is the true foundation and ground of the saluation of mens soules we are said to bee saued by faith and by the word of God yet onely as by meanes not as causes but the onely cause of our saluation and of the meanes that brings vs thereto is this knowledge of God whereby he accepteth and approoueth vs to be his owne Hence we may gather that those who are elect vnto saluation shall neuer perish for whom God once knowes to be his them he knowes to be his for euer therfore Mat. 24. 24. it is made a thing impossible that the elect should perish and the Apostle takes it for granted that the election of God is vnchangeable Rom. 9. 11. remaining euer according to his purpose This knowledge of God is that foundatioÌ„ which remaineth sure 2. Tim. 2. 19. The first grace of all is Gods fauour choosing some men to be his of his meere good will and this first grace to whomsoeuer it is vouchsafed remaineth for euer admitting no change nor alteration nor interruption This doctrine must be remembred as the staie of our faith and a sure foundation of sound comfort in any distresse for true beleeuers in time of affliction finde in themselues much vnbeleefe and great pronenesse to fall away from God Yet here they haue a sure stay whereon to rest they must goe out of themselues and fasten their faith on Gods election knowing hence that though they