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
praiest in secret that is as though thou wert in secret intending onely to approoue thine heart vnto God in praier then thy father seeth thee he knowes thine heart and heares thy praier This is verefied by the example of Ionas who was heard praying in the Whales bellie of Daniel praying in the Lyons denne and of Moses who is said to crie vnto the Lord when as he praied onely in heart The vse of this point is manifold 1. It serueth to admonish vs that when wee pray wee must in singlenesse of heart bring our selues into Gods presence and heartily and truely put vp our requests vnto God so as we may approoue vnto him both our hearts and our prayers for there is nothing in our prayers that can be hid from God and therefore we must not content our selues with the thing done but labour so to pray that God may be well pleased with the manner thereof Secondly hereby we are taught to make conscience not only of our doings and speeches but euen of our very thoughts and that in secret places for though we may conceale the same from men yet we cannot couer them from the eies of God he is inuisible and yet all things are naked before him Thirdly this prooueth that no prayer can lawfully be made to the virgin Marie or to any other Saint departed for he alone is to bee called vpon in praier who sees in secret but God onely sees in secret neither the virgin Marie nor any other of the Saints can see in secret and therefore praier is to be made to none but to God alone The Papists answer that Saints departed see in secret though not of themselues yet by God and in God but that is false the Angels before their fall saw not their own future fal nor the fall of man The blessed Angels in heauen know not now the time and day of the last iudgement yea the Saints departed lie vnder the Altar crying how long Lord beeing ignorant of the time of their full redemption and therfore the Saints departed see not in secret The second reason drawne from Gods promised bountie is in these words shall reward thee openly that is shall repay thee for thy praier in the day of iudgement before the Saints and holy Angels as we expouÌ„ded the same words in the fourth verse This is a notable reason to induce men to pray in a true and holy manner wherein we may see the endlesse mercie of God vouchsafed to them that pray aright if any subiect put vp a supplication to his earthly Prince he takes it for a speciall fauour if the Prince vouchsafe to admit him to his presence behold here the King of Kings will not onely vouchsafe vs accesse vnto the throne of his grace when wee put vp our supplications vnto him but if we pray aright he doth hold himselfe indebted vnto vs for the same and promiseth one day to reward vs openly This farâ—e exceedes the loue of all creatures in heauen and earth no Prince is so kinde and gratious to his best subiects as the Lord is to all that call vpon him in spirit and truth From this place the Papists would gather that prayer is a worke that merits at Gods hand eternall life for thus they reason Where there is repaying by way of reward there is something done which meriteth but vnto prayer there is a repaying therefore it doth merit at Gods hand Answ. Reward is due to man two waies either by desert or of free gift and promise now in this place God will reward man for his prayers not for their desert but of his owne free will and grace because he hath promised so to doe That this is so may thus appeare If a Begger should aske an almes of any man it were absurd to say that the begger by asking did deserue the almes and so stands the case for the merit of our prayers thereby we beg things at Gods hands and therefore can no more merit thereby then the begger can deserue his almes by asking nay rather we may gather hence that Gods rewarding them that pray proceedes from his owne free grace alone for prayer properly is a worke of man vnto God wherein man giues nothing vnto God as the Iewes did in the sacrifices or as is done in some other spiritual sacrifices of the new Testament but onely asketh and receiueth some thing from God and therefore cannot hereby merit any thing at Gods hands And by this may all other places be expounded where reward is promised to mans worke Lastly note the phrase here vsed he shall reward thee openly that is at the last day whence I gather that till the day of iudgement no seruant of God shall fully reape the fruite and benefit of his praiers This must bee well considered of all that haue care to call vpon God vnfainedly for many times after long and earnest praier we feele little or no comfort whereby we may be brought to dislike our estate as though God had no respect vnto vs but we must know that God doth often long deferre to reward his seruants that praie vnto him not doubt but Zacharie and Elizabeth prayed for 〈◊〉 in their yonger age and yet they were not heard till they were both oldeâ— and Dauid saith his eies failed for waiting on God when hee would accomplish his promise made vnto him this we may also see in the petitions of the Lords prayer for they be all according to his will yet the full fruition of the benefits there asked is reserued to the appearing of our Lord Iesus Christ Verse 7. And when you pray vse 〈◊〉 vaine repetitions aâ— the heathen for they thinke to be heard for their much babling Our Sauiour Christ hauing deâ—lt against hypocrisie in prayer doth here come to the second vice which hee intends to reforme therein namely babling consisting in the outward forme of praier The words containe two parts â— commandement and a reason thereof The commandement When ye pray vse nâ— vaine repetitions aâ— the heathen doe where first we must know thâ—â— Christ reproues not repetition in praier simply but needelesse repetitions only for Psal. 51. Dauid doth sundrie times repeat his requests for the pardon of sinne and for sanctification also Moses Elâ—â— and our Sauiour Christ praied fourtie daâ—es together and in these long praiers no doubt vsed many repetitions much lesse can we pray one day together without many repetitions Here then by vaine repetitions is meant babling that is a desire and affectation to vse and speake many words in praier and vnder this one vice are condemned all sinnes of the same kind that is all superstâ—ous multiplication of words in praier as the heathen that is such as were not the people of God but alâ—â—ns from the common wealth of Israel and strangers from the couenant of promise In this commandement are condemned many abuses in the manner of
of that boldnes wherewith Gods children come before God in praier namely their interest in the couenant of grace in Christ in whome God becomes their father The Scripture mentioneth two couenants one of workes which saith Doe this and thou shalt liue the other of Grace concerning reconciliation by the Messias through faith for it saith Beleeue in the Lord Iesus and thou shalt be saued Now the couenant of workes thorough the corruption of our flesh driues vs from God and throwes vs to hell but the couenant of grace shewes our reconciliation to God in Christ for God was in Christ and reconciled the world vnto himselfe not imputing theâ—â—â—iâ—â—â—s vnto them for which the first couenant would haue condemned them And when we truly beleeue in Christ we performe the condition of this couenant and so through faith in him haue peace with God yea boldnesse and entrance with confidence And therefore when we come to God in praier we must ground vpon this couenant in Christ and so shall we goe boldly to the throne of grace bring faith in Christ then is God thy father and so thou shalt be welcome â— hence it was that the Prophets and holy men vnder the Law doe so often intreate the Lord in their prayers to remember his couenant made with Abraham Isaac and Iacob which was the couenant of grace as the Apostle sheweth Gal. 3. and Rom. 4. IV. In this tytle Father we are taught how to dispose our selues towards God when we pray vnto him namely as children towards their father for our whole behauiour both outward and inward And this stands especially in foure things I. in due reuerence both of heart and gesture like as gracious children come before their awful parents II. in true humilltie from our hearts renouncing our owne meritts and our owne wills and relying wholly on Christs righteousnes and on the will of God in him III. in true contrition and sorrow of heart for our owne sinnes whereby we haue offended God who hath beene so gratious mercifull a Father vnto vs in Christ IV. in a sound purpose of heart to breake off the course of all sinne and to walke before God in new obedience to all his commandements This is such behauiour as beseâ—neth Gods children in praier and hereunto must we labour to conforme our selues when we come before God or els we shew our selues not children but rebells and traytors beware therfore of all vnreuerend behauiour in praier beware of pride of hardnes and wickednes of heart as hauing the least purpose to liue in sinne for as Dauid saith If I regard wickednes in my heart God will not heare my praier but saith he I will wash my hands in innocincie and so will I compasse thine altar with a contrite and broken heart Psal. 51. 17. disclayming his owne righteousnes v. 1. and Psal. 115. 1. and in all reuerence of behauiour Psal. 95. 9. Thus much of the title Father Now let vs see how we must applie it to our selues in praier Our Father that is my father in Christ and not mine onely but the father of all that truly beleeue in him Hence we learne sundrie instructions I. That when we pray we must applie to our selues all the promises of God in Christ touching righteousnes and life euerlasting for he that makes them is our father and therefore they belong to vs that be his children These promises are many and excellent And that they must be applied to our selues in praier is graunted on all parts but how there is the controuersie The Papists say we must applie them to our selues by hope we say by faith which is the ground of things hoped for laying hold on them for our selues particularly as Thomas did on Christ My God and my Lord which I prooue thus Whatsoeuer we aske in praier we must beleeue that God will graunt it for his sonnes sake but this we cannot doe vnlesse we beleeue that God is our father in Christ and Christ our redeemer and therefore we must first by faith lay hold vpon the maine promise of righteousnes and life euerlasting in Christ which is the ground of all other blessings we receiue from God Oh will some say this is hard to doe Ans. Yet we must doe our endeauour herein and striue against doubting vsing the means whereby we may come to that measure of grace to say with Paul I liue now by faith in the sonne of God who hath loued me and giuen himselfe for mee doing this in sinceritie God accept the will for the deede euen our desire and endeauour to applie Christ and his benefits for application it selfe And if we continue in this vse of meanes he that hath begunne in vs this good desire will finish it in the fruition of grace and full assurance II. This teacheth vs when we pray to be mindfull of Gods whole militant Church and people for we must say Our father Indeede it is not vnlawfull to applie this title in praier to our selues particularly for God saith of euery one that truly beleeueth Thou shalt call me my father Ier. 3. 19. and so did Christ his Apostles applie to themselues this title in their praiers But yet Christ would haue vs alwaies to pray for our brethren beeing assured from this his direction that they likewise pray for vs. This was Dauids vsuall practise no doubt for when he praied most earnestly for the pardon of his owne personall sinnes he then forgets not Zion but praies the Lord to doe well vnto it and to build the wals of Ierusalem Now if in euery praier we make we must haue respect to the Church of God then vndoubtedly in the course of our liues we must imploy our selues to seeke the good of others especially of Gods Church for our conuersation must expresse the truth of our deuotion Euery one will say this is the Ministers dutie which is most true but yet it is not his onely for as in the naturall bodie euery member imployes it selfe for the good of the whole bodie so must it be in the mysticall bodie of Christ for the meanest Christian hath some gift of the spirit and the manifestation of the spirit wheresoeuer it is is giuen to profit withall The common saying is Euery man for himselfe and God for vs all but this is a gracelesse saying flat against the communion of Saints wherein euery one seekes an others good III. Hence we learne how we must come affected towards our brethren when we pray to God namely louingly and peaceably as to children of the same father when we come to the Lords Table we make conscience of loue and amitie with all men and so should we doe in praier for therein we bring a spirituall sacrifice vnto God and therefore we must be reconciled to our brethren when we offer it for when mens hearts be full of malice or their hands full
treasure earthly treasures are subiect to corruption and to losse by stealth but this heauenly treasure is free from all such things for the highest heauen is not subiect to corruptioÌ„ nor to the violeÌ„ce of theeues and robbers and therefore our treasure must be there Quest. Why should the highest heauens be free from that vanitie whereto all creatures els are subiect by the sinne of man Answ. The heauens aboue which we looke vpon and the earth below with all creatures in them belonged to man by the right of creation but the highest heauen is the throne of God Now when man fell he was punished not onely in his owne person but in all the creatures that belonged vnto him which by his sinne were made subiect vnto vanitie But the highest heauen was free from that curse because it did not belong to man by the right of creation but is a supernaturall gift whereto we haue right and title onely by the grace of Adoption and redemption in Christ Iesus now sith man had no right thereto by creation it was not meet that the sinne of man should make it subiect to vanitie or corruption If therfore the safetie of an enduring substance can allure our hearts to loue and like then let vs set our selues for this heauenly treasure v. 21. For where your treasure is there will your heart be also This verse containes a reason of the former commandements coÌ„mon to them both tending to perswade vs to the obedience of them both The reason standeth thus Where your treasure is there will your hearts be also But your hearts should not be on earth but in heauen Therefore lay not vp treasures vpon earth but in heauen The exposition By treasure as we saide before must be vnderstood things pretious excellent in our estimation laid vp for time to come wherein we repose our trust and take a speciall ioy and delight By heart we must conceiue not onely the affections which are seated in the heart as loue ioy care desire and delight but the more inward powers of the soule in thought and imagination yea and the effects hereof in action as labour studie and endeauour As if he should say your treasure and your heart are ioyned together looke where that thing is wherein you trust and take chiefe delight theron will your thoughts runne your loue feare desire and care will draw vnto it and your chiefest paines studie and endeauour will be after it The vse Doe heart and treasure goe together Then here first we learne to search out and trie the state of our owne hearts for though it be a bottomlesse gulfe and deceitfull aboue all things so as none can thoroughly know it yet if we applie this sentence aright vnto our selues we shall be able to giue true iudgement of the state of our owne heart An earthly treasure and an earthly heart but heauenly treasure and an heauenly heart these cannot be seuered therefore looke whereon thou spendest thy thoughts settest thy loue thy care delight and bestowest thy wit industrie and labour and thereby iudge of the disposition of thy heart If the thing be earthly and worldly then thy heart is earthly and carnal thou maist plead that thou hearest the word receiuest the Sacraments and praiest often yet all this will not prooue thee to haue Christ Iesus for thy treasure for thine heart beeing set vpon the world there vndoubtedly thy treasure is and that prooues thy heart to be earthly and carnall And on the contrarie if thy principall thoughts thy chiefe loue ioy and delight be on Christ crucified and thy speciall care and industrie be after his merits and righteousnes then is Christ thy treasure and thine heart is heauenly Secondly hereby we may know whether we haue any portion in heauen for looke where our heart is there our portion is if our heart in thoughts desire and industrie be set on earthly things then is our portion vpon earth But if we mind heauenly things if we delight in them and labour after them then is our portion in heauen It is not the exercise of religious actions now then but the setling of the heart either on earth or heauen that shewes where our portion is Thirdly this coupling of the heart and treasure together teacheth vs not to regard this world nor temporall life in respect of heauen and life eternall nay in this regard we must despise the world and temporall life so farre forth as it may be done without ingratitude to God and without hatred of the worke of his hands and of his temporall blessings for as earthly creatures are the workemanship of God so temporall life is his good blessing giuen vs as a time wherein we are to prepare our selues for life eternall and therefore simply we may not despise it but onely in respect of life eternall Now we must shew this high respect to heauen and to life eternall aboue that we haue to this world and temporall life by heauenly meditations and by spirituall desires ioy and delight for if heauen be our treasure then must our delights be drawne from worldly things and set on heauen vers 22. The light of the bodie is the eye if thine eye be single thy whole bodie shall be light 23. But if thine eye be wicked then all thy bodie shall be darke Wherefore if the light that is in thee be darkenesse how great is that darkenesse These two verses haue sundrie expositions which we must discusse before we can see the scope and coherence of them in this place Of sundrie which I take to misse the right scope of Christ in this place I will onely touch one which is the most probable and then set downe that which I take to be the best By single eye some vnderstand a liberal minde and by the wicked eye an â—â—â—ious and couetous minde and so they make Christ here to speake of liberalitie and couetousnes Now it is true that the words will beare this sense for Salomon puts the good eye for the liberall and mercifull person Prov. 22. 9. He that hath the good eye he shall be blessed for he giueth of his bread vnto the poore and the euill eye for the couetous person Prov. 28. 22. A man of a wicked eye hasteth vnto riches But though the words will beare this interpretation yet it is not as I take it the proper meaning of Christ in this place for here the light of the bodie the single eye and the light that is in vs be all put for one and the same thing Now the light that is in vs is the vnderstanding and iudgement of the minde Againe the eye is here called the light of the whole bodie but the liberall minde cannot be the light of the whole bodie for all actions but for workes of mercy and bountie onely To come therefore to that which I take to be Christs true meaning The words containe in them diuers
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
man man suits in law should not be taken vp for Paul blameth the Corinthians not onely for going to law vnder heathen Iudges but because they lawed for light matters vpon small occasions why rather saith hee sustaine ye not harme But if by priuate means we cannot get or holde our right we may vse the helpe of law Quest. IV. How farre forth may one man or one people bee at peace with another League or societie betweene man and man people and people is twofold either of concord or of amitie The league of concord is when men binde themselues in peace one with another and this may be had betweene all men beleeuers or vnbeleeuers good or bad haue peace with all men saith the Apostle League of amitie is when men or people binde themselues one to another in speciall loue beside their outward concord and this kind of peace ought onely to be had with true beleeuers Good king Iehosaphat is greatly blamed of the Lord for making this speciall league with wicked Ahab Wouldest thou helpe the wicked saith the Prophet and loue them that hate the Lord for this thing the Lords wrath is vpon thee Whereas Peace-makers are blessed we are to be admonished if it be possible to haue peace with all men as much as in vs lieth and within the compasse of our callings to auoyd all occasions of contention and strife Saint Pauls exhortation must here take place we must hold the vnitie of the spirit in the bond of peace To the effecting whereof three vertues are there propounded for our practise Humilitie Meekenesse and Long suffering Humilitie is a vertue whereby one man thinkes better of another then of himselfe for this makes a man thinke basely of himselfe in regard of his owne sinnes and corruptions whereupon he is content to giue place vnto others and to yeeld of his owne right for the maintaining of peace when as on the other side pride causeth men to seeke for more then their due and so causeth contention as Salomon saith onely by pride doth man make contention Meekenesse is a vertue whereby a man is gentle in behauiour towards euery person good or bad this causeth a man to put vp iniuries and to forbeare wrong when occasion of reuenge is giuen him Long suffering is a vertue whereby a man doth beare with other mens wants as morositie and hastinesse and in bearing yeelds of his owne right for the maintenance of peace thus dealt Abraham with Lot when their heardmen were at variance though he were the superiour both for age and place yet for peace sake he put Lot to chose the place of his abode whether on the right hand or on the left Besides these there are many other vertues propoūded in the writings of the Apostles for the maintaining of peace to wit Humanitie when a man can so carrie himselfe towards all others that he can take well all indifferent sayings and doings and construe them to the best part if it be possible This is a most needfull vertue for Christian peace which we must follow and hereunto frame our nature and affections which are crooked and rebellious of themselues that so farre as is possible we may haue peace with all men for peace is the bond of euery societie of families townes and common wealths without which no state can endure and Christian religion cōmends the same vnto vs Iam. 3. 17. The wisedome which is from aboue is pure gentle peaceable full of mercie and good fruits Secondly if Peace-makers betweene man and man be blessed then much more happie are they who make peace betweene God man and these are the faithfull ministers of the Gospel which set themselues wholly to reconcile men vnto God so Paul speaking as a Peace-maker saith we beseech you as the Embassadours of Christ that ye bee reconciled to God and therefore all those that by Gods grace are set apart for this worke must in sinceritie set their hearts and imploy thēselues diligently for this ende to reconcile men vnto God and to bring them to peace with God and in their owne conscience this shall bee a seale of the Lords mercie towards them whereby they may assure thēselues that they be blessed for howsoeuer vnto some their miserie may be the sauour of death yet they are alwaies a sweete sauour vnto God in Christ. Thirdly hereby wee may see what a blessed thing it is in the day of Gods wrath against his people to stand in the breach and by earnest praier to staie his hand and so to make peace betweene God and his people by praier This was Moses practise many a time for which hee is renowned with all posteritie Psal. 106. 23. Exod. 32. 10 11. And so did Aaron Numb 16. 47. 48. Dauid 2. Sam. 24. 17. and many others This dutie concerneth vs for God hath a controuersie with our Land for the innumerable crying sinnes hereof as blasphemie oppression cōtempt of Religion adulteries and such like now when we see the great mortalitie of our brethren or heare of treasons and conspiracies and rumors of warres by enemies who threaten our ouerthrowe then must we knowe that God shakes his rodde at vs and then especially is euery one to intreat the Lord more earnestly for mercie and reconciliation for this is a blessed worke of peace to staie the Lord from the destruction of his people Read Isay Ieremie and Ezekiel sundry times God complaines of the want of such as should stand in the breach before him for the Land that he should not destroie it Behold the waight and worth of this dutie in Abrahams intercession for Sodome for hee so farre preuailed with the Lord that if there had beene tenne righteous persons in Sodome the whole citie had beene spared for their sakes but because there were none so soone as righteous Lot was got out it was burned with fire and brimstone from heauen Gen. 19. 23 24. Lastly if Peace-makers be blessed the Peace-breakers are cursed many there be of this sort but aboue all they are most notorious who disturbe the peace of the Land which by Gods mercy we haue for many yeares enioyed It may bee thought wee haue none such among vs but onely traitors and such as plot with forraine enemies but the truth is all those doe disturbe our peace that walke after their hearts lusts in sin and wickednesse as idolaters blasphemers oppressours drunkards such like these are peace-breakers who cause the Lord to take away the blessing of peace see Ierem. 16. 5. the Lord saith Hee hath taken his peace from his people the reason is vers 12. because euery one walked after the stubbornenesse of his wicked heart and would not heare him and Leuit. 26. 23 25. The sword of the enemie is sent of God to auenge the quarrell of his couenant It is then our transgression and rebellion against God that will bring warre
hold them necessarie as causes of our saluation and iustification but this we haue confuted heretofore Secondly of some Protestants who hold them necessarie though not as principall causes for they say we are only iustified and saued by Christ yet as conseruant causes of our saluation but the truth is they are no causes of saluation neither efficient principall nor conseruant nor yet materiall formall or finall as hath else-where beene shewed The third opinion is the truth that good workes are necessarie not as causes of saluation or iustification but as inseparable consequents of sauing faith in Christ whereby we are iustified and saued or as a way is necessarie to the going to a place The dignity of good workes is expressed in this that they are called good now they are good only in part not perfectly as I shew thus Such as the tree is such is the friute but euery one regenerate is partly spirit and partly flesh that is in part regenerate and in part naturall and corrupt this is true of his minde will and affections which are the fountaine of all his actions and therefore the workes that proceed thence must needes bee answerable that is in part corrupt as they come from nature and yet good in part as they come from grace Quest. But how can God approoue of them if they be euill Ans. We must consider good workes two waies First in themselues as they are compared with the law and the rigour thereof and so they are sins because they answer not to that perfection which the law requireth for there bee two degrees of sinnes Rebellions which are actions flatly against the lawe and Defects when a man doth those things that the lawe commandeth but yet faileth in the manner of doing and so are mans very best workes sinnes Secondly consider good workes as done by a person regenerate and reconciled to God in Christ and so God accepts of them for in Christ the wants thereof are couered But here wee must take heed of the Romish doctrine which teacheth that good workes are so farre forth good that there is no sinne in them their reasons are many to prooue this point but they haue beene heretofore confuted First they say good workes haue God for their Author and therefore are perfectly good Answ. This were true if he alone were the author of them but man is another author thereof from whom they take their imperfection They say againe that here they are called good but if they had any sinne in them they should be called euill for euery sinne is perfectly euill Ans. Where sinne is vnremitted it is perfectly euill but when it is pardoned in our Sauiour Christ it is as though it were not Thirdly they obiect that if good workes be sinnefull then they must not bee done and hereupon they say that by our doctrine men are bound to abstaine from all good workes Answer That which is euill must not be done so farre forth as it is euill now good workes are not simply and absolutely euill they are good in themselues and in vs in part comming from grace and therefore they must be done because God requires them at our hands and for the imperfection of them wee must pray for pardon in our Sauiour Christ. And here by the way we may iustly taxe the prowd doctrine of the Papists who teach that men may bee iustified by good workes when as the best workes of any man in this life are tainted with sinne and are farre vnanswerable to that perfection which the law requireth wee must be of a farre other minde namely that for our best workes God may iustly condemne vs because wee haue not done them as we ought therefore Christ bids vs say of our selues that when we haue done all that we can we are vnprofitable seruants The vse of good workes is here set downe by our Sauiour Christ to glorifie God this is not the whole ende of good workes and therfore I will propound the same more fully out of other places of Scripture for Christ here onely propoundeth that ende of good workes which concerned his intended purpose The vse and ende of good workes is three-fold either concerning God our selues or our brethren As good workes concerne God they haue three vses First they serue as meanes whereby wee giue vnto God testimonie of our homage and obedience vnto his commaundements for by creation preseruation and redemption he is our Lord and our God and so prescribeth lawes for vs to keepe in which regard wee owe homage vnto him which that wee may shewe forth and testifie wee must walke in good workes as hee in his word hath commaunded vs. Secondly they serue to bee tokens of our thankefulnesse vnto God for our creation redemption and manifold preseruations both in soule and bodie Thankefulnesse indeede is shewed in word but yet true thankefulnesse stands in obedience and our obedience is shewed by doing good workes And therefore the Apostle Paul exhorts vs to giue vp our bodies as holy and acceptable sacrifices vnto God Rom. 12. 1. Thirdly they serue to make vs followers of God we are commaunded to be holy as he is holy 1. Pet. 1. 15. and to put in practise the duties of loue one towards another as the Lord loued vs and therefore we must walke in the duties of the Morall law that therein we may imitate God 1. Ioh. 3. 3. He which hath this hope purgeth himselfe as he is pure Secondly the vse of good workes in regard of our selues is fourefold especially First they serue to bee outward testimonies of the truth of our faith and profession proouing that the grace of our hearts is not in hypocrisie but in truth and sinceritie And for this cause Abraham is said to haue beene iustified by workes because his workes did testifie that his faith was true and sincere for where the fire of grace is there it cannot but burne and where the water of life is it cannot but slowe and send out the streames thereof in good workes Secondly they serue to be signes and pledges of our election iustification sanctification and of our future glorification as wee knowe a tree to liue by the fruite and budde which it bringeth forth so by keeping a continuall course in good workes a man is knowne to bee in Christ and to haue true title to all his benefits and therefore when the Apostle willeth men to giue all diligence to make their calling and election sure he propoundeth certaine vertues wherein they ought to walke as beeing the most euident tokens of election that we haue in this life Thirdly they serue to make vs answerable to our holy calling for euery one that professeth the Gospel is called to be a mēber of Christ and a new creature whose dutie is to bring forth good workes Eph. 4. 1 2. Walke worthy of the vocation wherevnto you are called with all humblenesse of
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
occasions of sinne giuen by others that thereby he may enter into them for the destruction of their soules we therefore must endeauour as Paul did To keepe a good conscience in all things that is to keepe our selues pure and vncorrupt from all the occasions of sinne in the world with a watchfull eye against offences must walke on in that way that leadeth vnto life eschewing these stumbling blockes which the deuill casts in our way by other men and so shall we obey this good counsell of our Sauiour Christ. The second kind of occasions of sinne giuen are those which a man giues vnto himselfe and they arise either from his affections or from his imaginations from mans affections arise so many occasions of sinne as there be corrupt affections in him as from corrupt desire ariseth couetousnes which is so great an occasion of sinne that the Apostle calls it the roote of all euill This drawes mans heart so much to the world that he can spare no time for the meanes of his saluation herewith he is so choked that he neuer thinketh of repentance till the last gaspe Such an other occasion of sinne is pride of heart whereby many giue themselues so much to the garnishing of their bodies that they neglect their soules altogether The like is selfe-loue whereby men ouerweening their gifts thinke not themselues honoured according to their desert and so through discontent giue themselues to plotte and practise much mischiefe for the aduancing of their estate Of this sort are the Romish Priests and Iesuits as their manifold dangerous attempts against our Church and State doe euidently declare And thus we might runne through all the affections of mans heart shewing that the corrupt motions thereof are the cause of much sinne vnto him and a most dangerous meanes for the ruine of his soule In regard whereof here also we must snew how this eye may be plucked out and this hand cut off that is by what meanes we may reforme our hearts and stay the rage of our affections that they cause vs not to sinne The way is this we must mortifie and crucifie our vnruly affections and corrupt desires And for this ende we must put in practise three duties First we must beleeue that we are crucified with Christ that is as we conceiue our selues to be in Christ by faith whereby we haue communion with him so we must conceiue that this communion with Christ is in his death and buriall so as our sinnefull nature with all our corrupt affections were nayled to his crosse and buried in his graue as the Apostle shewes at large Rom. 6. 3 4. c. Now when this perswasion shall take place in our hearts it will by Gods grace keepe vs from yeilding to corrupt motions and desires and mooue vs to labour to subdue them daily for herein stands our assurance that wee haue fellowship with Christ when we haue fellowship in his death And therefore as we see malefactours to cease from stealth and robberie when they are once hanged so we beeing crucified with Christ in respect of the old man must not suffer the same to rule in our affections or to haue force in our members knowing as the Apostle saith that our old man is crucified with Christ that the bodie of sinne might be destroied that henceforth we should not serue sinne and they that are Christs haue crucified the flesh with the affections and lusts thereof whereupon he bids vs thinke that we are dead to sinne meaning with Christ and so cannot liue therein S. Iohn saith he that is borne of God sinneth not because the seede remaineth in him that is true faith assuring the heart that all the benefits of Christs death and passion belong vnto him whereof this is one that in our nature he suffered death vpon the crosse that we by the power of his sufferings might haue sinne crucified in vs so as it should not raigne in vs to bring forth fruits vnto death Secondly we must remember Gods commandement forbidding euery sinne and euery wicked lust and affection and withall we must applie the threatning of his wrath against the same that thereby our flesh may be subdued Thirdly we must striue against our corrupt motions and affections not giuing them libertie to beare sway in vs but ruling them by meditating in the word of God and by prayer for strength of grace to ouercome them all dealing with them as parents doe with kniues turning the edges of them before they leaue them in the hands of their children least they be hurt therewith as if our loue be set vpon the world we must labour to set it vpon Christ and his righteousnes and if our hatred be against our brethren we must labour to set it vpon sinne and so for euery affection as ioy feare c. we must so keepe them to their right obiects that they may rather further vs in well doing then become in vs the occasions of any sinne against God The second kind of occasions of sinne which a man giueth to himselfe arise from his minde and imagination And they are many I will onely note three The first is an inward conceit of perfect knowledge touching mans dutie to God and the way of his saluation that this is a common conceit in the hearts of the ignorant especially may appeare by this common speech of theirs that they know as much as any Preacher can teach them for the summe of al say they is to loue God aboue all and my neighbour as my selfe to beleeue to be saued by Christ now this they know as well as the best and hereupon they become contemners of the preaching of the word the ordinarie meanes of their saluation as of a thing needeles and superfluous This conceit is common among vs and doth much hurt to many a mans soule The way to cut it off is this the vaine man that is puffed vp with this conceit must examine himselfe touching his knowledge whether it be sufficient to his saluation And for this ende he must make inquirie in himselfe for these two things first whether he see his owne naturall blindnes and whether he be mooued thereby to labour for the knowledge of God and of his will where this is wanting there is nothing but a vaine conceit of knowledge Secondly whether his knowledge be ioyned with conuersion of heart from sinne vnto God and with reformation of life from euill to good This change of heart and life goeth with all sauing knowledge Now if these be wanting as vndoubtedly they are in all vaine persons then is their knowledge so farre from beeing sauing knowledge profitable to saluation that it rather turneth to their deeper condemnation The second Imagination in man occasioning him to sinne is the perswasion of his strong faith The more ignorant sort that want both faith and repentance will thus bragge of
their strong faith that no euill companie can hurt them and hereupon they take occasion to liue as they list But that this is a vaine presumption may hereby appeare because true faith purifieth the heart and strengtheneth a man in life to auoid sinne yea it ministreth sweete comfort towards the time of death But vsually these men that bragge and boast so much of their faith are corrupt in heart sinnefull in life and fearefull in their death many times despairing of Gods mercie as lamentable experience oft times teacheth The way to cut off this occasion of offence is this to make triall in our selues whether our faith be true and sound or not This will appeare two waies First by the beginnings and degrees of the workes of the spirit which goe before a true and liuely faith which be three first a true sight of our sinnes with an apprehension of the wrath of God due for the same secondly a true sorrow and griefe of heart for offending God by these our sinnes and lastly an hungering and thirsting after the mercie and grace of God in Christ aboue all worldly things where these things are there is grace but where these are wanting there is no true faith but a vaine presumption Secondly faith will appeare by the worke of loue for in loue will faith bring forth all the duties of the morall law both to God and man for faith worketh by loue and loue is the fulfilling of the law Rom. 13. 10. Now all such persons as stand so much vpon the strength of their faith shall soone find if they examine themselues by these two Rules that they haue nothing in them but a vaine presumption which will turne to their deeper condemnation vnlesse they repent and get true faith The third Imagination causing a man to sinne is a thought of securitie whereby he puts farre away the euill day perswading himselfe that though God will come in iudgement against sinne yet it is farre off This was the wicked thought of the Iewes who said the visions shewed to the Prophets were of times a farre off and for many daies to come This conceit is naturally bred in euery man and is the occasion of many foule sinnes Math. 24. 48. The euill seruant said in his heart my master doth deferre his comming and thereupon he takes occasion to smiâ—e his fellowes and to liue lewdly Isa. 28. 15. The wicked say they haue made a couenant with hell and death and though a scourge runne ouer and passe through yet it shall not come at them And the vngodly that walke after their owne lusts say Where is the promise of his comming And is not this wicked thought rife among vs for God hath now a long time called vs to repentance by the preaching of the Gospel and because it takes no place in our hearts he sends vpon vs his heauie iudgements as plague famine rumours of warres but yet all this haue not caused vs to meete the Lord generally that complaint of the Prophet may be applied vnto vs No man saith what haue I done now the cause hereof is this wicked conceit whereby we thinke the euill shall not come not hasten for vs. In this regard we are like the men of the old world who would not beleeue Noah though he preached vnto them both by word and deede and so they knew nothing till the flood came and tooke them all away so fearefull is it to put away from vs the threatnings of Gods iudgements And yet this sinne takes place not onely in the ignorant but many times in the hearts of Gods children The way to remooue this wicked conceit is to esteeme of euery present day as the day of our death or of the last iudgement and so accordingly to prepare our selues to die and to meete God in iudgement euery day This thing Moses aimed at when he praied God to teach him and his people s◠〈◊〉 number their daies that they might applie their hearts vnto wisdome for this perswasion of long life mooues many to giue themselues to the sinnes and vanities of this world excessiuely we must therefore shake off this vaine perswasion and euery day prepare our selues for death and for the day of iudgement so shall we number our daies aright and applie our hearts vnto wisdome for this is true wisdome in man rightly to consider his latter ende And the more neerer doth this dutie concerne vs because of the continued intercourse of Gods iudgements vpon vs in famine plague and pestilence c. which plainly argues that more heauie iudgements are to ensue vnles we preuent the same by speedie and true repentance Hauing thus shewed what be the occasions giuen whereby men are drawne to sinne I come to occasions taken An occasion of sinne or an offence taken is when a man of a good thing frames that vnto himselfe which causeth him to sinne against God and so as much as in him lieth to cast away his owne soule These occasions taken arise especially from foure heads First from the Scripture secondly from the doctrine of the Church drawne out of Scripture thirdly from the state of the Church and fourthly from the state of the wicked For the first though the word of God be most perfect euery way both for matter and style yet hence doe many take offence and that two waies principally partly from the plainnesse and simplicitie of the Scripture and partly from the contents thereof For the first it is most true that the Scripture style and phrase in many things is plaine and familiar euen to the capacitie of the simple yet this is no disgrace to Scripture but rather an honour which more setteth out the Maiestie of Gods word And yet hereby many take occasion to contemne it esteeming the studie of Scripture too base and shallow and the knowledge thereof too plaine and familiar for their fine wits whereupon some giue themselues to other studies and courses which might glorifie God in this calling Others also though they addict themselues vnto Diuinitie yet they more imploy themselues in the writings of men for their priuate studies then in the word of God and in their publique Ministerie they more affect the ostentation of humane wit eloquence and learning in multiplicitie of reading and set words and phrases in diuers languages then that plaine euidence of the spirit which the Apostle Paul so much commends This also is a great fault in many hearers that they are more delighted with the vaine conceits of men in preaching then with the pure and plaine word of God counting basely of that Sermon wherein the Prophets and the Apostles are onely quoted but highly aduancing that Sermon for deepe learning which is stuffed out with Fathers Schoolemen Poets and such like To cut off this offence First the will of God must be considered for the penning and preaching of his word in plaine and
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
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
freedome or libertie left to mens choise whether they will doe it or no but a matter of iustice and the not doing of it is iniustice against the law of God and of nature which require that the poore should be maintained at home without begging abroad Secondly this should mooue vs to lay aside some portion of our goods to giue vnto the poore for the poore haue interest into thē for this cause we ought to cut off our superfluities in feasting in attire in sports and pleasures that so we may be better inabled to doe iustice in giuing vnto the poore for hereby commonly men are disabled to doe this part of iustice Thirdly this should teach vs according to our places to see those good orders well maintained and set forward which are prouided for the conuenient releefe and maintenance of the poore for the neglecting of them is iniustice and a kind of theft against the poore Secondly obserue the word translated Almes it is very pithie signifying mercie and pitie whence we may learne first what it is that makes our giuing to the poore to be Almes it is not the thing giuen but the mercifull and pitifull heart of the giuer be the thing neuer so small as was the poore widows mite and therefore all our almes must proceede from a pitifull heart Secondly it sheweth what a one that partie must be that is to be releeued namely such a one as is to be pitied not our lustie beggers but infants orphanes the lame blind weake maimed and aged persons Thus much for the words now followeth the commandement it selfe Take heede that you giue not your Almes before men to be seene of them This commandement tendeth to this ende to teach men how to auoide the vnlawfull manner of giuing Almes for a good thing may be done in an ill manner and vsually men offend this way in their good deedes Now this commandement prescribes a double circumspection in giuing Almes first touching the ground secondly touching the ende of almes giuing The ground of our Almes must not be the pride of our hearts this Christ forewarnes vs of if we looke it should be good and acceptable in the sight of God This is a point of great importance and therefore for the better obseruing of it I will here shew two points I. what this pride is II. why it must be so carefully auoided in our almes deedes By pride I meane not outward pride in apparell but that which is inward in the soule consisting partly in the minde and partly in the will and affections Pride of minde is a corrupt disposition thereof whereby a man thinks himselfe to be better more excellent then indeede he is this was the sinne of the Pharisie who boasted vnto God of his owne goodnesse Luk. 18. 11 12. And hence it came that the Church of Laodicea gloried in her selfe saying I am rich and increased in wealth and lacke nothing when as indeede shee was poore and blind and miserable and naked This conceit is most dangerous especially in the point of grace causing many to deceiue their owne soules by thinking they haue grace when they haue none and ouerweening that which they haue Pride in will is an inward affection whereby a man is not contented with that estate wherein God hath placed him but desires a better This befell Adam and Eue who sought to be like vnto God himselfe and this taketh hold of most men in euery age Now from these two proceedeth that practise of prìde in mans life whereby he endeauours to doe whatsoeuer he can for his owne praise and glorie This pride is not in some few persons alone but in euery man naturally that comes of Adam Christ Iesus onely excepted And where it takes place it is so strong that it will not be crossed for rather then a man will not haue his will in this he will commit any sinne This caused Absalon to banish his father out of his owne kingdome and Achitophel to hang himselfe when his counsell was refused and some Popes as histories makes mention to bequeath their soules vnto the deuill for the obtaining of the Popedome And this is that inward corruption which Christ here forbids to be the ground of our Almes deedes II. Point The reasons why this inward pride must be carefully auoided be these two First because whatsoeuer outward good worke the child of God can do by grace the same may a wicked man do thorough pride as conceiue a prayer preach the word and practise the outward duties of repentance of loue and such like for pride is a sinne that will counterfeit grace and man cannot discerne it but God onely Secondly many other sinnes preuaile in the wicked but pride is the sinne that troubleth the children of God and when other sinnes die then will pride reuiue yea it will arise out of grace it selfe for the child of God will be proud because he is not proud therefore Paul ' must be buffeted by the messenger of Satan least he should be puffed vp with abundance of reuelations Now the way to auoide this daungerous sinne stands in two things first we must be carefull to know the pride of our owne heart for euery man hath it in him more or lesse and the more we see it the lesse it is but the lesse we see it the more it is in vs indeed and though we know nothing by our selues yet let vs suspect our selues hereof and labour to see it in our hearts for he that is the most humbled is not altogether free from this inward pride Secondly when we see ouer pride we must labour to subdue it which we shall doe first by considering the Iudgements of God vpon this sinne were not our first parents cast out of Paradise when they would needes be as Gods and Herod was eaten vp of wormes when he tooke vnto himselfe the glorie due vnto God Act. 12. 23. Therefore Peter saith God resisteth the proud and giueth grace to the humble A man that would begge an almes must not goe in proud apparell and so he that would procure the fauour of God must not come with a proud heart Secondly we must search into our selues and labour to see our owne wants and corruptions as our blindnes of minde and ignorance our vnbeleefe c. and the sight of our sinnes will be a meanes to humble vs for they that feele no wants in themselues cannot choose but be puffed vp Thirdly we must meditate vpon the death and passion of Christ which he endured for our redemption how he sweat water and blood and suffered the wrath of God both in soule and bodie for our sinnes now how can a man thinke that Christ endured all this for him and yet be not cast downe with the sight of his owne sinnes which had a part in the cause of all the curse that caused Christ to crie My God my
so common among vs but we are to know that there is no such vertue in any words it is onely faith in the heart that makes Gods word effectuall for our good Words of themselues can doe no more but signifie and that they doe not of themselues but by the pleasure of men and therefore we are to renounce the vse of all spells and charmes for be the words neuer so good they are but the deuills watch word and the ceremonies vsed therewithall are his sacraments to cause him to worke wonders We therefore must learne by the word of God to conceiue better of God then nature can teach vs as of an heauenly inuisible God gouerning all creatures by his prouidence and not perswaded by mans reason but working all things according to the counsell of his owne will vers 8. Be ye not like them therefore for your father knoweth whereof you haue neede before you aske In this verse our Sauiour Christ repeateth the former coÌ„mandement touching prayer made after the manner of the heathen and withall annexeth a second reason to enforce the same The commandement is repeated from the former reason in these words Be ye not like them therefore as if he should say considering that the heathen in their praiers looke to be heard for the multitude of their words therefore ye must not pray in that manner which they doe This repetition of the commandement serues to imprint the same more deepely in the hearts of his hearers to cause them and so vs in them to be more carefull to auoid needlesse repetitions in praier Now hauing handled this commandement in the former verse I will here onely obserue this point of doctrine touching the distinction of people before the death of Christ for here Christ saith vnto the Iewes Be ye not like them that is like the Gentiles where he putteth a plaine difference betweene the Iewes and all the Nations of the world besides And therefore when he first sent his Disciples to preach he forbad them the way of the Gentiles and the cities of Samaria commanding them to goe to the lost sheepe of the house of Israel And this distinction was not onely in Christs time but had beene from the beginning for the space of 4000. yeares In the first age of the world there were the sonnes of God and the daughters of men after the â—â—ood the children of the flesh and the children of the promise And vnder the law a people of God and no people This distinction stood in two things 1. In regard of the grace of adoption and of the speciall fauour of God for in this Text Christ saith the Iewes had God for their Father which the Gentiles had not for they were strangers from the couenants of promise Ephes. 2. 12. 2. In regard of Gods true worship for concerning praier a speciall part thereof Christ here saith to the Iewes Ye shall not bee like the Gentiles If any shall here thinke that this preferment of the Iewes before the Gentiles in regard of Gods speciall mercie came from this that God foresaw something in them which was not in the Gentiles let them heare what Moses saith to the Iewes The Lord did not set his loue vpon you nor choose you for your multitude but because the Lord loued you would keepe the oath which he sware to your fathers From this ground of doctrine touching the distinction of people in regard of Gods speciall mercie follow three waightie points to bee knowne and beleeued First that the promise of remission of sinnes and life euerlasting in the Messias is not 〈…〉 ll to all but indefinite to many of all sorts kindes and estates for if the promise pertaâ—â—ed to all then there could be no distinction of man and man of people and people in regard of mercie and therefore the opinion of vniuersall grace is false and errneous Secondly that though Christ died for all for so the Scripture saith yet he â—â—â—â—d hot alike effectually for all for if Redemption by Christ had beene 〈…〉 then had mercie belonged alike to all which is against the Text and therefore the opinion of vniuersall redemption is also a forgâ—â—â—â— of mans braine Thirdly that God calls not all men effectually to saluation by Christ for then should euery one haue God to bee his Father in Christ and the Iewe had no priuiledge before the Gentile in regard of mercie and the grace of adoption but here we see that God â—oâ— many hundreds of yeares was the Father of the Iewe and not of the Gentile â—n regard of grace and adoption And by this doctrine we may cleare that place of the Apostle Saint Paul 1 Tim. 2. 4. where he saith God would haue all to bee saued for he meaneth hot aâ—â— men in all times but in this last age of the world after the ascension of Christ when as the partition wall was broken downe and the distinction betweene Iewe and Gentile taken away in regard of mercie and the grace of adoption For your Father knoweth whereof yee haue neede before yee aske of him These words are a second reason against the heathenish manner of praier to this effect It is needlesse for you to vse vaine repetitions in your praiers because God knowes your wants before you pray and therefore fewe words well ordered are sufficient The exposition Your Father knoweth This knowledge of God is not a bare notice taken of our wants but such a knowledge as doth withall include a speciall care to make supply vnto them for this is a rule in the expounding of Scripture that wordes of knowledge are oftentimes put for words of affection as Psalm 1. 6. The Lord knoweth the way of the righteous but the way of the vngodly shall perish where the opposition of knowledge to destruction sheweth plainly that by knowledge there is meant the Lords due regard and respect vnto the waies of the godly which is a point full of all comfort to the children of God and for the clearing of it three questions are to bee scanned which may well be mooued out of this Text. 1. Question If God know our wants before we pray why then should we pray at all Ans Wee pray not to informe God of the things we want as though he knew them not but for other causes as 1. To stirre vp our hearts to seeke vnto Gods presence and fauour 2. To exercise our faith in the meditation of Gods promises 3. To ease our woeful hearts by powring them out vnto the Lord. 4. To testifie our obedience vnto Gods commandements and our trust in his prouidence for the receiuing of euery good thing we desire 2. Question If God know our wants and haue care to make supply thereof why then doth God oft-times delay to graunt the prayers of his seruants Answ. God deferreth to graunt the request of his children for many respects tending to their
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
possession of those things whereto we haue right in Christ. The vse I. Here we learne to receiue our bread from God or any other temporall blessing we enioy as a fruit of Christs passion and indeede Christ crucified is the foundation of euery good gift and blessing of God As for infidells and wicked men who possesse and vse many temporall blessings it must be graunted that they haue right thereto before men but yet hauing no part in Christ crucified they want the true foundation and so are no better then vsurpers before God for which one day they must be called to reckoning If this point were learned men would shew more conscience in getting and more reuerence and thankfulnesse in vsing Gods temporall blessings then vsually they doe there would be lesse riot and excesse in diet attire and lesse abuse of all Gods creatures for the meditation of this price of our restitution would restraine vs from dishonouring God in any of his blessings II. This petition for our owne bread teacheth vs that euery one should haue a lawfull calling and therein so imploy himselfe that he may eate his owne bread 2. Thess. 3. 12. No man ought to liue out of a lawfull calling nor yet idlely therein the master must banish idlenesse out of his family and the magistrate out of the commonwealth vagrant persons ought not to be tolerated for such eate not their owne bread III. Here is condemned all fraud iniustice and crueltie in the getting of temporall blessings for we pray for our owne bread but that which is so gotten is not our owne but others neither will the gamesters gaine nor that which is got by lotterie stand with this petition for this is not to labour the thing that good is as the Apostle requireth Eph. 4. 28. neither are they sanctified meanes of getting Quest. If this bread be our owne what neede we to aske it Ans. We aske it for good causes though it be our owne for in bread there be two things the substance of bread and the blessing of God therein which in Scripture is called the staffe of bread which is that vertue and power therein whereby it nourisheth for herein it fareth with bread as it doth with an old man take away his staffe and he cannot stand but falleth so take away Gods blessing from bread and it becomes vnprofitable and nourisheth not Now because we may haue the substance of bread and yet want the blessing vpon it we may haue our garners full and yet be poore we may eate and not be satisfied fill our bellies and yet be hungrie therefore we pray to God for bread that so we may haue not onely the substance but the blessing of God therewithall for which cause Princes must as well make this petition as the poorest beggers IV. Point For what time doe we aske bread not for a moneth or a yeare but for this day or as Luke hath it according to the day Luk. 11. 3. that is meete and conuenient for this present day The vse In this circumstance of time we are taught first to bewaile our distrustfulnes in Gods prouidence for temporall blessings as foode raiment c. Secondly to acknowledge Gods particular prouidence vpon vs from day to day whereon we must depend and cast our selues continually for all things needefull though wee see no reason thereof Thus did Abraham when he was about to sacrifice his sonne for when Isaac asked where is the sacrifice Abraham answered my sonne God will prouide Gen. 22. 8. and so hee did vers 13. whereupon Abraham in memorie of this singular worke of Gods prouidence called the name of the place Iehovah ijreh God will prouide v. 14. A most worthie president for euery man in the way of obedience to depend vpon Gods prouidence for all things needefull endeauouring to see his disposing hand in all things that fall out good or bad Thirdly to moderate our care in seeking for the blessings of this life we must haue care to prouide things honest and necessarie and for this ende must exercise our selues in the vse of lawfull meanes otherwise we shall tempt God but yet our care must be so moderate that we still depend vpon our heauenly fathers care and prouidence for vs who biddes vs aske him bread for euery day and thus we shall haue enough when as distrustfull and immoderate care shall helpe vs nothing When the Israelites liued by Manna which God gaue them from heauen they were commaunded to gather but for one day and to reserue none of it till the morrowe whereby God would teach them to depende vpon his daily prouidence which while they did they had sufficient and that which was good but when through couetousnesse they would needes gather more then for the day and so reserued of it till the morning Gods curse light vpon it for it was full of wormes and stanke and afterwarde when they beganne to dislike Manna and were not content with his prouidence but lusted after flesh he gaue them their desire but withall his wrath fell vpon them while the flesh was betweene their teeth before it was chewed v. 33. and so it will be with vs if we distrust in God but if we learne and practise this dependance on Gods particular prouidence we shall haue experience of his goodnesse though ordinarie meanes faile either by supplie as 1. king 17. 6. or by patience to beare the want Fourthly here we haue a good ground of that holy practise of Gods children in sanctifying their meate and drinke by praier and thankesgiuing for here we are taught to pray for temporall blessings and therfore when we haue them and vse them we should glorifie God by praier and thanksgiuing for his blessing vpon them the reason hereof is great for first hereby we are distinguished from bruit beasts who liue vpon Gods blessings but yet cannot praise him as man may doe secondly hereby we testifie our right and interest into Gods creatures by Iesus Christ which we lost in Adam for true praier is a fruit of faith and by faith we are made partakers of Christ Iesus thirdly such is our corruption by nature that we are prone to abuse all Gods blessings and therefore we must pray for grace to vse them moderately and thankefully Fiftly here we may learne how to frame our daily praiers to God for this circumstance of time must be referred to euery petition and therefore this must be our practise euery day to pray for grace to glorifie Gods name to yeelde obedience to his will to haue our sinnes forgiuen and so for the rest V. Point For whome doe we aske bread not for our selues alone but for our brethren Giue vs which serues to teach vs brotherly loue which seeketh not her owne things onely but is bountifull towards others seeking their good also And indeede here we are but stewards of Gods temporall blessings and therefore may not
remit but the breach of the eight commaundement therein God onely can forgiue II. Quest. How farre is a man bound to forgiue others that trespasse against him Ans. There is a threefold forgiuenes of reuenge of punishment and of iudgement Forgiuenesse of reuenge is when a man is not desirous of reuenge from an inward grudge but forbeares to render like for like to those that wrong him this is principally here meant for we must alwaies forgiue our brethren in respect of reuenge for vēgeance is mine saith the Lord and I will repaie Rom. 12. 19. Forgiuenes of punishment is the remitting of that punishment which another mans wrong-doing iustly deserues this is not alwaies to be granted especially in the case of offence which may tend to the publike hurt for then were the state of magistracy vnlawful whose office it is to punish offences The forgiuenes of iudgement is the remitting of that censure which an euill deed doth iustly deserue neither is this here meant for beeing lawfully called therevnto wee may freely censure that which is euill done III. Quest. Whether must we forgiue those that wrong vs if they will not confesse their fault nor aske vs forgiuenesse Ans. Wee must forgiue them freely in respect of reuenge Obiect But it is said If hee repent forgiue him Luk. 17. 3. therefore vnlesse hee repent wee neede not to forgiue him Answ. That place is meant of Ecclesiasticall censures that those must proceede no further after the partie offending doth repent Debters Hereby is not meant such as we count debters in the ciuill state that is such as owe vs money graine c. but any one that doth vs iniurie or wrong for no mans estate is so lowe but in some degree God hath giuen one or moe of these 4. things honour life goods or good name and he that hinders his neighbour in any of these is a debter before God and so standeth till hee make recompence to the partie and repent towards God yea further wee must know that besides the endammaging of our neighbour in these things the very omission of preseruing and furthering our neighbours life honour goods good name makes vs also debters before God These words thus vnderstood must be conceiued as a reason drawn not from the cause or like example but from the signe and pledge of Gods forgiuenesse for God hath made a promise to forgiue vs if wee forgiue our brethren their trespasses Mark 11. 25. From whence mercifull men may gather assurance of pardon with God from that inclination to compassion and readinesse which they find in their own hearts to forgiue others that wrong them for Christ teacheth them to reason thus If we be those to whom thou hast promised pardon when they aske it then Lord pardon vs but we are such for wee feele our hearts inclined to mercie therefore Lord pardon vs. So that this reason serues to mooue vs to pray to God for pardon with confidence and assurance yea further they include a profession to God of new obedience in amendment of life for vnder one dutie of mercie towards our neighbour is comprehended the whole practise of repentance and the performance of our vow made in baptisme Uses I. Marke here that asking pardon of God and testimonie of repentance goe together he that receiues the one must expresse the other for where God giues pardon there also he giues grace to repent and mercie is not granted but on condition of repentance Act. 2. 37 38. when the Iewes that were pricked in conscience at Peters sermon asked what to doe to finde mercie Peter said Amend your liues c. And therefore when he perceiued want of repentance in Simon Magus he tels him Thou art yet in the gall of bitternesse and in the bond of iniquitie though he had formerly baptized him Whereby we see First with what affection we must come to God when we pray for the pardon of our sinnes namely with humble and contrite hearts hauing a true purpose not to sinne wittingly and willingly but to obey God in all his commandements and the want of this is the cause of that small comfort in praier which many finde in themselues for the promise of pardon is not giuen where the condition of repentance is not performed Secondly this shewes the grosse and fearefull errour of the blind world who sing this song while they liue in sinne to their owne hearts God is mercifull Christ is a Sauiour but thus trusting to Gods mercie they deceiue themselues for they trust to nothing for mercie is not due where repentance is wanting nay the Lord hath said Hee will not be mercifull to that man that shall blesse himselfe in his heart saying I shal haue peace though I walke after the stubbornnesse of mine own heart c. Let vs therefore see to this that we practise repentance when wee pray for pardon and looke to the purpose of our heart against sinne when we waite for mercy to our soules We may not seuer those things which God hath ioyned but looke how heartily wee desire mercie so earnestly must we hunger after grace to repent if we truely seeke both we shall haue both but if we let slip repentance in our selues wee shall come short of mercie with the Lord. II. The ioyning of this condition implying repentance to the petition and the dependance of it on the former teacheth vs euery day to renue our repentance and to humble our selues for our sinnes seeking for a new supply of grace that so our purpose not to sinne may bee more and more confirmed in our hearts which is the infallible signe of a new creature III. Here we see wherein the practise of true repentance standeth namely in exercising mercie loue peace reconciliation and forgiuenesse for though forgiuenesse bee onely named yet vnder it all other fruits of repentance are vnderstood Indeede to heare the word to receiue the Sacrament to preach and pray be excellent workes but yet the heart of man may more easily dissemble in them then in the duties of the second table the most infallible marke of true grace is the practise of the loue of God in workes of loue and mercie to our brethren Iam. 1. 27. Pure religion and vndefiled before God is to visit the fatherlesse c. Iam. 3. 17. The wisedome that is from aboue is first pure then peaceable gentle easie to be intreated full of mercie and good fruits And hence it is that loue is called the fulfilling of the law Rom. 13. 10. IV. Christ knitting our forgiuing our brother with Gods forgiuing vs doth here affoard vnto vs a notable signe of pardon of sinne namely a readie and willing minde to forgiue our brother offending vs our inclination to mercie in suppressing the desire of reuenge when we are wronged giues assurance to our conscience that wee shall finde mercie at Gods hands whereby it is plaine that the child of
here to be freed from all assaults but that we be not wholly left vnto our selues nor forsaken of God but so preserued by his grace that we be not swallowed vp in temptation and this petition beeing according to Gods will shall be granted to him that aâ—ks in faith 1. Ioh. 5. 14. And heÌ„ce it is that he that is once the child of God indeed shal so remaine for euer cannot finally or totally fal away froÌ„ grace Dauids fall and Peters were great and fearefull but yet therein they were not wholly forsaken of God vnlesse it were in their own feeling for a time Obiect But Dauid by his two sinnes became guiltie of Gods wrath and so lost his right of this prerogatiue in beeing the childe of God Answ. If we consider the desert of those sinnes that vndoubtedly should haue beene his estate but yet in regard of Gods election and free grace of adoption wherein God changeth not as also in regard of the inward seedes of Gods grace in his heart he remained still the childe of God though the signes of Gods fauour were changed into the signes of his anger and displeasure Obiect But by such sinnes a man looseth the graces which formerly he had Answer The graces of God in man are of two sorts some are necessarie to saluation as faith hope and charitie without which a man cannot bee saued others be very excellent and profitable but not of like necessitie with the former as the sense feeling of Gods loue and fauour peace of conscience ioy in the holy Ghost alacritie in praier courage and boldnesse with God and these latter may bee lost but the necessarie graces cannot howsoeuer they may bee greatly weakened for so it was with Dauid by his fall hee lost for a time the feeling of Gods fauour the ioy of the spirit c. but faith hope and loue were not extinguished but sore weakened and couered as fire in the ashes 2. Vse Wants to be bewailed Here also wee are taught to mourne for the corruption of our nature whereby we are prone to yeeld vp our selues to euery temptation of sinne and Satan and be slacke and negligent in resisting we doe not watch and pray against temptations diligently nor shunne the occasions of sinne as we ought to doe nay we offer our selues into temptation and minister occasion vnto Satan and to our owne corruption to assault vs often This we shall finde to be true in our selues if we search out throughly our owne estate and therefore it should grieue our hearts when we feele the law of our members rebelling against the law of our minds and leading vs captiue into sinne 3. Use. Graces to be desired Here also wee must learne to desire of God all such graces as may helpe vs against temptation and they are many I. Spirituall heede and watchfulnesse to preuent temptations and to auoyde the occasions thereof II. Grace to pray in the time of temptation that God would lessen and moderate the violence force thereof III. That in temptation God would be so farre from withdrawing his grace from vs that he would then adde grace to grace euen new grace vnto the former IV. That in the continuance of temptation when it abideth long vpon vs God would strengthen vs to hold out V. That he would giue vs patience to beare the irkesomnesse and burthen of it VI. That in the ende of it God would giue a comfortable issue for his glorie and our owne good 4. Vse Here also we are let to see how great our weakenesse is euen when wee bee Gods children and haue true grace for wee must daiely pray that God would not lead vs into temptation whereby wee import that of our selues wee are so farre from withstanding a temptation that if God should leaue vs wee would giue vp our selues as slaues vnto the deuill Here then behold thine estate and condition whosoeuer thou art considered in thy selfe if God leaue thee thou canst not stand in any temptation but must needes fall into the bondage of Satan yea so exceeding great is our weakenesse in our selues that in temptation there doth scarce appeare any difference betweene the childe of God and a wicked one for both are subiect to the temptations of Satan nay the child of God is vsually more assaulted then the wicked when the euill motion ariseth or is suggested into the minde the wicked receiue it and delight therein so did Dauid and so doe wee all the wicked giue consent of will so doe the godly if God leaue them the wicked fall to practise sinne and so doe the godly if God keepe backe his grace from them the wicked lie in sinne and so doe the godly till the Lord by grace doe raise them vp Where then is the difference Surely the persons themselues doe differ in temptation for the wicked is carried with violence into sinne and without resistance in temptation but the godly hath some resistance in himselfe when hee giues consent to sinne the euill that hee doth hee would not doe Romans 7. 19. But the maine difference is Gods grace and mercie vouchsafed to the child of God but denied to the wicked for if wee escape temptation it is of grace and mercie if wee stand in temptation and yeeld not to euill suggestion if we denie consent of will or be kept from the practise of sinne it is all of grace and if wee bee fallen into sinne and rise againe by true repentance that also is Gods speciall grace without which vndoubtedly wee should runne on with the wicked vnto destruction Here therefore wee must learne to renounce all confidence in our selues and to walke in all humilitie before God relying wholly vpon his grace and mercie in Iesus Christ wee must make his arme our strength and his grace our shield to defend vs from temptation This was Dauids practise who in all trouble and distresse had recourse to God calling him his hope fortresse and deliuerer Psal. 91. 2 3. his secret or hiding place who preserueth him from trouble and compasseth him about with ioyfull deliuerance Psal. 32. 7. and when his enemies increased yet the Lord was his buckler his glorie and the lifter vp of his head Psal. 3. 2 3. And thus should wee rest vpon God considering that if we receiue a good thought we can hardly retaine it and when euill motions come we cannot of our selues resist them 5. Use. Hence we also learne that in temptation Satan can goe no further then God permits him hee could not touch Iobs goods his children nor his bodie till God gaue him leaâ—e Iob. 1. 12. and 2. 6. neither could the legion of deuils enter into the heard of swine til Christ bâ—de them goe wee therefore must bee patient in temptations and beare them as comming from Gods hand neither must wee feare the deuil ouermuch though he pinch our soules by his violent assaults nay though he should torment and possesse our
of God and true religion for Gods sake Secondly wee must not onely know and beleeue that Christ died for our sinnes and rose againe for our iustification but we must labour to feele the power and efficacie of his death killing sinne in vs and the vertue of his resurrection raysing vs vp to newnes of life he that hath only a shew of religion may make profession of faith in Christs death and resurrection but herein stands the power when we be made conformable vnto his death in regard of the death of sinne and know the vertue of his resurrection by our holy endeauour in new obedience and do frame our selues to his example in all such things wherein he left himselfe a patterne vnto vs. Thirdly we must not content our selues to knowe and professe that God is mercifull but withall we must take obseruation of his louing fauour towards vs particularly adding one obseruation to another that so our hearts may be rooted and grounded in the loue of God A man may make profession of Gods grace and mercie from a meere generall conceit apprehenâ—ion of it in his brainâ— but herein stands the power and pâ—â—h of true religion when a man by obseruation and experience in himselfe knowes the loue of God in Christ towardâ— him And thus is â—aith and â—â—ue religion held and maintained To haue a good conscience which is the second duâ—â—e in this Christian fight is to preserue and keepe oâ—â— conscience so as it may excuse vs and not accuse vs vnto God in respect of liuing in any 〈◊〉 〈◊〉 euer there may be infirmities in vs to this ende we must obserue these rules First we must haue a double calling the generall calling of a Christian wherein we must serue God and a particular calling according to our place and gifts wherein we must exercise our selues for the good of men These two must not be seuered so as either be wanting but he that would keepe a good conscience must practise his generall calling in doing the duties of his particular calling it is an easie thing to professe Christianitie in the Church and many a man doth so that keepes no good conscience in his priuate calling at home but this is the euidence of a good conscience when a man shewes himselfe a Christian in his calling at home and conuersation among his brethren Secondly we must alwaies be exercised in doing some good dutie either of our generall or particular calling or in some commendable furtherance thereunto for idlenesse is the deuills pillow whereon men either plot and deuise some euill or are lulled asleepe in securitie but diligence in our calling is our way wherein we haue promise of protection by Gods Angels from the deuil Psal. 91. 11. but if we be out of our calling we lie open to the hurt of the enemie when Peter without warrant from his calling generall or particular would needes goe warme himselfe in Caiphas hall what fell out vpon a small assault by a silly maide he denied Christ in most fearefull manner Ioh. 18. 25 26. Thirdly in euery estate of life we must labour to see a speciall prouidence of God therein to rest contented be it better or be it worse It is an â—asie thing to see and acknowledge Gods mercie in health peace and plentie and to rest contented therewith but if we would haue peace toward God in our owne hearts we must labour to quiet our selues with his disposing hand in the day of trouble sicknes or any other distresse of life or death Fourthly whatsoeuer we would doe when we die that we must now begin and continue doing it euery day while we liue to wit repent of our daily â—innes and leaue them desire earnestly to be reconciled to God in Christ and steadfastly to beleeue all his gracious promises he that hath these graces shall die in peace and therefore if we would liue in peace of conscience we must labour for them euery day Fiftly in all our societies and conuersings with men we must be carefull either to doe good vnto them or to receiue good from them for where neither of these is there Satan shewes his presence and therfore we must shunne such companie as giue themselues to plot or practise some iniquitie for euill conuersings corrupt good manners Sixtly we must lead our liues not after our owne fancie but according to the rule of Gods word we must liue by faith and not by â—ight when we see no signes of Gods fauour but rather of his anger and indignation yet then must we trust in him and relie vpon his mercie this is against reason yet a worke of faith which is the euidence of things which are not seene Heb. 11. 1. 2. Vse If we pray God to deliuer vs from euill then we must beware of all satanicall practises as meanes of help in any distresse this is grosse hypocrisie to pray against the euills of Satan and to giue our selues to the practise of them herein many offend for the Papists say this praier but yet their religion in many things is a grosse practise of magick and sorcerie for first the consecration of their host in the masse is playne coniuration and so are their exorcismes in halowing salt bread and water their casting out of deuills by certaine words by the signe of the crosse the application of reliques and such like nay come to our selues what is more common among vs then to vse charmes and Amuletts to seeke to witches and sorcerers when any strange affliction doth befall vs And the setting of a figure though it be not grosse magick yet therein is a close and priuie worke of the deuill his hand is deepe therein and the Church in former times hath condemned it for witchcraft for charmes characters and amulets be but the deuills watchword and sacraments to set him a working what though the words vsed be good yet therein is Satans deeper policie who turnes himselfe into an Angel of light vnder fayre shewes working the greater mischeife But what horrible impietie is this that when God giues vs occasion to come vnto him we leaue him and runne for helpe to his professed enemies 3. Vse This branch of the petition serueth to direct vs what to doe in this case say that a dwelling house or some other place is by Gods permission haunted and abused by some euill spirite whether may a man lawfully frequent or abide in such a place Answ. By this petition is plaine he may not for here wee pray to be deliuered from euill and therefore we may not voluntarily thurst our selues into such a place as is haunted by the deuill would we come within the compasse of the lyons paw or within the chaine of a mad dog or of an hunger-bitten beare why then should we rashly thrust our selues into the danger of the deuill who like a roaring lyon seekes continually whome he may deuoure Many ignorant people are so
vocation adoption and iustification these and such like he can perceiue in himselfe more or lesse V. In a word hereby he can discerne the true treasure from worldly hereby he knowes the 〈◊〉 of heauenly things aboue earthly These things the naturall 〈◊〉 cannot doe but the spirituall man discerneth all things 1. Cor. 2. 15. looke whatsoeuer befalls him therein hee can see the hand of God working for his good therein he can discerne Gods wisedome power and prouidence in all which we may perceiue the most excellent vse of this heauenly wisdome The second action of this heauenly wisdome is to iudge determine and giue sentence of things what is to be done what is not to be done what is good and what is euill in practise and behauiour And here this one thing must bee remembred that the principall point of this wisdome is to determine of true happines whereto the whole life of man ought to be directed which happinesse is the loue and fauour of God in Christ. Herein Dauid shews his heauenly wisdome farre different from the wisdome of the world Psal. 4. 6. Many say who wil shew vs any good there is the worldlings happinesse But Lord lift thou vp the light of thy countenance vpon vs there is true happinesse so Paul comming among the wisest of the Gentiles professeth that he esteemed to knowe nothing but Christ and him crucified 1. Cor. 2. 2. for whose excellent knowledge sake he thought all things to be losse Phil. 3. 8. And the same should be our wisedome for though a man had all humane learning and policie yet if he faile in this rightly to determine of true happines all his wisdoÌ„ would prooue foolishnesse for the wisdome of this world is foolishnesse with God and therefore if any man seeme to be wise in this world let him be a foole that he may be wise that is a foole to the world in esteeming the knowledge of Christ crucified onely true wisdome and the fauour of God in him true happines that so he may be wise indeed in the sight of God Another chiefe part oâ— this heauenly wisdome is a spiritual and godly prouidence whereby we forecast by all meanes how to compasse and come by true happinesseâ— herein the power of heauenly wisdome is shewed And without this though otherwise a man discerne the right yet his knowledge and wisdome is imperfect and vnprofitable And thus we see the actions of this heauenly wisdome whereby we may describe it thus It is a gift of Gods spirit to them that are in Christ whereby they are enabled to discerne of things that differ and to iudge and determine what is that true happinesse whereto the life of man ought to tend and withall to forecast and prouide by what good meanes it may be compassed And he whose minde is endued herewith in some true measure hath the single eye Now the fruit of this single eye is to make the whole bodie light that is to bring the whole life into good order guiding it in the paths of righteousnes and making 〈◊〉 abound in good works Prov. 8. 19 20. My fruit saith wisdome is â—â—â—ter then fine gold I cause to walke in the way of righteousnes and in the mâ—ds of the paths of iudgement Prov. 1â— 23. The wise heart guideth the mouth wisely and addeth doctrine vnto his lips The vse 1. Considering the mind indued with this wisdome is thus commended we must hereby learne to labour for it in a speciall maner beside this commendation of it by our Sauiour Christ which should be a spurre to prouoke vs to this dutie the singular commoditie that iedounds hereby to soule and bodie must mooue vs to affect it Now that we may the better obtaine this heauenly wisdome we must be carefull of these two things especially First to get the feare of God into our hearts which is the beginning of this heauenly wisdome Psal. 111. 10. Now this feare of God is a reuerend awe of the heart towards God whereby a man is fearefull to offend and carefull to please God in all things And this we shall get if we receiue the word of God with reuerence and applie it to our owne soules when we heare it trembling thereat when it toucheth our consciences and humbly submitting our selues vnto it without raging or repining saying as Hezekiah did to the Prophets reproofe The word of the Lord is good Secondly we must wholly close vp our eyes the eyes of our minde I meane and suffer our selues in all things to be ouerruled and ordered by the written word of God This was Dauids practise he gaue himselfe to continuall meditation in the word of God he made it a lanterne to his feete and a light vnto his pathes And hereby he became wiser then his enemies and got more vnderstanding then all his teachers Wouldest thou then be truly wise become a foole to the world leane not to thine owne wisdome but make Gods word thy whole direction Secondly hereby we are taught to walke wisely in our whole conuersation that so it may appeare we haue this single eye hereto Paul oft exhorteth vs. And thus we walk when we pracâ—â—se euery action of our life in wisdome according to these foure rules which are to be obserued in euery good action I. The thing we doe must be iust II. The means of effecting it must also be iust III. We must keepe our selues therein within the compasse and limits of our calling IV. We must doe the thing with an honest vpright and single heart And that we may worke wisely according to these foure rules we must euer haue the word of God to tell vs what is iust what meanes be iust what be the precincts of our calling and when we worke with an vpright and single heart so doing our workes shall be in wisdome and we shall haue the approbation and praise of God Thirdly seeing this single eye of spirituall wisdome makes our life to shine with righteousnesse we must learne to season our naturall wit with this spirituall wisdome Naturall wisdome is a commendable gift of God but without this spirituall wisdome it is foolishnesse in the things of God yea very corrupt in naturall actions and therefore we must ioyne therewith this heauenly wisdome which may season it and make it holy and so shall the vse of it tend to Gods glorie It is the miserie of this age that men of excellent parts for naturall wisdome haue no regard to season the same with spirituall wisdome hereby come many aberrations in matters of great importance for it is iustice with God to curse their proceedings that despising the heauenly leane altogâ—ther to their owne wisdome Fourthly seeing spirituall prouidence in forecasting how to compasse true happinesse is a speciall part of true heauenly wisdome we must become carefull practitioners hereof in our liues that so we may attaine to true happinesse
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
though he be neuer so great a monarke in the world while hee is out of Gods kingdom wanting righteousnes and regeneration by Iesus Christ. Secondly this also must perswade euery one of vs to put in practise the former instruction endeauouring aboue all things to get Gods kingdome for our selues for till we haue part herein wee can haue no sound comfort in the vse of Gods creatures which necessarily serue to our temporall life This reason alone if there were no more should spurre vs on to all diligence in this dutie what shame and griefe is it to eate our bread in the sight of God as theeues and vsurpers doe in the sight of men and therefore let vs giue no rest vnto our soules till wee attaine to some good assurance in this blessed estate The way wee must remember is by true conuersion and regeneration and wee shall discerne our selues to bee regenerate by these fruits of the spirit in vs to wit I. A true touch of conscience for our sinnes both originall and actuall II. A godly sorrowe and griefe of heart for offending and displeasing God by our transgressions III. An earnest desire or true spirituall hunger and thirst after Christ and his righteousnes testified by our constant and diligent vse of those meanes the word prayer and sacraments wherein God giues grace and assurance of mercie IV. An vnfained turning vnto God from all sinne by newe obedience hauing a constant purpose of heart not to sin and a godly endeauour in life to please God in all things These are the markes of the newe creature who hath true title to Gods kingdome which we must labour to find in our selues for our comfort in the vse of Gods creatures and if we finde them in vs our title is good not only to his creatures but to his kingdome notwithstanding our owne vnworthinesse by our former iniquities IV. In this that temporall blessings are dependants on Gods kingdome we must learne contentation and patience in all temporal losses whatsoeuer though we loose friends goods lands libertie reputatiō or life it selfe yet we must not be ouerwhelmed with sorrow or griefe for if we be Gods children and retaine his fauour the kingdom of heauen remaines sure vnto vs while a mans stocke remaines though some appurtenances bee taken from him he counts himselfe well enough and so must we in all worldly losses while our title is good to Gods kingdome Herewith our Sauiour Christ comforts his Disciples Luk. 12. 32. Feare not little flocke for it is your fathers pleasure to giue you the kingdome Now if God giue vs that with his fauour in Christ wee may be sure he would giue vs all temporall blessings if hee saw them to bee good for vs for if he haue giuen vs Christ how shall he not with him giue vs all things also Thirdly this promise of Christ to giue his kingdome to them that seeke it and beside to cast all temporall blessings vnto them if they seeke his kingdome principally doth notably commend vnto vs the bountiful goodnes of God for here we see he giues to his children more thē they aske or seeke And this bountie of God Paul expresseth as a ground of our praising God Eph. 3. 20. To him therefore that is able to doe exceeding abundantly aboue all that we can aske or thinke according to the power that worketh in vs be praise in the Church by Iesus Christ where we must obserue that hee speakes of Gods abilitie to be bountifull as brought into actiō in his children so as he is not only able but willing hereunto and hereof we haue daily experience in the blessings of God which we doe enioy for when we pray for spirituall graces God giues them vnto vs and many temporal blessings also This Dauid confesseth Psal. 21. 3. Thou diddest preuent me with liberall blessings and Salomon found it to be true who asking only a wise vnderstading heart receiued therupō riches honour besides his wisedom 1. Ki. 3. 13. And so did Iacob who asking only Gods protectiō with meat to eat clothes to put on though he went out but with a staffe yet returned with two bands Now the consideration of this bountie of God must teach vs these duties First to beware of all sinne whereby we doe offend and displease our God who is so gratious and bountifull vnto vs if our outward estate did depend vpon others we would then be careful so to carrie our selues towards them as that we would not willingly giue them any offence or cause of dislike how much more ought we then to seeke the continuance of Gods fauour towards vs by all good behauiour seeing on him depends our whole estate both temporall and eternall Secondly to trust God with our liues health bodies and all wee haue for foode raiment and protection in the sober vse of lawfull meanes for he is a bountifull God Thirdly to seeke for helpe and succour from God in all distresse and want for hee is bountifull hee giueth to all men liberally and reproacheth no man Iam. 1. 5. and therefore wee must be readie and forward to call vpon him and to make our moane vnto him Fourthly to loue so bountifull a God yea to enforce our hearts to all duties of loue towards him Salomon saith Euery man is a friend to him that giueth gifts Pro. 19. 6. but none is to bee compared to God for the riches of bountie therefore our loue to him should abound Fiftly to be thankefull vnto God for all the good things we enioy for whatsoeuer we haue comes from his bountie and therefore we must say with Dauid What shall I giue vnto the Lord for all his blessings are vpon me Psal. 116. 12 13. In a word we must labour continually in heart life to walke worthy of the Lord to please him in al things beeing fruitfull in all good works as the Apostle saith Colos. 1. 10. Verse 34. Care not for the morrow for the morrow shall care for it selfe the day hath enough with his owne griefe Here Christ the third time repeats his commaundement against distrustful care propoūded first in the 25. verse In which often repetition hee intends to make vs more carefull and diligent both to learne and practise the same And hereto hee also addeth a seauenth reason to enforce and further our obedience drawne from the daily griefe trouble which accompanies euery daie of our life The Exposition Care not for the morrow that is for the time to come This may seeme a strange commandement tending to patronage sloth negligence but wee must know that there is a double care for the time to come I. A godly lawfull care II. A distrustfull and inordinate care The godly care is that whereby a man prouides for in the time present such things as are needfull in the time to come cannot then be prouided this lawfull care wee
is vsed Luk. 12. 27. Consider the lilies of the field that is looke vpon them and then consider well thereof in your minde And Iam. 1. 23. He that heares the word and doth it not is like vnto a man that BEHOLDS his naturall face in a glasse that is to one that sees and considers of his shape So that Christs meaning is as if he had said It may be thou seest but why doest thou not well waigh and consider with thy selfe of the beame that is in thine owne eye By beame is here meant great and notorious raigning sinnes in mans heart such as wound the conscience which are like vnto a beame in the eye which doth not onely blemish but quite dash out the fight Some may here aske in what sense this is spoken seeing the eye is not capable of a beame Ans. It is spoken by way of supposition as if iâ— had bin said if it were possible that a beame could be in the eye the rash censurers fault is as a beame in the eye this kind of spech is vsuall in Scripture If I could speake with tongues of Angels saith S. Paul 1. Cor. 13. 1. that is suppose Angels had tongues and that I could speake as eloquently as they The words of the 4. v. are for substance all one with the former in the 3. The difference between them is onely this in the 3. v. Christ speaks onely of rash iudgment coÌ„ceiued in the mind but in the 4. he speaks of rash iudgemeÌ„t vttered in speech How saist thou to thy brother c. So that in both verses the words are a parable bearing this sense with what face honestie or conscience canst thou finde fault with thy brother either in thought or speach thou thy selfe beeing tainted with greater faults and offences And hence the second reason may be thus conceiued He that hath greater faults must not censure him that hath lesser But he that giues rash iudgement hath greater faults then he whom he censureth And therfore no maÌ„ ought to vse rash iudgment The proposition or first part is omitted the Assumption expressely set downe in the 3. 4. v. whereupon the conclusion follows against rash iudgement Vpon this forme of speech How seest thou why saiest thou that is with what face and honestie and vpon what ground we may learne this instruction that our speaches yea our very thoughts must be conceiued and vttered vpon good ground and in a good manner Establish thy thoughts by counsell saith Salomon and by counsel make warre teaching vs to haue direction from the word of God for the ground and maner of our very thoughts and for all our affaires Our Sauiour Christ bids vs take heede how we heare Gods word and Salomon would draw vs to this heede attention in prayer also Be not rash with thy mouth nor let thy heart be hastie to vtter a thing before God now that which they speak of diuine exercises is in this place by our Sauiour inlarged to euery thought of the heart word of the mouth that coÌ„cerns our brother Further in these words Seest thou that is with attention and consideration beholdest our Sauiour Christ acquaints vs with a common fault wherewith our nature is generally stained and corrupted to wit that we are ouersharpe sighted into other mens liues and offences this appeares in that men can easily discerne small faults in others and cannot see great offences in themselues nay wheÌ„ they can find no iust fault yet they will make those faults which indeed be none at all Example hereof we haue in the Scribes and Pharisies in their censures against our Sauiour and his disciples they theÌ„selues were hypocrits tainted with grieuous sinnes yet they pried to finde motes in Christs â—ies for when he wrought miracles cured the diseased and did good vnto all they blamed him as a breaker of the Sabbath day and as a companion of Publicans and sinners though he conuersed with them for their good so they blamed his Disciples for eating with vnwashen hands and for plucking vp the eares of corne on the Sabbath day to satisfie their hunger and for their seldome fasting This fault was in the Corinthians who censured Paul and his ministerie for want of eloquence and excellencie of words which was in other Teachers among them as may appeare by his rebuking of them 1. Cor. 4. And the Christian brethren among the Romans condemned one another in the obseruation of daies and times and in the vse of the creatures of God Rom. 14. which was nothing els but rash iudgement And this no doubt is a fault which raignes in our congregations euen among the better sort at this day for deepely is our nature stained with this corruption and so prone it is to this sinne that euen they which haue receiued true grace can hardly abstaine from the practises of rash iudgement The consideration hereof must teach vs these duties First to take knowledge of this corruption of our nature and of the want of brotherly loue in vs for why should we so soone spie a fault in another but because we want loue and charitie to his person Wee may consider the vilenesse of this practise by resemblance in some bruite creatures for we account most basely of those rauening fowles which delight in nothing but in filthie carrions and such for all the world are these rash censurers all their delight is in other mens faults which makes them so sharp sighted to spie them out Secondly when we are about to censure any man we must in regard of this corruption suspect our selues and our speeches call our selues backe to a view and consideration of that which wee are to speake for oft-times we see that which we ought not to see and thereupon speake that which we ought in conscience to conceale Physitions giue this note of a frensie to begin to take vp strawes Now when the mind looks not into it selfe but pries into other mens actions then no doubt it is not right but is corrupt and infected with a spirituall frensie and therefore the danger of this disease must cause vs to looke vnto our selues Thirdly here we may obserue a reason of the strange behauiour of men in regard of sinne for this we may easily perceiue that men with open mouth will condemne those things in others which they like and approoue in themselues now the cause hereof is for that the affections doe followe the minde such as the minde is such are the affections and mans minde naturally lookes outwarde not inwarde it sees very little faults in others but will neither see nor condemne the same faults nor greater in it selfe nay rather it causeth man to loue those sinnes in himselfe which he detests in others And therefore in the amendment of our liues we must beginne in our owne hearts and turne the eye of our minde inward to see our owne sinnes and labour first to haue our
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
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
naturall corruption is most grieuous and fearefull it makes vs to sinne in whatsoeuer things we doe though in themselues they be things indifferent or els good works II. This ouerthrowes the conceit of popish writers which teach that God giues to all men an vniuersall common grace or helpe sufficient by which they may be saued if they will And for them which want the meanes of the word of God they say that if they vse that common grace of nature wel God will giue them further grace whereby they may come to saluation But here we see a naturall man hauing a good gift of God cannot of himselfe vse it well the best things he doth though they be good in themselues yet they be sinnes in him III. Here also we may see what a miserable case we are in while we remaine vnregenerate for we can doe nothing but sinne we be like to thornes and thistles which either bring forth no fruite or els bad fruites and therefore we must labour to become new plants in Christs orchard being ingraffed into him by faith and made new creatures by regeneration hauing beleeuing hearts and good consciences that so we may bring forth good fruites vnto the praise and glorie of God IV. We may hence learne a generall rule touching a righteous man namely that a man must first be truly iustified and sanctified before he can doe a good workeâ— first a tree must haue the sappe and nature of a good tree and then it brings forth good fruits and not before And this ouerturnes a point of naturall and popish religion that a man may be iustified and saued by his good workes but that which followes cannot be a cause of that which went before the fruit cannot make the tree to be good but onely declare and manifest that it is good from whence it comes that the fruit is good and so good works they proceede from iustification They say iustification twofold one whereby a man of an euill man is made a good man the second whereby of a good man one is made better the first they say is of works but the second iustification is of grace Ans. But this is false for the fruit makes not the tree a better tree but if the tree increase in goodnes it proceedes from some other cause not from the fruit thereof vers 19. Euery tree that bringeth not forth good fruit is hewne downe and cast into the fire 20. Therefore by their fruits shall ye know them These words containe a conclusion gathered from the former similitude which is here also continued wherein is set downe a grieuous threatning of eternall damnation the deserued punishment of all false prophets As if Christ had said looke as in an orchyard euery tree that bringeth not forth good fruit i. hewen downe and cast into the fire to be burnt so in the Church of God the false prophet shall not alwaies be reputed for a true Prophet but at the length shall be discouered cut off from the Church and condemned Answerable to this is that saying of our Sauiour Christ Euery branch which beareth not fruit in me is taken away cast forth and withereth and men gather them and cast them into the fire and they burne And S. Peter saith Their damnation sleepeth not 2. Pet. 2. 3. The vse 1. This serues to comfort Gods children in regard of false prophets for though Gods Church be troubled with them for a time yet it shall not alwaies be so the time will come wherein they must be cast out and receiue their due and deserued destruction And this especially must be remembred to stay and comfort our hearts in regard of the Popish religion which doth most of all molest and trouble vs first because it is naturall and so readily embraced secondly many among vs doe much affect it and thirdly it is maintained by mightie Monarchs But yet for all that it must downe for it is a plant which God neuer set nor planted Matth. 15. 13. And the cheife vpholders of it shall be destroied II. Vse This teacheth vs to eschew and shunne false teachers and therefore doth Christ adâ—â— this exhortation Matth. 15. 14. Lâ—t them alone they are the blind leaders of the blinde and Reuel 18. 4. Come out of her that is spirituall Babylon which is Rome my people for if you partake with her in her sinnes ye shall suffer of her punishments III. Use. The words of this threatning beeing further applied vnto all men as they are in S. Luke doe â—each vs that it is not sufficient for vs to abstaine from committing grosse sinnes and to doe no man hâ—rmâ— but beside eschewing eâ—ill we must doe good In the last iudgement the sentence of condemnation shall be pronounced against the wicked not for robbing the poore but for not releeuing of them and for not visiting and cloathing them Which doth notably confute that vaine opinion of many ignorant people who thinke that if they liue an innocent and harmelesse life God will hold them excused and saue them but the tree that brings not forth good fruit must be burnt vers 20. Therefore by their fruits ye shall know them Here Christ repeats againe the Rule he deliuered in the 16 verse which shâ—ws that it is a speciall rule to be obserued of vs all for there is no idle word in Scripture neither any thing repeated in vaine The meaning thereof we haue heard and the meanes whereby a false prophet may be discouered with the vses thereof among which we shewed that euery true beleeuer in Gods Church may be able to discouer a false prophet whereto these three caueats must be added I. The paiâ—ie that would discouer a false prophet must humble himselfe before God haue an heart in some sort emptied of all pride and self-selfe-loue for the Lord will teach the humble his waies Psal. 25. 9. yea he doth exalt the humble meeke Luk. 51. 3. and in all things the humbled heart is preserued with the Lord. II. The partie humbled must yeild himselfe to obey the will of God If any man doe my fathers will he shall know of my doctrine whether it be of God Ioh. 7. 17. and Dauid professeth of himselfe that he was wiser then his teachers and vnderstood more then the auncient because he kept Gods commandements Psal. 119. 99 100. III. He must pray vnto the Lord and aske wisdome in faith and in humilitie and the Lord will giue it vnto him Iam. 1. 5. If any man lacke wisdome let him aske of God who giueth liberally Yet some will say it is an hard matter to discerne a false prophet I answer we haue ordinarily this capacitie when we read or heare read the last will and testament of our Ancestors we are able to conceiue and iudge of the meaning thereof well our Lord Iesus hath left with vs his will and testament in the holy Scriptures which concerning morall duties
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
obeyeth is the only wise man I will liken him saith Christ vnto a wise man This point is likewise with care to bee remembred that the hearing doing of the word of God is a speciall part of true wisdome this is notably verefied in the 32. Psalme which is intituled Dauids learning and indeed it is a notable psalme of learning coÌ„taining the summe of all religion which Dauid bringeth to these two heads his repentance new obedience So Deut. 4. 6. the peoples obedience to Gods commandements is counted by Moses their wisdome for this cause he there saith they shal be counted the wisest people vnder heauen because they serued obeyed the true God to which purpose it is said The feare of God is the beginning of wisdome a good vnderstanding haue all they that doe thereafter Psal. 111. 10. Hence we learne these instructions 1. all superiours magiâ—â—rates masters parents are bound to goe before their inferiours in wisdome as they are aboue them in authoritie therfore considering obedience is true wisdome euery superiour ought to goe before his inferiours in obedience to Gods commaundements for this onely is true wisedome without which all other wisdome is but folly and madnesse 2. Hence all students that professe themselues to seeke for wisdome and learning are taught especially to giue themselues to learne obey the will and commandements of God for this is true wisdom both before God and man And it is a great blemish and disgrace for any man of knowledge to lead a loose and dissolute life this argues their want of Gods feare which is the very ground of true wisedome 3. This giues a good caueat to ignorant persons who perswade themselues they may continue in their ignorance because they are not book-learned but they deceiue themselues for obedience is true wisdome and therefore they must labour for so much knowledge as will bring them to this wisdome here commended Now to come more specially to this true wisdom we must search out wherein it lieth This is expressed in these words which hath builded his house on a rocke which S. Luke setteth down more largely ch 6. 48. saying he digged deep Laid his foundation on a rocke In which words 3. partâ— of this wisdome are propounded 1. to dig deep 2. to make choice of a rocke for a foundation 3. to build thereon The builder is the professor of the name of Christ and this digging deepe to finde out a fit foundation signifieth thus much that he that would make sure his owne saluation must come to a deepe search examination of his own corrupt heart that he may know the iniquitie therof also he must renouÌ„ce himselfe his pleasures whatsoeuer may hinder him in this building he must cast out for without this deepe search ransacking of the heart there can be no sure foundation laid nor certainty of saluatioÌ„ attained The second point of this wisdom is to choose a foundatioÌ„ to lay our saluation vpon that is the rocke Christ Iesus himselfe alone God and man he is the chiefe corner stone on which the whole building is coupled Eph. 2. 20 21. neither is their saluatioÌ„ in any other for among men there is giuen no other name vnder heauen by which wee must bee saued then Christ Iesus onely Act. 4. 12. and no other foundation can any man laâ—e then that which is alreadie laid which is Iesus Christ 1. Cor. 3. 11. Christ is the rocke and corner stone true Christians are liuing stâ—nes built vpâ— him 1. Pet. 2. 5. As for our works they are fruits but no part of this fouÌ„dation vnlesse to them that build on the sand like foolisâ— builders Thirdly hauing found a good foundation we must build thereon Our soules and our saluation must be builded on Christ. This is done by our faith in Christ for as mutuall loue ioynes one man vnto an other so true faith makes vs one with Christ Eph. 3. 17. the holy Ghost saith that Christ doth dwell in our hearts by faith and Psal. 125. 1. He that trusts in the Lord is as mount Sion that cannot be remooued Yet here two caâ—â—ats must be remembred I. That Christ is a rocke yet not euery way that man frames in his owne heart but onely so as he hath offered himselfe in the promise of the Gospel which is the word of the couenant of grace And for this cause we must labour that this word of Gods grace may be rooted and grounded in our hearts by faith for it is all one to beleeue in Christ and to beleeue the word that reueales Christ vnto vs so saith our Sauiour He that refuseth me and receiueth not my word hath one that iudgeth him Ioh. 12. 48. And If ye abide in me and my words abide in you Ioh. 15. 7. We therefore must be like the good ground for as it receiues and keepes the good seede so doth the good heart receiue and keepe the word of grace which beeing rooted in our hearts keepes vs vnited vnto Christ and therefore it is called the engraffed word Iam. 1. 21. which beeing mingled with faith in our hearts is profitable for it knits vs fast to Christ and makes vs growe vp in him vnto perfection II. Caueat We must set all the maine affections of our heart on Christ for hereby must we shew forth our faith We must so esteeme and loue Christ as that in regard of him we count all things losse and dung with the Apostle yea we must so delight in Christ that we desire him wholly and receiue nothing into our hearts but Christ alone Thomas desired but to put his finger into his side but we must goe further and desire to haue our soules washed in the blood that issued thence and to haue our hearts possessed by his spirit whome he giueth to his Church Use. Seeing Christ Iesus is the rocke of our saluation our dutie is to haue our hearts rooted and founded on Christ. They which be as the stonie ground heare and receiue the word and it takes some rooting in them and brings forth some fruit but as the rooting is not deepe so the fruit is neuer ripe and therefore when heat commeth it withereth so it is with professors a man may be one in name and bring forth some fruit of the word which he heares and yet be deceiued in the matter of his saluation because he is not rooted and founded in Christ. This is the point which Paul stands much vpon in sundrie of his Epistles for shew of grace will not serue the turne Indeede in these happie daies of peace any grace makes a man seeme to be a Christian but when the parching heat of persecution comes vnlesse we be throughly rooted in Christ we shall neuer continue to the ende nor bring forth fruit with patience III. Point The fruite of this true obedience in which men by faith build themselues on
the vertue of his resurrection to raise and build vs vp againe in newnes of life learning to know Christ vnto our selues by experience in our selues for knowledge in the braine will not saue the soule but he that is truly founded on Christ feeles the benefits of his death and resurrection in some measure in himselfe IV. Point The effect and fruit of bad hearing that is fearefull ruine and destruction resembled by the issue of building on the sands v. 27. The raine fell the floods came c. Where two things are to be noted I. the cause of this fearefull ruine the falling of the raine and beating of the floods and windes II. the qualitie of this ruine it is great and fearefull The house fell and the fall thereof was great For the first Floods and winde and raine doe here betoken trialls and temptations which are here said to befal the professors of the name of Christ. Whence we learne that euery one that doth heare the word of God and professe true religion must looke for a day of temptation and triall It is Gods will that whosoeuer taketh vpō him the profession of his name should be tried what he is Thus he permitted Adam presently after his creation to be tempted and tried the smart whereof we all feele vnto this day and God gaue Abraham a commandement of triall to kill his onely sonne Gen. 22. 1 2. Soe he left Hezekias to himselfe to trie him and to know all that was in his heart 2. Chr. 32. 31. And Iohn Baptist saith of Christ that he hath his fanne in his hand to sift and trie the good corne from chaffe Matth. 3. 12. and Luk. 22. 31. the deuill sought to winnow the disciples as wheate And S. Peter makes it a thing requisite that the faith of Gods seruants should be tried by afflictions as gold is tried in the fire 1. Pet. 1. 7. Vse We now haue by Gods mercie true religion among vs and are freed from the bondage of the Turke Iewe and Papist we must therefore stand fast in our profession and not suffer our selues to be depriued of true religion for times will come when we must be tried and therefore in this happie time of peace and truth which is to vs the day of grace and mercie we must labour seriously to haue our hearts indued with some good measure of lasting grace as of faith hope and loue which as good gold may abide the triall of afflictions otherwise we shall not stand for all painted shewes of grace in time of triall will vanish away like drosse and stubble before the fire The second point in this effect is the qualitie of this ruine and fall it is great and fearefull It fell and the fall thereof was great The thing resembled hereby is most fearefull to wit that such professors of religion as in the daies of peace did not ioyne practise with their profession shall fall away in the time of triall and come to most fearefull perdition this is the principall point that Christ here aimes at whereby he intends to terrifie men from dissembled profession And the consideration of it must worke effectually in our hearts for we by Gods mercie and blessing haue had the light of the Gospel for many yeares together in such measure as neuer was in this land before and yet though all of vs be hearers where is our obedience alas some among vs grow to be flat and peremptorie Atheists denying God and Christ Iesus others and the most vnder the name of religion root their hearts in the world some in profits and some in pleasures and none of these almost regard religion others professe religion and yet liue in grosse sinnes as swearing drunkennesse vncleannesse c. making no conscience of grosse impietie in their liues so that if we looke into the generall state of our people we shall see that religion is professed but not obeied nay obedience is counted precisenesse and so reproached but we must know that in the ende this prophaning of religion will soone turne all Gods blessings temporall and spirituall into fearefull curses both of bodie and soule If euer any thing bring ruine vpon vs it will be the contempt of Gods word professed and therefore let vs in the feare of God endeauour our selues not onely to know and heare the word of God but to turne vnto God from all sinne and especially in regard of this sinne of disobedience to the word of God Lastly Christ notes the qualitie of this fall to be exceeding great to shew vnto vs the great daunger of hypocrisie for there is great difference betweene these three sorts of men a sinner that makes no profession of religion an hypocrite that makes a great shew of pietie in profession and a true beleeuer whose life and conuersation is answerable to his profession For a true professor may fall into sinne very fearefully as Peter and Dauid did and yet recouer againe Also he that is a most notorious sinner as Manasses was may be conuerted and repent But when a professor that is an hypocrite in religion is tried he falls quite from Christ and makes apostacie from his profession and in this regard his fall is called great And therefore seeing professors may thus fearefully fall away let vs in the feare of God labour in some truth of heart to yeild obedience to that we heare vers 28. And it came to passe when Iesus had ended these words the people were astonied at his doctrine 29. For he taught as one hauing authoritie and not as the Scribes These two verses containe the issue and euent of this Sermon of our Sauiour Christ in his hearers And in them we may obserue two points first the good fruit that came of this sermon v. 28. secondly the cause reason thereof v. 29. The fruit was the astonishing of the people which S. Matthew sets out by three circumstances I. of the time when it appeared to wit after the Sermon was ended II. of the persons in whom it was wrought the people that is the multitude III. of the matter whereat they were astonished namely at the doctrine of Christ. Touching this Astonishing of the people in it many things are to be obserued I. That though the person of our Sauiour Christ were lowly and base yet his doctrine in preaching was of that force in the minds of his hearers for it did amase and astonish them This caused the officers that were sent to take him to returne without him alleadging the maiestie of his doctrine for the reason of their fact Neuer man spake as this man did Ioh. 7. 46. and when the gouernours came with a band of men to apprehend him so soone as he did but tell them he was the Christ they went backward and fell to the ground Ioh. 18. 6. This sheweth vnto vs that the voice and sentence of Christ giuen at the last day of iudgement will be most fearefull and
of the word so did Paul 2. Cor. 4. 2. 3. in such plainenesse deliuer the word of God that if it were hid he saith it was hid to them which perish The third circumstance is the obiect of their astonishment that is his doctrine They were astonied at his Doctrine This teacheth vs that the word of God must be so deliuered that the Doctrine it selfe may affect the hearers It is a carnall thing for a man so to preach as the consideration of his wit of his memorie of his eloquence of his great reading may affect the hearers many worthy parts no doubt were in our Sauiour Christ for which he might well be admired and yet in the dispensation of his word he labours by his doctrine onely to affect his hearers and so must all they doe that will be followers of Christ. II. Point Thus much for the fruite of Christs sermon Now follows the cause thereof which is Christs authoritie in teaching v. 29. for hee taught aâ— onâ— hauing authoritie not as the Scribes This authoritie in Christâ— ministerie was caused from three things I. From the matter of his sermon II. From the manner of his deliuerie III. From the things that accompanied his teaching I. The matter of his sermon was the incomparable excellencie of heauenly doctrine thus much his enemies the Scribes that came to tempt him did confesse Mar. 12. 14. Master thou art true and teachest the way of God truly And this was long before confirmed by Moses who deliuered the promise of Christ vnto the people into whose mouth God would put his word Deut. 18. 18. and Ioh. 7. 16. Christ confesseth that his doctrine was not his owne but his fathers that sent him II. The manner of his teaching was heauenly and this shewed it selfe in sundrie things for I. Christ taught in his owne name as a Lord of his doctrine and not as a messenger or interpreter thereof as the Prophets were II. His speach and deliuerie was with speciall grace Luk. 4. v. 22. The people wondred at the gratious words that proceeded out of his mouth wherein he expressed his humilitie his meekenes loue mercie and compassion plainly shewing by his speech that he was indued with all gifts of the spiâ—â—â— aboue measure in this regard it is said Isa. 50. 4. God gaue him that is Christ the tongue of the learned to be able to speake a word in due season for the comfort and appeaâ—ing of a distressed conscience which no man but Christ is able to doe III. As he deliuered the word vocally vnto the outward â—are so hee was able by the power of his Godhead to make his hearers giue attendance and to receiue and beleeue that which he taught And lastly his zeale for his fathers glorie and his earnest desire to bring the soules of men vnto saluation which were principall ends of his ministery did also adde grace and authoritie thereto III. The things that went with his doctrine did also cause authoritie in his ministerie and these were two I. Miracles as curing the sicke and casting out deuils which did greatly confirme his doctrine vnto his hearers Mark 7. 37. when hee had cured one that was both deafe and dumbe the people were beyond measure astonished II. An vnblameable life for hee was Iesus Christ the righeous who performed all things that the law required fulfilling the will of God in suffering and suffering in his obedience Further note the phrase in the originall it is said here Hee was teaching that is it was his vsuall manner and custome thus to preach with authoritie Herin Christ is a notable presideÌ„t vnto vs for sundrie duties First hereby euerie minister of Gods word is taught to maintaine the credit of his ministrie and to preserue the same from contempt especially in his owne place and in his owne person though Christ were here in a meane and base estate yet he would not suffer his calling to be contemned but gets grace therevnto And Paul chargeth Timothie to see that no man deâ—pise his youth 1. Tim 4. 12. and to Titus he giues the like commandement Tit. 2. 15. These things speake and exhort and rebuke with all authoritie See that no mâ—â— dispiâ—e thee Now in the example of Christ we shall see how this is done not by outward pompe and estate or by earthly meanes but by truth and soundnesse of doctrine by zeale for Gods glorie and for the good of mens soules and by an vnblameable life Secondly hence also Gods ministers if they wil be followers of Christ must learne not onely to â—each sound and heauenly doctrine but to obserue therein a diuine and spirituall manner of teaching 1. Cor. 2. vers 4. and 13. Paul saith his preaching was not in humane wisdome but in the plaine euidence of the spirit comparing spirituall things with spirituall things which is then done whâ— the people may acknowledge the grace of God in the teacher As it is said of the ignorant man who is rebuked of the Prophets 1. Cor. 14. 25. Hee falls downe on his face and saith plainely God is in you indeedr There is great difference to be made betweene discoursing in Philosophie which may be done by humane wit and preaching in diuinitie Hee that can discourse well in Philosophie cannot therupon presently preach dispense the word of God aright for preaching is a spirituall dutie which cannot be performed by naturall gifts only The Prophet Isay must haue his tongue touched with a cole from Gods altar before hee could speake and vtter Gods word vnto the people and Paul the most famous of the Apostles desireth in all his Epistles to be praied for that his mouth might bee opened whereby he doth signifie that to deliuer wholesome doctrine in spirituall manner for the glorie of God the good of his people is a great matter and cannot by naturall gifts be attained vnto And indeed this is that teaching which saues the soule affects the heart of him that belongs to God which is the thing that euery minister of Gods word ought to labour for Thirdly seeing Christ in his preaching doth maintaine the authoritie of his ministerie euery man in his place is taught to maintaine and preserue the dignitie of his profession We are all of vs by our profession Christians and by baptisme the sonnes and daughters of God now our dutie is to walke worthie this our calling to take heed wee bring it not into contempt It is a most hainous wickednes for any man to bring a slaunder vpon the name and religion of God and yet nothing is more frequent in this our age for men will needs â—e christians in profession and therefore will receiue the sacraments which be the highest top sailes of all profession and yet in their liues they are profane and liue as they list yea and if others will not ioyne with them in their wickednes they will not spâ—râ— to scorne
becomes a workâ— of mercie 187. m Life eternall described 476. b. a Christian life lead by faith 477. 478. a patterne of a godly life 279. m. 324. b. rules for it 359. b. 405. b. temporall life hath his certaine period 381. c. miserie of mans life 406. m. how Christ esteemes a godly life 534. b Light twofold 54. b. all Christians should be lights 57. m Logycke approoued 200. c Long-suffering 36. c Looking to lust or idle looking 112 c. how to looke to Gods glorie 119. c Losses a ground of patience in losses 402. c Loue described 201. c. examples of loue in practise 202. m. a rule of louing our neighbour 211. m. brotherly loue wanting 421. m. how to get loue 462. m. Lust in heart is sinne 114. c. it is two-fold 115. m. motiues to subdue it 116. m Luthers conuersion 77. m M MAgistracie approoued 109. c. 176. c. Magistrates dutie in keeping the Law 78. b Man-slaughter is murther 98. m Mariage after diuorce for adulterie 146. c Masters of families dutie 273. c. 465. c Meditation on Gods creatures 161. c Meekenesse described 15. b. and handled by the fruits ground thereof ib. 16. b. motiues to meekenesse 16. c Mercie described 24. b. duties of mercie ib. c. a mercifull man described 25. b. motiues to mercie 25. â— 380. b. rules for the exercise of mercie 26. m Merit of workes confuted 28. m. 45. m. 225. b. 286. m. 382. m Minde how corrupted by Adams fall 360. m Ministers office two-fold 58. b. 82. m. the end thereof 67. c. his dutie in preaching 47. m. 441. c. he must preserue the puritie of the word 438. c. and the credit of his ministerie 550. m. the ministers peculiar sinne 49. c. foure kindes of vnsauourie ministers 50. b. their dangerous estate 51. b. whether ministers making apostacie from the truth may bee receiued into the Ministerie 52. c. how ministers are lights their dutie thereupon 54. b. their conuersation should bee blamelesse 56. c. 82. c. a ministers comfort against his peoples vntowardnes 83. b. what commends a minister 507. m. of ministèrs calling 501. m Ministerie of the wicked may be vsed 505. c. Christs ministerie full of maiestie and yet planie 546. m. causes thereof 549. m A Miracle described 522. b. God onely works them ibid. how man workes a miracle ibid. Miracles are now ceased ibid. c. miraculous works no sufficient ground of nâ—w doctrâ—â—e 499. b. 524. m Moses writ the first scripture 464. c Morall law described in 3. points 69. m. how it differs from the Gospel 69. c. Popish errour in confounding them 70. b. wherein they consent 73. b Murther in three degrees 91. b N NAme how to get a good name 416. c Naturall corruption makes vs vnsauourie 48. c Neighbour taken two waies 200. b Noah his Arke of the quantitie of it 129. b O OAth two things in an oath 154. c. the straite bond of an oath 153. b. a constrained oath binds ib. m. an oath gotten by errour binds ibid. m. and indamaging our estate ib. c. the popes dispensation froÌ„ a binding oath ibid. c. the Pharisies doctrine of oathes 154. b. indirect oathes or sivearing by the creatures forbidden 159. b. 169. m. minsed oathes forbidden 156. b Obedience two-fold 276. c. branches of new obedieÌ„ce 517. fruits of it 539. b. motiues to it ib m. hinderances to obedience 277. m. furtherances ibid. c. 278. m. resemblance of our obedience to the angels 280. c Occasions of sinnes oâ— offences described 1â—0 c. kinds of offences ib. Offences giuen sixe wâ—â—â—s 121. b. the way to auoide them 12â— c. of offences taken 127 foure heades of offences taken ib. c. the remedies ib. Offences should be auoided 120. m Oppressors a terrour vnto them 418. m Original sinne the greatnesse of it 509. b Owne wee may not doe with our owne what we will 187. b P PArdon of sinne how God grants it 293. b. a true signe thereof 300. c. it must be beleeued particularly 321. b Parents dutie to their children 456. b. their prerogatiue for apprehending Gods mercie 455. c Pastor how euery Christian is a pastor 431. c Patience in affliction taught 76. c 280. b. 487. c Peace in generall described 34. c. kinds of peace ib. how to get and keepe true peace 36. c. 302. b. how to esteeme it 183. c Peace-makers who 34. c. to God-ward 37. m Peace-breakers who and their estate 38. m People ought to be able to iudge of teachers 505. m. their dutie to their ministers 58. m. when a people cease to bee Gods people 167. m Perfection legall and Euangelicall 213. c. 214. Perfection in parts and in degrees 214. c. how Gods childe is perfect 215. b Periurie described 149. c. 150. the grieuousnesse of this sinne 152. m. three kinds of periurie ib. m. whether sworne members of societies bee periured in breaking their statutes 151. m. whether he may be put to sweare that is thought will periure himselfe 152. m Persecution and the kinds of it 40 41. of flight in persecution 446. b Pharisies described 84. c Pilgrimage going confuted 258. m Place difference of place for religious vse abolished 239. c Pompe worldly pompe is vanitie 386. m Poore what poore are blessed 8. consolation to the poore 11. c. duties of the poore in regard of their pouertie 199. b. how the poore may haue sufficient 400. b the degrees of pouertie 190. b. popish voluntarie pouertie confuted 9. c. 195. c Poperie a false religion 481. b. corrupted 504. m. no reconciliation with poperie 35. m. delight in popish writers dangerous 495. c. popes Bulls bee Satans instruments 44. m Praier the necessitie of it 231. obiections against it answered 23â— parts of prayer 230. b. the right manner of praying 236. m. 254. b. of reuerence in praier 258. c. 234. m. foure conditions in acceptable praier 446. c. of a set forme of prayer 249. c. of publike praier 253. m. why we pray notwithstanding God knows our wants 247. m. why God delaies to graunt our praiers ibid. why God neuer graunts some men their requests ibid. c. of applying Gods promise in prayer 256. m. 451. m. a double proppe to our hearts in prayer 259. c. of praying standing 230. c. how Papists faile in prayer 238. c. prayer to Saints vnlawfull 240. c. prayer cannot merit 241. m. sundrie abuses in prayer 242. m. we must pray for others 256. c. in loue 257. m. in zeale 448. b. constantly 449. c. Lords praier how farre forth prescribed 249. m. the excellencie of it 251. c. how it is made a patterne to our praiers 32â— b Praise how to praise God 319. m. the author and ground of true praise 228. c Preaching in a right manner 48. c 54. â— 436. c. 472. c. 550. c. carnall preaching 27. m. Preachers may be condemned 52â— c Pride of minde and heart 218. c. 426. m. the practise of pride 219. m. why pride must be auoided and how 219. m. pride in
imploy them as we will but for his glorie who is our absolute Lord now his direction is to this effect that first we should glorifie God with our temporall goods imploying them for the maintenance of his worship and of true religion Secondly that we should imploy them for the common good in the releefe of the poore and other necessarie duties for the common-wealth Thirdly that we should prouide for our owne especially them of our family that we may liue in peace and quietnes and so the better prepare our selues for the life to come VI. Point From whom must we looke to receiue our bread namely from God for we say vnto him that is our father in Christ Giue vs which teacheth vs that though we be his children and so haue right to temporall blessings yet whatsoeuer wee haue we must know it comes from God and must receiue and vse it as from his hand And this we shall doe if we sanctifie the creatures of God vnto our temporall vse for euery creature of God is good if it be sanctified in his vse Now the creature is sanctified not as man is when the spirit of God worketh in him abolishing corruption and renuing grace nor yet as the elements in the sacraments are sanctified which are set apart by God to an holy and spirituall vse to be seales and pledges of grace but when it is made fit to our temporall ciuill vse which is done by the word and prayer 1. Tim. 4. 4. Where by the word is meant first the word of creation whereby God in the beginning fitted the creature for mans vse and gaue him power and soueraigntie ouer it secondly the word of restitution whereby after the fall and after the flood he graunted vnto man the vse of his creatures Gen. 9. 3. thirdly the word of the Gospel concerning our Christian libertie wherein he hath inlarged our vse in the creatures of God Act. 10. 15. And by prayer we desire God to giue his power vnto the creatures and his blessing vpon them to serue for our good and comfort as also to giue vs grace to receiue them as from his hand and to vse them to his glorie If we could learne and practise this dutie we should haue more comfort in the creatures then yet we haue yea it would restraine vs from fraud oppression crueltie and from pride and vanitie in getting and vsing all Gods blessings for if we were perswaded that all temporall blessings came from his hand how durst we sinne against him either in getting or vsing of them Secondly in that after our labour and diligence in our callings we must still pray to God to giue vs bread we must learne to obserue that order of causes which God hath set in the producing of all temporall blessings for his life for not onely foode and rayment but our labour and diligence thereabout are secondarie causes depending vpon the blessing of God which is the first cause of all disposing and ordering all things vnto goodnesse for it comes from God that meate doth feede vs and cloathes doe keepe vs warme If he say vnto stones become bread they shall feede vs Matth. 4. 4. yea in the want of bread he can preserue strength for many daies Exod. 34. 8. and 1. king 19. 8. yea if he speake the word poyson shall become bread and nourish vs but without his blessing nothing can doe vs good Psal. 127. 1 2. Except the Lord build the house they labour in vaine that build it wee therefore must learne to relie vpon Gods prouidence for a blessing on all our labour and studie and waite for his blessing in all the meanes we vse for our good and comfort for he is our life our health and preseruation vers 12. And forgiue vs our debts as we forgiue our debters I. The Coherence Christ hauing taught vs in the former petition to pray for temporall blessings and for grace to relie vpon Gods prouident dispensation for the things of this life doth in this petition and the next direct vs to aske spirituall blessings for our selues to wit remission of our sinnes and strength against temptation and the reason of this order is this Christ makes the former petition a steppe vnto these for a man must rest vpon Gods prouidence for the preseruation of his bodie that will relie vpon his mercie for the saluation of his soule he that can not be perswaded that God will giue him bread will hardly be resolued that hee will forgiue him his sinnes Where first we may note what is the faith of worldlings they doe not trust in God for foode raiment and other temporal blessings how then can we say that their faith is sound for eternall mercies Isa. 28. 16. He that beleeueth will not make hast but will stay Gods leasure waiting for his blessings whereof he stands in neede But is this the practise of the world no verily for let a crosse come and men will not sticke to vse vnlawfull meanes for their deliuerance and so they deale when hope of gaine is offered making little conscience of fraud lying oppression c. and so making hast to be rich they ouerrunne the prouident hand of God that would lead them by ordinarie lawfull meanes Secondly hence we learne how to enioy and vse all temporall blessings foode raiment such like namely as helps and meanes to draw vs towards Gods mercie in Christ. Thus did Iacob Gen. 28. 20. 21. If God will be with me and giue me bread to eate and clothes to put on then shall the Lord be my God Ioh. 6. 27. Christ bids those whome he had fed miraculously when they sought him afterward for outward things that they should not labour for that foode which perisheth resting therein but for that which endureth vnto euerlasting life leading them from bodily care and labour to that which is heauenly and spirituall To come to the petition wherein we will handle first the necessitie of it then the meaning and lastly the vses For the first This petition may seeme to be needlesse for they that make it are Gods children who haue all their sinnes forgiuen them both past present and to come Ans. This indeed must be the daiely petition of all Gods children in this world and the necessitie of it is great for howsoeuer in the purpose of God all sinnes are pardoned to true beleeuers yea all sinnes past repented of are so forgiuen that they shall neuer be againe imputed yet sinnes present and to come are not actually pardoned till they be repented of This experience teacheth for who can feele the assurance of mercie for any sinne committed before he haue repented of it and though true repentance once had set vs for euer in Gods fauour yet it must bee daiely renued for our daiely falls or els we cannot know it to be true Hence it is that Paul intreats the Saints of God in Corinth though they had