great vnto whome the gods come so neare vnto them as the Lord our God is neare vnto vs in all that we call vnto him for Secondly this must perswade vs to loue God vnfaignedly and heartely who is so readie and willing to graunt our requests in praier specially considering we are by nature his enemies A rare thing it is to see any resemblance of it in the world and indeede among mâ—n this dealing is able to draw loue from an enemie when we shew our selues willing to doe him any good we can this heapes coles of fire vpon his head to consume his malice and kindle in him loue to vs oh then how should Gods gratious bountie and readinesse to heare vs draw our hearts to God in all loue and thankfulnes Thirdly this serues to be a notable stay and comfort to all those that are cast downe in soule with the sight and burden of their sinnes for behold if they aske mercie at Gods hands they shall haue it if they can call he will heare and if they will but knocke at the doore of his mercie he is readie to open vnto them Here they vse to plead that they haue long called and cried and knocked but they finde no comfort Ans. O consider the vsuall dealing of God with his owne children for a time he will hide his face and seeme to locke vp his mercie and compassion from them as we may see by Dauids complaint Psal. 77. 7. Will the Lord absent himselfe for euer and will he shew no more fauour v. 8. Is his mercie cleane gone for euer doth his promise faile for euermore v. 9. Hath God forgotten to be mercifull c. But his intent herein is to humble them deeper to make them knocke more earnestly that they may be more thankfull for Gods mercie when they finde it and more carefull to keepe themselues from sinne whereby they may loose againe that assurance Indeede it is a most heauie crosse and the deepest griefe that can be fall a man to haue the conscience apprehend the wrath of God without any feeling of his fauour yet in this case here is comfort let this poore soule out of the depth of his horror criâ— vnto God with Dauid and out of the bellie of this whale of desperation with Ionas endeauouring against all feeling to lay hold vpon the promise of mercie in Christ and he shall finde the Lord in due time readie to heare and to sende comfort yea the sweetnesse of his loue shall distill most ioyfully into his poore soule v. 9. For what man is there among you which if his sonne aske him bread would giue him a stone 10 Or if he aske him fish will he giue him a serpent 11 If ye then which are euill can giue to your children good gifts how much more shall your Father which is in heauen giue good things to them that aske him These words containe a second reason of the former commandement to pray as also a confinnation of the promise annexed thereunto for assurance to be heard and it may be framed thus If earthly parents though they be euill can giue good gifts to their children when they want them and aske them at their hands then much more will your heauenly father giue good gifts to those that aske him But earthly parents though they be euill will giue good gifts to their children Therefore much more will your heauenly father giue good things to them that aske him This reason standeth in a comparison of vnequalls drawen from the lesse to the greater from the care which is ordinarily seene in naturall parents ouer their children to prooue vndoubtedly the most tender care of our heauenly father ouer vs. And this kind of reasoning is vsuall with God in Scripture Isay 49. 15. Can a woman forget her child and not haue compassion on the sonne of her wombe Though they should forget yet will not I forget thee Psal. 103. 13. As a father hath compassion on his children so hath the Lord compassion on them that feare him Mal. 3. 17. and I will spare them as a man spareth his owne sonne that serueth him In the framing of this reason behold a speciall fauour of God vouchsafed to godly parents They may take a tast of Gods loue and care ouer themselues by the consideration of that naturall care and tender affection they beare towards their owne childreÌ„ And indeed they may more easily then other apprehend and apply to themselues the louing fauour and tender care of God ouer them by the like affections in themselues towards their owne children Now this fauour and priuiledge God vouchsafeth for speciall cause first to incite and stirre vp those parents which yet haue not tasted of Gods loue to embrace his word and promises whereby God reueales his loue to men that so they may tast of Gods loue towards them whereof they haue so notable a patterne in their affection towards their owne children Secondly to prouoke them to labour to haue their hearts rooted and grounded in the loue of God And thirdly that they hauing experience of Gods loue in themselues may bring their children and posteritie to the fruition of the same loue and mercie Now to come to the comparison The first part whereof is this that it is a naturall propertie in all parents to giue good things vnto their children This is a principle binding conscience that parents should be carefull of their children He that prouideth not for his owne saith the Apostle especially for them of his familie is worse then an infidell for infidells doe not put out this light of nature but prouide for their children Here then those parents are to be blamed who spend their substance in gaming and ryote and so leaue their children and familie destitute and in want These spende vpon their owne lusts those good things which they should bestow vpon their children and so shew themselues vnnaturall but the Magistrate who is the publike father ought to looke vnto them and to restraine them from such disorder Secondly here those likewise are to be blamed which for foode and rayment will prouide and giue sufficient to their children but in the meane while they giue them not godly education in the instruction and information of the Lord which is a good thing indeede vnto the soule for which the godly in Scripture are commended as Abraham towards his familie Gen. 18. 19. and Lois and Eunice towards Timothie 2. Tim. 1. 5. who brought him vp in faith vnfaigned Thirdly by this we may see the state of those that kill their owne children for so we may read that some parents haue eaten their owne children namely they are such as become vnnaturall beeing in Gods iust iudgement left vnto themselues to be ruled by the Deuill who filleth their hearts with this vnnaturall and sauage crueltie Now Christ speakes here of the light of nature not extinguished and so it is
be fraile and subiect to fall away of themselues yet their saluation remaines fast grounded on the knowledge and election of God So the Apostle Paul comforts himselfe and the godly Rom. 8. 32 33. It is God that iustifies who shall condemne and verse 35. Who shall seuer vs from the Loue of God in Christ whereby hee loueth vs And indeede if a man haue receiued true assurance of Gods fauour though but once in all his life yet by that one signe hee may assure himselfe of his saluation vpon this ground that Gods loue is vnchangeable though euer after he liue in temptation for whom God loueth hee loueth to the end Ioh. 13. 1. Depart from me This is Christs commandement to those whom he neuer knew though they professed his name and it is a most fearefull commandement beeing all one with that Matth. 25. 41. Goe ye cursed into euerlasting fire Now hence wee may gather that the second death is properly a separation from the comfortable fellowship of the Father the Sonne and the holy Ghost and withall a sense and feeling of Gods wrath in that separation This appeares by the contrary for life euerlasting stands in fellowship with God the Father the Sonne and the holy Ghost Now here a question may be asked concerning the suffering of Christ for our doctrine is that he suffered the second death whether then was he seuered from God in his suffering Answer Christ our Sauiour on the crosse stood in our roome and stead hee bare vpon him the sinnes of his elect and for substance the whole punishment due to the same which was both the first and second death but yet concerning the suffering of the second death there remaines some difficultie Touching it therefore wee must hold this ground that our Sauiour Christ suffered the second death so farre forth as the suffering thereof might stand with the vnion of his two natures and with the holinesse and dignitie of his person and here these cauâ—ats must be marked I. Caueat That in his manhood he endured a very true separation from the Godhead and from his Father yet not in regard of subsisting and beeing but of sense and feeling onely and therefore hee cried My God my God why hast thou forsaken mee hauing for a time no sense of Gods fauour but onely the feeling of his wrath and displeasure II. Caueat In his passion he did indure the sorrows of the second death he did not die the second death for then hee should haue beene ouercome and vtterly separated from his father in subsisting and beeing but he suffered the second death and in suffering ouercame it as a man may be at the point of death feele the paines of the first death and yet recouer III. Caueat Christ endured the paines of the damned yet not in that manner which the damned doe for hee endured them on thâ— crosse they in the place of the damned Christ suffered theÌ„ for a while they endure them for euer Christ suffered the second death yet so as it preuailed not against him but the damned are ouerwhelmed of it it preuailes ouer them and causeth them to blaspheme God now their blasphemie increaseth their sinne and their sinne causeth their torments to be multiplied for euer This doctrine is sutable to the word of God and to reason for in mans reason the death of the body could not be a remedie to such persons as are condemned to a double death both of body and soule Vses 1. Seeing the second death is a separation of man from God for euer we must labour in this life to haue some true fellowship with God the Father the Sonne and the holy Ghost that hauing it once we may enioy the same for euer This fellowshippe we shall come vnto in the right vse of the word and Sacraments and praier for in the word and Sacraments God condescends to speak vnto vs and to deale familiarly with vs and in praier we talke with God II. Use. Note also to whome this commandement is spoken Depart from me namely to such as come neare vnto God with their lips but yet keepe their hearts farre from him in consideration whereof we must not content our selues to professe the name of Christ outwardly but we must draw neere to God with all our affections our loue ioy feare and confidence and yeild obedience to his commandements so shall we escape this fearefull commandement of finall departure from him Ye workers of iniquitie This is the reason of the commandement for the better vnderstanding whereof this question must be handled How these men that make such profession can be called workers of iniquitie many of whome vndoubtedly liued a ciuill and vnblamâ—able life outwardly and could not be charged with any horrible capitall sinnes Ans. There be many great sinnes for which men may be called workers of iniquitie and be as vile in the sight of God as the murtherer and adulterer though for outward life they be vnblameable as first hypocrisiâ— which is proper to the professors of religion when as they content themselues to hold religion outwardly but yet doe not bring their hearts nor conforme their liues to their outward profession Secondly to professe loue and worship to God and yet not to performe duties of loue and mercie vnto men for we must loue and serue God in the works of brotherly loue Thirdly to haue the heart addicted to this or that sinne or sinnes whether secret or open in regard of the world it skilleth not for this is to be a worker of iniquitie in Gods sight when the heart taketh a setled delight in any sinne And they are not so called because their iniquitie is alwaies outward and seene to the world Lastly all the sinnes of the first table especially the sinnes against the two first commandements as not to know God not to loue God or to trust in him aboue all not to worship him in heart and life together these are all works of iniquitie greater then the sinnes of the second table in their kind and in regard of these also professors are called workers of iniquitie Vses 1. Whereas Christ calleth those professors workers of iniquitie whose profession couered their sinnes froÌ„ mens sight we may note that Christ is a very â—â—rict obseruer of mens waies euen of the most secret sinnes which appeare not to the world though men may be deceiued by professours in this world yet Christ cannot be deceiued but at the last day of iudgement he will finde them out what they be Many deceiue themselues with a perswasion of mercie because Christ is a Sauiour and so presume to goe on in sinne but they must knowe that Christ is also a seuere iudge who doth straitly obserue mens sins and will condemne the workers of iniquitie as well as pardon them that repent and therefore we must not â—latter our selues to liue in sin because he is a Sauiour but rather feare to sinne because
occasions of sinne giuen by others that thereby he may enter into them for the destruction of their soules we therefore must endeauour as Paul did To keepe a good conscience in all things that is to keepe our selues pure and vncorrupt from all the occasions of sinne in the world with a watchfull eye against offences must walke on in that way that leadeth vnto life eschewing these stumbling blockes which the deuill casts in our way by other men and so shall we obey this good counsell of our Sauiour Christ. The second kind of occasions of sinne giuen are those which a man giues vnto himselfe and they arise either from his affections or from his imaginations from mans affections arise so many occasions of sinne as there be corrupt affections in him as from corrupt desire ariseth couetousnes which is so great an occasion of sinne that the Apostle calls it the roote of all euill This drawes mans heart so much to the world that he can spare no time for the meanes of his saluation herewith he is so choked that he neuer thinketh of repentance till the last gaspe Such an other occasion of sinne is pride of heart whereby many giue themselues so much to the garnishing of their bodies that they neglect their soules altogether The like is self-selfe-loue whereby men ouerweening their gifts thinke not themselues honoured according to their desert and so through discontent giue themselues to plotte and practise much mischiefe for the aduancing of their estate Of this sort are the Romish Priests and Iesuits as their manifold dangerous attempts against our Church and State doe euidently declare And thus we might runne through all the affections of mans heart shewing that the corrupt motions thereof are the cause of much sinne vnto him and a most dangerous meanes for the ruine of his soule In regard whereof here also we must snew how this eye may be plucked out and this hand cut off that is by what meanes we may reforme our hearts and stay the rage of our affections that they cause vs not to sinne The way is this we must mortifie and crucifie our vnruly affections and corrupt desires And for this ende we must put in practise three duties First we must beleeue that we are crucified with Christ that is as we conceiue our selues to be in Christ by faith whereby we haue communion with him so we must conceiue that this communion with Christ is in his death and buriall so as our sinnefull nature with all our corrupt affections were nayled to his crosse and buried in his graue as the Apostle shewes at large Rom. 6. 3 4. c. Now when this perswasion shall take place in our hearts it will by Gods grace keepe vs from yeilding to corrupt motions and desires and mooue vs to labour to subdue them daily for herein stands our assurance that wee haue fellowship with Christ when we haue fellowship in his death And therefore as we see malefactours to cease from stealth and robberie when they are once hanged so we beeing crucified with Christ in respect of the old man must not suffer the same to rule in our affections or to haue force in our members knowing as the Apostle saith that our old man is crucified with Christ that the bodie of sinne might be destroied that henceforth we should not serue sinne and they that are Christs haue crucified the flesh with the affections and lusts thereof whereupon he bids vs thinke that we are dead to sinne meaning with Christ and so cannot liue therein S. Iohn saith he that is borne of God sinneth not because the seede remaineth in him that is true faith assuring the heart that all the benefits of Christs death and passion belong vnto him whereof this is one that in our nature he suffered death vpon the crosse that we by the power of his sufferings might haue sinne crucified in vs so as it should not raigne in vs to bring forth fruits vnto death Secondly we must remember Gods commandement forbidding euery sinne and euery wicked lust and affection and withall we must applie the threatning of his wrath against the same that thereby our flesh may be subdued Thirdly we must striue against our corrupt motions and affections not giuing them libertie to beare sway in vs but ruling them by meditating in the word of God and by prayer for strength of grace to ouercome them all dealing with them as parents doe with kniues turning the edges of them before they leaue them in the hands of their children least they be hurt therewith as if our loue be set vpon the world we must labour to set it vpon Christ and his righteousnes and if our hatred be against our brethren we must labour to set it vpon sinne and so for euery affection as ioy feare c. we must so keepe them to their right obiects that they may rather further vs in well doing then become in vs the occasions of any sinne against God The second kind of occasions of sinne which a man giueth to himselfe arise from his minde and imagination And they are many I will onely note three The first is an inward conceit of perfect knowledge touching mans dutie to God and the way of his saluation that this is a common conceit in the hearts of the ignorant especially may appeare by this common speech of theirs that they know as much as any Preacher can teach them for the summe of al say they is to loue God aboue all and my neighbour as my selfe to beleeue to be saued by Christ now this they know as well as the best and hereupon they become contemners of the preaching of the word the ordinarie meanes of their saluation as of a thing needeles and superfluous This conceit is common among vs and doth much hurt to many a mans soule The way to cut it off is this the vaine man that is puffed vp with this conceit must examine himselfe touching his knowledge whether it be sufficient to his saluation And for this ende he must make inquirie in himselfe for these two things first whether he see his owne naturall blindnes and whether he be mooued thereby to labour for the knowledge of God and of his will where this is wanting there is nothing but a vaine conceit of knowledge Secondly whether his knowledge be ioyned with conuersion of heart from sinne vnto God and with reformation of life from euill to good This change of heart and life goeth with all sauing knowledge Now if these be wanting as vndoubtedly they are in all vaine persons then is their knowledge so farre from beeing sauing knowledge profitable to saluation that it rather turneth to their deeper condemnation The second Imagination in man occasioning him to sinne is the perswasion of his strong faith The more ignorant sort that want both faith and repentance will thus bragge of
the same place with vs for so is the Samaritane saide to be neighbour to the man that fell among theeues because he found him lying in the way where he traueiled and had compassion on him Now the Iewish teachers leaue the generall signification of the word which expressed the true meaning of the holy Ghost and take the speciall signification and so restraine this law of loue to friends onely Whereby we see how necessarie it is that the tongues wherein the Scriptures were penned should be well knowne and vnderstood for the mistaking of the signification of a word by the Iewish teachers caused a manifest errour to be taught among them for truth And this maketh greatly for the honour of the Schooles of learning where the studies of the Tongues is professed And herein also an other thing may be noted in the Iewish teachers that in the time of Christ they were ignorant in their owne tongue and therefore no maruell though at this day they knowe not the proprieties thereof seeing their Common-wealth is decaied and they dispersed among all people Their second fault is a false collection and consequent that because a man must loue his friend therefore he must hate his enemie this is against the rules of Arte for vnlesse the contraries be equall a consequent will not thence follow in this sort Here then obserue the necessitie of the studie of humane Artes and among the rest especially of the Arte of Logicke whereby we may discerne betweene true and false collections Againe here obserue an infallible note of a false teacher to wit to temper the word of God to mens naturall affections and so to expound it as they may both stand together The Iewes were a people that loued their friends entirely and hated their enemies bitterly now answearably doe their Teachers expound this law whereby they ouerturne both the law of God and the saluation of the people Thirdly marke here the fruit of corrupt doctrine namely to corrupt good manners The Iewes were a people that did much bragge of their Ancestours and priuiledges and in regard of themselues contemned all forraine Nations yea they hated them and therefore they were â—oâ—e in contention with Peter for going to Cornelius a Gentile Act. 11. 2. now this their malice proceeded partly from nature and partly from the false doctrine of their Teachers which was that they might hate their enemies The like may appeare in many practises of Poperie to this day for when that Superstition was aloft the people were taught a distinction of times and places in regard of holinesse the fruit of which doctrine stickes fast in the hearts of many vnto this day for they thinke Churches and Chappell 's to be more holy then other places and therefore some will neuer pray but when they come into some-such place And doe they not make great difference of daies and times all which are fruits of Poperie In regard whereof we see it is necessarie that the puritie of Religion in faith and manners should be strongly maintained by the syncere ministerie of the word for many disorders in mens liues come from the vnsound handling of the Scriptures Whereby we may see Gods vnspeakeable mercie and goodnesse towards vs in vouchsafing vs an holy Ministerie wherein the puritie of doctrine is and hath beene long and may be still through Gods mercie maintained and published This ought to mooue vs to all thankefulnesse vnto God and to endeauour to shew the fruit of this true Religion in all holinesse and pietie both of heart and life towards God and man vers 44. But I say vnto you Loue your enemies blesse them that curse you doe good to them that hate you and pray for them which hurt you and persecute you Here our Sauiour Christ propounds his Answer vnto the former false doctrine of the Iewish Teachers for the hating of an enemie Wherein first he laies downe a generall Rule containing the summe of his whole answer saying Loue your enemies then he expounds that Rule in the same v. and after prooueth it v. 45 46. Of these in order For the first Loue your enemies In this Rule two things must be knowne I. what is an enemie II. what it is to loue our enemie both these are euident in the words following wherein Christ expounds this rule Blesse them that curse you c. An enemie then is any one that of hatred doth wrong vnto his neighbour either in word by cursing or euill speaking or deede by striking and persecuting him But what is it to loue our enemie Loue properly is an affection of the heart whereby one is well pleased with an other But here more generally loue comprehendeth these two things first to be louingly affected in heart towards an enemie secondly to vse an enemie louingly in speech and action so it is taken 1 Ioh. 3. 18. Loue not in word and tongue onely but in deed and truth And Rom. 10. 1â— Loue is the fulfilling of the Law For the first loue in the heart comprehendeth all good affections that one man beareth to another aâ— mercie compassion meekenesse and desire to doe vnto them what good we can as it is more plainely expressed Luk. 6. 36. Bee ye therefore mercifull as your heauenly father is mercifull And for the second that kinde vsage which loue expresseth in word and deede is here set out vnto vs in three branches First blesse them that curse you where is commaunded all good speech both vnto our enemie and of our enemie The second Do good to them that hate you where is prescribed all louing vsage in action by affoarding them helpe reliefe and comfort any way we can The third Praie for them that persecute you that is for their good estate in this life so farre forth as it serueth for Gods glorie and for their conuersion and saluation in the world to come See the euidence of these things in examples for the affection of the heart take Christs example who so loued his enemies that he was contented to shed his owne hearts blood for them and to suffer the pangs of hell vpon the crosse for their saluation For loue in courteous speech see Dauid's practise towards Saul his professed enemie for though Dauid had him in his hands and might haue killed him sundrie times nay though he was prouoked thereunto by his seruants yet hee spared him and with all tearmes of reuerence towards Saul appeased his seruants calling Saul his master and the Lords annointed Thus louingly also in speech did Paul behaue himselfe to Festâ—s Agrippa though they were heathen men and his enemies For doing good in action to an enemie read Exod. 2â— 4 5. If thou meete thine enemies Oxe or his Asse going astraie thou shalt bring him to him againe and if thou seest thine enemies Asse lying vnder his burden wilt thou cease to helpe him thou shalt helpe him vp againe with it and Prou.
the same vnto vs. So that it is not here to be taken as it is commonly onely for a bare assent of the people answering the Minister in the congregation but for a part of the praier belonging both to Minister and people that pray in faith whether publikely or priuately and that so much more excellent then the former by how much our faith excelleth our desire yea it is the seale of our hearts which we must set to euery petition for to ratifie and confirme the same vnto our selues as when we say Halowed be thy name our hearts must say Amen that is as I desire grace to glorifie thy name so I beleeue Lord thou wilt enable me thereunto and so for the rest The vse I. FroÌ„ the vnion of this word with the petitions we learne that euery child of God must beleeue particularly and certenly the pardon of his own sinnes endeauour by grace to attaine thereunto if as yet he cannot be perswaded of it This the Papists denie teaching that a man must onely beleeue in generall that remission of sinnes belongs to Gods Church hope well for himselfe and they make it presumption for a man to arrogaâ—e particular certenty vnto himselfe But it is no presumption because we must beleeue to receiue froÌ„ God that we aske according to his will now God bids vs aske forgiuenes of our particular sinnes therfore we must beleeue it so by faith may be assured of it as for their generall faith it differeth not from the faith of deuills for they beleeue there is remission of sinnes in Gods church And to say we hope well when we are not assured by faith is to bewray both ignoraÌ„ce negligence in the matter of our saluation for faith is the ground of things hoped for therefore their hope without faith must needs be a blind presumption And here further we may note that by their opinioÌ„ they abolish a great part of the Gospel for with the gracious promises of mercy in Christ made therein the Gospel coÌ„mandeth euery penitent person that beleeueth to applie the same promises particularly to himselfe this part of it they cut off so depriue the child of God of all true comfort II. This testification of our faith ioyned to our requests shewes that all praier ought to be made in a knowen tongue for els the assent affiance of the heart cannot be giuen together Ob. The word here vsed is an hebrew word which was vnknowne to the Greek churches now if one word of maine vse in praier may be in vnknowne toÌ„gue why may not many so a whole praier Ans. Though this word Amen be hebrew yet by vse it became as familiar wel knowne in the Greek Church so in other Churches as any word of their owne dialect as many Latine words as nisi prius and other tearmes of law by common vse become familiar and wel knowne in our English tongue The vse of the Lords prayer The principall vse of this prayer is to be a patterne and direction whereby the Church of God and euery member of it may frame their praiers to God on any occasion And because many through ignorance faile in this point therefore I will stand somewhat to shew how the Lords praier must be made a patterne to our praiers For this ende we must applie the seuerall petitions of this praier both to the speciall times of praier as morning and euening and also to the speciall occasions whereupon we pray which may be reduced to some of these three to wit 1. some waightie businesse we haue in hand 2. some affliction we are in or in danger of 3. or in regard of death Now to applie the petitions to each of these seuerally I. In the morning A fit praier for that time before we set vpon the duties of our calling may thus be framed from these petitions 1. we must desire the Lord to giue vs grace to seeke the aduancement of his glorie that day following in the duties of our calling in euery thing we take in haÌ„d 2. that he would rule in our hearts by his grace guide vs by his word that whole day 3. enable vs to doe his will that day and not our owne euen with readines delight 4. strengthen vs to depend vpon his prouidence that day for all things needefull for this life 5. that he would humble vs in our selues for our sinnes giue vs repentance for them pardon in Christ Iesus that so no iudgment light vpon vs for them and that our hearts may be enclined to loue mercy towards our brethren as we desire mercie with God for our owne soules 6. That God would strengthen vs against temptation that neither the world the flesh nor the deuill preuaile against vs. And of all these we must gather assurance because all soueraigntie and power and glorie belongs to God II. At euening also we may fitly applie these petitions for the comfortable coÌ„mending of our selues to God that night 1. intreating God to blesse our rest vnto vs that thereby we may be fitter to glorifie God 2. That we may rest and sleepe safely as his true subiects vnder his gracious regiment 3. That we may doe his will as well in rest as in labour in the night and secretly as in the day sight of men 4. That he would blesse our rest sleepe that it may coÌ„fortably serue for the preseruation of our liues 5. That he would forgiue the sinnes of the day past that so no cuâ—se terrour nor feare meete with vs for them the night following 6. That he would keepe vs in our rest from all sinnefull lusts from all wicked motions and suggestions either waking or sleeping III. When we enterprise any waightie matter or businesse of our callings we may fitly applie these petitions in praier to God for abilitie good successe therein for whatsoeuer we take in hand we must doe it in the name of the Lord 1. we must pray that in this whole businesse our hearts may be set sincerely to seeke the aduancement of Gods glorie 2. That the Lord would vouchsafe to guide and gouerne vs in doing the worke whatsoeuer it be 3. That in doing of it we may make conscience to doe the will of God and to obey him from the beginning to the ende of it 4. That we may by faith relie vpon Gods prouidence for the issue and effect of our whole endeauour 5. That none of our sinnes may bring a curse vpon vs in the worke 6. That neither Satan nor any other enemie of our soules may hinder vs by temptation but that God would deliuer vs from them all IV. When any affliction lies vpon vs or ours we may hence frame holy requests to God Intreating 1. that we may honour God by patience and obedience in that affliction and not dishonour him 2. That God would shew in vs the
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
seeing that we may faile in the particulars of that which we know in â—enenll Againe preaching serues not only for the remoouing of ignorance and the increase of knowledge but to erect and build vp good conscience and honest liues by the in increase of faith repentance bue of God and man and of obedience and this vse the most learned and godly man that euer was may make of the publike ministerie though dispensed by one that is farre inferiour to him in knowledge and pâ—tie Lastly it may be demanded how this can be â—e summe of the law and the Prophets to doe as we would be done to vith men seeing we are further bound by the law to performe duties of loue and obedience to God Answ. This rule is the summe of all for our loue to God must be shewed in the practise of the duties of loue iustice and mercie towards men for God is inuisible and it please thâ—im to make himselfe seene in our visible neighbour requiring that our loue to himselfe should be shewed in the works of mercie iustice and goodnes towards men Men may flatter themselues and say they loue God but if it be not shewed in the loue of their neighbours they deceiue themselues there is no loue of God in them And therefore they are deceiued that thinke all is well with them when they come to Church and receiue the sacraments for religion stands not in the outward seruice of God vnles it be shewed forth in the duties of iustice loue and mercie commanded in the second table see Iames 1. vers 27. pure religion and vndesiled before God is to visit the fatherlesse and widdowes in their aduerstie and to keepe himselfe vnspotted of the world v. 13. I Entern at the strait gate for it is the wide gate and broad way that â—adeth to destruction and many there be which goe in thereat 11. Because the gate is strait and the way narrow that leadeth vnto life and few there be that finde it These two verses beeing the fifth part of this chapter containe the tenth point of Doctrine in this Sermon of our Sauiour Christ wherein he exâ—â—rteth his hearers and vs all effectually to an earnest care in seekiâ—â— euerlasting life and withall admonisheth vs in the matter of Saluation not to follow the multitude because most men goe the broad â—ay to destruction The words containe two parts A commandement Enter in at the strait gate and a reason in the words following for it is the wide gate Yet for our further edification and instruction I will consider and handle fiue points which are here set downe by our Sauiour Christ I. that there be two contrarie cities or kingdoms in one of which euery man and woman must abide for euer after this life and further that these afford vnto men a contrarie estate the one life the other death destruction II. That there are two distinct waies to these two cities or kingdomes one leading to destruction the other leading vnto life III. The condition and propertie of these two waies The way of life is straite and narrow The way of destruction is broad and wide and that from the beginning to the end IV. What men doe in these waies namely that many walke in the broad way and few can find the straite and narrow way V. What men ought to doe touching these waies namely passe by the broad way and enter into and walke in the straite way which is the scope of Christs exhortation and instruction in this place Of these in order For the first These two cities are two distinct places ordained of God for the finall and eternall aboad of all mankind after this life according to that which euery man hath done in his bodie These are tearmed diuersly in Scripture one the kingdome of heauen the other vtter darknes in the chapter following vers 11 12. The one Abrahams â—osome the other hell fire Luk. 16. 23. and in the 21. and 22. Chapters of the Reuelation they are notably described the one is called the citie of God the other the burning lake and vsually the one is called heauen the other hell And as these are distinct places so they afford vnto men two distinct estates The one life the other destruction as it is said the narrow way leades to life the brâ—â—dway to destruction By life here is meant a blessed state of man in whiâ—â— he liues in fellowship with God and hath his heart filled with the vnbreakable loue and goodnes of God and with endles ioy from Gods imâ—â—diate presence And this indeed is the onely true life our naturall life iâ—â—ut a shadow thereof By perdition or destruction we are to vnderstand cursed state of man in which he is without all fellowship with God iâ— respect of his fauour mercie and loue and yet in bodie soule and â—nscience doth apprehend the bitternes of Gods wrath and furie for â—â—â—more hauing no fellowship saue onely with the deuill and his angelâ— and damned soules This is no life but eternall death though souleâ— and bodie liue together eternally Uses I. In that Christ doth here mention but two cities or placâ—â— to the one whereof euery man must resort after death we may gather that there is no middle place or condition betweene life and destruction A third place or state the Scripture knoweth not and therefore there is no place of purging the soules of men after this life which the Papists call Purgatorie if there had the word of God would haue reuealed it But the Papists say it is the vpper part of hell neere to the hell of the damned I answer If that were so then there is no saluation for them that are in purgatorie for there is no returning out of hell to heauen by reason of the great gulfe between them Luk. 16. 26. and they that are in any part of hell are but damned persons II. Use. If there be but two places and in them two estates onely according to that which men haue done here on earth either good or euill then we must be admonished with all care and conscience to vse all good meanes whereby we may escape the one and attaine to the other to be freed from destruction and to gaine saluation In the massacre and sacking of a citie in which some are slaine and some escape aliue euery one hath care to shift for himselfe to saue his temporall life much more then ought we to prouide for eternall life seeing at the last day wherein the whole world shal be ransacked euery one must vndergoe either saluation or destruction if we had our deseruing we should be confounded euery moment but God in mercie grants vnto vs length of dayes for this very ende that we should seeke Gods kingdome and life euerlasting and therefore this must be our principall care and studie that we may be alwaies readie whensoeuer we shal be called hence and the rather because we know
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
rodde of men but not take his mercie quite from them 2. Sam. 7. 14. Secondly when God remooues the griefe with the causes thereof thus he comforted Manasses who for his abominable Idolatries and witchcrafts was carried captiue into Babylon and there laid in prison fettered in chaines of iron yet when he did mourne vnder that affliction and withall humbled himselfe vnto God for his sinnes the Lord comforted him by bringing him out of that captiuitie and prison to Ierusalem into his owne kingdome Thirdly when God giues inward comfort to the heart and conscience by his word and spirit In this case Paul said we reioyce in afflictions knowing that the loue of God is shedde abroad in our hearts by the holy Ghost which is giuen vs yea when he was exceedingly afflicted aboue his strength so as he receiued the sentence of death in himselfe hauing no hope of life yet euen then he professeth that as the sufferings of Christ abounded toward him so his consolations through Christ abounded in him Fourthly when God by death puts an ende to all their miseries and brings their soules to eternall life Thus was Lazarus comforted as Abraham saith vnto Dives Luk. 16. 25. and thus doth Christ comfort the Theefe vpon the crosse who with his bodily torment for his leud life was vndoubtedly touched in conscience for his sinnes and therefore desires Christ to remember him when he came into his kingdome by telling him that that day he should be with him in Paradise Here then we haue a notable remedie against the immoderate feare of death whether naturall or violent and of any other iudgement of God for when death it selfe or any other miserie whatsoeuer shall befall vs if we can there with bewaile our transgressions we neede not feare still holding fast this promise by faith in our hearts that we shall be comforted Secondly this promise well obserued may teach vs to auoide the perill of this false conceit That true faith doth alwaies minister present comfort Many doe herewith perplexe themselues measuring their estate towards God by that which they feele in theÌ„selues so as if in time of trouble they finde not present comfort they iudge themselues voide of faith and cast out of Gods fauour but herein they greatly wrong themselues for though the apprehension of comfort from God in distresse be a fruit and worke of faith yet a man may haue true faith that wants this sense and feeling of present comfort Doubtlesse none are blessed that want faith yet many are blessed that want feeling for here it is saide they that mourne for sinne are now blessed and yet it is not said they are now comforted but they shall be comforted meaning afterward in Gods good time Vers. 5. Blessed are the meeke for they shall inherit the earth This is the Third rule of Christ touching happinesse which as the former containeth two parts first the parties blessed secondly wherein this blessednes consists For the first The parties blessed be the meeke That we may know aright who be meeke I will somewhat lay open the vertue of meekenes and briefly handle these foure points first what meekenes is secondly what be the fruits thereof thirdly wherein it must be shewed fourtly the cause and ground thereof I. Point Meekenes is a gift of Gods spirit whereby a man doth moderate his affection of anger and bridle in himselfe impatience hatred and desire of reuenge II. Point The fruits of meekenes are principally two First it makes a man with a quiet and patient heart to beare Gods iudgemeÌ„ts which is a worthie grace of God and the greatest fruit of meekenes Levit. 10. 3. When Aarons two sonnes Nadab and Abihu were burned with fire from heauen which was a grieuous iudgement he went to Moses to know the cause thereof who told him that God would be glorified in all that came neere him which when Aaron heard he held his peace and was not mooued with grudging or impatience So Dauid beeing in great distresse through the hand of God vpon him doth notably shew forth this grace saying I was dumbe and opened not my mouth because Lord thou diddest it Secondly meekenes causeth one with a quiet minde to beare the iniuries men doe vnto him yea to forgiue and forget them and to requite good for euill referring all reuenge to God that iudgeth righteously When Dauids enemies laid snares for his life vttered sorrowes and imagined deceit against him continually yet by this vertue he suffered all patiently beeing as a deafe man that heareth not and as the dumbe which openeth not his mouth so farre was he from priuate reuenge And our Sauiour Christ sets forth himselfe a patterne of this vertue saying Learne of me that I am meeke and lowly in heart herein he left himselfe an example that we should follow his steppes who when he was reuiled he reuiled not againe when he was buffeted he threatned not but referred all to the iudgement of him that iudgeth righteously yea he praied for them that crucified him So did Stephen Act. 7. 60. Lord lay not this sinne to their charge so Zachariah the sonne of Iehoida beeing stoned saide onely this The Lord will see and require it at your hands 2. Chron. 24. 22. III. Point Wherein must this meekenesse be shewed Ans. Not in the matters of God when his glorie is impeached for therein we must haue zeale as hote as fire but in the wrongs and iniuries that concerne our selues Moses was the meekest man vpon the earth in his time Numb 12. v. 3. and yet when the Israelites had made a golden calfe in zeale to Gods glorie hee brake the two tables of stone put to the sword that same day three thousand men of them that had so dishonoured God Dauid also that held his tongue at his owne wrongs did consume away with zeale against his enemies that forgat Gods word Psal. 119. 139. And our Sauiour Christ who as a lambe before the shearer opened not his mouth for the wrongs done vnto himself did yet in rescue of his fathers glorie make a whip of cordes and driue the buyers out of the Temple who made his Fathers house a denne of theeues Math. 21. 12. IV. Point The cause and ground of this meekenesse is affliction and pouertie of spirit as the order of these rules declareth where it is placed after pouertie of spirit and mourning and therefore Psal. 37. 11. whence these words are borrowed the meeke person is called by a name that signifieth one afflicted to teach vs that hee that is meeke indeede is one who by affliction and distresse hath beene brought to mourne for his offences for hardly can he bee meeke and patient in spirit that hath not beene acquainted with the crosse Lamen 3. 27 28 29. The Church commendeth this bearing of the crâ—sse in youth because it maketh a man to sit
the testimonie of the spirit touching their reconciliation with God in Christ and some fruits of sanctification whereby the old man is mortified and the new man renued in them but principally at the ende of this life when they shall be fully iustified and sanctified and haue Gods image perfectly renued in them Vers. 7. Blessed are the mercifull for they shall obtaine mercie This verse containeth the fift Rule or precept of our Sauiour Christ touching true happines in which obserue two points first who be blessed secondly wherein this blessednes consisteth For the first the parties blessed be the mercifull And that we may the better know them I will speake something of this vertue first shewing what mercie is then what be the cheife duties thereof First Mercie is an holy compassion of heart whereby a man is mooued to helpe an other in his miserie First I call it a compassion of heart because it makes one man to put on the person of an other and to be grieued for the miseries of an other as if they were his owne and therfore it is called the bowells of compassion because when a mans heart is touched therewith his very liuer and entralls doe stirre in his bodie and are rouled within him as the Prophet speaketh and he is affected as though the bowells of him that is in miserie were in his bodie Secondly I call it an Holy compassion to distinguish it from foolish pitie whereby a man doth vnlawfully tender him that is in deserued miserie such was Ahabs mercie to Benhadad and Sauls in sparing Agag whereas the expresse commandement of God was to the contrarie but such mercie and compassion as God approoueth is a fruit of his spirit and a vertue commended and commanded in the word of God Thirdly this vertue of mercie stirreth and mooueth the heart to helpe an other that is in miserie for helpe in miserie is a notable fruit of true compassion neither can thes be seuered for in the compassion of the heart and in the acte of reliefe stands true mercie and therefore Iohn saith He that seeth his brother in neede and shutteth vp his compassion from him how dwelleth the loue of God in him whereby also we may see that no worke of mercie is shewed to any man in miserie but that which commeth from compassion and thus we see what mercy is Secondly the duties of mercie are answerable to mans miserie Now mans miserie is either in his soule or in his bodie The greatest miseries of man are in his soule as ignorance impenitencie and trouble of conscience mans bodily miseries are sicknes thirst nakednesse c. and to these the works of mercie are answerable Some therefore concerne the soule and some the bodie Mercie towards the soule is when a man is carefull for the saluation of an other vsing meanes to bring a man from spirituall darknes vnto light from the power of Satan vnto God from the state of sinne and the daunger of hell fire to the state of grace in true faith and repentance and so to life eternall And looke how farre the soule is more excellent then the bodie so farre doth this worke exceede any worke of mercy that concernes the bodie Mercie towards the body is called Almes or Releefe whereby a mans outward necessitie for foode raiment or such like is supplied that this is a worke of mercie is manifest Isay 58. 10. where the Releeuing of the hungrie is the powring out of the soule vnto-him and Saint Iohn maketh the not releeuing of our brother in neede to bee the shutting of the doore of compassion from him Now by this which hath beene said concerning mercie and the workes thereof wee may see who is a mercifull man namely such a one as hath his heart touched with compassion towards the miserie of another and thereby is mooued to helpe and releeue him in soule and bodie according to his estate and such a man is blessed by the testimonie of Christ himselfe howsoeuer in the world he may be despised First here we haue to consider what a number of miserable and cursed persons doe liue euen in the bosome of Gods Church for if this Rule of Christ be true then vnmercifull men are accursed Now such are common among vs The Richer sort which abound in outward blessings thinke themselues happie but if they be vnmercifull they are wretched and such are all those that for the maintenance of their outward poâ—â—pe and brauerie spoile the poore that liue vnder them by inclosing of commons racking of rents vnreasonable fines c. or for the satisfying of their vaine pleasure and delight bestowe more vpon hawkes and hounds then on the poore Such a wretched person also is the Corne-monger who hath his barnes full and his garners full and yet suffereth the poore to want bread waiting still for a deerer time Such also are our common vsurers ingrossers and fore-stallers of needefull commodities whatsoeuer all these seeke themselues and haue no mercie on them that are in miserie yea such likewise are those householders who spend their time and wealth in some disordered course as whoring gaming drinking or such like and so neglect their family these denie the faith and are worse then Iewes and Turkes nay then many bruit beasts for they are mercifull towards their owne It were an easie thing thus to shewe through all estates the great multitude of miserable persons for now the common prouerb is become the common practise Euery man for himselfe and God for vs all Secondly seeing the mercifull man is blessed wee must learne to put on tender mercie or the bowels of compassion towards those that bee in miserie And to mooue vs hereunto let vs marke these things First the state of the mercifull is here pronounced blessed of Christ. Secondly mercie is a gift of the spirit and the grace of Gods elect which alwaies accompanieth the happie estate of those that be in Christ for the power of grace doth change their carnall nature Isay 11. 6. 7. Thirdly hereby we become like vnto God our heauenly Father who is the father of merciâ—â— Fourthly hereby we are made instruments of Gods mercie to them that be in miserie for God conuaies his blessings vnto his poore creatures ordinarily by meanes We count it an high honour to be the Kings Almner oh then how great is this dignitie to be Almner to the God of heauen to disperse his goodnesse and mercies among the children of men and hereto wee are aduanced if wee helpe the poore that bee in miserie Fiftly the exercise of mercie commendeth our Religion not onely before men but vnto God for pure Religion and vndefiled before God is this to visit the fatherlesse and widdowes in their distresse and God will haue mercie and not sacrifice therefore the Apostle bids to doe good and to distribute forget not for
rauished with a glimpse of Gods glorie in his transfiguration that they would needs abide there still Oh then what glorie is it to see him as he is doubtlesse this sight of God is true happinesse But then will some man say the diuels shal be happie for they shall see him at the last day Answ. Their sight shall be their sorrowe for they shall see him as a terrible iudge not as a Sauiour with apprehension and approbation of his loue and mercie which is the sight here meant as the Apostle saith wee shall see face to face and knowe as wee are knowne So then the meaning of these words is this they shall see God by his effects in this life and perfectly in the world to come with approbation of his loue and mercie This gratious promise must be obserued as a ground of special comfort to all Gods children for they that endeauour after puritie of heart shall suffer much contempt and reproach in the world but they must not be dismaied for God will looke vpon them and shewe himselfe fauourably vnto them he will appeare to their ioy and their aduersaries shall be ashamed therefore they must say with Dauid I will not feare what man can doe vnto me Secondly is it true happinesse to see God then in this world wee must striue to come as neere vnto God as possible we can for the neerer we come vnto him the more we see him and the neerer we are to our perfect happinesse Now that we may come neere vnto God wee must set God alwaies before our eies that is wheresoeuer we are and whatsoeuer we doe wee must perswade our hearts that we are in his presence this was Dauids practise Psal. 16. 8. I haue set the Lord alwaies before me this perswasion will make vs to walke with God as Enoch did who for this is said to please God Thirdly this must allure our hearts towards all those meanes wherein God shewes himselfe vnto his children the Lord reuealed himselfe in his sanctuarie vnto his people and hereupon Dauid was rauished with desire to Gods courts see Psal. 27. 4. and Psal. 48. 1 2. And the like affection must we haue to Gods word and Sacraments therein he shewes his beautie as in his sanctuarie and therefore we must labour therein to see the goodnesse and mercie of God towards vs vsing them as pledges of his grace and loue in Christ yea we must endeauour to see him in all his creatures as his wisdome power and goodnesse to vs wards this is a notable steppe to our perfect blisse Verse 9. Blessed are the peace-makers for they shall be called the children of God Here is the seauenth Rule and precept of Christ touching true happinesse wherein obserue first who are blessed secondly wherein this blessednesse consists The parties blessed are Peace-makers By peace we must vnderstand concord and agreement betweene man and man Now peace is two-fold Good or Euill Good peace is that which stands with good conscience and true religion This was among the conuerts in the Primitiue Church who liued together and were all of one heart and one soule Euill peace is an agreement and concord in euill as in the practise of any sinne against Gods commandements in a word euill peace is such as cannot stand with true Religion and good conscience Hereof Christ spake saying I came not to send peace but the sword that is diuision by meanes of the doctrine of the Gospel Now in this place good peace is the qualitie of those parties that be blessed Further by Peace-makers two sorts of men are to be vnderstood first all such as haue care so much as in them lieth to haue peace with all men good and bad secondly such as not onely themselues be at peace with others but also doe labour to reconcile parties at variance and to make peace betweene man and man both these sorts are blessed that is they are in a happie state and condition because this gift of Peace-making is a grace of Gods spirit in them alone who are blessed for where Gods spirit worketh peace of conscience towards God in Christ there the same spirit doth mooue the partie to seeke peace with all men as also to make peace betweene those that are at variance so farre forth as it may stand with Religion and a good conscience Yet here are certaine questions to be scanned touching peace which will giue great light to the better vnderstanding of this Rule Quest. I. Seeing Peace-makers are blessed why should they be blamed which seeke to make peace betweene Papists and Protestants by reconciling these two religions Answer Because this is not good peace for there is no more concord betweene these two religions then is betweene light and darkenesse Whereas it is said they differ not in substance but in circumstances both hauing the same word the same Creede and Sacraments we must knowe that notwithstanding all this yet by necessarie consequent of their doctrine and religion they doe quite ouerturne the foundation of the Bible of the Creede and Sacraments as in the points of Iustification by workes of humane satisfaction of worshipping Saints and Images and their massing sacrifice and Priesthood may soone appeare But they haue the same Baptisme with vs Answ. Baptisme seuered from the true preaching of the word is no sufficient note of a true Church for the Samaritans had circumcision and yet the Lord saith they were not his people Againe they hold the outward forme of Baptisme but they ouerturne the inward power thereof by denying Iustification by faith alone in Iesus Christ. Thirdly Baptisme is preserued in the Church of Rome not for their sakes but for the hid Church which God hath kept to himselfe euen in the middest of all Poperie so that if they returne to vs we shall accord otherwise we may not goe to them lest we forsake the Lord. Quest. II. If Peace-makers be blessed how can any Nation with good conscience make warre Answ. The Lords commandement to haue peace with all men doth not binde men simply but with this condition if it be possible and as much as in vs lieth but when there is no hope of maintaining peace then the Lord alloweth a lawfull warre such as is for iust defence or claime of our needfull due and right for herein the case standeth with the body politicke as it doth with the naturall body while there is hope of health and safetie the Physition vseth gentle meanes but when the case is desperate then he vseth desperate meanes and sometimes giues ranke poyson to trie if by any meanes life may be saued And so may the fafetie of a State be sought by warre when Motions of peace will not take place Quest. III. How can suit in law be maintained with good conscience seeing it can hardly stand with this blessed peace Ans. So long as meanes of agreement other waies may be had between
to beare it 1. Cor. 6. 7. Paul doth sharply rebuke the Corinthians for going to law about trifles Why rather saith hee suffer you not wrong why sustaine you not harme And this by Gods grace a man shall doe if first he duely equally consider his owne deserts both of like iniuries from men and of eternall damnation from God himselfe whom he continually offendeth Secondly if he haue an eie to the prouidence of God in that thing wherein he is wronged which disposeth all things for the good of his children Fourthly for the maintenance of peace wee must yeeld of our owne right so did Abraham vnto Lot though hee were aboue him both in yeares and authoritie bidding him choose where hee would dwell whether on the right hand or on the left and our Sauiour Christ though he were free beeing of the Kings stocke yet for the auoyding of offence paid tribute for himselfe and Peter And obseruing these things with good conscience we shall by Gods grace maintaine Christian concord Secondly Christ commanding speedie agreement condemneth that wilfulnesse and stubbornnesse of men whereby rather then they will submit themselues and yeeld a little of their right they will carrie euery trifling matter before the Magistrate This is a common fault among vs in these daies of peace for euery triâ—lie is made a law matter which ought not to be among Christians it plainely argueth great want of loue and small regard to this commandement of our Sauiour Christ. I speake not this to condemne the lawful vse of the law but to reprooue the bad practise of carnall men who make lawing the meanes of their priuate reuenge and sometime of flat iniustice against their brethren whom they doe not affect Thirdly Christ here also noteth out the hardnesse and crueltie of mens hearts who will neuer let a man goe if once they get him in the lurch such cruell wretches are they that take the forfeitures of leases bonds and obligations and such for the most part are our common vsurers but all these must know that they are void of loue and grace whereby they should maintaine this concorde which Christ requires Fourthly by this circumstance of time Agree quickly Christ would teach vs to keepe our hearts cleare from grudging and heart-burning euen then when wee haue occasion of suite or controuersie with others for this rancor of heart will cause further debate and contention like to an angrie humour in the veines which sets the whole body in burning fits Fiftly if wee must vse speed in seeking agreement with men whom wee haue offended before we come to the trial of a mortall Iudge then much more must we giue all diligence to be reconciled vnto God for our daiely sinnes whereby we offend him and that with all speed euen in this life before we come to his tribunall seate for howsoeuer in the courts of men wee may goe vpon sureties yet at the barre of Gods Iudgement none can answer for vs. If we be not before hand reconciled to God in Christ this vndoubtedly will be the issue wee shall bee cast into vtter darkenesse and there remaine till we haue fully satisfied the Iustice of God which will neuer be Let all estates degrees think on this and especially the yonger sort who deceiue themselues by deferring repentance when as indeed they as wel as others are euery day going forward to the barre of Gods iudgement Sixtly as in seeking Reconciliation so in doing euery good worke that concernes Gods glorie in the good of others we must vse all conuenient speed while we haue time wee must doe what good we can vnto all for death and the last iudgement come suddainly Say not to thy neighbour saith Salomon goe and come againe to morrow if thou hast it now And againe Eccles. 9. 10. Whatsoeuer thy hand shall find to doe doe it with all thy power This is Iobs defence that he restrained not the poore of their desire nor caused the widowes eies to faile and his practise must be our president for the more good we doe the more grace we haue and the liker we be to our heauenly father Thus much of the Precept The Reason followeth Least thine aduersarie deliuer thee to the Iudge c. which is thus much in effect If thou shew extremitie thou shalt finde extremitie shewed vnto thee againe euen by the Magistrate They that deale stifly and rigorously shall bee rewarded in their kinde God in his iust iudgement will haue men measured vnto as they measure vnto others Matth. 7. 2. 6. Mark 4. 24. Here then we are taught to deale in equitie and moderation with all men in the priuate affaires of our callings euen as we would haue them to deale with vs and then God will cause others to deale well with vs but if we deale ill with others God will reward vs in the same kinde This point all Vsurers Ingrossers Trades-men c. should well obserue who thinke they may doe with their owne what they wil but we must knowe wee are but Stewards and our account will bee exact Secondly here wee see Christ alloweth of the Magistrate and his Iudgement seate 2. Of his proceeding against the guiltie in deliuering him to the Officer 3. Of the office of the Sergeant 4. Of casting guiltic persons into prison 5. Of suing at the law when right cannot be gotten by any other lawfull meanes but law must not bee the first course we take in seeking our right we must rather suffer some wrong seeke to end the matter by friends vse law as Physitions vse poisons when gentle physicke will not serue the turne then in case of extremitie they doe minister stronger physicke yea sometime poison it selfe so when we cannot otherwise procure our peace and right then we may lawfully take the benefit of the law Verse 27. Yée haue heard that it hath beene said of olde time Thou shalt not commit Adulterie Here our Sauiour Christ goeth about to restore the seauenth commandement touching Adulterie to his true sense and meaning and so to his proper and right vse by purging it from the false and erroneous interpretation of the Iewes for which ende he first laies down the false interpretation of the Scribes and Pharises verse 27. and then adioyneth the true sense thereof verse 28. especially yet so as he continueth the same in the verses following For the first before the interpretation of the Iewes Teachers hee prefixeth this Preface Yee haue heard that it hath bin said of olde time or of the ancient Teachers the meaning and vse whereof wee haue before shewed verse 21. Then after follow the wordes of the seauenth commandement Thou shalt not commit Adulterie which are the proper words of the H. Ghost yet here must not they be takeÌ„ in that sense which the Scribes and Pharises gaue vnto them for the better conceiuing whereof this one thing especially
not of our sinne yet he preserues nature in sinfull workes And thus we see that lust is a sinne II. Point How can lust be a sinne of the seauenth commandemeÌ„t seeing it is directly forbidden in the tenth for in this briefe decalogue there is no needlesse repetition of any thing Ans. Lust is two-folde either without consent of will as when vnchaste desires come into the minde and heart and are not entertained of the will but bee speedily checked so soone as they arise and such lust is forbidden in the tenth commandement or with consent of will when a man is willing to entertaine and cherish the vnchast thoughts that come into his minde though he neuer put them into practise and these are forbidden in the seauenth commandement III. Point The greatnesse of this sinne of lust This is here expressed by Christ calling it Adulterie before God as if he should say Looke how great a sinne bodily adulterie is before men who punish the same with death euen so great and hainous a sinne before God is the inward vnchast lusting of the heart whereto a man giues consent of will though he neuer bring it into action for this he stands culpable of adulterie before God and shall therefore be condemned vnlesse hee repent The vse of this Third Point is manifold First hereby we may learne how to examine our selues by this seauenth commandement for our Sauiour Christ here teacheth vs that they which willingly retaine vnchaste desires with delight though they neuer giue their bodies to the outward acte are Adulterers before God and therefore when wee would examine our selues by this commandement wee must search our hearts whether we haue willingly retained therein any lustfull thoughts and if we haue wee must know that we are guiltie of Adulterie before God And because none of vs are free from this sinne it must humble and cast vs down before God as breakers of this commandement Secondly if the lust of the heart be Adulterie before God then wee must with care and diligence learne the Apostle Pauls lesson 2. Corinthians 7. 1. To purge our selues from all vncleannesse both of flesh and spirit that is wee must labour to keepe our hearts and mindes pure and chaste as well as our bodies And to induce vs herevnto consider the Reasons following First we all desire to see God and to know his loue in Christ for our comfort in this life and saluation for euer but without holinesse and puritie of heart wee can neuer see God nor knowe the comfort of his loue for when a man defiles his minde with vnchaste thoughts hee depriues himselfe of the taste of Gods fauour and of the experience of his loue Secondly consider the state and condition of mans heart by effectuall calling it is the dwelling place and Temple of the holy Ghost for when a man is in Christ hee liueth in Christ by faith and Christ in him by his spirit now then looke as men vse to trimme vp their dwelling houses for the receiuing of some noble guest so ought wee to keepe our hearts pure and cleane from vnchaste lustes that they may bee fit habitations for the blessed spirit of God but by vnchaste lustes we make the heart a stable for the deuil and a cage of all vncleane spirits Thirdly if wee suffer our hearts nowe to burne with fleshly lust we make an entrance in them for the burning of hell fire for euer for these two alwaies goe together burning lust and hell fire vnlesse repentance come betweene And therefore if wee would escape hell fire wee must quench the fire of lust and cleanse our hearts from this vncleannesse Fourthly by profession we seeme to be the members of Christ and if we would be so indeed then we must take heed of vnchaste lusts for thereby wee pull our hearts from Christ and knit them to an harlot These and such like â—â—â—sons must mooue vs to auoide all vnchaste desires and for the preseruation of chastitie in our hearts these Rules must bee obserued First the minde must be filled with godly meditations and the word of God must dwell in our hearts plenteously for vnchast lusts doe therefore arise in our hearts because we are idle minded and emptie of Gods word if that were truly ingraffed in vs these wicked desires could not enter or at least take no place in vs. Secondly we must often giue our selues to the spirituall exercises of faith repentance and new obedience as to the vsuall hearing reading and meditating in Gods word to the often receiuing of the Lords supper and to continuall prayer not onely publikely but priuately especially for these confirme Gods graces in the heart and doe euen nippe in the head all vngodly motions whatsoeuer Thirdly we must vse sobrietie in meat drinke and apparell for vngodly lusts are kindled fedde and nourished with too much pampering of the bodie Sodome and Gomorrah Admah and Zeboim sinned most grieuously in this kinde through fulnesse of bread and therefore we must vse a moderation in these things that grace may be strengthened and all euill lusts weakened in vs. Fourthly we must alwaies be doing some good thing either in our generall calling of a Christian or in our particular calling yea in our lawfull recreation we must intend and practise good for when men are idle Satan fills their hearts with euill thoughts and so defiles the same Fiftly men and women must not priuately conuerse together without warrant so to doe either from their generall or particular calling so as with good conscience they can say the Lord doth call them so to conuerse for the mutuall conuersing of men and women is the cause of many noysome lusts and therefore neither men nor women without good warrant should thrust themselues into such occasion of temptations Remember what the Apostle saith Euill conuersings corrupt good manners The Apostle Peter felt tho smart of this boldnes though in an other case for comming to warme himselfe in Caiphas hall without good warrant so to doe when a silly maide demanded of him whether he was not one of Christs companie he denied him flatly and that with cursing and so many men and women conuersing without warrant where they should not doe fall into many noysome sinnes and when they thinke themselues most strong then with Peter haue they the greatest falls verse 29. Wherefore if thy right eye cause thee to offend plucke it out and cast it from thee for better it is for thee that one of thy members perish then that thy whole bodie should be cast into hell vers 30. Also if thy right hand make thee to offend out it off and cast it from thee for better it is for thee that one of thy members perish then that thy whole bodie should be cast into hell In these two verses our Sauiour Christ laieth downe a most heauenly instruction for the auoyding of offences
heauen the Saints and Angels behold the vnspeakable glorie of God And from heauen doth God shew his exceeding power euen in spreading the heauens like a curtaine aboue the earth in setting therein the Sunne the moone and starres most glorious creatures in giuing particular motions vnto theÌ„ by sending raine from heauen with stormes lightnings and thunder Againe he sheweth his iustice from heauen by powring downe his iudgements thence As the flood vpon the world of the vngodly and fire and brimstone vpon Sodome and Gomorrah as the Apostle saith Rom. 1. 18. The wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnesse of men Againe Gods mercie and goodnes is daily manifested from heauen thence commeth euery good gift Iam. 1. 17. yea thence our Sauiour Christ descended for the worke of our redemption thence also the holy Ghost descended in Christs baptisme and the Fathers voice was heard from thence pointing out that lambe of God which taketh away the sinnes of the world and thence shall Christ come againe in glorie at the last day to be glorified in his Saints all which doe magnifie vnto vs the glorie of this Throne Is the Throne of God in heauen not on earth theÌ„ must we learne to conceiue of God as of an heauenly King in the chapter following we are taught to call him our heauenly Father v. 9. and therefore when we speake or think of God or doe worship vnto him in praier or thaÌ„ksgiuing we must not conceiue of him in any carnall sort but in an heauenly manner The second commandement forbidding the representation of God in any similitudes may teach vs that we must not conceiue of God after any earthly or carnall manner Indeede the Popish church approouing of the images of the Trinitie as before was shewed doe thereby teach the people to conceiue of God as of an old man sitting in heauen with a crowne vpon his head because he is called the Ancient of daies but all such carnall conceits of God are here forbidden That we may then conceiue aright of God two Rules must be remembred First we must not frame in our minds any image of God at all as that he should be like vnto man or any other creature but we must conceiue of him both in his works as our creator gouernour and preseruer and also in his properties as most wise most iust holy mercifull and such like Secondly we must conceiue that God is one in substance and three in person we must not confound the persons nor deuide the substance but conceiue of one God in three persons and three persons in one and the same godhead These two Rules beeing well obserued wil keepe our hearts from those vaine conceits of God which many frame to themselues when they thinke of him in their mindes Secondly seeing Gods throne is in heauen therefore our conuersation must be there also for where God is and his throne there ought our hearts to be Now we shall haue our conuersation in heauen by doing two things first by a continuall eleuation of our minds vnto heauen morning and euening and at all times when we haue occasion 1. Thess. 4. 17. we are commanded to pray continually and that we doe so oft as in the duties of our ordinary calling we desire in our hearts the blessing and assistance of God for the sighs and grones of the soule are praiers approoued before God we must therefore lift vp our heart to God as Dauid did Psal. 25. 1. Secondly we must set all our affections on God and on heauenly things as our loue our ioy and feare yea our care must be of comming to heauen for where can we be in a more happie place then before Gods throne in heauen where God sets out his glorie and maiestie to his creature Thirdly hence we may learne to conceiue aright of the prouidence of God for God sitting in his maiestie in heauen and beeing infinite in wisdome power and greatnes doth by a most carefull prouidence see know and gouerne all things that are done vpon the earth this is notably set forth vnto vs Psal. 11. 4. The Lords throne is in heauen his eâ—â—â— wil coÌ„sider his eye lids wil try the children of men the words are very significant importing that God from heauen doth most narrowly see into all mens dealings and affaires which teacheth vs when we shall be in any distresse either in bodie minde goods or friends to behaue our selues in an holy manner for God sees our case and therefore first we must make our moane vnto him and humbly intreat for that grace and mercie at his hands whereof we stand in neede Dauid maketh this a ground of much comfort in affliction Psal. 102. 19 20. Out of heauen saith he did the Lord behold the earth that he might heare the mourning of the prisoner and deliuer the children of death Lastly this serueth to terrifie euery sinner for the Lord sits in heauen with a piercing eye beholding all thy doings whatsoeuer thou art and therefore when a man sinneth though he may hide the same from men yet the Lord sees him and will reprooue him and iudge him let vs therefore make conscience of all sinne and feare to not euill either by thought word or deede seeing we are euer before the Iudge that â—its vpon this throne The second particular prohibition is against swearing by the earth the reason is because it is the Lords foot-stoole The earth is the Lords footestoole not properly but by resemblance because as the footstoole is nothing in glorie to the throne no more be those glimpses of glorie which God shewes here on earth comparable to that surpassing dignitie and glorie wherein God manifests himselfe in heauen Is the earth the Lords footstoole then is he not included in heauen but is present also vpon the earth God is not in one place alone but he is euery where at one and the same time Here then we haue a plaine proofe of Gods infinite greatnesse and omnipresence in regard of his essence and godhead for Christ compares him to a king who is of that bignesse that he fils heauen with his glorie and of that height that the earth below is his footstoole according as he saith Ierem. 23. 24. I sâ—ll heauen and earth This point Dauid prooues at large Psal. 139. 7 8. Whither shall I goe from thy presence c. shewing plainely that there is no place wherof it can be truely said that God in essence is not there present The consideration whereof teacheth vs First to vnderstand aright that saying of Paul Act. 17. 28. In him we liue mooue and haue our beeing we are not in God as parts of God for his essence is most simple yet it is true we are in God because his essence is euery where it is in vs forth of vs and about vs and beeing in vs and about
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
our hearts the hatred of any mans person and striue to shew forth louing vsage euen towards our enemies though it be against our nature both by speaking well of them vnto others and shewing kindnesse vnto them both in word and deed we must pray for them and goe so farre in all good duties towards them that by our well-doing we may heape coales of fire vpon their heads that is cause their consciences like a fire to burne within them accusing them of their ill dealing towards vs and not suffering them to rest till they laie away their enmitie and malitiousnesse against vs. Fiftly this commandement of louing our enemies in word and deed shewes it to be vnlawful for any man to vtter euill speeches of another at any time vnlesse the occasion bee iust and hee bee lawfully called thereunto for loue couers a multitude of sinnes but disgracing specches are fruits of hatred Though Saul were Dauids professed enemie and sought his blood yet Dauid neuer reuiled him and wee ought to follow his good example Verse 45. That ye may be the children of your father which is in heauen for he maketh his sunne to arise on the euill and the good sendeth raine vpon the iust and vniust Because it is against mans nature to loue his enemie therefore our Sauiour Christ inforceth his Disciples hereunto by the benefit they shall reape hereby in manifesting themselues to be the children of God for he spake to those that were Gods children thus perswading them to loue their enemies That which will make you knowne to be Gods children that you must doe but by louing your enemies you shall make it manifest that you are Gods children this he prooueth in the words following because it is a propertie of God so to doe for he maketh the sunne to arise on the euill and on the good c. Here first obserue a true note of the childe of God namely to imitate God his heauenly father in louing his enemies and expressing the faine by all kinde vsage both in word and deede praying for them and releeuing them in their necessities And because it is so blessed a thing to be the childe of God we must therefore hereby stirre vp our selues to the conscionable performance of this dutie Secondly from the ground of this reason we are taught that wee ought principally to imploy our selues to those things by the doing whereof we may get assurance that we are the children of God as also to shunne the doing of all such things at declare vs to be the children of Satan that is all sinnes which are indeed workes of darkenesse and of the deuill In the euill day whether it be of death or of affliction when no man can comfort vs this will be an onely ioy vnto our hearts which will swallow vp all feare that wee know our selues to bee Gods children for then the Lord will acknowledge vs for his owne but if by sinne we be like the deuill God will refuse vs and so wee fall wholly to the deuill Let vs therefore practise those things whereby this ground of comfort may be treasured in our hearts Thirdly note here the style and title of honour which Christ giueth vnto God he calles him not onely their father but their father which is in heauen this hee doth to stirre vp reuerence in his hearers towards God and so haue Gods children done Dan. 9. 4. before that holy prophet powres out his praier vnto God for his people hee sets out the Lord with most glorious titles O Lord God great and terrible which keepest couenant and mercie c. And Ieremie praying vnto God spends three or foure verses in setting out Gods great power and Maiestie Chap. 32. 17 18 19. So Hezekias in his praier for the people calles the Lord the good God which no doubt he did to stirre vp reuerence in his owne heart and in the people towards God Whereby we are taught when we haue occasion to mention the name of God to doe it with all reuerence and to vse some titles of honour therewithall to stirre vp our selues and our hearers to a gratious awe of heart towards Gods maiestie But lamentable is the practise of the world in this behalfe for euery where the name of God is tossed in mens mouthes like a tennis-ball some in the middest of their laughter vse O God O Lord for breathing words but others spare not to make Gods glorious name the ensigne of their rage and furie in bloodie and blasphemous oathes but void of grace are all such For he maketh the sunne to rise on the euill and on the good and sendeth raine on the iust and on the vniust Here Christ propounds the propertie of God in doing good and shewing kindnes to his enemies to prooue that by so doing we shall shew our selues to be his children Wherein first obserue the manner of Christs speech he saith not Hee hath caused the sunne to rise and hath sent raine c. but speaking of the time present he doth now cause the sunne to rise and sendeth raine so likewise Iohn 5. 17. My father yet worketh and I worke together with him In which phrase is expressed a notable worke of Gods heauenly prouidence namely that after the creation of all things whereby God gaue beeing vnto the creatures and power and vertue to doe the things for which they were created he doth by his prouidence still preserue that beeing and so in euery particular creature It is God that gaue beeing to the sunne at the beginning and it is hee that euer since continueth the beeing of the sunne with the light and vertue thereof the same is true of all creatures and of ourselues for in him we liue moone and haue our beeing hee is not like a Carpenter who buildes a house and then leaues it but still he preserues the things hee hath created Herein we may well be compared to a spring or fountaine which causeth the riuers to flowe while it sendeth out waters but when it is stopped they are dried vp euen so while God continueth the beeing and vse of creatures so long they are but if hee with-hold his hand from them they cease to bee and the vse of them continueth no more Thus it is with vs both in regard of our soules and bodies with the faculties powers and graces thereof for what hast thou that thou hast not receiued from him who beareth vp all things by his mightie word Now hence we must learne these duties First to seeke to know him that is daily about vs and preserueth vs in soule and in bodie from houre to houre Secondly to cleaue vnto God with our hearts and to set our affections of loue feare ioy and hope wholly vpon him because he is the author and continuer of our beeing what euer it be Thirdly to obey our God in all things for shall he giue beeing to our bodies
Lord. And to cleare this point yet further consider this that the roote of hypocrisie and of Atheisme is in our nature whereby naturally wee doe these three things wee Loue feare and trust in men more then in God and therefore doe make men the Iudges of our actions 1. for Loue are wee not greeued when we our selues or our freinds are dishonoured and on the contrarie when wee our selues or our freinds are praised are we not glad and reioyce but when God is dishonoured who is greeued or whose heart doth leape for ioye when God is glorified which argues plainely that our affection of loue is more inclined towards our selues and to our freinds then vnto God 2. for feare are not most men more afraide when they offend a mortall man like themselues then when they offend the euerliuing God 3. for trust and confidence in the time of affliction most men are more comforted if some friend promise them helpe then they are by all the promises of God himselfe in his word But men will say that they loue and feare and trust in God aboue all This indeede is the ordinarie profession of ignorant people but the truth is that by nature we refuse God to be our iudge and our approouer and appeale vnto men and therefore we must labour to see and feele and to bewaile this hypocrisie and to be indued with the contrarie grace whereby we may simply and sincerely seeke to be approoued of God in all our actions Secondly in this example note one euident cause of the disorder which was among the Iewes in respect of their poore for they begged in the high waies in the streetes of the cities and gates of the Temple flat against Gods commandement who would not haue such a begger in Israel other occasions there were of this abuse but one principall cause is here noted namely that priuate persons were permitted to giue their priuate almes vnto the poore with their owne hands in publike places This was a great disorder and the cause of many beggers for priuate men could not discerne the particular wants of all that begged so and therefore God had otherwise prouided for them in the old Testament as he shewed before And in the new Testament there were chosen faithfull men called Deaâ—ons in euery congregation who were to looke-vnto their poore to collect for them and to distribute to euery one according to their necessitie It is not vnlawfull for a priuate man to giue Almes in publike place if neede require but where the poore are no otherwise prouided for then by such priuate releefe it is a great disorder like as it is in a family where the children and seruants know not where and when to haue their dinners for the poore are Gods children in his family and ought to be prouided for in better sort then by such priuate releefe and therefore where good order is wanting for prouision for the poore it ought in conscience to be begunne and where it is begunne men must carefully maintaine and continue the same Thirdly in this example of a corrupt manner of Almes-giuing see the concurrence of sundrie sinnes First here is noted hypocrisie which were enough to condemne a man but yet with this there goes ambition and with both an open contempt and breach of good order in prouiding for the poore which shewes euidently that no sinne goes alone but ordinarily hath his companions for sinnes are so infolded one in an other that he which commits one is not free from any other this may plainly be shewed by many examples In Adams sinne there was the breach of the whole law in euery commandement either directly or by consequence for he shewed euident want of loue to God in beleeuing Satan more then God therein he chose Satan for his God he worshipped Satan and tooke Gods name in vaine he shewed also euident want of brotherly loue for hereby he became a murtherer not onely of himselfe but of all his posteritie and thus doe sinnes concurie in euery wicked action in which regard it may be said with Iames that he which faileth in one commandement is guiltie of all which must admonish vs to make conscience of euery sinne for we cannot liue in any one but we must needes runne into many other Uerely I say vnto you they haue their reward These words containe the reason of the former prohibition wherein we may see the vanitie of this giuing of Almes for the praise of men is all their reward they haue none with God as we shewed in the former verse vers 3. But when thou doest thine Almes let not thy left hand know what thy right hand doth 4. That thine Almes may be in secret and thy father that seeth in secret he will reward thee openly These words containe Christs second commandement touching the manner of Almes-giuing with the reason thereof The commandement is in the third verse and it beareth this sense that if the left hand could vnderstand yet it should not know what our right hand gaue and therefore much more must we conceale the same from men Yet here Christ forbids not all giuing of Almes in open place or in the sight of men but his meaning is to restraine the ambition of the heart after the praise of men the giuer must not intend or desire that men should see him giue Almes that they might praise him but his heart must simply and sincerely seeke to approoue it selfe vnto God This will appeare to be the right meaning of our Sauiour Christ by comparing this verse with the first for here Christ renueth the commandement there giuen and forbiddeth the corrupt desire of the heart after vaine glorie in the giuing of almes Now for our better vnderstanding of this commandement first we will shew what is here forbidden and secondly what is commanded Here are two things forbidden first all desire or intention of mens beholding of vs when we giue our Almes secondly all respect and intent to please our selues in Almes-giuing for the left hand must not know what the right hand giueth The thing here commaunded is this that he which giues Almes must doe it simply intending and desiring onely to please God and to approoue his worke vnto God without all by-respects of mens praise or approbation Here then first is condemned the doctrine of the Church of Rome which teacheth men to doe good workes with opinion of meriting life euerlasting thereby at the handes of God for that is farre more then to doe them for this ende to get praise of men which yet is here forbidden and therefore the other must needes be abominable Secondly seeing in our weldoing we must simply intend to approoue our selues vnto God it shall not be amisse here to shew how we may so doe our good workes that God may approoue thereof Hereunto foure things are required faith loue humilitie and sinceritie or simplicitie For the first in euery good
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
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
God may know his owne estate towards God in regard of his mercie in Christ euen by descending into his owne heart and there finding the affection of mercie in forgiuing those that haue wronged him and this wee must labour for if we would know Gods mercie in Christ to belong vnto vs. V. Hereby we are admonished to beware in our selues of the common sinne of this age ingraffed in our nature to wit desire of reuenge spite and grudging vpon euery occasion for when we pray vnto God with such malitious hearts wee doe in effect desire the Lord to exercise his wrath and to reuenge his iustice on vs. And vndoubtedly many a man doth searefully curse himselfe in his owne prayers while hee is cruelly minded towards his brethren and God oftentimes saith Amen to such curses most deseruedly seeing men are so cruell to their owne soules to curse themselues and therefore we had need to looke to our hearts when we pray to God that we forgiue men if we would be forgiuen of God VI. Here note a general grosse abuse in this age most men wil seeke to be reconciled to their brethren with whom they are at variance whē they come to the Lords table but at all other times thy take their pleasure thinking they may well enough performe all other duties of religion though they retaine malice and enmitie towards their brethren But here we may obserue that we ought to be reconciled with our brethren whensoeuer we goe to God in prayer for else if we come in malice and enuie towards our brethren wee curse our selues and sinne against our owne soules In prayer we bring the sacrifice of our hearts the calues of our lips vnto God but before we offer it wee must reconcile our selues vnto our brethren as we heard before VII Here also we may see the grosse hypocrisie of our nature for so oft as we make this petition wee make profession of reformation of life in new obedience for this one branch of brotherly reconciliation here professed doth presuppose our conuersion from all sinne sith that true repentance for one sinne cannot stand with a purpose to liue in any other And yet behold though men say this prayer often yet stil they continue in their old sinnes as in blasphemie drunkennes whoredome oppression lying fraud c. as though it were nothing to dissemble with God but God is not mocked either amend thy wicked conuersation or leaue off to make this holy profession VIII In that Christ tieth our duty of forgiuing our brethren to so waightie a condition as is our forgiuenesse with God hereby he would acquaint vs with the horrible crueltie of our nature and pronenesse to reuenge we must therefore take notice of it and labour to see and to bewaile this corruption of our hearts and on the other side to hunger after loue mercie gentlenesse meekenesse and to endeauour to practise the same continually Lastly ioyne both parts of this petition together they shew vs a way how to keepe true peace of conscience for euer namely First wee must call vpon God for the pardon of our sinnes euery daie Secondly we must follow after peace with men in the practise of forgiuenesse reconciliation when offences growe for when we are at one with God and man we haue a blessed peace and hence will follow peace in our owne hearts which is that peace which the world cannot giue which while we retaine wee need not to feare any euill no not death it selfe for if God be with vs who can be against vs Verse 13. And lead vs not into temptation But deliuer vs from euill These words containe the sixt and last petition which is not needelesse as some may thinke but for waightie causes set after all the former though a man had the fruition of all the graces there desired to wit First to teach vs who they be that are most troubled with temptations namely the children of God that set themselues to seeke his glorie to aduance his kingdome to doe his will to depend vpon his prouidence and to relie vpon his mercie for the pardon of their sinnes these of all other are most subiect to temptation for beeing escaped out of the deuils snare he bestirres himselfe by all possible meanes to bring them in againe grieuous temptations doe alwaies accompany remission of sinne which is ioyned with endeauour to glorifie God as both the word of God and Christian experience doe fully witnesse which must be well obserued both to staie the minde of those that are deepely humbled through Satans temptations thinking that they are not the children of God because they are so troubled with sinne and Satan when as the case is cleane contrarie for spirituall temptations if they be resisted with godly sorrow are rather a signe of Gods loue because the deuils hatred is most toward them whom God loues best on whom God shewes mercie towards them will the deuill exercise his malice As also this discouereth the follie of those that sooth vp thēselues in this fond conceit that God surely loues them and they are deepe in his fauour because they are freed from temptations when as indeede they ought rather to suspect themselues to be vnder the power of Satan for when the strong man armed keepes the holde the things that he possesseth are in peace Luk. 11. 21. Whereby is signified that the wicked of the world beeing possessed of Satan are at peace in themselues in regard of temptations for what needes hee to trouble them which are alreadie at his command but let them beginne to repent to seeke mercie for their sinnes with endeauour to leaue them they shal soone find that Gods fauour is not enioied without the deuils malice Secondly this petition is ioyned with the former to teach vs that as we must be carefull to begge mercie and pardon for our sinnes already past so we must be watchfull to preuent sinnes to come he that saith Forgiue vs our trespasses must pray also not to be lead into temptation and therefore as we would not haue our consciences pricked with the sting of our old sinnes so we must be carefull wee fall not into them againe neither be ouercome with new temptations The meaning The words themselues containe one onely petition though some haue thought otherwise consisting of two parts the first is the petition it selfe And lead vs not into temptation the second is the exposition thereof But deliuer vs from euill for in effect it is thus much That we be not lead into temptation deliuer vs from euill For the first that we may rightly vnderstand it wee must search out two things First what a temptation is Secondly what it is to bee lead into temptation There be two sorts of temptations Good and Euill I call that a good and holy temptation when as God tempts a man and it is an action of God
in the child of God then hee labours to get him commit some offence and sinne whereby the name of God may bee dishonoured his profession disgraced his conscience wounded Gods children offended Thus he dealt with Dauid in his sinnes of adulterie murther 2. Sam. 11. ch 12. 9. and with Peter in the denial of his master Mat. 26. 74. We therefore must pray according to this petition that we may be sanctified throughout and that our whole spirit and soule and bodie may be kept blameles vnto the coÌ„ming of our Lord Iesus Christ that our hearts may be established in euery good word and worke God deliuering vs from euery euill worke and preseruing vs vnto his heauenly kingdome 2. Tim. 4. 18. III. Policie When the child of God is fallen into any sin then the deuil labours to cast him asleep therein that hee might lie in it without remorse and so neuer repent of it thus he dealt with Dauid who lay in his sinne of adulterie murther without repentance one whole yere almost thus hee hath dealt with the nation of the Iewes blinding their eies and hardening their hearts from the knowledge of the Messias whom they crucified euen vnto this day and thus he dealeth with many Christians in the Church of God In regard wherof we must pray in temptation as Dauid did that he would not forsake vs ouer-long Psa. 119. 8. but though in iustice hee may leaue vs to our selues for a time yet he would please to renue his mercies towards and repaire vs by his grace IV. Policie When the Lord vouchsafeth to men the means of saluation as the word and sacraments chastisements for sinne then SataÌ„ labours to make the same void and of none effect that so they may not only misse of saluation but bee condemned more deepely for the neglect and contempt of the means vouchsafed vnto them this Paul knew well and therefore he sent Timothy to the Thessalonians to know their faith lest the tempter had tempted them and so their labour vpon them had beene in vaine 1. Thess. 3. 5. For this cause he is called that euill one who steales away the seed of the word from out their hearts Math. 13. 19. and that enuious man who soweth tares among the seed v. 28. Here therfore we must pray against this practise of Satan that as the Lord vouchsafeth the meanes of grace vnto vs so he would giue his blessing withall that they may be profitable vnto vs for without this the meanes wil turne to our deeper iudgement V. Policie When he cannot worke his will in their soules inwardly as he desires then he assaies to do them mischiefe by some outward satanicall operations as possessioÌ„ witchcraft or striking their bodies with strange diseases or abusing their dwelling places with feareful noises apparitions thus he plagued Iob in his goods and in his body when he could not preuaile against his soule when hee could not preuaile against Christ by temptation then he vexed him by transportatioÌ„ Mat. 4. 5. 8. and thus he bound a daughter of Abraham eighteene yeare Luk. 13. 16. Here therefore we pray for the comfort of Gods prouidence for the presence and assistance of the good angels that wee may be preserued though not from temptations inward in minde yet from such bodily and outward abuses and iniuries as the deuil would inflict vpon vs for herein he is curbed and restrained ordinarily in respect of that malice and crueltie which he beares to the children of God whereupon I take it the childe of God may lawfully pray against all outward crosses and afflictions so farre â—orth as they are euill and proceed from that euil one the deuil for this is Gods promise to the godly person Ps. 91. 10. There shall none euill come vnto thee neither shall any plague come neere thy Tabernacle that is so farre forth as it is euill for otherwaies it is most true that many are the troubles of the righteous because it is many times good for them to be afflicted Psal. 119. 71. VI. Policie Lastly Satan labours to bring Gods children to some fearefull and miserable ende not so much for the bodily death as in regard of the inward horror and terror of conscience for though he seldome spares any man yet he reserues the extremity of his power malice to a mans last gaspe Indeede he is many times restrained so as many a childe of God can say at his ende in despite of Satan Lord now lâ—ttest thou thy seruant depart in peace but where he is not restrained there he labours to bring men either to presumption or despaire Here therefore we are taught to pray to God for a good and comfortable death in the Lord and that we may be so presâ—rued therein and iâ—abled by grace that our ende may neither be euill to our selues nor in appearance but that we may haue both time and grace to prepare our selues so as though our death be neuer so suddain yet we be not vnprepared for though suddaine death be very vncomfortable yet it is neuer dangerous to him that is readie for the Lord but the vnprepared death is the plague of plagues for after it there is no time nor meanes allowed vnto man to alter the state of his soule Eccles. 9. 10. Uses 1. That which we here pray for wee must endeauour to practise and therefore our speciall care must be to resist the deuill and to keepe our selues from the assaults of Satan vnto sinne whether they come from our owne corruption or from this euill world 1. Iohn 5. 18. Hee that is borne of God sinneth not but keepeth himsefâ— that the â—icked one toucheth him not This wee see may be done and it is a notable signe of our adoption and regeneration now the way to doe it is set downe by the Apostle Paul 1. Tim. 1. 18 19. Fight the good fight which he expounds in the words following which prescribe 2. duties hauing faith and a good conscience To haue faith is to hold and maintaine true religion in life and death renouncing all heresie whatsoeuer whether of Iewes Turkes Papists or any other which whosoeuer would doe must not content himselfe with a shewe of godlinesse in profession but must get the power of religion fast rooted in his heart which hee must expresse in his conuersation And for this ende these rules must bee remembred First wee must haue in our hearts sincere loue to God in Christ and to his Church and true religion Christ must haue the chiefe place in our hearts our loue to God in him must be so strong that it must ouerwhelme all other affectioÌ„s so as we may truely say with Paul I count all things losse and doc iudge them to be dongue that I might win Christ and this must bee the order of our loue we must loue God and Christ for themselues the church
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
treasure earthly treasures are subiect to corruption and to losse by stealth but this heauenly treasure is free from all such things for the highest heauen is not subiect to corruptioÌ„ nor to the violeÌ„ce of theeues and robbers and therefore our treasure must be there Quest. Why should the highest heauens be free from that vanitie whereto all creatures els are subiect by the sinne of man Answ. The heauens aboue which we looke vpon and the earth below with all creatures in them belonged to man by the right of creation but the highest heauen is the throne of God Now when man fell he was punished not onely in his owne person but in all the creatures that belonged vnto him which by his sinne were made subiect vnto vanitie But the highest heauen was free from that curse because it did not belong to man by the right of creation but is a supernaturall gift whereto we haue right and title onely by the grace of Adoption and redemption in Christ Iesus now sith man had no right thereto by creation it was not meet that the sinne of man should make it subiect to vanitie or corruption If therfore the safetie of an enduring substance can allure our hearts to loue and like then let vs set our selues for this heauenly treasure v. 21. For where your treasure is there will your heart be also This verse containes a reason of the former commandements coÌ„mon to them both tending to perswade vs to the obedience of them both The reason standeth thus Where your treasure is there will your hearts be also But your hearts should not be on earth but in heauen Therefore lay not vp treasures vpon earth but in heauen The exposition By treasure as we saide before must be vnderstood things pretious excellent in our estimation laid vp for time to come wherein we repose our trust and take a speciall ioy and delight By heart we must conceiue not onely the affections which are seated in the heart as loue ioy care desire and delight but the more inward powers of the soule in thought and imagination yea and the effects hereof in action as labour studie and endeauour As if he should say your treasure and your heart are ioyned together looke where that thing is wherein you trust and take chiefe delight theron will your thoughts runne your loue feare desire and care will draw vnto it and your chiefest paines studie and endeauour will be after it The vse Doe heart and treasure goe together Then here first we learne to search out and trie the state of our owne hearts for though it be a bottomlesse gulfe and deceitfull aboue all things so as none can thoroughly know it yet if we applie this sentence aright vnto our selues we shall be able to giue true iudgement of the state of our owne heart An earthly treasure and an earthly heart but heauenly treasure and an heauenly heart these cannot be seuered therefore looke whereon thou spendest thy thoughts settest thy loue thy care delight and bestowest thy wit industrie and labour and thereby iudge of the disposition of thy heart If the thing be earthly and worldly then thy heart is earthly and carnal thou maist plead that thou hearest the word receiuest the Sacraments and praiest often yet all this will not prooue thee to haue Christ Iesus for thy treasure for thine heart beeing set vpon the world there vndoubtedly thy treasure is and that prooues thy heart to be earthly and carnall And on the contrarie if thy principall thoughts thy chiefe loue ioy and delight be on Christ crucified and thy speciall care and industrie be after his merits and righteousnes then is Christ thy treasure and thine heart is heauenly Secondly hereby we may know whether we haue any portion in heauen for looke where our heart is there our portion is if our heart in thoughts desire and industrie be set on earthly things then is our portion vpon earth But if we mind heauenly things if we delight in them and labour after them then is our portion in heauen It is not the exercise of religious actions now then but the setling of the heart either on earth or heauen that shewes where our portion is Thirdly this coupling of the heart and treasure together teacheth vs not to regard this world nor temporall life in respect of heauen and life eternall nay in this regard we must despise the world and temporall life so farre forth as it may be done without ingratitude to God and without hatred of the worke of his hands and of his temporall blessings for as earthly creatures are the workemanship of God so temporall life is his good blessing giuen vs as a time wherein we are to prepare our selues for life eternall and therefore simply we may not despise it but onely in respect of life eternall Now we must shew this high respect to heauen and to life eternall aboue that we haue to this world and temporall life by heauenly meditations and by spirituall desires ioy and delight for if heauen be our treasure then must our delights be drawne from worldly things and set on heauen vers 22. The light of the bodie is the eye if thine eye be single thy whole bodie shall be light 23. But if thine eye be wicked then all thy bodie shall be darke Wherefore if the light that is in thee be darkenesse how great is that darkenesse These two verses haue sundrie expositions which we must discusse before we can see the scope and coherence of them in this place Of sundrie which I take to misse the right scope of Christ in this place I will onely touch one which is the most probable and then set downe that which I take to be the best By single eye some vnderstand a liberal minde and by the wicked eye an â—â—â—ious and couetous minde and so they make Christ here to speake of liberalitie and couetousnes Now it is true that the words will beare this sense for Salomon puts the good eye for the liberall and mercifull person Prov. 22. 9. He that hath the good eye he shall be blessed for he giueth of his bread vnto the poore and the euill eye for the couetous person Prov. 28. 22. A man of a wicked eye hasteth vnto riches But though the words will beare this interpretation yet it is not as I take it the proper meaning of Christ in this place for here the light of the bodie the single eye and the light that is in vs be all put for one and the same thing Now the light that is in vs is the vnderstanding and iudgement of the minde Againe the eye is here called the light of the whole bodie but the liberall minde cannot be the light of the whole bodie for all actions but for workes of mercy and bountie onely To come therefore to that which I take to be Christs true meaning The words containe in them diuers
vocation adoption and iustification these and such like he can perceiue in himselfe more or lesse V. In a word hereby he can discerne the true treasure from worldly hereby he knowes the 〈◊〉 of heauenly things aboue earthly These things the naturall 〈◊〉 cannot doe but the spirituall man discerneth all things 1. Cor. 2. 15. looke whatsoeuer befalls him therein hee can see the hand of God working for his good therein he can discerne Gods wisedome power and prouidence in all which we may perceiue the most excellent vse of this heauenly wisdome The second action of this heauenly wisdome is to iudge determine and giue sentence of things what is to be done what is not to be done what is good and what is euill in practise and behauiour And here this one thing must bee remembred that the principall point of this wisdome is to determine of true happines whereto the whole life of man ought to be directed which happinesse is the loue and fauour of God in Christ. Herein Dauid shews his heauenly wisdome farre different from the wisdome of the world Psal. 4. 6. Many say who wil shew vs any good there is the worldlings happinesse But Lord lift thou vp the light of thy countenance vpon vs there is true happinesse so Paul comming among the wisest of the Gentiles professeth that he esteemed to knowe nothing but Christ and him crucified 1. Cor. 2. 2. for whose excellent knowledge sake he thought all things to be losse Phil. 3. 8. And the same should be our wisedome for though a man had all humane learning and policie yet if he faile in this rightly to determine of true happines all his wisdoÌ„ would prooue foolishnesse for the wisdome of this world is foolishnesse with God and therefore if any man seeme to be wise in this world let him be a foole that he may be wise that is a foole to the world in esteeming the knowledge of Christ crucified onely true wisdome and the fauour of God in him true happines that so he may be wise indeed in the sight of God Another chiefe part oâ— this heauenly wisdome is a spiritual and godly prouidence whereby we forecast by all meanes how to compasse and come by true happinesseâ— herein the power of heauenly wisdome is shewed And without this though otherwise a man discerne the right yet his knowledge and wisdome is imperfect and vnprofitable And thus we see the actions of this heauenly wisdome whereby we may describe it thus It is a gift of Gods spirit to them that are in Christ whereby they are enabled to discerne of things that differ and to iudge and determine what is that true happinesse whereto the life of man ought to tend and withall to forecast and prouide by what good meanes it may be compassed And he whose minde is endued herewith in some true measure hath the single eye Now the fruit of this single eye is to make the whole bodie light that is to bring the whole life into good order guiding it in the paths of righteousnes and making 〈◊〉 abound in good works Prov. 8. 19 20. My fruit saith wisdome is â—â—â—ter then fine gold I cause to walke in the way of righteousnes and in the mâ—ds of the paths of iudgement Prov. 1â— 23. The wise heart guideth the mouth wisely and addeth doctrine vnto his lips The vse 1. Considering the mind indued with this wisdome is thus commended we must hereby learne to labour for it in a speciall maner beside this commendation of it by our Sauiour Christ which should be a spurre to prouoke vs to this dutie the singular commoditie that iedounds hereby to soule and bodie must mooue vs to affect it Now that we may the better obtaine this heauenly wisdome we must be carefull of these two things especially First to get the feare of God into our hearts which is the beginning of this heauenly wisdome Psal. 111. 10. Now this feare of God is a reuerend awe of the heart towards God whereby a man is fearefull to offend and carefull to please God in all things And this we shall get if we receiue the word of God with reuerence and applie it to our owne soules when we heare it trembling thereat when it toucheth our consciences and humbly submitting our selues vnto it without raging or repining saying as Hezekiah did to the Prophets reproofe The word of the Lord is good Secondly we must wholly close vp our eyes the eyes of our minde I meane and suffer our selues in all things to be ouerruled and ordered by the written word of God This was Dauids practise he gaue himselfe to continuall meditation in the word of God he made it a lanterne to his feete and a light vnto his pathes And hereby he became wiser then his enemies and got more vnderstanding then all his teachers Wouldest thou then be truly wise become a foole to the world leane not to thine owne wisdome but make Gods word thy whole direction Secondly hereby we are taught to walke wisely in our whole conuersation that so it may appeare we haue this single eye hereto Paul oft exhorteth vs. And thus we walk when we pracâ—â—se euery action of our life in wisdome according to these foure rules which are to be obserued in euery good action I. The thing we doe must be iust II. The means of effecting it must also be iust III. We must keepe our selues therein within the compasse and limits of our calling IV. We must doe the thing with an honest vpright and single heart And that we may worke wisely according to these foure rules we must euer haue the word of God to tell vs what is iust what meanes be iust what be the precincts of our calling and when we worke with an vpright and single heart so doing our workes shall be in wisdome and we shall haue the approbation and praise of God Thirdly seeing this single eye of spirituall wisdome makes our life to shine with righteousnesse we must learne to season our naturall wit with this spirituall wisdome Naturall wisdome is a commendable gift of God but without this spirituall wisdome it is foolishnesse in the things of God yea very corrupt in naturall actions and therefore we must ioyne therewith this heauenly wisdome which may season it and make it holy and so shall the vse of it tend to Gods glorie It is the miserie of this age that men of excellent parts for naturall wisdome haue no regard to season the same with spirituall wisdome hereby come many aberrations in matters of great importance for it is iustice with God to curse their proceedings that despising the heauenly leane altogâ—ther to their owne wisdome Fourthly seeing spirituall prouidence in forecasting how to compasse true happinesse is a speciall part of true heauenly wisdome we must become carefull practitioners hereof in our liues that so we may attaine to true happinesse
field Mat. 13. 24. is the same ministerie of the Gospel called expressely the kingdome of God And therefore when the Church demaunds of Christ where shee shall finde him he bids her follow the steps of the flockes to the tents of the Shepheards Cant. 1. 7. that is the assemblies of the Saints to the preaching of Gods ministers and therefore if euer wee looke to get this kingdom we must diligently frequent the ministerie of the word labour to profit by it because hereby God doth not only reueale but coÌ„uaie his kingdome vnto men Secondly when we haue found this kingdome we must seeke to enter into it for it is not enough to be where it is or to haue it among vs for so the Pharisies had in the time of Christ Luk. 11. 20. Now we cannot enter in of our selues without the speciall worke of Gods holy spirit so saith our Sauiour Christ Matth. 18. 3. Except ye be conuerted and become as little children ye cannot enter into the kingdom of God where two things are required in him that would enter into this kingdome To become as little children and to be conuerted Wee become as little children in humilitie meekenesse and freedome from pride disdaine for we know the child of a Prince will without disdaine associate himselfe in play with a poore mans childe and so we in conscience of our owne sinnes must be humbled in our selues and made base in our own eyes laying aside our naturall pride and selfe-loue and disdaine of others for a heart swelling with pride and self-selfe-loue cannot enter into the straite gate of this kingdome Againe wee must be conuerted and regenerate by the spirit of God for except a man be borne againe of water and of the spirit he cannot see the kingdome of God This conuersion is not a change of the substance of the soule or of the bodie or of the faculties or parts thereof but onely of their euill qualities and actions whereby the Image of Satan in sinne and corruption is abolished the image of God renued for knowledge righteousnesse and true holinesse both in heart and life When this worke of regeneration is truely begun in vs then doe we enter into Gods kingdome euen in this life for herein the ignorant deceiue themselues that think we enter not before the time of death Thirdly wee must waite for the fruition and full possession of it this we cannot get before the day of death and therefore wee must endeauour all our life long after our conuersion to keepe faith and a good conscience walking in righteousnesse and true holinesse before God in the practise of loue vprightnesse and mercie towards our brethren When the question is who shall dwell in Gods tabernacle and rest in his holy mountaine that is remaine a true member of Gods Church for euer Psal. 51. 1 the answer is vers 2. He that walketh vprightly worketh righteousnesse Hereby we testifie our selues to be alreadie entred for Gods kingdom stands in righteousnesse Rom. 14. 17. And thus haue Gods children done that haue waited for this kingdome Matth. 25. 4. The wise virgins tooke oâ—le in their vessels to light their lamps when the bridegroome came And Ioseph of Arimathea that noble counseller who waited for the kingdome of God was a good man and a iust Luk. 23. 50 51. Thus we see the way to get this kingdome for our selues now the necessitie of our endeauour in these duties with all care and diligence appears by this that out of this estate for true interest to this kingdom is nothing indeed but woefull miserie vnder the curse of God and the power of Satan in the kingdome of darkenesse but in the fruition of this kingdome is true happinesse here is righteousnesse peace and ioy in the â—oly Ghost yea ioy vnspeakeable and glorious for the things that eie hath not seene eare hath not heard neither euer entred into the heart of man to thinke hath God prepared for them that loue him and they are all to be had in this his kingdome Wherefore as we desire to escape the woe and miseriâ— of the deuils kingdome and to bee partakers of the ioyes of heauen so let vs looke vnto the performance of the former duties shewing herein the resolution of the wise marchant that parted with all hee had to get that pearle of price Matth. 13. 46. This kingdome of God is here set out vnto vs like a citie with suburbs and two gates the suburbs of this citie are those assemblies where the word of God is truely preached and dispensed and hereinto come not onely the elect and godly but hypocrites and reprobates The first gate is the true state of grace whereinto the elect of God alone doe enter by regeneration in which estate they continue in this life going on from one degree of grace vnto a greater with endeauour in all things to keepe faith and good conscience both towards God and men and so waite to enter the gate of glorie which is set open vnto them and they enter in at the howre of death And therfore let vs not deceiue our own soules as the foolish virgins did with their burning lamps and content our selues that we come to Church and liue ciuilly though these be good things yet an hypocrite may goe thus farre all this while wee are but in the suburbs of this kingdome but if euer we looke for the glorie of heauen we must in this life enter the gate of grace by regeneration and become new creatures Thus much of the commaundement The reason to enforce it is a gracious and bountifull promise And all these things shall bee ministred vnto you The words are very significant in the originall for the phraso which Christ vseth is borrowed from bargainers to this effect as those who sell come or other things by measure or waight vse to giue some ouer-plus to better the bargaine on the buyers part euen so the Lord promiseth to those that seeke his kingdome and righteousnesse beside the fruition thereof to giue or cast vnto them as the word imports food and raiment and all things needfull to this life Quâ—st How is this true seeing we read that Gods children haue beene many times destitute of things necessary as Paul was oft in hunger and thirst in fastings in colde and nakednesse 2. Cor. 11. 27. and many whom the world was not worthy of were destitute afflicted tormeÌ„ted wandring vp and downe in sheepe skinnes and goate skinnes Heb. 11. 37. Answer Christs promise in this place and all other made of temporall blessings must be vnderstood with the exception of the crosse that is they shall haue such and such blessings vnlesse it please God by the want thereof to correct them for some sinnes or to exercise their faith in the triall of their patience The vse First by this promise of Christ we haue the most excellent direction of him
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
minister yea be he what he wil nay the better is his place the wors is his fault the more he is giuen to this sinne of censuring the worse he is for the lesse he sees his owne sinnes nay let him liue vnblameably before men yet he hath a heart full of pride and selfeloue and full of disdaine toward his brother And therefore let vs take heede of this sinne euen when it beginnes to creepe vpon vs. vers 5. Hypocrite first cast out the beame out of thine owne eye and then shalt thou see clearely to cast out the mote out of thy brothers eye This verse conteines a remedie against rash iudgement it depends vpon the former verses as an Answer to a secret obiection that might thence arise for whereas Christ had said Iudge not and why seest thou a mote in thy brothers eye c. some man might say belike then it is not lawfull to correct my brother by speach and by reproofe to seeke amendment of his fault To this Christ here answers that he forbids not brotherly correction and admonition but the euil corrupt and vnchristian maner of giuing admonition and correction when as men take a preposterous course in censuring and doe not beginne with themselues in the first place but with their brethren as if our Sauiour Christ had said Hypocrite thou hast greater faults then he whom thou iudgest and therefore if thou wilt take a right course in thy correction beginne with thy selfe reforme the great sinnes that be in thy selfe and then shalt thou be fitter and better able to correct and reforme thy brother So that these words containe two parts 1. the remedie of rash iudgement Hypocrite first plucke out the beame out of thine owne eye 2. the fruit hereof which is true wisdome to be able to discerne aright of our neighbours fault and also how it is to be cured in these words and then shalt thou see clearely to cast out the mote out of thy brothers eye Of these in order The remedie against rash iudgement is for a man first to beginne with himselfe reforming first his own offences which because it is here propounded by our Sauiour Christ of set purpose as a speciall remedie against this sinne I will stand a little to shew how a man may cast out the beame out of his owne eye Hereunto foure things are required I. A man must turne the eye of his mind inward and cast his cogitations towards his owne life and conscience that so he may see and know the principall sinnes of his owne heart and life To this purpose serueth the morall law which is as a glasse to let vs see our maine and principall sinnes which be the beames in our eyes here meant And for direction herein I will note out some speciall maine sinnes which be in all men naturally and which euery one must well consider of that will cast this beame out of his owne eye The first common sinne of all men is a guiltinesse in Adams first offence that is his sinne made ours by relation or imputation for his eating the forbidden fruit was no particular or priuate sinne but the sinne of mans nature and euery one sinned in Adam that was to descend of him by ordinarie generation for though we were not borne when Adam sinned yet by his sinne we stand guiltie of eternall death before God The second common sinne is a natural disposition and pronenesse to euery thing that is euill and against Gods law when occasion is offered the sinne against the holy Ghost not excepted for the same corruption and pronenesse to euill which was in them that haue committed this sinne is in all men naturally the difference stands onely in this that all doe not fall into it And this pronenesse to euil is the second head of originall sinne The third common sinne is inward Idolatrie this is a most hainous sinne and may be thus perceiued Euery man by nature takes his heart from the true God and bestowes it on some other thing now looke whereon a man bestowes his heart that thing he makes his God and by nature we loue our selues our sinnes and the world more then God and yeeld obedience to the deuill rather then to the true God The like may be said of our feare ioy delight and of our trust and confidence all which affections we set vpon the deuill the world and iniquitie yea vpon the creature forsaking the creator who is blessed for euer and he that sees not this in himselfe hath idolatrie as yet raigning in his heart The fourth sinne is Hypocrisie which naturally raigneth in all men till grace expell it This hypocrisie stands in this when men are about any good thing they are more carefull to please God in the outward action then with the seruice of the heart Againe they seeke more to please men then God And lastly they rather endeauour to performe the outward duties of the first Table then of the second This is a huge beame in euery mans eie naturally which each one ought to see in himselfe as well as the former The fift sinne is pride not outward in apparell but spirituall inward pride of the heart which stands in this that a man thinkes himselfe out of Christ to haue in him some naturall goodnesse whereby he stands in Gods fauour and hath in himselfe perfect loue and perfect faith this sinne all men will condemne and yet it cleaues fast to euery man by nature The Church of Laodicea Reuel 3. 17. said shee was rich and lacked nothing whereas indeede shee was poore and blinde and naked This inward pride poisons Gods grace in the heart it is a maine sinne and the common cause of rash iudgement The sixt sinne is that particular sinne or sinnes wherewith euery one is most assaulted for howsoeuer the corruption of nature doth infect al men alike yet euery one that is of yeares shall find himselfe more troubled with some sinnes then with others by reason that corruption is in part either remooued or restrained in him Wherefore euery one must enter into his owne heart and there search and see what be those particular sinnes which most of all preuaile against him troubling his heart and causing him to dishonour God These be his beames which keepe Gods grace out of his heart which wee must labour to finde out in our selues II. Duty After we haue some sight of these our maine sins we must in the next place labour to see them in our selues as beames to feele the waight thereof for commonly wee either see them not at all in our selues or if we doe a little perceiue them yet wee see them not in their quantitie as beames but rather like motes or strawes Now wee shall come to see these sinnes in our selues as beames in their iust quantitie first if we compare them with other mens sinnes as with Adams first sin
and it is the corruption of nature that mooues men to seeke their owne aduantage and preferment by the losse and debasing of others Thirdly here we learne that in common iniuries wherein wee are wronged by others we must not requite like for like but doe good for euill we must not looke at that which they doe to vs but at that which we would they should doe Fourthly henee wee learne that in matters of commoditie whereabout we deale in the world we must not only look vnto our selues but also seeke the good of our neighbours it is the maner of men to seeke theÌ„selues only in their affairs each man will â—el as deere as he can according to the prouerb Euery man for himselfe and God for us all but neither the saying nor the practise is from God he would haue vs according to the law of nature to seeke the common good and to doe as we would be done vnto Fiftly this rule of equity cuts the throat of all those pretences wherby bad dealing is smoothed ouer in the world for ill minded persons vse to colour their doings with these and such like sayings the gripple seller saith The thing is mine may I not make of mine owne what I can the deceiuer saith he thrusts his ware on no man the vsurer saith he bids no man hire his money but others intreat it of him and giue him thanks but these pretences are nought these men follow a crooked line they ought to see in their owne hearts whether they would haue other men deale so with them the vsurer may pretend he pleasures the poore but his helpe is no better then his is that giues a draught of colde water to him that is in a burning feauer which seemes pleasant at the first but after turnes to his great annoyance Sixtly we would haue all men to shew forth their loue vnto vs wee then must be as carefull to shew forth our loue to others by the practise of all good duties This is against our nature but yet beeing the commaundement of Christ we must endeauour our selues to obey the same Lastly here we haue direction how to keepe a good conscience in all our dealings with men in the world for such things as are expressed in the word we must follow the direction thereof but where wee want a particular commandement there we must order our actions by this generall rule enter into thy conscience and there search how thou wouldest haue other men deale with thee and follow that in thy dealings with them and so shalt thou keepe a good conscience For want of this come so many disorders as are in the world and therfore happy were our times if men would doe as they would be done to Thus much for the commaundement now followes the reason For this is the Law and the Prophets The meaning By the Law we must vnderstand the fiue bookes of Moses which were the first Scripture that euer was written so Luke the 16. 31. They haue Moses the Prophets By the Prophets we must vnderstand all the rest of the bookes of the olde testament besides the fiue bookes of Moses the Prophets beeing put for the bookes of the Prophets as Matth. 2. 23. It is written the Prophets that he shall be called a Nazarite which testimonie is taken out of the booke of Iudges and it sheweth that the booke of Iudges is to bee numbred among the bookes of the Prophets and they are called the Prophets because they were written by some Prophet And here this commandement touching iâ—stice is called the law and the Prophets because it is the summe of the Law and Prophets yet some may aske how this can bee true seeing this commaundement onely concernes things to be practised and the Law and Prophets besides morall duties containe matters of faith to be beleeued I answer this commaundement must be vnderstood to be the summe of the Law and the Prophets not for all things but for that which they prescribe touching this point of iustice and equitie and the practise hereof To doe as wee would be done to is the fulfilling of that which is set downe in the Law and in the Prophets touching equitie in all humane actions Now the meaning beeing thus opened the reason standeth thus beeing drawne from diuine testimonie That which is the summe of the Law and of the Prophets touching equitie must be done But to doe as we would be done to is the summe of the Law and the Prophets therefore we must so doe From this reason we may gather a rule wherby to iudge concerning the olde Testament what is Scripture and what is not all Scripture of the olde Testament is either the Law or the Prophets that is was either penned by Moses or by some of the Prophets who were extraordinarily mooued and enabled thereunto And therefore all the bookes from Genesis to Malachie are Canonicall Scripture because they are written by some of the Prophets To this purpose S. Peter saith 2. Pet. 1. 19. We haue a most sure word of the Prophets c. But for the bookes of Apochrypha they are not Canonicall Scripture because they were not penned by Moses or any of the Prophets which is plaine by this that all of them were first written either in latine or in Greeke none in Hebrew originally where as al the old Prophets sent from God writ their bookes in the Hebrew in the language of that people to whom they were sent â—aue onely that some part of Daniel Ezra and Nehemiah were in Chaldie which language the people learned in the captiuitie Secondly the Prophets could not erre either in iudgement memorie oâ— vnderstanding by reason of the immediate assistance of the holy Ghost as Act. 15. 28. It seemed good to the holy Ghost and to vs and Peter calls their word most sure But the Authors of the bookes of Apocrypha erred as may be shewed in them all Tobit 6. Raphaels counsel for driuing away the deuil by the smell of the liuer of a fish is a meere fabulous deuice for the deuil is by nature a spirit and cannot be affected with such things The storie of Iudâ—h is fabulous which saith Nabuchadnezzar was king of Assyâ—â—a when the people returned from the captiuitie and Ioakiâ— was high Priest In the addition to Hester Chap. 16. 11. Haman a is said to be a man of Macedonia but the true Scripture saith he was an Agagite comming of Agag The author Ecclesiasticus confesseth his inabilitie in writing those things but the true Prophets were all sufficient to this worke and freed from errour by the immediate assistance of the holy Ghost And Chap. 46. 13. that author writeth that Samuel prophesied after his death and shewed vnto Saul his death but the true storie Canonicall saith God had forsaken Saul and would answer him neither by dreame nor Vrins nor by Prophets 1. Sam. 28. 6. The booke of Maccabees commendeth
God and to conceiue aright of this God namely that he is one in essence and three in person and that the persons must be worshipped in the vnitie of the godhead for as they are one in nature so we must vnite them in one and the same worship Againe by nature we take libertie to our selues to forget the true God and in our owne hearts doe set vp a false god vnto our selues some make riches their God some honours some pleasures for looke whereon a man bestowes his heart and his affections as his loue his feare and confidence that he makes his god and hence it comes that some in iudgement hold the true God and yet haue a false god vnto themselues in their hearts but the first commandement restrains vs of this libertie also and it inioynes vs to bestow our whole heart and all our affections on the true God louing fearing and trusting in him aboue all Thirdly our nature is to exalt our selues to ascribe some thing vnto our selues esteeming the good things that be in vs as of our selues and as though they were our owne whereby we take to our selues some thing that is proper to God becomming like to the prodigall child which would haue his portion to himselfe seuered from his father With this naturall pride was Dauid puffed vp when he numbred the people But the first commandement restraines vs of this also perscribing vnto vs the dutie of inward adoration which we performe first when we giue vnto him all the honour that we can esteeming our selues but dust and ashes and ascribing vnto him all the good that is in vs as from him secondly whē we subiect our selues vnto him wholly as to our creatour and doe submit our hearts wills and conscience to his holy word and these be the strait waies which this commandement perscribes vs. The 2. commaundement concernes Gods outward worship and it puts vnto vs many restraints Our nature desires to conceiue of God in some forme and to represent him in some image but the Lord is a spirit and this commandement inioynes vs to worship him in spirit and truth and to conceiue of him in his workes and properties restraining our naturall desires of conceiuing and representing God Secondly it is our nature to performe outward worship vnto God onely but for any further thing wee would take libertie to our selues wee would giue him onely the outward bodily worship as come to Church heare the word pray outwardly and receiue the Sacraments but the Lord in this commandement giues vs charge that with as great care conscience we should giue vnto him the inward worship of the heart for god must be serued with the whole man our loue feare trust in God must be cōformable to our outward worship Further euery man almost can be content to professe religion and to performe so much as the laws of his countrie require for the seruice of God but yet they would take libertie in their callings to liue as they list but Gods commandement restraines this desire also We must hold religion not only in the Church but also shew the same in our liues and conuersations and therefore is the second table ioyned with the first to teach vs that wee must performe dutie to God in the seruice of man The third commandement concernes the holy vse of the holy things of God especially of his word and Sacraments Now for the outward worke of hearing the word and receiuing the Sacraments we are content to performe them but we would haue God thinke himselfe satisfied with the worke done But this commandement restrains vs of this desire inioyning vs not onely to vse his holy things but also in an holy manner that is with repenting beleeuing hearts for they are not holy to vs vnlesse we vse them in and by faith and repentance Againe we take libertie to vse Gods name in oathes and specially in vowes as in baptisme which we renue when we come to the Lords table but herein we ordinarily abuse this his holy name not hauing like care to make good our vowes vnto God as we haue to make them The 4. commandement concernes the time of Gods worship wee our selues would haue all times in our owne disposing we thinke it hard to be restrained of any time but this commandement restraines vs of this desire binding vs in conscience to giue one day in seauen to the honour of God in his publike and solemne worship The 5. Comm concernes the giuing of honour and reuerence to Superiours and it restraines vs of our naturall desire which is to seeke for and to take honour vnto our selues alone for this inioyneth vs to giue honour one to another especially to them to whome it belongs as to all superiours in authoritie in gifts or age let this be your honour saith Paul to giue honour to whome it belongs Rom. 13. 7. The sixt Commandement concerneth murther and it restraineth our naturall desire which is vpon small occasion to conceiue malice and to beare grudging against our brother forbidding all thoughts wordes deedes and gestures which tend to the impairing or destroying of our neighbours life and person The 7. Commandement concerneth chastitie and it restraines mans nature which desires to take libertie in vncleannes and fornication both of heart and life and it binds vs to abstaine from all speach action or gesture which tends to the hindrance of our owne or of our neighbors chastitie for God is holy and pure and so ought our bodies and minds to be which are temples of his blessed spirit The 8. Commandement concernes our neighbours goods and it restraines our corrupt nature which desires to haue libertie by all meanes good and bad to intich our selues And it inioyneth vs both in will and word and in trafficke also to seeke the common good and the good of those with whome we liue Againe this also restraines our naturall desire of abundance inioyning vs to seeke onely for necessaries as foode and raiment for we may not seeke to be rich yet if God giue vs more then things necessary in the labours of our calling then we are to blesse God for them and to vse them to his glorie this is a strait way to the worldly man but it must stand and we must walke in it if we would enter into life The 9. Commandement concernes our neighbours good name and it restraines vs of our naturall desire which is to conceiue and speake vnto others as also to receiue from others euill report of our neighbour and on the contrarie it inioynes vs by all good meanes to seeke to preserue our neighbours good name and credit The 10. Commandement is touching lust When as we hurt no man in word or deede then we take it for graunted that we may thinke what we will no lawes restraine thought that we hold to be free But this Commandement restraines the very first motions
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
receiues the seede with ioy and brings forth some fruit but it lasteth not of such it is said Hebr. 10. 29. They tread vnder foote the sonne of God and count the blood of the Testament an vnholy thing wherewith they were sanctified that is according to their profession and perswasion And thus we see what kinde of gifts an hypocrite may haue and yet neuer be saued Vses 1. The consideration whereof must mooue vs to looke vnto our selues that we haue better things in vs then these are for here we see we may goe on to perdition carying the profession of Christ in our mouthes And the rather is this to be considered of vs because many looke to be saued who come short of Simon Magus in knowledge and of Saul Ahab and Iudas in humilitie yea and for faith farre short of the deuill himselfe who is saide to beleeue and tremble but how canst thou looke to be saued that in regard of grace commest short of those which are now condemned Secondly hence we must learne to suspect our selues and call our selues to a reckoning about our faith and obedience and we must not flatter our selues herein for these things before named will not saue vs many haue had faith in some truth for some degrees thereof and also good affections and other gifts as we haue seene who are yet for all this condemned Thirdly seeing there be two sorts of men in the Church that shal be condemned the one whereof haue many worthie gifts this must moue vs not to rest in these things but to labour and striue to haue our hearts rooted and grounded in the loue of God in Christ and to become new creatures in righteousnes and true holinesse and then shall we be as the wise virgins hauing the oyle of grace in the vessells of our hearts which will neuer be quenched till we come into the marriage chamber with our Bridegroome Christ Iesus The second part of the conclusion laid downe by our Sauiour Christ is this That some men professing the name of Christ in the Church of God shall be saued And these persons are here described vnto vs by their effect or action to wit The doing of the will of the Father And because this is an infallible note of them that shall be saued I will briefly shew what it is to doe the Fathers will The Scriptures best expound themselues Iohn 6. 40. This is the will of him that sent me that euery one that hath seene the Sonne and beleeueth in him should haue euerlasting life 1. Thess. 4. 3 4 c. This is the will of God euen your sanctification and that you should abstaine from fornication and that euery one should know how to possesse his vessell in holines and honour that no man oppresse or defraud his brother c. These two places of Scripture laide together shew that the doing of the Fathers will stands in three things in faith in repentance and new obedience faith is directly expressed in the place of Iohn and repentance which is a fruite of faith as also new obedience the fruit of them both in the wordes of the Apostle Paul for by Sanctification is meant repentance and new obedience by the duties following For the first in true sauing faith there are three things required Knowledge assent and application By knowledge I meane the right conceiuing of the necessarie Doctrines of true religion especially of those which concerne Christ our Redeemer Assent is when a man knowing this doctrine doth further approoue of the same as holsome doctrine and the truth of God directing vs aright vnto saluation Application is when we conceiue in our hearts a true perswasion of Gods mercie towards vs particularly in the free pardon of all our sinnes and for the saluation of our soules example of this particular applying we haue in the Apostle Paul Gal. 2. 20. who professeth thus Now liue not I but Christ liueth in me and the life that I now liue is by faith in the sonne of God which what that is he sheweth after saying who hath loued me and giuen himselfe for me and without this particular application neither knowledge nor assent can saue vs in the 6. of Iohn Christ propounds himselfe vnto vs as the bread of life and water of life now we know that foode vnlesse it be receiued will not nourish the bodie euen so vnlesse we doe by the hand of faith particularly receiue and applie Christ vnto our selues all our knowledge and assent will be as foode vneaten and vndigested It may be said that hypocrits haue knowledge assent and a perswasion of Gods fauour and therefore this is not a sure note of doing the fathers will I answer an hypocrite as Simon Magus may haue true knowledge of Gods word and giue assent thereunto in regard of both these haue true faith in some degree yea he may conceiue a perswasion of Gods mercie in the pardon of his sins though falsely in presumption vpon false grounds and insufficient Now that a man may discerne the truth of his faith and perswasion of Gods mercie from that which is in hypocrisie he is to obserue therein three things the beginning of his faith the fruites and the constancie thereof The beginning of true faith is hearing the word of God preached especially the Gospel the law going before as an occasion or preparing meanes whereby a man comes to see his sinnes and his miserie thereby and thereupon to desire reconciliation with God in the pardon of them and hearing the promises of mercie to desire faith whereby he may imbrace the same labouring against vnbeliefe This though it be not a liuely â—aith yet it is the beginning of true faith and no hypocrite hath the same soundly wrought in him The fruite of true faith is a chaunge of the whole man both in heart and life making the heart contrarie to it selfe in moderating the naturall affections and passions thereof and keeping them in compasse of true obedience and causing a man in euery estate to rest contented with the will of God as I say saith he that beleeueth shal not make hast Thirdly constancy in true faith is knowen by this when a man relyes wholly on God euen then when he feeles no tast of his mercie but hath all tokens of his displeasure Euery man will beleeue when he hath present signes and pledges of Gods louing fauour but true faith beeing the euidence of things hoped for will make a man beleeue aboue hope as Abraham did and beeing the subsisting of things not seene will cause a man to beleeue when he sees no tokens of Gods mercie and indeede he that le ts go the hold of Gods mercie when he is in distresse may assure himselfe he neuer had true faith for the iust shall liue by faith in all estate and will with Iob trust in God though he kill them The second worke wherein consisteth the doing of the Fathers will
hee is a seuere iudge against all iniquitie II. This shewes that Christ preferres an honest and godly life aboue most worthy gifts euen before the gifts of Prophecie and Miracles and therefore our principall care must be to frame our hearts and liues to true obedience vnto our God in all his commaundements III. This must stirre vs vp to true and vnfained repentance If wee haue not yet repented it must mooue vs to beginne it if wee haue repented wee must doe it more for Christ will pronounce a fearefull sentence of condemnation vpon many professours because they liue in sinne though they haue prophecied in his name and cast ouâ— deuils and done many great workes yet because they haue beene in heart addicted to some sinnes hee shall say vnto them at the last day Depart from mee and goe yee cursed into euerlasting â—â—râ— The horrour whereof seeing Christ hath so long before made it knowne vnto vs ought to mooue vs to humble our selues to turne vnto God and to breake off the course of our sinnes euen in the purpose of our hearts And if wee will not now tremble and turne the day will come when wee shall heare a fearefull commaundement and obey it and noâ— bee able to turne from it but if wee shal now turne to God by true repentance and new obedience we shall in that day heare the blessed voyce of absolution vpon our selues when as the feareful sentence of condemnaâ—ion shall be pronounced vpon others IV. Whereas many men shall be condemned because in heart they haue beene addicted to some open or secret sinnes wee must in the feare of God labour to purge our hearts from all sinne so as wee bee not addicted to any one sinne with purpose to liue therein yea wee must labour to turne our selues from euery euill way from sinnes in thought in affections in behauiour and actions The purpose of our heart muâ—t bee not to liue in any one sinne so as if wee fall wee may yet truely say it was against our purpose and intent and therefore we must labour to bee renued in the spirit of our mindes euen in the most secret part of our soules It is not enough to leaue sinne when it leaues vs by reason of weakenesse or want of opportunitie thus doth many an aged man who hauing liued in lewdnesse and lust all his youth doth at length by reason of weakenesse in olde age leaue those sinnes in practise but yet his heart is still addicted to them and therefore euen then when hee cannot goe without a staffe will hee take great delight in rehearsing and remembring the trickes of his youth Now this man hath no repentance for his delight in the remembrance of sinne past is all one before God as if hee had liued still in the practise thereof our prayer therefore must be with Dauid to the Lord continually that hee would incline our hearts vnto his commaundements and not to couetousnesse or any other sinne Psal. 119. 36. Verse 24. Whosoeuer then heareth of me these words and doth the same I will liken him to a wise man which hath builded his house on a rocke 25. And the raine fell and the floods came and the windes blew and beat vpon that house and it fell not for it was grounded on a rocke After the deliuery of many notable instructions in this sermon of our Sauiour Christ whereby he hath sufficiently shewed himselfe to be the true Prophet and Doctor of his Church in this verse and those which follow to the 28. he comes to lay downe the conclusion of this excelleÌ„t sermon wherein he doth stirre vp his hearers to a notable duty namely that they should not make light account of his doctrine contenting themselues barely to heare reade or to learne the same but further to goe about the practise thereof in their liues and conuersations And for the effecting hereof hee laies downe here at large the fruite of true obedience to the word In this conclusion are these points contained I. A maine dutie to be done of all his hearers that is to heare and doe the words of Christ. Whosoeuer heareth these my words doth the same II. The propertie of this dutie it is a note of great wisedome I will liken him to a wise man c. III. The fruite of this dutie Safetie and securitie against all perâ—ls of bodie and soule in the 25. verse all which are amplified by their contraries in the 26. and 27. verses as we shal see in their place The first point is the maine dutie of euery good hearer namely to ioyne practise with knowledge of the word of Christ. This dutie is oft vrged vpon vs by the holy Ghost Rom. 2. 12. Not the hearers of the Law but the doers thereof shall bee iustified before God and Saint Iames stands long on this dutie Iam. 1. 22. Be the doers of the word and not hearers onely deceiuing your ownâ— soules which after he enforceth both by the vanitie of hearing without doing v. 23 24. by the blessing that accompanies obedient hearing v. 25. Luk. 11. 27 28. when a woman in admiration at Christs doctrine pronounced her blessed that bare him Christ answered â—ay rathâ—r blessed are they that hear the word of God keepe it And in the parable of the sower Mat. 13. there are 4. kinds of hearers three bad one onely good who doe heare know receiue embrace the word of God withall bring forth fruit plentifully And naturall reason may perswade vs of the waight of this duty for the best learning that men haue in humane things is too little or of no vse without practise much lesse can diuine doctrine then profit a man without obedience be ioyned therewith Use. The consideration hereof must mooue vs to pray to God the Father in the name of Christ that he would vouchsafe his spirit vnto vs wherby our hearts might be enclined disposed bent to an vnfained loue obedience of Gods precepts deliuered in his holy word because it is our dutie to liue in the practise of that we heare Yea we must pray so to performe obedience in our life that our consciences may not only not accuse vs but also excuse vs before God in regard therof or at least in regard of our true endeauour desire to obey This duty being practised will minister true comfort vnto vs in time of distresse yea in the fearefull case of death it selfe Hereby did good king Hezekias comfort himselfe at his death that hee had walked before the Lord with an vpright perfect heart Isay 38. And the word of God is plaine for this comfort If our hearts condemne vs not we haue boldnes towards God 1. Ioh. 3. 21. alwaies prouided we haue a good vnderstanding of our duty to God for an ignorant conscience will falsly excuse II. Point The property of this dutie It is a part of great wisdom for he that heareth and
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