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
haue wronged vs. Thirdly consider the examples of worthie men in this case for our Sauiour Christ neuer sought reuenge but bare wrong patiently committing all to him that iudgeth righteously leauing vs an example to doe likewise 1. Peter 2. 10. Yea when hee was cruelly and vniustly crucified he praied for his persecutors Luke 23. 34. Steuen also praied for them that stoned him Act. 7. 16. and Dauid though a King would not suffer reuenge to be taken on Shimeâ— that cursed him 2. Sam. 19. 9 10. neither would hee euer touch Saul who sought his life though he had him often in his hands nay his heart smote him for cutting off the lap of his coate so farre was he from seeking reuenge Fourthly in the fift petition wee pray Forgiue vs our sinnes as we forgiue our trespasses but if wee carrie grudging in our hearts we praie God not to forgiue vs but to condemne vs for we will not forgiue but be reuenged on them that offend vs. Now this is a most fearefull case that a man should pray for vengeance vpon himselfe Fiftly it is not meete in common reason that the same partie should be the accuser and the Iudge and yet if a man might reuenge himselfe this should be so and therefore â—f wee would be Christs Disciples we must arme our selues with patience in suffering wrong and referre reuenge to God that iudgeth righteously Yet some will say If we alwaies put vp and suffer wrong wee shall neuer bee in quiet but still be abused Answer Though in our own person we may not reuenge our selues yet wee may craue the helpe of the Magistrate either for the preuenting or for the punishment of wrong done vnto vs for the Magistrate is Gods Liuetenant to releeue the oppressed and to execute vengeance on malefactours thus did Paul send to the chiefe Captaine to preuent a conspiracie that the Iewes intended against him and appealed to Caesar to auoyde the danger of the Iewes at Ierusalem and yet when wrong is done vnto vs wee must beare it patiently without seeking priuate Reuenge although the wrong were doubled or trebled vpon vs. Thirdly our Sauiour Christ here calling the wrong doer an euill one giueth vs to vnderstand that it is the propertie of an euill man to doe wrong vnto others and this title is giuen to the wrong doer to teach vs that wee must suffer wrong patiently though hee bee an euill man that offereth it vnto vs. It is the propertie of a good man to doe good continually but to doe wrong is the marke of an euill man who herein is like the deuill which must teach vs not to doe wrong to any one in his bodie goods or name either by word or deede but rather applie our selues to doe all the good we can to euery one within the compasse of our calling Hereby wee shall see what our estate is for if in our callings wee set our selues to hurt others either by word or deede wee are in the sight of God euil men such are our vsurers and extortioners and all those that vse fraud and deceite in their callings But if wee would shewe our selues to be good men approoued of God in Christ then wee must referre our bodies and soules and all that wee haue to the good of others Although men by nature be like to sauage beasts as Lyons Woolues Cock â—trices c. whose propertie is to deuoure and hurt other creatures yet when it pleaseth God to receiue them to mercie and to place them in his kingdome then they laie aside their cruell nature and liue peaceably one with another for in all the Mountaine of Gods holinesse none shall hurt or destroie verse 9. It is a prophecie of Christs kingdome that therein the sword and speare which are weapons of warre shall bee turned into scythes and mattocks which are instruments of common good in time of peace whereby was signified that when men are conuerted and become true children vnto God they laie aside all malice and giue themselues to doe good and become seruiceable vnto all for the good of all This was notably verefied in Paul who of a persecuter became a preacher yea he became all things to all men that by all meanes hee might win some And thus doing we are like to our heaueÌ„ly father who doth good to all but if we giue our selues to wrong doing we are euill ones and herein like to the deuill himselfe Fourthly Christ here forbidding priuate reuenge which is vnlawful doth hereby establish that reuenge which is lawfull and iust Now lawfull reuenge to speake somewhat hereof is the worke of a iust and lawfull power requiting euill for euill This iust reuenge is two-folde Diuine and Humane Diuine reuenge is the worke of Gods absolute power taking vengeance vpon offenders of the lawfulnesse of this reuenge in God there is no question onely this we must remember that God executes this vengeance daiely in the manifold miseries of this life and likewise in the iust condemnation of the impenitent after death Indeed as a father he chasteneth his Church and children for vengeance in Christ becomes nurturement but as a seuere iudge hee plagues the wicked powring vengeance on them both temporall and eternall Humane reuenge is the ordinance of God whereby men beeing therevnto called by God doe execute vengeance in the name of God and it is twofold extraordinarie or ordinarie Extraordinarie when men are extraordinarily stirred vp by the spirit of God to execute vengeance vpon offenders in the name of God Thus Pâ—iâ—eâ—as slew Zimri and Cosbie and thus many of the Iudges of Israel specially Ehud Sampson tooke reuenge vpon the enemies of Gods people thus Elias the Prophet slew Baals priests 1. King 18. 40. and destroyed the two Captaines and their fifties with fire from heauen 2. King 1. 10. 12. thus Peter killed Ananias and Saphira and Paul stroâ—ke Elimas with blindnesse This kind of reueng is now rare for wee are not to looke for extraordinarie instincts we know Christ rebuked his Disciples for seeking to execute this extraordinarie reuenge vpon the Samaritans and therefore when we haue a conceit hereof in our selues wee may iustly suspect what spirit it is that mooueth vs. Ordinarie reuenge is that which men ordinarily put in execution in the Church and common wealth according to Gods will beeing thereto called by God it is twofold Lesser or Soueraigne Lesser reuenge is the inflicting of lawfull correction vpon offenders in word or deede not reaching to the case of life and death this kinde of reuenge is committed to parents ouer their children and masters ouer their seruants to schoolemasters ouer their schollers and Tutors ouer their pupils Soueraigne reuenge is that whereby the Magistrate may lawfully punish men according to their offences in bodie goods or life it selfe this I call soueraigne not simply but because it is
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
or calling without his conuaiances of craft and deceipt though it doe not appeare so much in some callings as in others and hard it is to finde them that make conscience hereof when gaine and profit may come thereby which comes from this distrustfull care in mens hearts whereby they doubt of Gods blessing answerable to their desire in the vse of lawfull meanes onely But sith Christ forewarnes vs of this sinne we must beware it take not place in our hearts and for the auoyding of it we must follow the counsell of the holy Ghost in Scripture Psal. 37. 5. Commit thy way vnto the Lord and trust in him and he shall bring it to passe which is oft commended vnto vs Psal. 55. 22. Cast thy burden vpon the Lord he shall nourish thee Pro. 16. 3. Rowle thy worke vpon the Lord 1. Pet. 5. 7. Cast all your care on him for â—e careth for you In all which places we haue a most worthy instruction to this effect not exempting men from doing the duties of their calling but teaching theÌ„ that when they haue done their endeauour in the diligent sober vpright vse of meanes then they must leaue the euent and issue for good successe to the blessing of God Thus the trades-man whose liuing stands by buying and selling must be carefull and diligent about his businesse without deceit or lying and in so doing referre the successe of his bargaine to the blessing of God and so must the husbandman plow and sowe leaue earing and haruest to Gods good prouidence This is the Apostles couÌ„fell Phil. 4. 6. Be nothing carefull that is after a distrustfâ—ll or distracting sort as the word signifies but in all things let your requests bee made knowne to God with giuing of thankes where it is to be marked that distrustfull care is opposed to praier and thankesgiuing as an hinderer thereof and therefore our care must onely be to vse the lawfull meanes moderately for any blessing and then to pray to God for good successe and blessing relying wholly thereon that when it comes wee may giue him thankes But some will say it is hard for flesh and blood not to be carefull of successe how then should we be able to leaue it wholly to God Answer We must lay to our hearts the blessed promises of God made to them that depend vpon his mercy and goodnesse and labour to liue by faith thereon Psal. 127. 2. It is in vaine for man to rise early and to lie downe late and to eate the bread of sorrow meaning while hee trusts to himselfe or in the meanes but God will surely giue rest to his beloued which serue him and trust in him in the vse of meanes Psal. 34. 10. The Lyons doe lacke and suffer hunger though euery poore beast of the field bee a prey to his teeth but they which seeke the Lord shall lacke nothing that is good If wee had no more promises in the Bible yet these were sufficient to cause vs to rest vpon his prouidence in the sober vse of lawfull meanes Againe this must bee considered how wee shall relie vpon his mercie for the sauing of our soules in the time of temptation and howre of death that dare not trust in his prouidence for the things of this life Quest. But what if all things goe crosse with men will some say may I not then sticke more to the meanes Ans. Nay rather cleaue the more to God for if the blessing were in the means men would not be so often crossed God knoweth what is good for thee better then thou thy selfe and therfore rest contented with his prouidence though he crosse thine expectation for outward blessings want is many times better for Gods children then plentie and affliction then peace and prosperity as Dauid found Psal. 119. 67 71. therfore God laies it vpon them Did not good Iosias fall before Pharaoh Necho which he should not haue done but that God would chasten him for not regarding the words of Pharaoh Necho which were of the mouth of God perswading him not to fight against him and also that he might be taken away from seeing the euill to come and was not Hezekiahs heart puffed vp in time of peace in so much that wrath came vpon him and vpon Iudah and Ierusalem Therefore learne to depend vpon Gods prouidence in the moderate vse of lawfull meanes whether he giue thee blessings or take them away blesse his name for it is good for thee it should be so And thus much for the maine commaundement Now further marke in the wordes how Christ distinguisheth betweene life and the bodie and applieth meate and drinke to life and raiment to the bodie and yet we know that apparel serues to preserue life also especially in cold countries But Christ doth thus distinguish them so iust cause for though in cold countries apparell serues to preserue life as well as meate and drinke doe yet the first and most generall vse of apparell is another matter to wit to hide the shame of nakednesse which the sinne of Adam brought vpon it Gen. 3. 7. 21. for before their fall the man and the woman were both naked were not ashamed Gen. 2. 21. Here then we are to learne that the proper and maine end of apparell is for the bodie to couer the shame of nakednesse that sinne hath brought vpon vs which is so great that if necessitie would permit both hands and face should also be couered The consideration whereof as it shews their immodestie and want of shame that laie open the nakednesse of their breasts or other parts of their bodie more then need requires so it teacheth vs neuer to bee proud of our apparell but rather humbled and abashed when we put it on or looke vpon it for it is the couer of our shame and so an ensigne of our sinne the thiefe hath as good cause to be proud of the bolts on his heeles or of his braÌ„d in the hand or hole in the care as wee of our apparell for as these are badges of misdemeanour so is apparel a badge of our sinne And on the other side that we may haue comfort in this ordinance of God for our bodies wee must labour therein to expresse the graces of God in our hearts as modestie sobrietie temperance frugalitie and such like Is not the life more worth then meat and the bodie then raiment Our Sauiour Christ hauing giuen commandement against the immoderate care for things needfull to naturall life least the same should passe away without effect doth here begin to enforce the same with diuers arguments the first whereof is in these words taken froÌ„ the creation wherin God giues life and the bodie which are better then food raiment from whence Christ reasons for his prouidence thus The life is better theÌ„ food the body then raiment but God by creation giues life bodie therefore will he
shall be giuen you seeke and ye shall finde knock and it shall be opened vnto you In this verse and those which follow vnto the twelft is laid downe the third part of this chapter concerning praier and it consisteth of two branches a commandement to pray and effectuall reasons to perswade vs thereto The commandement is propounded in three seuerall teannes Aske seeke and knocke each whereof hath his promise annexed thereto Ye shall haue ye shall find and it shall be opened vnto you Now for our better vnderstanding of Christs meaning herein two rules must be obserued I. That Christ here speakes not of euery kind of asking in praier but of that onely which himselfe commandeth and alloweth for we may aske and not receiue because we aske amisse as S. Iames saith but he that asketh according to Christs direction in this place shall receiue Now in all acceptable praier to God foure conditions must be obserued I. We must aske while the time of grace and mercie remaineth for if the day of grace be once past we may aske seeke and knocke but all in vaine this is plaine by the fiue foolish virgins who asked sought for oyle but found none yea they called and knocked but it was not opened vnto them Matth. 25. 8. 9. 12. Now the time of this life while God offers mercie vnto vs in his word is the acceptable time and the day of grace 2. Cor. 6. 2. and therefore herein must we aske seeke and knocke II. We must not aske as seemeth good vnto our selues but according to Gods will and as his word alloweth The sonnes of Zebedie were denied their request because they asked they knew not what Matth. 20. 22. But this is our assurance that we haue in him that if we aske any thing according to his will he heareth vs 1. Ioh. 5. 14. III. We must aske in faith that is beleeue that God will graunt vs those things which we aske according to his will Iam. 1. 5 6. If any man lacke wisdome let him aske of God but let him aske in faith and wauer not for the wauering minded man shall receiue nothing of God therfore saith Christ Whatsoeuer ye desire in praier beleeue that ye shall haue it and it shall be done vnto you Mark 11. 24. IV. We must referre the time and manner of Gods accomplishing our requests to his good pleasure It was the sinne of the Israelites that they limited the holy one of Israel by prescribing him what they would haue for their prouision and when they would haue it Psal. 78. 41. we therefore must waite on God as Dauid did Psal. 40. 1. I waited patiently for the Lord and he enclined his eare vnto me and heard me God deferres the graunting of our requests because he would trie the affections of his children Cantic 3. 1. The Church seeketh Christ but cannot finde him that is where and when shee will And indeede herein doe we shew forth faith when we referre the time and manner of receiuing our request to the good pleasure of God for he that beleeueth will not make hast Isa. 28. 16. The second rule to be here remembred concerning prayer is That these promises are not made directly to the worke of prayer but to the person that prayeth and yet not to him simply as he doth this good action of praier but as he is in Christ for whose merite sake the promise is accomplished and therefore Christ here speakes to them whome he takes for graunted to be the true members of his mysticall bodie which is his Church This rule must be remembred for the right vnderstanding of the promises of God concerning prayer for hereby it is plaine that our prayer is not the cause of the blessings we receiue from God but onely a way and instrument in and by which God conuayeth his blessings vnto his children for a true praier is a fruit of our faith in Christ in whome alone all the promises of God are yea and amen that is sure and certen vnto vs. Now hauing found Christs meaning let vs come to such instructions as are to be gathered hence First obserue that Christ doeth not barely propound this commandement to pray but repeates the same by a kind of gradation in three distinct words Aske seeke and knocke whereof the latter imports more vehemence then the former And this he doth to checke the slacknesse and coldenesse of our prayers and to stir vs vp to feruent zeale and diligence in this duetie both in publike and priuate And to mooue vs to godly zeale and diligence in this dutie consider the reasons following I. Christs owne example which in morall duties is a perfect rule Now though he had little need to pray in respect of himselfe for he did neuer sinne yet how often and how long and with what feruencie did he giue himselfe to this dutie he spent whole nights in prayer Luk. 6. 12. and in prayer in the garden he swet water and blood We haue also Moses example who spent fourtie dayes and fourtie nights in praier and fasting for the people when they had sinned Deuter. 9. 18. 19. If he were thus feruent in prayer for their sinnes how earnest would he be for his owne And Daniel humbled himselfe many dayes and prayed feruently for his people Dan. 9. 3. 4. c. Dauid prayed seuen times a day and rose vp at midnight to giue thankes to God Psal. 119. 164. 62. And Paul willeth the Romans that they would striue or wrestle with him by praier to God Rom. 15. 30. All these are worthie examples vnto vs and if we compare our selues with them we shall see we haue much more cause so to doe for our sinnes abound aboue theirs and therefore we had need to pray for the preuenting of Gods iudgements which our sinnes call for against vs. Also we come far short of them in grace and therefore had need to pray for supply thereof against the time of neede for our dayes of peace will not alwayes last wee haue enioyed it long and therefore must looke for dayes of triall for the state of Gods Church is interchangeable II. Reason All of vs must come to deale with God both in the day of death and at the day of iudgement at both which times all worldly helpes and comforts will forsake vs and by no meanes can wee shunne that accompt therefore it will be good for vs while we liue often to set our selues before the Lord that so we may make our selues familiar and acquainted with him against that day But if now we estrange our selues from God in regard of this exercise of prayer then at our ende wee shall finde the Lord to be strange vnto vs and to professe that he knowes vs not which will be woe vnto vs. III. Reason Euery good thing we haue or stand in need of comes from the mercie and bountie of God in Christ and prayer is an
from all means of grace and happinesse this indeed might haue seemed hard but considering that by creation he gaue man happinesse and likewise abilitie to perseuere in the same if he would is it any maruell seeing all men haue of themselues lost their owne felicitie that some should bee depriued of it for euer nay rather it is a wonder that all are not condemned which come of Adam for God in his iustice without all crueltie might haue condemned euery man and indeede it is his endlesse mercie that he hath giuen Christ to be a Sauiour vnto some and that any are made partakars of this saluation by Iesus Christ. Secondly Christ here saith of some I neuer knew you yet speaking of others he saith I know my sheep Ioh. 10. 14. and againe I know whom I haue chosen Ioh. 13. 18. and Paul saith The Lord knoweth who are his 2. Tim. 2. 19. Now froÌ„ these places we may gather that there is an eternall worke of God whereby hee puts a difference and distinction betweene man and man angel and angel acknowledging some to bee his owne and denying the same of others If God himselfe had not auouched this in his word no man might haue taught it but beeing here plainely expounded it is with all reuerence to be acknowledged receiued and that it may be the better conceiued two points are here to be handled First vpon what ground and reason God doth know some to be his and doth not know nor acknowledge others for his owne Secondly what is the fruite of this knowledge of God in man For the first why God should know some to be his and not others no other reason can be giuen but Gods good pleasure alone Matth. 11. 25. Christ setteth downe this distinction betweene man and man saying that his father hath hid the mysteries of the kingdom of heauen from some and reâ—ealed the same to other now what is the cause hereof It is euen so O father saith he because it so pleaseth thee So Rom. 9. v. 13. and 18. In Iacob and Esau Paul shewes this distinction of mankind I haue loued Iacob and hated Esau saith the Lord neither did this difference come from their workes either good or euill for this difference God put betweene them before either of them had done good or euill but it is wholly ascribed to the will of God who will haue mercie on whom he will haue mercie and whom he will he hardeneth This must not seeme strange vnto vs we permit vnto men to vse their owne discretion in their owne affaires and this is a sufficient reason to stoppe any other mans mouth It is mine owne may I not doe with mine owne what I will Againe in Princes Proclamations wee submit our selues to this clause It is our pleasure so likewise a man hauing a flocke of sheepe may send some of them to the fatting for the slaughter others keepe for breed this God permitteth vnto man and it is not counted cruelty among men now if wee giue this libertie vnto man ouer the creature why should we not much more giue it to the creator ouer man seeing the basest and least creature is something in regard of man but man is nothing vnto God and therefore though these mysteries cannot bâ—â— comprehended by reason yet euen in reason we may see some â—â—semblance of the truth and equitie of them which must mooue vs with reuerence to submit our selues to the soueraigne will and pleasure of God herein Vpon this ground of difference and distinction betweene man and man we may well bee admonished to beware of the errour of some diuines who thus define of Gods will touching mans estate they say it is the first wil of God that euery maÌ„ in the world should be saued if they would and therefore say they he ministers vnto them all helps both of nature and grace whereby they may repent and beleeue if they will And hauing laid downe this his first will he then say they foresees that some men will not beleeue nor perseuere in the faith and hereupon it is in their conceit that he will not know some men for his owne Againe foreseeing that others will beleeue and perseuere in faith them he knowes and acknowledgeth to bee his dealing herein like vnto a good father that hath many sonnes who would haue them all to doe well and to haue each one a good portion but yet seeing that some wil not become frugall and obedient he changeth his minde and doth disinherite them or like vnto a good Prince who would haue all his subiects to doe well but seeing some to be rebels hee is of another minde and willeth their death Answ. But this opinion is a meere inuention of mans braine for whereas they say that God by a second acte of his will acknowledgeth some for his owne and not others vpon the foresight of their faith and vnbeleefe whereas by his first will hee would haue all men to be saued it is not true for the first will of God is to know some and not to know others the ground whereof is his good pleasure alone and no foreseene workes in them And therefore it cannot be that he should will all men to be saued equally Caine as well as Abel Iudas as well as Peter Againe their opinion confutes it selfe for God foresees mens faith and vnbeleefe because hee hath decreed the same and his decree depends vpon his owne will alone and therefore vnlesse we make the same thing in the same respect both the cause and the effect we cannot make foreseene workes the ground of difference betweene man and man Then their comparisons are not fit a father would haue all his children to doe well and to enioy his portion true and more then that he would make all his children to doe well if it lay in his power neither would he disinherite any if it lay in his power to make them good the change of his purpose in disinheriting his sonne ariseth vpon the impotencie of his will that cannot doe that he would And the same must be said of the will of Princes toward their subiects but if their should be such a will in God to haue all men saued if hee could saue them then vndoubtedly all men should bee saued for who hath resisted his will nay whatsoeuer the Lord willeth that doth he in heauen in earth and euery where Dan. 4. 32. A second point to be considered in the distinction of men whereby God knoweth some to be his and doth not acknowledge some others for his is the fruite of this knowledge of God It is an effectuall and powerfull knowledge working mutuall and strange effects in mans heart towards God for from this that God knoweth some to bee his there followeth another knowledge in mans heart whereby he knoweth God to be his God So Christ saith Ioh. 10. 14. I know my sheepe am knowne of mine looke as the sunne
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
with such sacrifices God is pleased This is the fast which God requires to loose the bands of wickednesse to take off the heauie burden and to let the oppressed goe free to take off euery yoke and on the other side to breake thy bread vnto the hungrie to bring the poore that wanders into thine house and to couer the naked c. And because this dutie is so necessarie and excellent I will propoūd certaine Rules to be obserued for our furtherance herein First wee must exercise three of our senses seeing hearing and feeling in other mens miseries for seeing we must bee very warie it grieue vs not to looke vpon our poore brother but wee must see and behold his miserie and distresse whether it bee in soule or bodie This is the Lords practise Israel is oppressed in Egypt and the Lord saith I haue surely seene the trouble of my people and the oppression wherewith the Egyptians oppresse them And we must be followers of God as deare children and learne to visit them that be in miserie either through sickenesse imprisonment pouertie or such like for sight will stirre vp in a man a sense and compassion of others miseries Hence it is said that when Iesus saw a great multitude hee was mooued with compassion towards them And who can see a poore distressed person to lie in strawe or on the ground without needfull releefe as many a one would not suffer his dogge to lie and not be mooued with compassion Secondly if wee cannot come to see a mans miserie then we must bee content to heare of it and giue heed and credit to the true reports that others make thereof vnto vs. Thus did Nehemiah hearing of the affliction of the residue of the captiuitie he wept and mourned fasted and praied and sought for releefe for them at the Kings hands Thirdly for feeling if the Lord shall afflict our bodies with sicknes or our soules with temptations we must be willing to suffer the same patiently that thereby we may be fitted to take more compassion vpon others in like case and to comfort them the better Paul saith of himselfe and Timothie that in Asia they were pressed with affliction aboue measure passing strength so as they altogether doubted of life and yet he saith the Lord dealt mercifully with them that they might be able to comfort others which were in any affliction with the same comfort wherewith God had comforted them Secondly we must make our particular callings wherein we liue the instruments of mercie and in doing the duties thereof shew forth compassion towards others This Rule is of great vse and therefore it will not be amisse to shew the practise of it in particular The Magistrate must rule and gouerne in mercie and the Minister must preach in mercie euery sermon must be a worke of compassion towards the people not onely for the matter which it containeth but for the manner of his deliuerie and in the scope and drift which he aimeth at he which preacheth otherwaies doth barre himselfe of all mercie euen then when he intreates of mercie vnto others There is a carnall and humane kinde of preaching which now adaies takes place wherein nothing is so much regarded as the vaunting of wit memorie and learning by fine contriued sentences multiplicitie of quotations varietie of allegations of Fathers Schoole-men and other learning but herein is no mercie nor compassion to the poore soule It is said indeede that none condemne this kinde of preaching but they that can not attaine vnto it But the truth is God will haue his word deliuered not in the enticing speech of mans wisdome but in the plaine euidence of the spirit and of power and therefore a man can not with good conscience applie himselfe to such kind of preaching els no doubt a man of meane gifts might finde it more easie to attaine vnto then to the true preaching of Christ crucified Thirdly euery priuate man must make the duties of his calling works of mercie the rich man must know himselfe to be not a lord but a steward of Gods blessings and therefore must imploy and dispence the same in mercie by giuing and lending vnto the poore freely as God shall minister vnto him iust occasion The trades man must buie and sell in mercie dealing iustly with the rich and shewing liberalitie to the poore The master must thus in mercie vse the labour of his seruant and the seruant thus in mercie doe seruice to his master for conscience towards God And happie were it with all estates if this rule of mercie were obserued the want whereof is the bane of all societies Thirdly for the more chearefull practise of mercie we must lay aside some part of our goods for the releefe of them that be in miserie The Iewes were commanded to set apart the first fruits of their corne and cattell for the Lords altar but in the new Testament the altar is ceased and the poore come in stead thereof and therefore we must now bequeath some thing for their releefe Many are giuen to great excesse in fare and in artire but they may doe well to abate some part thereof and bestow it on the poore for hereby will the rest be sanctified to their more free and comfortable vse nay in case of necessitie we ought to sequester some part of our owne necessaries for the refreshing of the poore so did the Church of Macedonia euen beyond their power giue to the releefe of the afflicted brethren Men are exceeding cold in charitie and one maine cause thereof is want of obseruing this Rule in setting apart some thing according as God shall blesse vs in our callings for the releefe of the poore The second point to be considered in this rule is wherein this blessednes doth consist namely in the obtaining of mercie he that shewes mercie shall finde mercie both with God and man Where first we may see the errour of the Church of Rome in their doctrine of merits for they make a speciall part of humane satisfaction to consist in Almes deedes and releeuing of the poore teaching that a man may hereby merit eternall life but they or to grossely for then Christ would not haue said blessed are the mercifull for they shall finde mercie but rather thus they shall finde iustice for that which comes of merit is due by right Secondly hereby we may see what to thinke of our Church and Nation in respect of true Title to Gods mercie for onely the mercifull shall finde mercie Now it were easie to goe through all orders and conditions of men among vs and therein to shew abundance of vnmercifulnes and crueltie so as we may be iustly called a cruell people and therefore can not looke for mercie at Gods hands for to the mercilesse shall be iudgement without mercie This is euident by the Lords dealing with his owne people for all their sacrifices
and duties of religion were abomination vnto the Lord because their hands were full of blood and because they had no mercie therefore they were led into captiuitie as we may see at large Ier. 5. 28. Euck. 9. 9 10. and Zach. 9. 12. Now we beeing in the same case with them for vnmercifulnes and crueltie haue no doubt deserued long since the same punishment euen that the Enemie should depriue vs both of Gospel and peace and of all our prosperitie and wealth what then shall we doe surely we must humble our selues by praier and fasting vnto the Lord if not publikely yet priuately euery man and euery familie apart euen for this one sinne of vnmercifulnesse and withall in this humiliation begin to practise mercie by bestowing that vpon the poore which we spare froÌ„ our bodies in the daie of our fast Verse 8. Blessed are the pure in heart for they shall see God These words containe the sixt Rule of Christ touching true happinesse wherein as in the former obserue two points the persons blessed and wherein their blessednesse consists The persons blessed are thus qualified they are pure in heart This is diuersly expounded By pure in heart some vnderstand those that are chasse others those that are simple hearted voide of guile and deceit But the words will beare a more generall sense betoken such as are holy in heart hauing their hearts purged from the defilement of their sinnes and be in part renued and sanctified by the holy Ghost and that they are so to bee taken may appeare Psal. 24. 4. whence these words are borrowed where also the Prophet expoundeth the pure in heart to be such as haue not lift vp their minde to vaine things to which purpose the Author to the Hebrewes saith Follow peace with all men and holinesse without which no man can see God Againe the intent of our Sauiour Christ in this place was no doubt to crosse the Pharisaicall conceipt of those times whereby men did content themselues with outward holinesse as sufficient to true happinesse and therefore he saith Blessed are the pure not outwardly but inwardly in heart Further by heart we are to vnderstand the soule with the parts and faculties thereof that is the mind the conscience the will and affections And that wee may yet conceiue more clearely of this point we are to search out two things first in what maner then in what measure the heart is made pure For the first the purifying of the heart is by a two-fold Action of the holy Ghost first by creating in the minde a sauing faith which vnites a man vnto Christ as an hand applieth Christs puritie that is his obedience to the heart so Peter speaketh of the Gentiles in the Councell at Ierusalem that by faith the Lord purified their hearts Secondly when a man is in Christ the holy Ghost purgeth and sanctifieth the heart inwardly by mortifying all the corruptions in the minde will and affections and by putting into it inward holinesse whereby the image of Christ is renued therein And this our Sauiour Christ expresseth Iohn 15. 2. when hee saith that the father purgeth every one that bringeth forth fruit in him Now vnto these the holy Ghost addeth an excellent grace of Christian Resolution whereby a man hath a constant purpose not to sinne against God any way either in thought word or deede but in all things to please God continually so as if at any time he-sinne it is against his holy resolution Now for the measure of this purification it is onely in part in this life for the grace of sanctification is not perfect till death as the Apostle saith we receiue but the first fruits of the spirit that is not the Tenths but as an handfull of corne to a whole field the soule is freed from the punishment and guilt of sinne and in some sort purged from corruption but not wholly This wee must obserue the more diligently because the Papists teach otherwise to wit that after Baptisme and regeneration sinne is so taken away that there is in man nothing that God can hate but experience in euery childe of God shewes this to be false The chiefe ground of their opinion is this that if sinne properly called should remaine in the regenerate then God should repute a man to be iust which is a sinner But we answer that God neuer reputeth an impenitent sinner iust but onely the repentant and regenerate which are by faith in Christ and so in effect are no sinners because though corruption remaine in them in part yet it is not imputed to their persons Besides in the acte of their conuersion corruption hath receiued that deadly wound whereof it shall neuer recouer but daiely die till it be quite abolished and therefore doth it not raigne in them And thus we see in what manner and measure the heart is purified whereby the pure in heart may be thus described They are such as beleeue the pardon of their sinnes in Christ and be in part renewed in their soules by the holy Ghost hauing their naturall corruptions mortified and abolished in some measure and the graces of Gods image repaired in theÌ„ and a godly resolution wrought in their hearts not to sinne against God in any thing Considering that the pure in heart bee blessed wee must search our selues and see whether our hearts bee qualified with this grace As in former times so at this day inward puritie is much neglected The ancient Iewes stood vpon their legall puritie and righteousnesse and the Pharises after them relied vpon their outward holinesse and the holy Ghost foretold that in the latter daies should come perilous times by reason of sundrie sinnes wherof this is one that men should content theÌ„selues with a shadow and shew of godlinesse and in truth denie the power thereof And doth not experince shewe this to be true among vs for the pure heart is so little regarded that the seeking after it is turned to a by-word and a matter of reproach Who are so much branded with vile tearmes of Puritans and Presitians as those that most indeauour to get and keepe the puritie of heart in a good conscience Againe the generall ignorance that euery where abounds doth plainely argue the want of this grace for what can bee in the heart but impuritie and iniquitie where there is no knowledge of the will of God in the minde And for such as haue more knowledge then the rest generally they are not answerable vnto it in practise for take a view of all the markets in the land and you shall hardly find a man that is to sell his graine that will be brought to abate one iot of the highest price no not vnto the poore that stand in extreame neede which as it argueth a bloodie and cruell heart so it sheweth our times to be euill daâ—es wherein men professe much and doe nought which sinne
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
Stephen giueth the reason hereof namely their hard hearts whereby they resisted the holy Ghost in the ministerie of the word for which God left them to themselues so as they ran headlong to this height of impiety to persecute Gods deerest seruants The like we may see in these our daies some that haue beene professors after long hearing breake forth into open Atheisme calling this into question whether there be a God and among others there is also to be seene as vile crueltie and oppression in their particular dealings and as abhominable filthinesse as is to be found among the heathen or Idolaters all which and many other enormous sinnes proceed from this that though men professe religion yet they denie subiection to the Gospel preached so as it is not in them a Word of power for which cause God in his iustice giues them vp to hardnes of heart to commit sinne without remorse And therefore if wee would escape the fearefull iudgement of a reprobate sense let vs labour with feare trembling to become obedient to the word which we heare for if we doe not glorifie God in the meanes wherein he offers grace and mercie God will bee sure to glorifie himselfe in our deserued confusion Vers. 13. Ye are the salt of the earth but if the salt haue lost his sauour c. In this verse and the rest to the 16. Christ propoundeth the second branch of his sermon touching the office of the Apostles and in them of all Ministers wherein his intent is to mooue them to diligence in preaching the will of God to all people The Coherence of this part with the former standeth thus Christ had shewed before in diuers precepts that many are blessed whervpon some might aske how they should attaine to this happines and to those graces of the Spirit which make them fit for that estate Christ here answers that the preaching of the Gospel is the principall meanes to worke in their hearts those graces to which true happines is promised And because it is an excellent priuiledge to bring men to this estate therfore he exciteth his disciples to diligence in this Ministerie by two Reasons drawne from the properties of this worke propounded in two similitudes The first is taken from salt in these words ye are the salt of the earth amplified in the words following to the ende of the verse The second is drawne from light ver 14. 15. For the first yee are the salt of the earth yee that is you whom I haue called to be Apostles and set apart for the worke of the Ministry are salt not properly but by resemblance yet not in regard of their persons but of their ministerie because hereby they were to season men for God and to make them sauourie both in heart and life Of the earth not of Iudea only but of the whole world as may appeare by their commission Math. 28. 19. Goe therefore and teach all Nations From this description both Ministers and people may learne their dutie First for Ministers by this title of salt heare giuen vnto them Christ would teach them first how they ought to dispence the word of God both Lawe and Gospell namely so as they labour therein to expresse the properties of salt whereto Christ alludeth in his Title Now the properties of salt applied to rawe flesh or fresh wounds are principally three First it will bite and fret being of nature hot and drie Secondly it makes meats sauourie vnto our taste Thirdly it preserueth meates from putrifaction by drawing out of them superfluous moistnesse The Apostles therefore and other Ministers being salt must not onely in generall deliuer the word of God vnto the people but withall applie the same particularly vnto mens hearts consciences as salt is applied vnto meat And that for three endes first the Law must be applied to rippe vp mens hearts to make them see their sinns it must fret and bite them by the curse thereof to cause them to renounce themselues and to crie with the Iewes Men and brethren what shall we doe Secondly the Gospel must be preached that men feeling their corruption like rottennes in their soules may by the blessing of the spirit be thereby seasoned with grace and so reconciled vnto God and made sauourie in his sight This is the end of the Ministrie 2. Cor. 5. 20. We are Embassadours for Christ as though God did beseech you through vs we pray you in Christs steed that you be reconciled vnto God Thirdly both the Law and the Gospel must bee continually dispensed that thereby sinne and corruption may be daiely mortified and consumed both in heart and life euen as superfluous humours are dried vp by salt And this is the right dispensing of Gods word for euery discourse vpon a text of Scripture is not preaching but he that so expoundeth and applyeth the word that his ministerie may be salt vnto his hearers he it is that preacheth the word indeede Secondly Christ calling his Disciples salt teacheth them and all ministers that they themselues ought first to be seasoned by the word for how can they fitly season others by applying this salt vnto their consciences who neuer felt the biting of it vpon their owne He that is vnseasoned himselfe may speake Gods word which God may blesse to the good of others but yet in respect of himselfe it is a riddle which can not be vnderstood Thirdly this Title giueth good direction to euery Minister for his manner of preaching for if the word of God alone be that sauory salt wherewith mans heart is seasoned for the Lord then it ought to be dispensed purely and sincerely without the mixture of humane inuentions This was Pauls care my word my preaching saith he stood not in the entising speach of mans wisedome but in plaine evidence of the spirit and of power that your faith should not be in the wisedome of men but in the power of God Experience teacheth vs that salt by mixture with other things looseth of his sauour and so is it with the word In deede there is a place for Arts and tongues and humane learning with euery dispenser of the word wherein he may vse them with great commendation to witte in his priuate preparation but not in the publique dispensation whereby he seasoneth mens hearts vnto God that the word of God alone must doe for to it alone belongs the promise of the spirit Isay. 59. 21. And therefore he must vse great discretion in this ministerie and labour so to speake that the spirit may take delight to accompanie the same Fourthly this Titile teacheth all Gods Ministers by patience to possesse their soules when the wicked doe fret and fume against them for their ministerie for this is a testimonie that their ministrcie is salt and bites their corrupt consciences as it ought to doe therefore they are to goe on with chearefulnes endeauouring more and more to season their hearers
to the person of the worker and hee thereby is vnited to Christ who renueth the minde will and affections of the worker from whence the worke proceedeth and so it is as pure water comming from a clensed fountaine Secondly faith couereth the wants that be in good workes for the best worke done by man in this life hath it wants now faith apprehendeth Christ and his merits and applieth the same vnto the worker whereby his person is accepted and the imperfection of his worke couered in the sight of God and this must prouoke vs to labour for faith Lastly I adde the ende of a good worke namely Gods glory in mans good The honour of God must bee the principall ende of euery good worke now Gods honour stands in reuerence obedience and thankefulnesse so that when we doe any good worke we must doe it in reuerence vnto God in obedience vnto his commandements and in token of our thankefulnesse vnto him for his manifold mercies The good of man must herein also be respected the Apostle saith The Law is fulfilled in one word thou shalt loue thy neighbour as thy selfe how can this be seeing to loue the Lord our God is the great commandement of the Law It must therefore thus be vnderstood that the lawe of God must be practised in the loue of our neighbour and not apart by it selfe Againe the ende of a mans life and of all his actions is to serue God in seruing of man and by seruing of man to serue God as when we pray which is a good worke we must not onely respect our selues but pray for others as for the Church of God and for our brethren as well as for our selues yea and for our enemies So we must heare the word and receiue the Sacraments that thereby we may be better able to further our brethren in the way of saluation this our Sauiour doth here expresse saying that they may see your good workes and glorifie your father in heauen as if he should say Glorifie you God and also cause others to doe the same First here we may see what to iudge of the workes done by Papists It is commonly thought that they abound with good workes but it is not so their best workes are sinnes before God for they faile principally in the maine ende of well-doing which is to glorifie God in the good of men for a Papist doing a good worke according to the Rules of their religion doth it to satisfie Gods iustice for the temporall punishment of his sinnes and to merit heauen by it and so erreth quite from the right end of a good worke respecting therein his own good and nothing at all the good of others Secondly hereby wee may see for our selues how farre wee come short in our good workes for commonly wee faile in the maine ende thereof men spend their daies and strength in labour and toile but all is for themselues for their owne pleasure their owne profit and preferment without respect to the good of their brethren now all such actions wherein men seeke themselues only and not Gods glorie in the good of others be sinnefull in the doer though otherwise good in thēselues And therefore we must learne in all our actions to aime at the glorie of God in the good of men II. Point Thus we see what a good worke is now follow the differences of good workes Good workes be of two sorts First those which God in his word hath directly commanded as parts of his worshippe such are praier thanks-giuing receiuing the Sacraments hearing the word and releeuing the poore and these are the more principall kinds of good workes The second sort are actions indifferent sanctified by the word and praier and done to Gods glorie as to eate to drinke and such like for howsoeuer in themselues they bee neither good nor euill beeing things neither commanded nor forbidden and therefore in respect of the things themselues may with good conscience be either vsed or refused yet because God hath commanded the manner how they must be vsed namely by beeing sanctified by the word of God and praier and the ende thereof to wit Gods glorie therefore when they are so vsed they become good workes Vpon this difference of good workes obserue the largenesse thereof how farre they extend There be three estates ordained of God the Church the Common wealth and the Familie and for the preseruation of them there be sundrie callings required some whereof are prescribed of God and others left to bee appointed by men as all trades and such like now not onely the callings appointed by God and the duties thereof are good workes but euen all inferiour callings appointed by men for the good of these three estates and the duties thereof bee they neuer so base if they bee sanctified by praier and done to Gods glorie are good works Example A man is called to be a shepheard and doth willingly accept thereof now though the calling be but base and meane yet the workes thereof beeing done in obedience to God for the good of his Master are good workes yea as good in their kind as the best workes of the highest callings and the same may be said of all lawfull callings and the workes thereof bee they neuer so base for God iudgeth not the goodnesse of the worke by the excellencie of the matter whereabout it is occupied but by the heart of the doer This point must be learned for the Papists conceit doth sticke fast in mens hearts That there are no good workes but the building of Churches and Hospitals the mending of high waies giuing of large almes c. but we must learne that euery action of a mans lawfull calling done in obedience to God for the good of men is a good worke before God and therefore we must so walke euery one of vs in our callings that the duties thereof may be acceptable to God Againe this will hence follow that in these our daies we may as wel abound in such works as be good indeed as the Papists did in their superstitious Thus much of the differences of good workes III. Point Now more particularly in the text are further set down three points touching good workes the Necessitie the Dignitie and the Vse of good workes The necessitie of them appeareth by Christs commanding of them saying Let your light so shine c. for hereby hee bindeth all Christians after the example of his Disciples to walke in good workes If it be said that Christ hath freed vs from the law and therefore we are not bound to doe good works I answer Christ hath freed vs from the lawe in regard of the curse and rigour thereof but not as it is a rule of Christian obedience Quest. How farre forth are good workes necessarie to saluation or to vs that do them Ans. There be three opinions touching the necessitie of good workes First of the Papists who
minde meekenesse c. and Ephes. 2. 10. Ye are the workemanship of God created in Christ Iesus vnto good workes which God hath ordained that wee should walke in them Now this is a most excellent thing for a man to bee answerable to his calling When Dauid was a shepheard hee kept his fathers sheepe and liued as a shepheard but when he was called to be a King hee behaued himselfe like a King in gouerning Gods people and so euery Christian ought to doe beeing a newe creature he must walke as Gods childe and testifie his vocation by shewing forth the vertues of him that hath called him 1. Pet. 2. 9. Fourthly good workes serue to be a way in which we are to walke that so wee may receiue the mercies of God promised to his children and escape the Iudgements threatened against sinners for Gods word is full of most sweet promises vnto the obedient and of terrible threatning against rebellion and iniquitie Now a man by walking in good workes eschewes the paths of wickednesse wherein Gods iudgements light and holdes the waies of righteousnesse wherein Gods blessings are scattered Prou. 3. 17. Thirdly the ende of good workes in regard of our brethren is principally this that by our example in well doing wee may winne some vnto God and keepe others in the obedience of the truth and preuent offences whereby many are drawne backe The contagion of a badde example especially in men of superiour place is such that it wil not only cast their owne soules to hell but also draw many with them When Ieroboam the King sinned hee caused Israel to sinne 1. Kings 15. 34. And therefore wee must carefully looke to all our waies in regard of others and so liue according to Christs commandement in this place that others seeing our good workes may bee wonne to the truth and so glorifie God which is in heauen And thus wee see the endes of good workes Now considering good works be of such excellent vse we are hereby admonished to exercise our selues therein with all diligence for hereby we benefit our brethren wee helpe our selues and we glorifie God neither must any mans pouertie hinder him from this dutie for not onely almes deedes and large gifts to Churches and high waies are good workes but also the speciall duties of euery mans lawfull calling done in faith to the glorie of God and the good of men bee the calling neuer so base by the doing whereof in faith and obedience he may get sure testimonie of his election This exhortation is most needfull for so soone as men haue occasion to commit any sinne then they shake off the yoake of all obedience as there were no way of good workes to be walked in The Papists indeed make the merit of iustification and life euerlasting the ende of good workes but that hath bin sufficiently confuted heretofore Hitherto wee haue spoken of the first point in this conclusion touching the manner of teaching The second point herein contained is the end of all teaching namely to turne men vnto God and thereby to bring them to glorifie God That men may see your good workes and glorifie your Father which is in heauen that is so teach that men may see your good workes and be wonne thereby to the faith so glorifie God Our Sauiour Christ his Commission giuen to his Disciples before his ascension bids them God make all nations my Disciples and Paul saith that hee became all things to all men that by all meanes hee might not onely instruct but saue some Hereby then all Ministers and all those that set themselues apart for this calling must learne to propound this vnto themselues as the maine ende of all their studies and labours namely to turne men vnto God that beeing conuerted they may glorifie God Againe the same ende of the Ministerie admonisheth all hearers so to yeelde themselues obedient to the Ministerie of the word that it may take place in their hearts to turne them vnto God that after their conuersion they may glorifie God This the people ought the ra 〈…〉 to yeeld vnto because it is the maine comfort that the Minister hath of all his labours to see his hearers conuerted and so inabled to glorifie God And to mooue them hereunto they are further to knowe that if they heare and be not thereby conuerted that so they may praise and glorifie God by their obedience then this Ministerie will bee a Bill of Inditement against them for their deeper condemnation at the last daie See Matthew 11. 21. 24. Verse 17. Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them In this verse and the rest which follow to the ende of this Chapter is contained the Third part of Christs Sermon wherein hee goes about to restore the Morall law to his true sense and meaning which was much corrupted by the Iewish teachers And to the ende the same might bee the better accepted hee makes way thereto by a notable Preface verse 17 18 19 20. Wherein hee seekes as well to preuent and to remooue the false opinion which the Iewes had conceiued of him in respect of the Law as also to procure all reuerence and loyaltie to bee shewed therevnto For the Iewish teachers seeing our Sauiour Christ condemne and neglect the traditions of the Elders and not so much to respect the ceremonies of the Law as they thought hee should did thereupon iudge him to bee a deceiuer and one that went about to ouerturne the whole law of Moses This opinion Christ confuteth by three arguments First from the ende of his comming in this verse The second from the nature of the law in the 18. verse whereupon he infers two notable conclusions to procure reuerence thereunto verse 19. And thirdly from the scope of his Ministerie verse 20. For the first The Exposition Thinke not that I am come c. This comming of Christ must bee vnderstood of the manifestation of the godhead in our nature for otherwise his godhead being euery where cannot be said to come properly and as for his manhood it had not beene in heauen To destroy the Law The Law in generall is that part of Gods word which commaunds things iust honest and godly and beeing thus conceiued it is threefold Ceremoniall Iudiciall and Morall The Ceremoniall law is that part of Gods word which prescribed to the Iewes ceremonies rites and orders to be performed in the worshippe of God this law is laid downe in the bookes of Moses especially in Leuiticus The Iudiciall law is that part of Gods word which prescribed ordinances for the gouernment of the Iewes common wealth and the ciuill punishment of offendours The Ceremoniall lawe concerned the Iewes onely the Iudiciall lawe did indeede principally concerne them but yet so farre forth as it tendeth to the establishing of the Morall law hauing in it common
vndoubtedly is our miserable and wofull case in our selues And there is no way to escape this curse but onely this we must humble our selues before God and confesse against our selues the murther of our hearts declared in our gesture speech and behauiour then we must labour to be grieued for these sinnes for which ende we must applie vnto our selues Gods fearefull iudgements due vnto vs for them Thirdly we must earnestly sue vnto God for mercie and pardon as for life and death like as poore prisoners doe when the sentence of death is to be pronounced against them yea we must crie with sighs and grones that cannot be expressed and giue the Lord no rest till he send into our consciences the comfortable message of mercie and pardon by his good spirit This done we must labour in our callings for the time to come to procure and further the welfare and safetie of our brethren as well as our owne we must not seeke our selues but the common good eschewing those things that may grieue our brethren and doing those that may be good and comfortable vnto them that so by new obedience we may shew forth thankefulnes for Gods mercie and fauour towards vs. Hitherto we haue hādled the three degrees of murther which Christ condemneth by this law beyond the doctrine of the Iewish teachers Besides these there is a fourth degree here condemned which is actuall killing This Christ doth not here name because he taketh it for graunted euen by the doctrine of the Scribes and Pharisies Now because it is the main sinne of this cōmandement therfore here it is to be handled which we wil doe thus first we wil shew when killing is murther and when it is not and then handle the kinds thereof For the first Killing is not alwaies murther for sometime a man hath power giuen of God to kill and it is no sinne now God giues a man power to kill three waies I. by the written word thus Princes and Gouerners and vnder them executioners are allowed to kill malefactours that deserue death and thus souldiers are warranted to kill their enemies in a lawfull warre II. by an extraordinarie Commandement and so Abraham might lawfully haue killed his sonne if the Angel of the Lord had not staied his hand III. by an extraordinarie instinct which is answerable to a speciall commandement and so Phinees slue Zimri and Cosbie without guilt of murther But killing is murther when men of their own wills without warrant from God slay others and this sinne is plainely and directly forbidden in this commandement II. Point The kindes of killing be two either voluntarie or casuall Uoluntarie killing is when a man killeth of purpose and intent and this sinne is so hainous that it defileth the land where the blood is shedde till it be purged by the blood of him that shedde it And this purpose to kill is twofold either with deliberation and fore-desire of reuenge as when a man hath caried a grudge in his heart long before or without deliberation when a man without all former malice is suddenly caried by furie and anger to slay his brother and this second kinde of killing is distinguished from that which is vpon deliberation by the name of manslaughter and also fauoured by the lawes of some Countries because it is not done of set purpose but through sudden anger before the blood be cold but Gods law maketh both of them murther and admitteth no recompense for the life of the murtherer nay beside it adiudgeth the murtherer to eternall death both in soule and bodie To this voluntarie murther we must referre those that giue commandement counsell or helpe vnto the murtherer for he that commandeth is the principall Agent and the murtherer is his instrument Againe it is voluntarie murther to strike an other though with purpose onely to wound if death follow thereon And that also which is committed by a drunken man for his will is free though sense and reason be blinded Casuall killing commonly called chance medlie is when a man killeth an other hauing no purpose to doe him hurt The presumptions of casuall killing be these First if a man kill an other hauing no ill will or anger towardes him nor to any other for his sake neither is mooued thereto by couetousnes or any affection Secondly if he be doing the lawfull duties of his particular calling Thirdly if he be well occupied doing some lawfull worke beside his calling And lastly if he be doing a thing which he ordinarily practiseth keeping his vsuall place and time And albeit this kind of killing if it be meerely casuall is no sinne yet the partie committing it in old time was bound to come to his answer thereby to purge and cleare himselfe from suspition of murther as also to auoide the hatred and daunger of the friends of the partie killed and lastly to keepe and maintaine the hatred of murther among Gods people Now this sixt commandement is not to be vnderstood of casuall but of voluntarie killing And this also must be obserued that Christ giueth the name of murther to all the occasions thereof that he might breede in our hearts an hatred of them all as of murther it selfe verse 23. If thou then bring thy gift to the Altar and remembrest that thy brother hath ought against thee 24. Leaue there thy gift before the Altar goe thy waies first be reconciled to thy brother then come and offer thy gift Here Christ propounds a Rule of concord by seeking reconciliation with them whome we haue wronged and it depends vpon the former verse as a consequent and conclusion drawne therefrom as may appeare by the first wordes If then or therefore as if he had said If rash anger and the testification thereof either in gesture or reuiling speech be murther and deserue condemnation then we are with all diligence to seeke to be reconciled to our brethren whensoeuer any breach of loue is made betweene vs and them The Exposition If thou bring thy gift to the Altar Here Christ alludeth to the Iewes manner of worshippe vnder the law which was to offer in the Temple sacrifices vnto God both of propitiation and thanksgiuing And though Christ here onely name this one kind of ceremoniall worshippe yet vnder this he comprehendeth all manner of true outward worshippe whether Legall or Euangelicall as if he should say If thou come to worship God any way either by offering sacrifices or by praying vnto God by hearing his word or receiuing the Sacraments and remembrest that thy brother hath ought against thee that is that thou hast any way wronged and offended thy brother this appeareth to be the true meaning by the like wordes of Marke If thou hast ought against thy brother meaning for iniurie done vnto thee by him forgiue him and therefore our brother hath something against vs when we haue wronged or offended
him in word or deede and he hath knowledge thereof and iust cause thereupon to complaine Leaue there thy gift before the Altar Still he alludeth to the manner of the Iewes worshippe who when they went to sacrifice to the Lord brought their sheepe or bullocke vnto the vtter court or as some thinke tied it to the hornes of the altar in token that they presented it vnto the Lord now if at that very instant they did remember that they had any way offended their brother then were they to leaue their gift there not quite omiting this dutie but onely suspending or deferring it for a while and goe seeke to be reconciled to their brother whome they had wronged Question How could this departure be warrantable seeing the Iewes had a law that when the seruice of God was once begun none might depart no not the Prince himselfe till it was ended Ans. This Rule must be vnderstood of departure out of the vtter court of the Temple whither the people brought their sacrifice soone after they had presented it before it was begunne to be offered for till the Priests had begunne Gods seruice it was lawfull for the people to depart especially vpon this occasion Question II. But what if the partie offending cannot possibly come to his brother whome he hath wronged by reason of his absence in some farre countrey his close imprisonment or such like Ans. He must testifie his endeauour to be reconciled vnto him and if the act it selfe be necessarily hindred by Gods prouidence God will accept the will for the deede if there be a willing minde for this is Christs meaning that we should doe our vtmost endeauour to be reconciled vnto our brethren whome we haue wronged shewing such care thereof that we preferre the same before the outward actioÌ„s of Gods worship not presuming to worship God till we be reconciled to our brethren Here we haue a notable Rule for the maintaining of loue and charitie among men namely brotherly reconciliation In the giuing whereof Christ still continues his exposition of the sixt commandement for hauing condemned murther and the prouocations thereunto in the former verse here he commandeth the contrarie vertue of brotherly loue and the meanes to vphold the same to wit Reconciliation for offences giuen Out of this Rule in generall we may obserue first a Third direction to the right expounding and vnderstanding of Gods commandements namely where any vice is forbidden there the contrarie vertue is commanded and on the contrarie where any vertue is commaunded there the contrarie vice is forbidden This Rule must be obserued as a priuiledge of the law of God aboue all humane lawes for mens lawes are satisfied by abstaining from the vice forbidden though the contrarie vertue be not practised as he satisfies mans law forbidding Murther that abstaines from the actuall crime though he loue not his brother But he transgresseth the law of God that performeth not the contrarie vertue though he abstaine from the vice forbidden for though a man abstaine from killing yet if he doe not loue his brother hee is guiltie of the breach of this sixt commandement which serues to confute the error of our ignorant people who because they abstaine from Murther Adulterie and other outward sinnes doe perswade themselues that they keepe the law and that God will therefore be mercifull vnto them But they must know that though they should abstaine from the vices forbidden yet they stand culpable of Iudgement for want of doing the contrarie vertues for it is not sufficient to abstaine from euill but we must doe good and therefore Iohn Baptist saith Euery tree that bringeth not forth good fruite is hewen downe and cast into the fire and the sentence of damnation shall bee denounced against the Reprobates for their omission of doing good I was an hungrie and ye gaue me no meate c. Secondly by this Rule of Reconciliation it appeareth that the performance of any outward seruice vnto God is displeasing vnto him if it be separated from the loue of our brethren Isay 1. 11 12. What haue I to doe with the multitude of your sacrifices saith the Lord and so hee proceedeth reiecting in particular all the seruice of the Iewes because they liued in enuie debate and oppression Their hands were full of blood Isay 58. 5 6. The Lord doth there reprehend the Iewes fasting from meates because they did not withall abstaine from strife and oppression adding withall that refraining from crueltie and doing workes of mercie is the fast which hee requires which serues to ouerthrowe the naturall conceit of men who thinke that the whole worshippe of God standeth in the duties of the first Table This was indeede the conceit and practise of the Pharises whereupon they taught the people that if they gaue oblations to the Church though they releeued not their poore parents yet God was well pleased with them And the like is the practise of the Church of Rome who in cases of transgression through want of brotherly loue doe not appoint this Reconciliation but Auricular confession and Canonicall satisfaction as matters well pleasing vnto Almightie God yea such is the conceit of our common people that if they be present at diuine seruice if they heare the word preached and receiue the Sacracâ—aments at ordinarie times then they haue done good seruice and he will respect them though in their ciuill conuersation they be at enmitie with their brethren or liue in such like sinnes But we must learne that God is serued not onely in the duties of the first Table but of the second also and that God abhortes the duties of pietie in such persons as make no conscience of the practise of loue and mercie Ierem. 7. 9 10. Will you steale murther commâ—t adulterie c. and yet come and stand before me in this house wherein my name is called and say we are deliuered though we haue done all thesâ—â—bâ—ominations as if he should say neuer thinke it and therefore if 〈◊〉 desiâ—e true comfort in our seruing of God let vs make conscience to ioyne therewith the practise of mercie towards our brethren Thirdly here also we may learne how to behaue our selues before we come to the Lords Table if we call to minde euen when we be in the Church that we haue any way offended our brother we must first goe and reconcile our selues vnto him and then come to the Lords Table we must not abstaine vpon the remembrance of our wrong doing for so we adde sinne vnto sinne refusing spirituall societie with God because we will retaine enmitie towards our brother but seeking speedily reconciliation we must returne to receiue the Lords Sacrament Which flatly condemnes the common practise of many who abstaine from the Lords Supper because they will not seeke to be reconciled to their brethren This argues an heart full stuâ—â— with pride and malice which preferres it owne lust before the will of
place as Pharaohs court was Second reason 2. King 2. 4. The Prophet Elisha sweareth by Eliah's soule Ans. That place prooueth not the point in hand for the question is of indirect oathes where the name of God is concealed but in that place Gods name is prefixed as the Lord liueth and as thy soule liueth Againe that phrase may be taken for a solemne Asseueration onely as it is well translated as the Lord liueth and as thy soule liueth I will not leaue thee Reason III. Canticl 3. 5. There say they Christ himselfe sweareth by the creatures the Roes and the Hindes of the field Answ. Those words are not an oath but an admiration for Christ chargeth the enemies of his Church not to trouble her and he confirmeth his charge by a testimonie from the bruit beasts which may be done without an oath for it is all one as if he had said If you doe trouble my Church the Roes and Hindes of the field shall be witnesses against you because you doe that which they would not doe if they had reason as you haue now the creatures may be made witnesses vnto an Admiration as Deut. 32. 1. Moses calleth heauen and earth to witnesse and so doth the Lord Isa. 1. 2. but when a man sweareth by a thing the same is made a witnes to his conscience which no creature can be Reason IV. Paul say they sware by their reioycing which is a gift of God Ans. Those words are not an oath but an obtestation to testifie the constancie which he shewed in his ministerie and they declared in the confession of their faith now a testimonie may be drawne from a creature as we shewed before But say they the word there vsed is a note of an oath Ans. Not alwaies for sometime it betokens an asseueration as in other authors might be shewed so that I take it there ought not to be any indirect oathes wherein Gods name is concealed and the creature sworne by made a pledge of Gods presence Now I come to the reasons for which Christ forbids these indirect oaths the summe of them in generall is this because Gods name which must not be taken in vaine is set in euery one of his creatures euen in the least haire of a mans head for therein a man may see the wisdome and power of God therefore we may not sweare in our common talke no not by the least creature that God hath made Hence we learne sundrie instructions 1. That it is not lawfull to sweare by faith troth bread drinke and such like for faith to insist in one is a gift of God which beareth Gods name in it for the matter of our faith is Christ so as when we sweare by it we sweare by Christ whose name we may not take in vaine and therefore may not sweare at all by any such oathes Againe God hath set his name on euery creature he hath imprinted in them the signes of his power wisdome iustice and mercie Rom. 1. 20. The inuisible things of God are seene by his workes and Act. 14. 17. Raine from heauen and fruitfull season were witnesses vnto the Gentiles of Gods goodnes vnto them which serueth first to condemne the world of great ingratitude for we haue set before our eyes we daily tast and handle the good creatures of God yet who beholds in them his wisdome mercie and goodnes that thereby he might take occasion to praise his name for men are like to bruit beasts who vse the benefit of the creatures but yet neuer think on God the creator and like vnto the swine who eateth vp the mast but neuer looketh vp to the tree from whence it cōmeth yea some are so shamelesse that they denie God by their works though not in word Secondly this teacheth vs carefully to meditate vpon the creatures of God labouring therein to see Gods wisdome iustice mercy and the rest of his attributes that hereby we may take occasion to praise his name Psal. 139. 14. I will praise thee for I am wonderfully and fearefully made maruelous are thy works and that my soule knoweth right wel here the Prophet doth professe First that he did meditate on the creatures of God seriously then that his meditation made him to feare and to be astonished and thirdly to praise God Psal. 92. 5 6. Oh how glorious are thy workes therein importing that he did meditate thereon but the vnwise man saith he knoweth it not and a foole doth not vnderstand this where he sheweth that it is a great point of folly to see Gods creatures and not to behold the wonderful power and goodnes of God in them Psal. 145. 5. I will meditate vpon all thy wondrous workes and v. 10. All thy works praise thee O Lord. His example we should follow And whereas Gods iudgements are among vs we must labour in them to see Gods indignation against our sinnes and his mercy in chastening vs for our amendment that we might not be condēned with the world Thirdly if euery creature carie in it some stampe of Gods name then what should the reasonable creature doe should not men much more beare Gods image yes verely both in thought will affection and action we must therefore seeke to repaire in vs Gods image decaied in Adam and aboue all things take heede we carie not about vs the image of the deuill in any sinne for if we doe we are farre worse then the dumbe creatures Fourthly whereas euery creature beares about some part of Gods image this serues to strippe the ignorant sort of their false plea who thinke God will hold them excused because they are not booke learned but they must know they deceiue themselues for sith they are ignorant of the wisdome mercie iustice and power of God and of many other things in God which the very vnreasonable creatures might haue taught them if they had beheld the same and meditated thereon they may iustly feare least these silly creatures stand vp in iudgement against them at the last day And lastly seeing God hath set his image in euery creature we must labour to vse them all in an holy manner as meat drinke apparell and such like we must beware we abuse them not vnto our lusts any manner of way for the abuse redounds vnto the Lord whose name they beare and we know God will not hold him guiltlesse that taketh his name in vaine Now I come more particularly to the seuerall reasons annexed to the seuerall prohibitions The first particular prohibition is this Thou shalt not sweare by heauen and the reason followeth for it is the throne of God This reason is to be scanned A Throne is a chaire of estate wherein earthly Princes vse to sit in iudgement and shew themselues in glorie and maiestie Now heauen is not properly a Throne but by resemblance because that God doth in heauen and from heauen shew his glorie and maiestie vnto men In
the same place with vs for so is the Samaritane saide to be neighbour to the man that fell among theeues because he found him lying in the way where he traueiled and had compassion on him Now the Iewish teachers leaue the generall signification of the word which expressed the true meaning of the holy Ghost and take the speciall signification and so restraine this law of loue to friends onely Whereby we see how necessarie it is that the tongues wherein the Scriptures were penned should be well knowne and vnderstood for the mistaking of the signification of a word by the Iewish teachers caused a manifest errour to be taught among them for truth And this maketh greatly for the honour of the Schooles of learning where the studies of the Tongues is professed And herein also an other thing may be noted in the Iewish teachers that in the time of Christ they were ignorant in their owne tongue and therefore no maruell though at this day they knowe not the proprieties thereof seeing their Common-wealth is decaied and they dispersed among all people Their second fault is a false collection and consequent that because a man must loue his friend therefore he must hate his enemie this is against the rules of Arte for vnlesse the contraries be equall a consequent will not thence follow in this sort Here then obserue the necessitie of the studie of humane Artes and among the rest especially of the Arte of Logicke whereby we may discerne betweene true and false collections Againe here obserue an infallible note of a false teacher to wit to temper the word of God to mens naturall affections and so to expound it as they may both stand together The Iewes were a people that loued their friends entirely and hated their enemies bitterly now answearably doe their Teachers expound this law whereby they ouerturne both the law of God and the saluation of the people Thirdly marke here the fruit of corrupt doctrine namely to corrupt good manners The Iewes were a people that did much bragge of their Ancestours and priuiledges and in regard of themselues contemned all forraine Nations yea they hated them and therefore they were â—oâ—e in contention with Peter for going to Cornelius a Gentile Act. 11. 2. now this their malice proceeded partly from nature and partly from the false doctrine of their Teachers which was that they might hate their enemies The like may appeare in many practises of Poperie to this day for when that Superstition was aloft the people were taught a distinction of times and places in regard of holinesse the fruit of which doctrine stickes fast in the hearts of many vnto this day for they thinke Churches and Chappell 's to be more holy then other places and therefore some will neuer pray but when they come into some-such place And doe they not make great difference of daies and times all which are fruits of Poperie In regard whereof we see it is necessarie that the puritie of Religion in faith and manners should be strongly maintained by the syncere ministerie of the word for many disorders in mens liues come from the vnsound handling of the Scriptures Whereby we may see Gods vnspeakeable mercie and goodnesse towards vs in vouchsafing vs an holy Ministerie wherein the puritie of doctrine is and hath beene long and may be still through Gods mercie maintained and published This ought to mooue vs to all thankefulnesse vnto God and to endeauour to shew the fruit of this true Religion in all holinesse and pietie both of heart and life towards God and man vers 44. But I say vnto you Loue your enemies blesse them that curse you doe good to them that hate you and pray for them which hurt you and persecute you Here our Sauiour Christ propounds his Answer vnto the former false doctrine of the Iewish Teachers for the hating of an enemie Wherein first he laies downe a generall Rule containing the summe of his whole answer saying Loue your enemies then he expounds that Rule in the same v. and after prooueth it v. 45 46. Of these in order For the first Loue your enemies In this Rule two things must be knowne I. what is an enemie II. what it is to loue our enemie both these are euident in the words following wherein Christ expounds this rule Blesse them that curse you c. An enemie then is any one that of hatred doth wrong vnto his neighbour either in word by cursing or euill speaking or deede by striking and persecuting him But what is it to loue our enemie Loue properly is an affection of the heart whereby one is well pleased with an other But here more generally loue comprehendeth these two things first to be louingly affected in heart towards an enemie secondly to vse an enemie louingly in speech and action so it is taken 1 Ioh. 3. 18. Loue not in word and tongue onely but in deed and truth And Rom. 10. 1â— Loue is the fulfilling of the Law For the first loue in the heart comprehendeth all good affections that one man beareth to another aâ— mercie compassion meekenesse and desire to doe vnto them what good we can as it is more plainely expressed Luk. 6. 36. Bee ye therefore mercifull as your heauenly father is mercifull And for the second that kinde vsage which loue expresseth in word and deede is here set out vnto vs in three branches First blesse them that curse you where is commaunded all good speech both vnto our enemie and of our enemie The second Do good to them that hate you where is prescribed all louing vsage in action by affoarding them helpe reliefe and comfort any way we can The third Praie for them that persecute you that is for their good estate in this life so farre forth as it serueth for Gods glorie and for their conuersion and saluation in the world to come See the euidence of these things in examples for the affection of the heart take Christs example who so loued his enemies that he was contented to shed his owne hearts blood for them and to suffer the pangs of hell vpon the crosse for their saluation For loue in courteous speech see Dauid's practise towards Saul his professed enemie for though Dauid had him in his hands and might haue killed him sundrie times nay though he was prouoked thereunto by his seruants yet hee spared him and with all tearmes of reuerence towards Saul appeased his seruants calling Saul his master and the Lords annointed Thus louingly also in speech did Paul behaue himselfe to Festâ—s Agrippa though they were heathen men and his enemies For doing good in action to an enemie read Exod. 2â— 4 5. If thou meete thine enemies Oxe or his Asse going astraie thou shalt bring him to him againe and if thou seest thine enemies Asse lying vnder his burden wilt thou cease to helpe him thou shalt helpe him vp againe with it and Prou.
freedome or libertie left to mens choise whether they will doe it or no but a matter of iustice and the not doing of it is iniustice against the law of God and of nature which require that the poore should be maintained at home without begging abroad Secondly this should mooue vs to lay aside some portion of our goods to giue vnto the poore for the poore haue interest into thē for this cause we ought to cut off our superfluities in feasting in attire in sports and pleasures that so we may be better inabled to doe iustice in giuing vnto the poore for hereby commonly men are disabled to doe this part of iustice Thirdly this should teach vs according to our places to see those good orders well maintained and set forward which are prouided for the conuenient releefe and maintenance of the poore for the neglecting of them is iniustice and a kind of theft against the poore Secondly obserue the word translated Almes it is very pithie signifying mercie and pitie whence we may learne first what it is that makes our giuing to the poore to be Almes it is not the thing giuen but the mercifull and pitifull heart of the giuer be the thing neuer so small as was the poore widows mite and therefore all our almes must proceede from a pitifull heart Secondly it sheweth what a one that partie must be that is to be releeued namely such a one as is to be pitied not our lustie beggers but infants orphanes the lame blind weake maimed and aged persons Thus much for the words now followeth the commandement it selfe Take heede that you giue not your Almes before men to be seene of them This commandement tendeth to this ende to teach men how to auoide the vnlawfull manner of giuing Almes for a good thing may be done in an ill manner and vsually men offend this way in their good deedes Now this commandement prescribes a double circumspection in giuing Almes first touching the ground secondly touching the ende of almes giuing The ground of our Almes must not be the pride of our hearts this Christ forewarnes vs of if we looke it should be good and acceptable in the sight of God This is a point of great importance and therefore for the better obseruing of it I will here shew two points I. what this pride is II. why it must be so carefully auoided in our almes deedes By pride I meane not outward pride in apparell but that which is inward in the soule consisting partly in the minde and partly in the will and affections Pride of minde is a corrupt disposition thereof whereby a man thinks himselfe to be better more excellent then indeede he is this was the sinne of the Pharisie who boasted vnto God of his owne goodnesse Luk. 18. 11 12. And hence it came that the Church of Laodicea gloried in her selfe saying I am rich and increased in wealth and lacke nothing when as indeede shee was poore and blind and miserable and naked This conceit is most dangerous especially in the point of grace causing many to deceiue their owne soules by thinking they haue grace when they haue none and ouerweening that which they haue Pride in will is an inward affection whereby a man is not contented with that estate wherein God hath placed him but desires a better This befell Adam and Eue who sought to be like vnto God himselfe and this taketh hold of most men in euery age Now from these two proceedeth that practise of prìde in mans life whereby he endeauours to doe whatsoeuer he can for his owne praise and glorie This pride is not in some few persons alone but in euery man naturally that comes of Adam Christ Iesus onely excepted And where it takes place it is so strong that it will not be crossed for rather then a man will not haue his will in this he will commit any sinne This caused Absalon to banish his father out of his owne kingdome and Achitophel to hang himselfe when his counsell was refused and some Popes as histories makes mention to bequeath their soules vnto the deuill for the obtaining of the Popedome And this is that inward corruption which Christ here forbids to be the ground of our Almes deedes II. Point The reasons why this inward pride must be carefully auoided be these two First because whatsoeuer outward good worke the child of God can do by grace the same may a wicked man do thorough pride as conceiue a prayer preach the word and practise the outward duties of repentance of loue and such like for pride is a sinne that will counterfeit grace and man cannot discerne it but God onely Secondly many other sinnes preuaile in the wicked but pride is the sinne that troubleth the children of God and when other sinnes die then will pride reuiue yea it will arise out of grace it selfe for the child of God will be proud because he is not proud therefore Paul ' must be buffeted by the messenger of Satan least he should be puffed vp with abundance of reuelations Now the way to auoide this daungerous sinne stands in two things first we must be carefull to know the pride of our owne heart for euery man hath it in him more or lesse and the more we see it the lesse it is but the lesse we see it the more it is in vs indeed and though we know nothing by our selues yet let vs suspect our selues hereof and labour to see it in our hearts for he that is the most humbled is not altogether free from this inward pride Secondly when we see ouer pride we must labour to subdue it which we shall doe first by considering the Iudgements of God vpon this sinne were not our first parents cast out of Paradise when they would needes be as Gods and Herod was eaten vp of wormes when he tooke vnto himselfe the glorie due vnto God Act. 12. 23. Therefore Peter saith God resisteth the proud and giueth grace to the humble A man that would begge an almes must not goe in proud apparell and so he that would procure the fauour of God must not come with a proud heart Secondly we must search into our selues and labour to see our owne wants and corruptions as our blindnes of minde and ignorance our vnbeleefe c. and the sight of our sinnes will be a meanes to humble vs for they that feele no wants in themselues cannot choose but be puffed vp Thirdly we must meditate vpon the death and passion of Christ which he endured for our redemption how he sweat water and blood and suffered the wrath of God both in soule and bodie for our sinnes now how can a man thinke that Christ endured all this for him and yet be not cast downe with the sight of his owne sinnes which had a part in the cause of all the curse that caused Christ to crie My God my
bewayled I. Here we are to call to minde our wants and to humble our soules for those sinnes whereby we haue hindred Gods glorie or prophaned his name And these especially are foure I. Pride of heart a vile affection whereby we seeke our owne praise and glorie and not Gods This is naturall and so the more hardly discerned but while it is nouriâ—hed Gods glorie is neglected and therefore when we desire to glorifie Gods name we must acknowledge and bewaile this inward corruption II. Want of zeale coldnesse of heart towards God This is an inward corruption which debaseth the Lord in our hearts and takes away that high esteeme of God which ought to be in vs. This causeth vs to omit to glorifie God and to defend the causes of God and the honour of his name when wicked men disgrace and reproch the same he that hath any insight into his owne estate may perceiue this in himselfe now it mightily hinders the glorie of God and therefore we must vnfainedly bewaile it in our own hearts III. Hardnesse of heart whereby we are hindred from the true knowledge of God in his word and from discerning his wisdome power iustice mercie c. in his works though we haue them before our eyes hence it comes that eiâ—â—er we neglect the word and passe by the workes of God without consideration or if we vse them yet it is without glorie to God or profit to our soules Mark 6. 5. Christs owne disciples considered not the matter of the loaues because their hearts were hardened they discerned not or at least remembred not the power of God in that miracle though themselues were instruments about it and they might perceiue the foode to increase in their hands IV. Prophanenesse and impietie in life for God is glorified when we bring forth the fruits of grace Ioh. 15. 8. and our good workes cause others to glorifie God Math. 5. 16. And therefore our prophane life is a reproach vnto the Lord and causeth others to dishonour and blaspheme his name Rom. 2. 24. Now this prophannesse appeareth either in mens speach by blaspheming the name of God abusing his tides attributes his word his creatures or any worke of his prouidence or in their conuersation when they dispose the whole course of their liues to wrong ends seeking themselues and not Gods glorie These are the speciall sinnes against Gods glorie which we are to see and to bewaile in our owne hearts if we see them not in our selues our case is the worse and we must suspect our selues the morâ— if we porceiue them in vs we must be humbled for them yea ashamed and confounded in our owne hearts thinking euill of our selues by reason hereof and then shall we be able to say with some truth of heart O Lord halowed be thy name And indeede till we be inwardly humbled for these corruptions in some measure the heart can neuer speake these words as a sonne and daughter of God ought to doe 2. Use. Graces to be desired Secondly this petition teacheth vs earnestly to desire of God those spirituall graces whereby we may glorifie his name in our selues and others The graces enabling vs hereto are these especially I. The true knowledge of God as he hath reuealed himselfe in his word and in the workes of his power and prouidence for he that knowes not God cannot possibly glorifie his name II. To sanctifie God in our hearts by louing fearing and truâ—ting in him aboue all This makes greatly for his glorie when wee depende vpon him in soule and bodie for all good things III. The calves of our lips which is a sacrifice of praise to God for all his mercies Psal. 50. 23. He that offereth praise shall glorifie me IV. To see Gods hand in all his workes how mightie wise iust and gratious the Lord is V. To reuerence the workes of God for his iustice mercie power c. appearing in them VI. To vse all his creatures reuerently sanctifying the same vnto our selues by the word and praier These graces we must hunger after and labour to haue a liuely feeling of in our owne hearts and so shall we sanctifie Gods name and honour him in all his workes And hereby we shall know our selues to be the sonnes and daughters of God we may indeede belong to God in his secret counsell but without these sanctified affections and holy actions we are not effectually called and so indeede not actually become Gods children 3. Vse Duties to be practised Thirdly whatsoeuer we aske of God in prayer we must vnfainedly endeauour to practise in our liues as therefore wee pray that Gods name may be halowed so wee must be carefull to sanctifie the same in our conuersation For this ende we must haue regard to three things I. That our liues be vnblameable not tainted with any sinne that as Paul said of earthly seruants They must count their masters worthie all honour that the name of God be not euill spoken of so the same may be verified in euery one of vs towards the Lord our master in heauen Away therefore with all Idolatrie blasphemous oathes and cursed speaking with Sabbath breaking and all other sinnes against the second table for a prophane life brings great reproach vpon the name of God which men professe II. We must propound the right ende of our life euery day in our calling and conuersation to wit Gods honour and glorie and not our owne praise wealth pleasure or dignitie III. When God offers occasion by any worke of his prouidence we must endeauour therein to glorifie and magnifie God example say God sendes a gricuous dearth and famine of bread among vs or the plague of pestilence as he hath done sundrie times then must we striue herein to glorifie and praise Gods name first by labouring to see the hand of God smitiag vs for our sinnes secondly by reuerencing the worke of God esteeming it as his hand vpon vs thirdly by humbling our selues vnto God and renuing our repentance for our sinnes that haue brought Gods iudgements vpon vs. Thus should we glorifie God in his Iudgements but alas such is our blindnesse and securitie that though Gods hand be vpon vs yet few lay it to heart where is he that saith What haue I done nay though God himselfe call vnto weeping and mourning And to girding with sacke cloath as the Prophet speaketh yet behold ioy and gladnesse eating and drinking so as Gods name is dishonoured in his iudgements So when Gods blessings are vpon vs we should glorifie his name by labouring to see his hand of mercie and esteeming of them reuerently with praise and thanksgiuing to God that is the giuer but herein also men dishonour God by poaring vpon the meanes praising their owne witte and industrie and so sacrifice to their nets as the Prophet saith Now because this dutie is of great waight and importance I will adde some speciall reasons to
mooue vs hereunto I. from the necessitie hereof in Gods Church and children for Gods name is dishonoured ouer all the world In the great dominions of the Turke God is acknowledged but yet out of the Trinitie And the Iewes confessing God denie Christ The Papists in word confesse and acknowledge the Trinitie but yet by their Idolatrie they greatly robbe God of his glorie they robbe Christ of his offices and giue diuine worshippe vnto creatures And in the bosome of the Church are many Atheists blasphemers oppressors drunkards adulterers and voluptuous persons whose bellie is their God all which though they will professe God in word yet by their workes they denie him so that vnlesse Gods children seeke to maintaine and aduance Gods glorie it is like to be trampled and troden vnder foote II. There is great daunger to Gods children in omitting and neglecting this dutie for by calling they are brought neare vnto God now God will be glorified in all that come neare him if we doe not honour him according to our profession his hand will be vpon vs for his glorie in our confusion hence it was that God slew Nadab and Abihu the sonnes of Aaron for offering straunge fire before the Lord and he debarred Moses and Aaron out of the promised land because they glorified him not at the waters of strife This made the wrath of God to burne like fire against the house of Elâ— for the iniquitic of his sonnes which their father saw in them and yet staied them not and so honoured them aboue the Lord. We had neede therefore to looke vnto our selues that we glorifie God in himselfe and in his workes els his hand will be vpon vs in soule or bodie goods or calling or some other way for the glorie of his iustice for God will not loose his glorie III. If wee say Halowed be thy name with our mouth and seeke not his honour in our life we bewray in our selues damnable hypocrisie and make profession of that sinne which the Lord vtterly detesteth we esteeme very basely of dissemblers among men but much more edious is this sinne in the matters of God and therefore let the practise of our liues shew the sinceritie of our hearts when we pray for the glorifying of Gods name Fourthly this petition teacheth vs that wee our selues must bee halowed and sanctified for else we cannot halow Gods name They that beare the vessels of the Lord in his sanctuarie must be clean Isay 52. 11. How much more ought they to be holy that beare the glorious name of God When Ananias doubted of going to Paul the Lord tels him he is a chosen vessel vnto me to beare my name alluding to that state of sanctification whereto the Lord had lately called him whereby hee made him a fit instrument for the glorie of his name in the ministerie of the Gospel And the same state must we labour after if we would be answerable to that we seeme to desire in this petition We must therefore labour to be new creatures changed in minde and heart for an vnholy person cannot truely desire the glorie of God but when wee once feele the grace of sanctification then will the desire of Gods glorie breed in our hearts and we shal know how worthy the Lord is to haue all glorie giuen vnto his name Fiftly if we compare this petition with the reason wherewith Christ concludes this praier wee shall see that the praise and honour of God is the beginning and end of Christs praier and so as it were the first last thing with Christ whence we learne that wee ought to bee more frequent and plentifull in thanksgiuing vnto God then in petition and request Thus we deale with those that be bountifull vnto vs on earth we giue them many thankes for one good turne and therefore should we much more abound in thanksgiuing to our heauenly father from whom we receiue euery good gift that we enioy It beseemes not the childe of God to be alwaies and onely begging as though he had nothing but withall he must be plentifull in thanks and praise for that argues he hath a taste of Gods mercie towards him this made Dauid say Praise is a comely and pleasant thing it well becommeth vpright men to be thankefull Our life of glorie shall be spent in praising God and therefore we should invre our selues thereto in this time of grace and indeed according to our thanksgiuing is our grace little praise little grace but he that abounds in thanksgiuing abounds in Gods blessings Againe heartie thanksgiuing for that we haue is an effectuall praier for more increase Lastly the place wherein this petition is set in this praier teacheth vs to seeke the glorie of God simply and absolutely before all other things This ought to be the affection of Gods child though he should receiue no blessings from God for looke what God preferres in his direction that must we alwaies prefer in all our actions though no good should follow vnto vs thereupon for this ende God giues vs time to liue in this world that wee might glorifie God in our places and callings and hee that imployeth himselfe otherwaies profaneth Gods name and transgresseth this heauenly order here set downe by Christ who is the wisdome of his father Verse 10. Thy kingdome come The Coherence Christ hauing taught vs to pray for the sanctifying of Gods name in the former petition doth in this and the rest which follow as it were expound the same by directing vs to the meanes whereby Gods name is halowed of vs for then doe we glorifie Gods name when he sets vp his kingdome in vs and we suffer him to rule in our hearts when we doe his will depend vpon his prouidence for the things of this life trust in his mercie for the pardon of our sinnes and on his power and strength against temptation Now of them all this second hath the neerest dependance vpon the former as beeing an especial meanes thereof for men ought to glorifie Gods name on earth but of themselues they cannot doe it till God rule in their hearts by his word and spirit and so set vp his kingdome in them The meaning Gods kingdome is two-fold Generall and Speciall Gods generall kingdome is his absolute power and soueraigntie whereby he ruleth all things in heauen in earth and in hell euen the deuils themselues Psal. 103. 19. The Lord hath prepared his throne in heauen his kingdome ruleth ouer all and this wee acknowledge in the ende of this praier For thine is the kingdome Now this wee pray not for because it is alwaies euery where no creature can hinder it no not all the deuils in hell for euery creature is subiect hereunto and can doe nothing but that which God either willeth or permitteth according to his will hee worketh in the armie of heauen and in the inhabitants of the earth and none can
this petition for here we are taught to call to mind our sinnes euery day praying for the pardon of them Secondly here we see whereon we must relie and setle our hearts in all estates in affliction temptation and death it selfe namely on the meere mercie of God in Christ by faith in his blood for the pardon of our sinnes Looke to the prayers of all the Saints of God in Scriptures and we shall finde that they made this their rocke and ankor of stay in all distresse Dan. 9. 18 19. O Lord heare and behold not for our owne righteousnesse but for thy great tender mercies deferre not for thy owne sake oh my God This we must obserue to arme vs against the damnable doctrine of the Church of Rome for they will graunt that in his first conuersion a man must relie onely on Gods mercie in Christs blood but after a man is made the childe of God he may rest vpon his owne good merits so it be in modestie and sobrietie But this is the right way to hell flat against this petition for how can wee dreame of any merit when as we must euery day aske mercie and forgiuenesse for to aske mercie and to plead merite are contraries now by our daily sinnes we adde debt to debt and so must still plead mercie and not merit euen after we are conuerted and sanctified euer praising God that hath deliuered vs from the slauish bondage of that proud Synagogue Thirdly here we see what we must doe in respect of our daily sinnes whereunto we fall we must not lie in them but renue our-estate by true humiliation and repentance Also if thou be crossed in the things of this world the way of comfort and deliuerance is to be learned here for as thou doest daily aske bread so thou must aske forgiuenesse for thy sinnes and when they are pardoned thou hast title and interest to al Gods blessings Now this daily humiliation stands in three things 1. in examination of our selues for our debt vnto God by sinne 2. in confessing our debt vnto our creditour yeilding our selues into his hands 3. in humbling our selues vnto him crauing pardon and remission earnestly for Christs sake as for life and death herein the children of God are presidents vnto vs Psal. 32. 5 6. Dauid in great distresse found no release while he held his tongue but when he humbled himselfe and confessed against himselfe then he found mercie and ease whereupon he professeth that he will be a patterne to euery godly man for their behauiour in the time of distresse Fourthly here we haue a notable remedie against desparie wherewith the deuill assaults many a child of God when through infirmitie they fall into some grieuous sinne or commit the same sinne often which greatly wounds the conscience for here Christ bids vs aske forgiuenesse of our daily sinnes whatsoeuer they be or how often so euer cōmitted And no doubt he that bids vs forgiue our brethren that sinne against vs though it were seauen times in a day if they seeke it at our hands will much more forgiue vs. This must not embolden any to sinne presumptuously for the Lord hath saide He will not be mercifull vnto that man Deut. 29. 19. but if any fall through infirmitie hereon he hath to stay himselfe from despaire Fiftly hereby we see that no man possibly can fulfill the law for the Apostles themselues were commanded to aske pardon of sinne euery day whereby it is plaine they could neuer fulfill the law and therefore much lesse can any other Sixtly that which we pray for we must in all godly manner endeauour after And therefore as we pray for pardon of sinne euery day so must we daily vse the meanes wherein God giues assurance of remission to his children as heare the word receiue the Sacraments and pray vnto God publikely and priuately endeauouring to resist all temptations and to glorifie God by newe obedience for it is grosse hypocrisie to aske the pardon of sinne and still to liue in the practise of it Lastly here we see we must pray not only for the pardon of our own sinnes but of our brethrens also Forgiue vs whereby Christ would teach vs to be carefull of the saluation of our brethren and neighbours the good estate of their soules should be deare and pretious vnto vs and if this were so happie would it be with the Church of God but alas men are so farre from care of the saluation of their neighbours that men of the same family are carelesse of one an others soules masters regard not their seruants nor parents their children indeede they will prouide for their bodies and outward state but for their soules they haue no care wherein they bewray themselues to be cruell and mercilesse hauing more care of their hogges and bruit beasts then of their children and seruants for when their hogges haue all needefull prouision their children and seruants soules shall want instruction As we also forgiue our debters These words are here propounded as a condition of the former petition and they include a reason thereof as Luk. 11. 4. Forgiue vs our sinnes FOR euen we forgiue euery man that is indebted vnto vs. And this Christ addeth for waightie causes euen to crosse the fraud and hypocrisie of our corrupt hearts who would haue forgiuenesse of God and yet would not forgiue our brethren nor yet leaue off the practise of sinne our selues But this condition imports that we must exercise mercy towards our brethren and so breake off the course of our sinnes if we looke for mercie at Gods hands Now the words here vsed are comparatiue betokening a likelihood and similitude betweene Gods forgiuing and ours which must be rightly vnderstood because our forgiuenesse is mingled with much corruption through want of mercie and therefore we must not vnderstand it of the measure of forgiuenesse nor yet of the manner simply but especially of the very act of forgiuing for thereto sometimes must similitudes be restrained as Mat. 9. 29. According to your faith be it vnto you And the force of the reason stands in the circumstance thus If we who haue but a drop of mercie doe forgiue others then doe thou who art the fountaine of mercies forgiue vs but we forgiue others therfore do thou forgiue vs. Touching our forgiuing others three questions must bee scanned I. How can any man pardon a trespasse seeing God onely forgiueth sinnes Answ. In euery trespasse which one doth to his neighbour be two things the losse and dammage whereby man is hindered in bodie goods or name and an offence against God by a practise of iniustice against his law Now as a trespasse is a damage vnto man so may a man forgiue it but as it is a sinne against God in the transgression of the morall law so God onely pardons it as when a man hath his goods stollen that dammage done to him a man may
fruition of euery grace and blessing we aske of God according to his will Amen verse 14. For if ye doe forgiue men their trespasses your heauenly father will also forgiue you 15. But if you doe not forgiue men their trespasses no more wil your heauenly father forgiue you your trespasses These two verses contain a reason of the fift petition concerning the forgiuenesse of our sinnes which is propounded with a limitation and condition of our forgiuing them that trespasse against vs the reason here is because in this behalfe we shall finde such measure with God as we mete out vnto our brethren For the meaning of the words three points must be discussed First whome this reason doth concerne namely priuate men for priuate trespasses it reacheth not to Magistrates and publike persons in their function who be the Ministers of God to take vengeance on them that doe euill for to such the Lord saith Thiue eye shall not spare the offender but according to the qualitie of the offence must he execute iudgement vpon offenders for the remoouing of euill And so must parents and masters deale in their families and Ministers in their publike dispensation of the word for els offences would so abouÌ„d that there could be no liuing for Gods people in the world II. Point How doth these depend one vpon an other our forgiuing of men and Gods forgiuing vs Ans. We must not conceiue that our forgiuing men their trespasses is a cause why God forgiues vs for we are by nature dead in sinne and can not doe any good thing of our selues till we be enabled thereunto of God but our forgiuing is a signe that God hath forgiuen vs beeing indeede a fruit of our reconciliation with God for it is a signe of true repentance which is a fruit of faith whereby we apprehend the mercie of God for the pardon of our sinnes in Christ. III. Point How should our forgiuenes goe before Gods forgiuing vs for so the words seeme to import If you forgiue your heauenly father will forgiue you c. Ans. The pardon of sinne which God giues must be considered two waies first as it is giuen in heauen secondly as it is reuealed and assured to the conscience of man now the pardon of sinne in heauen alwaies goes before our forgiuing others but our assurance of pardon with God followes after our forgiuing of men for a mans sinnes may be forgiuen with God and yet he may long remaine without the assurance thereof in his owne conscience this we may see in Dauid for when Nathan said The Lord hath put away thy sinne no doubt it was forgiuen in heauen but yet his â—arnest prayer for pardon afterward 〈…〉 wes plainly that he did not vpon Nathans speech receiue the coÌ„fortable assurance of pardon in his owne conscience This then is Christs meaning that if we forgiue men their trespasses God will assure vs in our consciences that he hath forgiuen vs otherwise if we will not forgiue God will denie vs that assurance The vse of this point is first and cheifly this we must learne to forgiue and forget all priuate wrongs and iniuries done vnto vs whether great or final without desire of reuenge The reasons to mooue vs hereto are these First it is Gods commandement here expressely inioyned which must needs bind the conscience to obedience Secondly if we will not forgiue men God will not forgiue vs this Christ inforceth by doubling the sentence now without Gods forgiuenes there 's no saluation and therefore we must be ready to forgiue as we tender our owne saluation Thirdly the frailtie of our nature is such that we our selues are subiect to offer wrong to others this is intimated in this phrase except ye forgiue men their trespasses so that euery man is prone to trespasse against others and therefore as we would be forgiuen when we trespasse so must we also forgiue men their trespasses Now for the better performing of our dutie herein these rules must be obserued I. We shall perceiue in sundrie men many wants frailties which mens laws punish not as in old men frowardnes in others hastines and in some ambition and desire of praise now these and such like we must in loue passe by without taking notice thereof Prov. 19. 11. It is the glorie of a man to passe by an offence II. Rule If men giue vs some light occasions of offence as vpbraid vs with our ignorance vnskilfulnes basenes pouertie or such like we must lightly passe them ouer preferring the bond of peace before outward reputation III. Rule Though a man doe vnto vs that which is indeede flat iniurie yet if it doe not manifestly hinder Gods glorie or too much preiudice our good estate by hurting our good name our goods or life we must cause our priuate griefe and hurt to yeild to publique peace IV. Rule If men doe vs such great wrongs as manifestly hinder Gods glorie and our good estate in life goods or name then we must vse the helpe of the magistrate and the lawfull defence of laws prouided for that ende Alwaies remembring that in seeking to right our selues we lay aside all malice hatred and desire of reuenge and with a single heart propound Gods glorie in the reformation of the partie that doth vs wrong Secondly in this reason perswading to forgiuenes we may see that pardon of sinne before God and reformation of life goe together for here by this one branch of a reformed life in brotherly forgiuenesse is vnderstood all of the same kind but where is no reformation of life there is no pardon of sinne before God Wouldest thou therefore be assured in thy conscience of Gods speciall fauour towards thee in Christ then reforme thy life by euery law of God for this will giue thee assurance from God but if thy life be vnreformed thy hope of pardon is a meere conceit of thine owne braine and therefore if thou want reformation now beginne and if thou haue begunne then hold on and doe it more and more for thy more full assurance vers 16. Moreouer when ye fast looke not sowre as the hypocrites for they disfigure their faces that they might seeme vnto men to fast Verely I say vnto you that they haue their reward Our Sauiour Christ hauing rectified the abuses in Almes-giuing and in praier doth here come to a third Christian dutie namely fasting wherein as in the former first he seeks to reforme abuses and then prescribes the true manner thereof But before we come to these particularly I will in generall handle the doctrine of fasting for the better vnderstanding of this text and exercise of this dutie And first we must know that Christ here speakes not of a ciuill fast appointed by magistrates in their dominions for ciuill respects but of a religious fast respecting the worship of God which appeares by this that he ioyneth the doctrine of
and pleasant to vs till we finde this precious treasure hid therein II. Dutie Hauing found this treasure we must highly prize and value it euen aboue all that we haue or can get nay more worth then all the world besides So did the man in the parable Matth. 13. 44. esteeme the treasure hid in the field aboue all his goods And Paul so esteemed of Christ crucified that he counted all things losse for the excellent knowledge sake of Christ and iudged them as dung that he might winne Christ. This high esteeme of Christ is needfull if euer we meane to lay him vp for our treasure and then haue we made good progresse in this heauenly purchase when we truely value Christ in our hearts at so high a rate and therefore we must endeauour our selues hereunto and labour so to frame our whole conuersation in speaches and in action that they may testifie at how high a rate we value Christ. And because the word of God reueales Christ Iesus vnto vs in which regard it is called a treasure therefore it also must be highly valued euen aboue all carthly things Thus Dauid did Psal. 119. 72. The Law of thy mouth is better vnto me then thousands of gold and siluer verse 127. I loue thy Commandements aboue gold yea aboue much fiue gold hereof wisdome saith my fruite is better then gold euen then much fine gold and my reuenues better then â—ine siluer It were happie for vs if wee did thus value the word of God Many hold there is but one truth and so that be knowne it is no matter whence it is learned whether out of Gods word or the writings of men but they are sarre deceiued for the Scriptures of God onely are that truth which is according to godlinesse and they alone discouer vnto vs this heauenly treasure and therefore they must haue the preheminence in our hearts and be esteemed farre aboue all the writings of men which if we would doe we should feele that power and comfort of the word in our hearts which naturally we lacke III. Dutie Hauing found out and rightly valued this true treasure we must seeke to get it for our selues and make it our owne so did the man in the parable Matth. 13. 44. when he had found the treasure hid in the field and so Christ here commandeth lay vp treasures for your selues Now that we may get this treasure to our selues we must conscionably vse such meanes as God hath appointed for this purpose to wit I. heare the word of God preached with all reuerence care and diligence labouring to mixe it with faith in our hearts II. receiue the Sacraments with all reuerence and due preparation III. pray to God in faith earnestly and constantly for the pardon of our sinnes and the fiuition of this treasure The reason hereof is plaine for the word and Sacraments are as it were the Lords two hands wherewith he reacheth out this heauenly treasure and all spirituall blessings vnto vs and our faith is the hand of our soule wherewith we receiue them now by our praiers we testifie this faith and sanctifie vnto our selues the two former meanes IV. Dutie Hauing gotten this treasure we must labour to make it sure vnto our selues And to this purpose we must follow Pauls counsell and charge to rich men 1. Tim. 6. 17 18 19. Charge the rich men in this world that they be not high minded neither trust in vncerten riches but in the liuing God that they doe good and be rich in good workes laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life where marke how by trusting in God and by liberalitie and bountie we are exhorted to lay a good foundation What will some say must we be saued by our Almes-deedes and good works Ans. Not so for the ground of our saluation is Gods election and loue in Christ which he himselfe hath laid vp in heauen for vs. But the foundation which wee must lay vp for our selues is in our owne consciences for our assurance in Gods foundation and this we lay by our good works of loue mercie and iustice all which be fruits of faith and beeing done in faith and with singlenes of heart to Gods glorie they are sure testimonies of our portion in the true treasure Iesus Christ for hereby we know we are translated from death to life because we loue the brethren 1. Ioh. 3. 14. V. Dutie Hauing got this treasure sure to our selues we must vse it as a treasure Hereunto three duties are required I. we must haue our conuersation in heauen for there Christ our treasure is and where our â—reasure is there will our hearts be and if our hearts be on Christ in desire in ioy and delight it cannot be but our liues will be holy and heauenly though our bodies be here on earth but let vs beware that our affections be not set on things below for then is not Christ our treasure at all II. We must turne our earthly goods into heauenly treasures This we doe by imploying them in works of mercie for he that giues vnto the poore lends vnto the Lord Prou. 19. 17. so that the mercifull man hath the Lord for his debter for the Lord sends the poore maÌ„ as his messenger vnto the rich to borrow of him such things as the poore man lacketh and the Lords returne of paiment is in heauenly blessings and therefore Christ himselfe as it were explaning this point bids sell that ye haue and giue almes make you bagges which waxe not old a treasure that cannot faile in heauen where no theefe commeth neither moth corrupteth This then is the Lords owne direction for this happie exchange of earthly goods for heauenly treasures then which who can wish a better increase III. We must rather part with all that we haue then with Christ Iesus friends goods countrey libertie nay our owne life and deerest hearts blood must all goe for this treasures sake so doth the good purchasser part with all he hath for to â—â—ie the field in which this treasure is Matth. 13. 44. but if we will rather part with Christ then with some or with all of these then wee vse not Christ as the true treasure Thus we see how Christ becomes our treasure let vs therefore make conscience to practise these fiue duties so long as we liue for when Christ becomes our treasure marke what will follow we shall finde in our hearts such sweet content therein that neither prosperitie shall lift vs vp too high nor aduersitie cast vs downe too low nothing shall daunt vs while we haue this treasure sure no kind of death no not the day of iudgement Thus much of the commandement now followeth the particular reason thereof where neither moth nor canker corrupteth c. This reason is drawen from the vnchangeable certentie and safetie of this
similitudes In the first wordes The light of the bodie is the eye is a parable taken from a candle in an house for as a burning candle set vp in an house lighteth the house and all that be in it so the light of this eye which is the vnderstanding lighteth the whole bodie and giueth direction to the whole man in all his actions In the next words If thine eye be single c. to the end of the 23. verse is a second similitude which standeth thus If a man haue a good and cleare bodily eye he can guide himselfe iâ— the right way and keepe his feet from stumbling and from falling but if his eye be dimme and darke then he cannot walke without stumbling and if he want an eye or that his eye be starke blind then of himselfe he cannot walke without stumbling and wandering so in like maner if the vnderstanding which is the eye of the minde be sound and cleare able to iudge of good and euill then is the whole life well ordered but if the iudgement be corrupt then is there much disorder in the life if it be cleane put out then is there nothing but brutish coÌ„fusion Thus stand the comparisons in these words Now the meaning of them is this The first words are plaine The light of the bodie is the eye that is the eye giues light for the direction of the bodie as a light in an house directs the housholders in their affaires If thine eye be single c. By eye here is meant the minde resembled by the bodily eye and the single eye is the vnderstanding mind able to iudge of good and euill of things to be done and not to be done Thy whole bodie shall be light by bodie is meant the life and by light is meant well ordered and directed for the mind is to the life for the directing of it that which the eye is to the bodie for the ordering thereof But if thine eye be wicked c. the wicked eye is the corrupt mind hauing the vnderstanding darkned iudgement so depraued that it cannot rightly discerne of good and euill what is to be done and what is to be left vndone Then all thy bodie shall be darke that is thy whole life in all thine actions shall be full of sinne and disorder Wherefore if the light that is in thee be darknesse that is if the natural light of reason and iudgment left in man after the fall be quite extinguished How great is that darknesse that is wonderfull shall his corruption and disorder be yea so full of confusion that there shall be no difference betweene his life and the life of a brute beast And this I take to be Christs proper meaning Now the words thus explaned depend vpon the former as an answer to a secret obiection which the heart of man might frame vnto it selfe against those two commandements to this effect If there be such necessitie of laying vp treasures in heauen and of auoyding to lay vp treasures in earth then why doe not the most wise and learned men of our time doe so they seeke more for earthly treasures then for heauenly Hereto Christ answers thus as if he had saide maruell not at this for they want the single eye the vnderstanding mind to discerne of things that differ they cannot iudge aright of the true treasure and so not knowing the heauenly they seeke the earthly treasure only Now that we may preceiue the words of Christ thus to answer the former obiection we must know that Christ doeth here presuppose thus much that euery mans eye is either single corrupt or blind and the single eye which is a good vnderstanding befalls not all men no not all wise and learned men but them onely to whome God in mercie giues it But the corrupt eye befalls euery man naturally And some by sinne put out the light of nature and so become senselesse in spirituall things And hence it is that all men naturally wanting the single eye and hauing the corrupt eye yea many hauing the blind eye doe not discerne of the true treasure and so leaue the heauenly and giue themselues wholy to the earthly Thus we see both the meaning and the coherence leading vs to the maine cause of couetousnes which the blind eye of the mind not able to discerne of true spirituall treasure Now in the words these three points are to be handled I. The single eye with the fruites thereof II. The wicked eye with his fruites III. The dark and blind eye with the fruites thereof I. Point The single eye is the mind of man indued with some portion of true heauenly wisdome and the fruite of it is to giue the bodie light To know this single eye the better we must search out what true wisdome is This true heauenly wisdome is no common gift which euery professor may haue but a speciall gift of God in Christ peculiar to them that doe truly beleeue in him 1. Cor. 1. 30. Christ 〈◊〉 made wisdome vnto vs of God not only because he is the matter of our wisdome we being then onely truely wise when we know Christ and him crucified but also because he is the roote from whence all our wisdome springs for being ingraffed into Christ by faith we become as it were flesh of his flesh and bone of his bones and so aâ—â— not onely made iust by the imputation of his obedience but doe also receiue inherent holines and wisdome from him our wisdome and holinesse beeing deriued from his as the branch is from the stocke and the fruit from the roote And this wisdome â—efâ—llâ— not at all to the deuill and his angels though they know much nor to all that are Christians in name but onely to the members of his mysticall bodie by faith This heauenly wisdome hath two actions First to discerne â—right of things that differ and to distinguish one thing from another spiritually this Paul praied for in the behalfe of the Philippians Phil. 1. 9. that their loue might abound more and more in knowledge and in all iudgement or sense that so they might discerne things that differ that is good from euill and heauenly from earthly what to doe and what to leaue vndone which is a propertie of men of age in religion who thorough long custome attaine herunto Heb. 5. 14. And hence it is that the childe of God can I. discerne the voice of Christ the true shepheard from the voice of all false teachers II. By this gift of discerning hee can put a difference betweene the water of Baptisme and all other water and betweene the bread and wine in the Lords table and common bread and wine III. Hereby the Church and euery true member of it is enabled to iudge rightly of crosses distinguishing fatherly chastisements from Gods plagues and curses for sinne IV. Hereby hee can discerne the things of God euen his own election his
wealth and riches in his heart for his Lord. And that these Mammonists abound euery where appeares by the common practises of oppression extortion and crueltie in hard dealing towards the poore by greedie Land-lords and Vsurers as also by the practises of the rich in the time of dearth for by their hoarding vp of store ingrossing of commodities and enhauncing of the price to the augmenting of their priuate wealth they mightily increase Gods wrath vpoÌ„ the poore Indeed God hath his seruaÌ„ts which haue him onely for their God but the number of them is small in respect of those that set their hearts vpon the world and make Mammon their God Here then first behold the slauish basenesse of a couetous heart for man was made to be the Lord of Mammon and wealth and yet thorough couetousnesse he subiecteth himselfe to become a slaue and vassal thereunto Secondly hereby let vs learne to become faithfull disposers of worldly riches and as Christ saith to make vs friends with this Mammon of iniquitie by good disposing of it to Gods glorie in works of mercie and so shall â—e retaine our right of creation whereby God made the creatures to serue vs. Thirdly Christ opposing God and Mammon saying No man can serue them both imports plainely that hee that seekes to be rich setting his heart thereon forsakes God I say not that euery rich man forsaketh God for when God giueth aboundance to a mans moderate labour industrie in his lawfull calling hee may lawfully possesse it vsing it to Gods glorie but to seeke to be rich is a denying of God because so the heart is a seruant vnto Mammon and not to the Lord. This may appeare by their whole behauiour about wealth whether we consider their getting their keeping or imploying of it in all which they sinne against God First in getting for God giueth riches to whom hee will and hath not tied himselfe by promise to make any man rich and therefore he that resolues with himselfe that hee will bee rich cannot make conscience of lying fraud iniustice sabbath-breaking and such like when the committing of these things makes for his aduantage Secondly they sinne in keeping for he that resolues to bee rich will rather forsake the truth then his wealth in time of tâ—iall and for the sauing or recouerie of his wealth he will not sticke to seeke to blessers wizards coniurers c. Thirdly for disposing or imploying hee that resolues to be rich sinnes therein for he cannot be drawne to works of mercie aâ— least with any cheerefulnesse and hence it comes that sometimes the poore doe starue before the rich mans doore The consideration hereof serues first to correct our iudgement concerning couetous and worldly minded persons our censure of them is too milde and gentle wee iudge them honest men onely somewhat hard and neere themselues but marke Christs sentence vpon them Worldly persons forsake God and choose Mammon for their Lord and master which is a practise of Atheisme and therfore not to be so lightly passed ouer as men thinke Secondly hereby wee see it is a dangerous and vnlawfull course for men to make lawes with themselues how rich they will bee as to haue so many hundred or thousand pounds in stocke or so much lands and rents c. for what followes vpon this resolution why surely they must needs giue theÌ„â—â—lues to the compassing of their purpose and so they fall into manifold sâ—ares of Satan by practises of iniustice lying fraud c. Thirdly hereby we must be admonished to content our selues with that portion of goods more or lesse which God sendeth knowing that a little is sufficient with Gods blessing vpon it Away with couetousnesse as the Apostle saith and bee content with that ye haue for he hath said I will not faâ—le thee nor forsake thee Fourthly whereas Christ saith Ye cannot serue God and Mammon we learne that the heart of man must not be diuided betweene God the world the one halfe to God and the other to the world no God will haue all or none herein hee will not part stakes with the creature Prou. 23. 26. My sonne giue me thy heart The consideration whereof serueth First to discouer the hypocrisie and spiritual guile of many who thinke they may liue in some one sinne or other yet be Gods seruants stil this is the conceit of drunkards adulterers couetous persons such like for euen while they liue in these sinnes they will come to Gods worship to the word and praier often and to the Sacraments at least once a yeare which they would not do but that they thinke God hath respect vnto them herein like to the wicked Iewes Ier. 7. 9 10. But they deceiue themselues for no man can serue two masters while a man liues in any sinne the seruant of the diuel hee can neuer bee accepted of God for his seruant Secondly this shewes that the seruant of God is so farre forth deliuered from sinne by regeneration that no sinne raignes in him for so he should serue two masters for euery raigning sin is a Lord and master Rom. 6. 16. Knowe ye not that to whomsoeuer you giue your selues as seruants to obey his seruants ye are to whom ye obey whether it be of sinne vnto death c. and he that committeth sinne is the seruant of sinne Ioh. 8. 34. This therfore is a sure ground that no regenerate person liues in any sin Thirdly hereby euery one is taught to consecrate both his soule and bodie to the Lord indeauouring to serue him with all the powers parts therof for God is our onely Lord and master and therefore let all that is within vs bow the knee to him Rom. 6. 22. The seruaÌ„t of God is one freed from sin who hath his fruit in holinesse the end euerlasting life The Queene of Sheba pronounced Salomons seruants happie that stood before Salomon to heare his wisedome how much more then are they happy who in soule and bodie are Gods seruants who for bountie and wisdome infinitely surpasseth Salomon Here some will say I would gladly serue God alone I desire I might doe it with all my heart but the corruption of my nature is such that it makes me to rebell against the commandements of God and I cannot doe the good I would but the euil which I would not doe that doe I so as I feare I serue two masters Ans. This is the state of Gods children in this life but herewith they must stay themselues when they faile in obedience they must consider whether they doe so freely and willingly or against their wils If they heart can truely say thou doest vnwillingly commit sinne thou wouldest not doe it and art truely grieued and displeased with thy selfe for it then be of good courage thou doest not serue two masters for this seruice is voluntarie Now though
field Mat. 13. 24. is the same ministerie of the Gospel called expressely the kingdome of God And therefore when the Church demaunds of Christ where shee shall finde him he bids her follow the steps of the flockes to the tents of the Shepheards Cant. 1. 7. that is the assemblies of the Saints to the preaching of Gods ministers and therefore if euer wee looke to get this kingdom we must diligently frequent the ministerie of the word labour to profit by it because hereby God doth not only reueale but coÌ„uaie his kingdome vnto men Secondly when we haue found this kingdome we must seeke to enter into it for it is not enough to be where it is or to haue it among vs for so the Pharisies had in the time of Christ Luk. 11. 20. Now we cannot enter in of our selues without the speciall worke of Gods holy spirit so saith our Sauiour Christ Matth. 18. 3. Except ye be conuerted and become as little children ye cannot enter into the kingdom of God where two things are required in him that would enter into this kingdome To become as little children and to be conuerted Wee become as little children in humilitie meekenesse and freedome from pride disdaine for we know the child of a Prince will without disdaine associate himselfe in play with a poore mans childe and so we in conscience of our owne sinnes must be humbled in our selues and made base in our own eyes laying aside our naturall pride and selfe-loue and disdaine of others for a heart swelling with pride and selfe-loue cannot enter into the straite gate of this kingdome Againe wee must be conuerted and regenerate by the spirit of God for except a man be borne againe of water and of the spirit he cannot see the kingdome of God This conuersion is not a change of the substance of the soule or of the bodie or of the faculties or parts thereof but onely of their euill qualities and actions whereby the Image of Satan in sinne and corruption is abolished the image of God renued for knowledge righteousnesse and true holinesse both in heart and life When this worke of regeneration is truely begun in vs then doe we enter into Gods kingdome euen in this life for herein the ignorant deceiue themselues that think we enter not before the time of death Thirdly wee must waite for the fruition and full possession of it this we cannot get before the day of death and therefore wee must endeauour all our life long after our conuersion to keepe faith and a good conscience walking in righteousnesse and true holinesse before God in the practise of loue vprightnesse and mercie towards our brethren When the question is who shall dwell in Gods tabernacle and rest in his holy mountaine that is remaine a true member of Gods Church for euer Psal. 51. 1 the answer is vers 2. He that walketh vprightly worketh righteousnesse Hereby we testifie our selues to be alreadie entred for Gods kingdom stands in righteousnesse Rom. 14. 17. And thus haue Gods children done that haue waited for this kingdome Matth. 25. 4. The wise virgins tooke oâ—le in their vessels to light their lamps when the bridegroome came And Ioseph of Arimathea that noble counseller who waited for the kingdome of God was a good man and a iust Luk. 23. 50 51. Thus we see the way to get this kingdome for our selues now the necessitie of our endeauour in these duties with all care and diligence appears by this that out of this estate for true interest to this kingdom is nothing indeed but woefull miserie vnder the curse of God and the power of Satan in the kingdome of darkenesse but in the fruition of this kingdome is true happinesse here is righteousnesse peace and ioy in the â—oly Ghost yea ioy vnspeakeable and glorious for the things that eie hath not seene eare hath not heard neither euer entred into the heart of man to thinke hath God prepared for them that loue him and they are all to be had in this his kingdome Wherefore as we desire to escape the woe and miseriâ— of the deuils kingdome and to bee partakers of the ioyes of heauen so let vs looke vnto the performance of the former duties shewing herein the resolution of the wise marchant that parted with all hee had to get that pearle of price Matth. 13. 46. This kingdome of God is here set out vnto vs like a citie with suburbs and two gates the suburbs of this citie are those assemblies where the word of God is truely preached and dispensed and hereinto come not onely the elect and godly but hypocrites and reprobates The first gate is the true state of grace whereinto the elect of God alone doe enter by regeneration in which estate they continue in this life going on from one degree of grace vnto a greater with endeauour in all things to keepe faith and good conscience both towards God and men and so waite to enter the gate of glorie which is set open vnto them and they enter in at the howre of death And therfore let vs not deceiue our own soules as the foolish virgins did with their burning lamps and content our selues that we come to Church and liue ciuilly though these be good things yet an hypocrite may goe thus farre all this while wee are but in the suburbs of this kingdome but if euer we looke for the glorie of heauen we must in this life enter the gate of grace by regeneration and become new creatures Thus much of the commaundement The reason to enforce it is a gracious and bountifull promise And all these things shall bee ministred vnto you The words are very significant in the originall for the phraso which Christ vseth is borrowed from bargainers to this effect as those who sell come or other things by measure or waight vse to giue some ouer-plus to better the bargaine on the buyers part euen so the Lord promiseth to those that seeke his kingdome and righteousnesse beside the fruition thereof to giue or cast vnto them as the word imports food and raiment and all things needfull to this life Quâ—st How is this true seeing we read that Gods children haue beene many times destitute of things necessary as Paul was oft in hunger and thirst in fastings in colde and nakednesse 2. Cor. 11. 27. and many whom the world was not worthy of were destitute afflicted tormeÌ„ted wandring vp and downe in sheepe skinnes and goate skinnes Heb. 11. 37. Answer Christs promise in this place and all other made of temporall blessings must be vnderstood with the exception of the crosse that is they shall haue such and such blessings vnlesse it please God by the want thereof to correct them for some sinnes or to exercise their faith in the triall of their patience The vse First by this promise of Christ we haue the most excellent direction of him
amendment there is no hope And that these are here to be vnderstood appeares by these reasons I. From the text it selfe which describeth them by this that treading the words of instruction vnder foote they doe turne againe and all-to-rend the Teachers thereof that is they do persecute them both by word and deed in all reproachfull speeches cruell actions II. Reason In the word of God we shall find that Christ and his Apostles preached to dogs for such are all men by nature The Scribes and Pharisies a generation of Vypers came to Iohns baptisme vnrepelled though not vnreprooued Matth. 3. 6 7. and Christ himselfe telleth the woman of Canaan that it was not lawfull to giue the childrens bread to dogs that is to the Gentiles and yet he sent his disciples to preach to all nations the woman her selfe by reason of her faith was receiued to mercie made partaker of the crums that fel from the childrens table Againe our Sauiour Christ preached to the Scribes and Pharisies euen then when hee wept ouer Ierusalem for their impenitencie yea this is a truth that because men are naturally dogs and swine therefore they must haue the word of God preached vnto them to purifie and sanctifie them vnlesse they be obstinate and irrepentant enemies to the word of whom is no hope of recouerie III. Reason These obstinate enemies here are called dogs and swine by allusion to vncleane beasts vnder the law of which sort were dogs swine which were prohibited the Iews to be eaten or offered in sacrifice to God Christ therfore here by allusion to that ceremony means such persons as are excluded from the holy things of the Lord and haue no right or interest into the Lords word or sacraments such as both in heart and life be vncleane as hogs and dogs will not be purified IV. Reason Paul chargeth Titus that after once or twice admonitioÌ„ he should reiect an heretike knowing that such a one is peruerted and sinneth beeing damned of his own selfe that is sinneth wilfully obstinately and in so sinning condemneth himselfe in his own heart conscience and such are meant by dogs and swine in this place Now the difference of these two may be this By dogs are meant obstinate enemies that malitiously reuile the ministerie of the word the doctrine of God and the messengers thereof such a dog was Alexander the Copper-smith 2. Tim. 4. 14. such were many of the Iews become soone after Christs ascension who reuiled the Apostle Paul and Barnabas and blasphemed the doctrine which they taught Act. 13. 45. and of this sort are all conuicted obstinate heretlks By swine are meant obstinate enemies that doe contemne the word of God either because they will not admit reformation of life by it such as Ahab and Herâ—d were or because they scorne mock at the word of God as they do of whom Peter speaks that mocke at the promises of Christs secoÌ„d coÌ„ming The second point touching these persons is who must giue iudgemâ—â— of any man or any people to be dogs and swine we must know that it is not in the power and libertie of any priuate man to giue iudgement of another that he is a dogge or a swine but it is a publike dutie belonging to the ministers and gouernours of the Church to giue iudgement in this case Matth. 18. 17. Before a man must be reputed as a Publicane and as an heathen the censure of the Church must passe vpon his behauiour and from the iudgement of the Church must priuate men hold other as Publicanes and Heathen Indeede our Sauiour Christ and his Apostles gaue this iudgement of men particularly and peremptorily as Paul of Alexander the Copper-smith but wee must vnderstand what authoritie and what spirit Christ and his Apostles had which because we haue not we cannot giue such iudgement vpon men Further here we are to know that iudgement vpon others is two-fold Iudgement of certaintie or iudgement of humane wisedom The iudgement of certaintie touching any mans state belongs onely to God to them to whom God reuealeth the same The iudgement of humane wisedome is when the Church of God in the feare of God giue iudgement as truely and as neerely as they can who is a dogge and who is a swine and this only is the iudgement of the Church which also is conditionall as namely till they repent because they know not the times that God hath appointed for the conuersion of sinners And by this wee are taught to comprimit our iudgement of any man in regard of his finall estate though he be an vnrepentant sinner refusing instruction for most hainous sinners haue bin conuerted The third point where these dogges and swine are to be found It is not in the power of any ordinarie minister or other man to determine of any one that he is a dogge or a swine for in such do finall impenitencie and wilfull obstinacie concurre which wee are not able to say certainely are come vpon any man or woman while they liue among vs yet this may be said with good conscience that there is in many a fearfull declination to the properties of dogs and swine euen in this age of ours for many will heare the word receiue the sacraments professe that they hope to be saued by Christ yet they will raile on his ministers speake against their ministery yea the times are now wherein many in open speech wil not sticke to reuile and condemne those that haue bin the most excellent instruments of Gods mercie in his Church among many I will name one Mâ— Ioh. Calum that worthy instrument of the Gospel is in the mouthes of many students condemned as an erroneous person teaching false dangerous doctrine Yea many there be that come to the Lords table yet will not brooke reformation of life they wil not be drawn from their drunkennes ignorance adulterie couetousnesse A third sort there are that take occasion from Gods word to liue in their sinnes and to maintaine their wicked liues as froÌ„ the doctrine of Gods eternall predestination because the Scripture teacheth that Gods decree therein is vnchaÌ„geable therfore some say they will liue as they list others because the word saith we are to be saued by faith alone therefore they refuse to walke in good workes others looke to be saued by Gods mercy alone and therefore they will not labour either for knowledge or faith as they ought to doe some hearing the doctrine of the deniall of our selues doe say the word of God is too straite a doctrine barring men from laughter mirth other recreations and therefore they will none of Gods word now though we cannot call these mens dogs because wee know not what they may be hereafter yet we may truely say thefe be practises of dogs and swine And thus wee see what is meant by holy things by pearles
of God v. 27. Use. 1. Hence we learne that grace is giuen not to the idle but to them that vse the good meanes ordained of God for the obtaining of grace as the holy exercises of the word in hearing reading meditation and humble and earnest praier and therefore if we would haue grace we must diligently exercise our seluos in these means for faith comes by hearing Rom. 10. 17. And Gods children in all ages haue vsed the meanes to get grace Lament 5. 21. Turne thou vs O Lord vnto thee and we shall be turned and Dauid is plentifull in the meanes whereby he abounded in grace Psal. 119. 33. Teach me O Lord the way of thy sbatutes and verse 99. I haue bâ—d more vnderstanding then all my Teachers for thy restimonies are my meditation So Christs Disciples did not onely heare him preach but desired to bee instructed in those things which they knew not Matth. 13. 36. Declare to vs the meaning of the parable also they prayed him to increase their faith Luk. 17. 5. Here then we may see the cause of that ignorance and want of grace which abounds in the world namely contempt or negligence in the meanes which God hath ordained for the obtaining of grace for the heart of the negligent is like the field of the sluggard that hath no corne in it but is ouer-growne with briers and thâ—â—nes Secondly this serues for the comfort of those that haue as yet but the beginnings of grace in small and weake measure they must not bee discouraged for God hath plentie of grace in store if they can but find and feele their want of grace and lament it vnto God vsing the meanes of the word praier to get supply here is a promise of the holy Ghost who is the storehouse and fountaine of all grace Thirdly this serues for a good ground to confute sundrie â—rrours as first the opinion of vniuersall grace wherby some hold that euery man may be saued if he will for the promise of the holy Ghost without which none can be saued is not vniuersall but here made with restrâ—int to those that aske according to Gods will which none can doe without the spirit which must teach vs to pray in faith without which wee receiue nothing from God Iam. 1. 7. Secondly this ouerthroweth the fond conceit of Anabaptists and Familists which looke for the spirit by reuelation and not in the exercise of the word and praier But we must looke to the meanes in which God giues the spirit and out of that meanes we are more subiect to the delusions of Satan then to the operation of the holy Ghost Thirdly this also confuteth the errour of the Church of Rome who teach that a man by the good vse of the gifts of nature may come to obtaine the gifts of the holy Ghost But there is no larger promise then this in all the Scripture where the gifts of the holy ghost are promised to the exercise of the gift of praier in faith which we cannot doe by nature but by grace And besides when we aske in faith by grace this is no cause of the gifts of the spirit which wee receiue but onely a discharge of our dutie in the exercise of the meanes which God hath appointed whereupon followeth the increase of grace yet no way of our merit but from Gods free mercie and his bountie Verse 12. Therefore whatsoeuer ye would that men should doe to you euen so doe ye to them for this is the Law and the Prophets This verse containes the fourth part of this Chapter concerning equitie and instice And it consists of two branches a commaundement Whatsoeuer ye would c. and a reason for this is the Law and the Prophets For the first The meaning The commandement is propounded in a forme of speech that hath reference to some thing going before Therefore whatsoeuer c. and yet it seemeth very hard that it should depend either vpon the doctrine of praier or of dispensing the word or of rash iudgement Why then is it said therefore c. Some thinke it is to be referred to the doctrine of Iustice which was deliuered in the fift Chapter but that is scarse probable because so many different points of doctrine are handled betweene Others thinke that it doth not depend of any thing that went before but that the word therfore doth abouÌ„d and this is more probable for such particles doe sometimes abound Ioh. 1. 20 he denied and said because â— I am not the Christ where the word because doth abound Now though the word therefore doe abound yet it is not without his vse for it imports that the doctrine here deliuered is a speciall doctrine and a maine conclusion inferred vpon diuers particular duties of Iustice before deliuered in the whole Sermon Whatsoeuer It may seeme that this ought not to be so for many desire and wish euil vnto themselues as children that they may haue their wils to take their pleasure and not be held in subiection vnto their parents or held to good education and so idle persons wish euill vnto themselues for they would not bee set a worke Wee are therefore to know that this must not be vnderstood of euil wishes but of a will and desire wel ordered either by grace and according to the written word or at least by the light of naturall knowledge and conscience so that Christs meaning is this as if he had said Whatsoeuer thing either by the light of nature and conscience or by direction from Gods word you would wish that men should doe to you that doe ye vnto them The commaundement thus explaned containeth two things I. The thing to be ruled and ordered namely our actions to other men II. The rule it selfe that must order all our sayings and doings towards others to wit that desire of iustice equity which euery man by nature would haue others shew to him in all things In this commaundement our Sauiour Christ would let vs see a notable propertie of our corrupt nature namely that we are forward and diligent to exact iustice and equitie at other mens hands towards vs but flacke and backeward to yeeld the same to others againe In other mens doings towards our selues wee are masters able to teach them what they ought to doe but in our owne dealings toward others wee are scarce schollers that will learne their dutie we our selues would be reuerenced and commended but we hardly doe the like to others Secondly here we are taught to auoyd all practises whereby wee might hurt our neighbour either in body goods or good name as lying slaundering vsurie oppression and such like this naturall reason might teach vs for wouldest not thou haue others to defame hurt or oppresse thee then doe not this to them for the rule is not doe as men doe to thee but doe to others as thou wouldest haue them doe to thee
not when Christ will call vs hence Luk. 12. 40. Be ye also prepared therefore for the sonne of man will come at an houre when ye thinke not II. Point As there be two diuers estates in two distinct places so there be two seuer all waies that lead thereunto the one the way of life verse 14. the other the way to destruction vers 13. First I will speake of the way of life and thereby shall we see what the way of destruction is in which regard it stands vs all in hand to know what is the way of life Now none hath better noted it out vnto vs then the Prophet Habaccuk chap. 2. v. 4. in these words But the iust shall liue by faith in which place he foretells the afflictions of the Iewes by the Chaldeans whereupon the Iewes might say whereby then shall we stay our selues he answers by faith The iust man liues that is leadeth his life by faith Some giue this meaning to the Prophet The iust by faith shall haue life euerlasting but the Apostle expoundeth it otherwise Gal. 3. 11. So then to walke in the way of life is to lead our liues by faith in Christ as Heb. 10. 39. Here two points must be considered I. what faith that is by which men must liue in this world namely true iustifying faith the very same by which they are to be saued in the day of the Lord. I liue by faith saith Paul in the sonne of God who hath loued me and giuen himselfe for me Gal. 2. 20. where he doth notably expound this text shewing that faith in Christ our redeemer is that faith whereby we must lead our liues in this world for they which will be saued by their faith must first liue by their faith he that beleeues well liues well and that faith will neuer saue the soule that cannot guide and order the life many men thinke it is sufficient to saluation to beleeue the promise of life but faith hath a further worke in them that it saueth for it also causeth them to liue thereby Now a man liues by faith when he rests himselfe on God and suffers himselfe wholly to be lead and guided by Gods written word Example hereof we haue in Abraham Heb. 11. 8. who by faith for sooke his owne countrey and at Gods coÌ„mandement went be knew not whither More particularly a Christian mans life is twofold spirituall and temporall both which he must liue in this world for heauenly life beginnes before we die and both these kinds of life must be preserued by faith The spirituall life of a Christian is that whereby he hath true fellowshippe with God this beginnes in this life and it stands in reconciliation with God wherein a man is accepted to the right of eternall life This reconciliation is life and it is held by faith and faith onely in Gods word and promise in Christ alone is it that makes vs lay â—old of receiue and keepe this our reconcillation We must giue God this honour to beleeue his promise of remission of sinnes and life euerlasting in Christ and vpon our faith God vouchsafeth vnto vs remission of sinnes and life euerlasting Here some may aske whether euery thing that we beleeue be made ours as riches honour and such like Ans. No but onely that which God promiseth in the Euangelical couenant of life euerlasting vpon our faith Here also some will say If this be all I am well for I beleeue Gods promise But herein many deceiue themselues beleeuing the promise falsly True faith is this men must seeke the pardon of their sinnes and in seeking beleeue it but they that beleeue without vsing the meanes deceiue themselues seeing God hath ioyned his promise to the meanes We offend God daily and therefore must daily reâ—ue our repentance and by faith beleeue the pardon of our daily sinnes Further this spirituall life hath his fruits It is no dead life for he that hath remission of sinnes liues in Christ and this life shewes it selfe in the fruits of good workes as mercie loue goodnes and in euery good worke we must liue by faith for to the doing of any good worke there is a double faith required first a generall faith whereby we are perswaded that the worke is allowed and required of God secondly a speciall faith whereby we are perswaded that the particular worke done is accepted of God In the acceptation of the worker God first accepteth the person in Christ and then the worke in and for the person Yea we are mooued to euery good worke by faith for it brings to minde Gods loue mercie and goodnes to vs and so mooueth vs to performe the like duties of loue and mercie towards our brethren Thirdly spirituall life shewes it selfe in resisting and enduring temptations for euery child of God hath many and gricuous assaults so as the righteous shall scarce be saued and in all and euery one of these we must liue by faith and thereby relie on Christ not on our selues Example hereof we haue in Christ vpon the crosse who euen then when he felt the wrâ—th of God vpon him and his indignation against him did yet crie vnto him as to his God My God my God and Iob in grieuous temptation and affliction said vnto the Lord Loe though he slay me yet will I trust in him Iob 13. 15. and so must we euen then lay hold on Gods mercie when we feele no comfort in our selues so did Dauid when he felt no comfort yet he did cleaue to God in his meditation Psal. 77. 7 8. 10 11. In disputations in schooles it is a fault to sticke alwaies to the conclusion yet in this combate with Satan it is no fault but a good practise of true faith Temporall life stands in the practise of some particular calling and some men be of one calling some of another and euery one hath or ought to haue some one lawfull calling or other wherein to leade his temporall life Now the workes of a mans particular calling they must be practised by faith euen the duties of the basâ—st calling that is as of the shepheard And that a man may doe the duties of his calling in faith he must first haue a grounded conscience that his worke is allowed of God and accordingly he must doe his worke Againe euery man in his calling must haue a care of his owne life and of those that belong vnto him to prouide for them things necessarie as meate drinke and cloathing and this care must be ruled by faith that is a man must vse the lawfull meanes to get these things and yet so as he leaue the issue and euent vnto Gods blessing we may prouide for necessaries but we must goe no further but vse the lawfull ordinarie meanes and sanctifie them by prayer leauing the blessing vnto God Cast thy workes on God saith Salomon Prou. 16. 3. and S. Peter bids vs cast all our care on
required to make a false Prophet the Scripture is plaine There shall bee false Teachers among you saith Saint Peter which priuily shall bring in damnable heresies 2. Pet. 2. 1. There is the first propertie and for the second that they must be seducers Christ himselfe teacheth vs Matth. 24. 24. There shall come false Christs and false Prophets and shall shâ—we great signes and wonders so as if it were possible they should deceiue the very elect And of both these properties ioyntly S. Paul speaketh Rom. 16. 17. I beseech you brethren marke them diligently which cause diuision and offences contrary to the doctrine which ye haue receiued and auoyde them for they that are such serue not the Lord but their owne bellies with faire speech and slâ—ttering deceiue the hearts of the simple So then Christs meaning in this commandement is this You shall bee troubled with many false Prophets which shall bring in damnable doctrines among you and withall labour to seduce you from the truth and therefore take heed of them And these two notes wee must marke in a false Teacher to distinguish him from a schismatike and from an hypocrite for euery false Teacher is a schismatike but euery schismatike is not a false Teacher If wee would haue examples of false Teachers behold the Iesuites and Romish Priests for they come among vs and bring false doctrine with intent to deceiue and seduce our people Such likewise are the Familie of loue and such were the Arrians in time past that denied the godhead of Christ as for others that hold priuate errours not rasing the foundation neither seeking to seduce others they may be hypocrites schismatikes and bad Christians but they are not false Prophets Thus much for the meaning of the commandement The Uses 1. By this caueat Christ would teach vs that the deuill shewes his exceeding great malice against Gods Church and people in these last times of the world he subornes false Teachers to bring in daÌ„nable doctrine and mooues them to seduce men from true religion This thing Christ did plainely foretell Matth. 24. 24. and Saint Paul chargeth the Elders of Ephesus to take heed vnto themselues to their flockes for I know saith he that after my departing shall grieuous wolues enter in among you not sparing the flocke Moreouer of your owne selues shall men arise speaking peruerse things to drawe Disciples after them And Saint Peter foretels of the like as we heard before 2. Pet. 2. 1. The truth hereof is verefied by experience for in the first foure hundred yeares after Christ which were the prime and chiefest times of the Church there arose fourescore and eight seuerall kinds of false Prophets which seduced men from the faith and true religion and preuailed greatly And no doubt in the end of the world Satan wil now shew his malice as great against the Church as hee did then and therefore Christ bids take heed of them And for this cause when we see men that professe religion fall away to heresie and be corrupted seeking also to seduce others we must not much maruell at it or be thereby discouraged but rather watch more carefully for the deuill will stirre vp false Prophets daiely to deceiue the Church of God II. Instruction From this commandement wee may also see that we are feeble full of weakenesse in the faith so as a little thing will easily make vs forsake our faith and true religion if this were not so what should we neede this exhortation who was more couragious and forward in profession then Peter and yet the voice of a sillie damsell made him denie his master and to forsweare his faith and religion The Galatians receiued the Gospel so gladly from Paul at the first that hee professesseth they would haue pluckt out their own eies to haue done him good and yet when he writ vnto them hee wonders they were so soone fallen to another Gospel receiuing the doctrine of iustification by works Yea this sheweth that we haue itching eares whereby we will readily and willingly receiue wholesome doctrine for a time but soone after desire new doctrine againe like vnto the Iewes who for a while delighted in the light of Iohns ministerie Ioh. 5. 35. and to the old Israelites who liked Manna at the first but after a while were wearie of it and complained that their soule dried away whereupon they lusted after the flesh-pots of Egypt againe So wee at the first did willingly receiue the Gospel of Christ but now many waxe wearie with it and beginne to like of Popish doctrine preferring their corrupt writers before those that haue beene the restorers of true religion vnto vs. III. Instruct. We must labour to maintaine faith and good conscience and not suffer our selues to be drawne there-from by Gods mercie we haue had the Gospel of truth among vs a long time and doe still enioy it for which we haue great cause to praise the name of God and in this regard we must labour to bee constant in holding it yea to liue and die with it This is the principal point which Christ here aimes at and therefore we must carefully learne it and for this purpose let vs remember these particular directions which follow First that God hauing restored vnto vs true religion doth require we should loue it as the chiefest treasure that euer this kingdome enioyed Wicked Ahab could not abide Elias and Michaiah Gods true Prophets but hated them for which cause God left him to himselfe and suffered him to be seduced by foure hundred false Prophets of Baal and thereby brought him to destruction And the Apostle speaking of the kingdom of Antichrist saith that God therein giues men vp to strong illusions that they should beleeue lies because they haue not loued the truth 1. Thes. 2. 10. 11. Now this loue we must shewe by our obedience in duties of pietie to God and in the exercise of iustice and mercy towards our brethren else God will translate his Gospel from vs and giue it to a nation that wil bring forth the fruits thereof A second rule to be obserued for the maintaining of true religion is this that ministers especially and those that intend that calling should highly esteeme and reuerently account of those men and their writings which by Gods mercie haue beene the meanes to restore vnto vs pure religion for though they were men subiect to error and in some things might slippe yet they were the worthy instruments of Gods mercy for the planting of his Gospel among vs which since their time hath beene sealed with the blood of many Martyrs in England Germanie and else-where in which regard though we must onely depend on the pure word of God for certaintie of truth yet we are to giue much vnto them and be followers of them for the substance of religion wherein they doe most soundly consent in one truth
c 1. king 21. 9 10. d 2. king 19. 1 e Iam. 2. 19. Cursing our selues Two cases wherein an oath is lawfull a 2. Cor. 1. 23 b Psal. 119. 106. 3. Vertues in an oath 1 2 3 Whether we may sweare by the creatures Iansen concord Euang. cap. 40. Manuâ—le confess Martini ab Aspilcâ—eta c. 12. num 4. Reasons against swearing by the creatures a Heb. 6. 16. b v 13. 3 4 c Gen. 42. 16 d 1. Cor. 15. 31. Instructions 1 Swearing by faith troth c. vnlawful 2 Meditate on Gods creatures 3 4 Plea of the ignorant coÌ„futed 5 Vse the creatures reâ—eâ—ntly c 2. Pet. 2. â— The vse d Dan. 7. 2â— How to conceiue aright of God 1 2. Aâ— hâ—â—â—eâ—â—y conuersatio â—ow we must conceiue of Gods prouidence A terror to sinners vers 35. Instruction 1 Gods omnipresence Vse 1. 2 A â—â—ght con 〈…〉 of Gods prouidence 3 A ground of feare and obedience 4 No difference of place for worship in regard of holines 5 Thinke on Gods presence 6 A helpe against the feare of the deuill II. Instruct. A ground of an humble and penitent life f 1. Sam. 25. 2â— 24. 28. g Gen. 33. 3. Ierusalem is Gods citie though abounding with corruptions When a people cease to bâ— Gods people Bâ—â—â—nists Rome no trâ—e church Charitie toward the impenitent a 2. Chr. 33. â— 12. b Act. 9. 1. 3. vers 36. Gods particular prouidence prâ—â—ued Against sweariâ—g by the creatures c Gen. 31. 53 Abuses about the haire of the heaâ— 1 2 Pl. nâ—nat hist. l. 11. c. 41. l. 28. c. 12. A rule of communication Thâ— vse 1. InuocatioÌ„s in communication vnlawful 2. Asseuerations 3. ExecratioÌ„s 4. Ordinarie swearing Vse 1. Devils oft about vs though vnseene 2 Why Satan is called the euill one 1 2 a 1. Pet. 5. 8. b Exo. 10. 16 c 1. Sam. 15. â—0 d Mar. 16. 20 3 Why we are called the children of wrath and of the deuill Vse 1. 2 3 Moses law of like fâ—r like expounded Leuit. 19 â—8 Vsâ— 1. Tempering religion to mens humors a Satanicall policie Formall profession A propertie of a bad Teacher f Ier. 15. 1â— g Exo. 2â— 14 Exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reuenge twofold â— Publike 2. Priuate h Rom. 13. 4. i Rom. 12. 17 The â—sâ— â— Magistracie lawfull 2 Priuate reuenge vnlawfull Kinds of priuat reuenge 1. Iaward 2. Outward Vse 1. Reasons against priuat reuenge k Rom. 12. 19. 1 2 3 l 1. Sam. 24. 5 6. m Cap. 26. 9 10. 4 5 n Act. 23. 17. o Act. 25. 10. Wrong doing the propertie of an euil man p Isay 11 6. â— q Act. â— 21. r 1. Cor. 9. 22 Of lawfull reuenge 1 Diuine 2 Humane Extraordinarie s Nâ—â—â— 25. 7 8 â— t Iâ—â—◠〈◊〉 u 〈◊〉 1â— 19. 〈◊〉 1◠〈◊〉 x Aâ—â— â— Aâ—◠〈◊〉 10. z Luk. 2. 54. 55. Ordinarie Wherein we may seek to the Magistrate for reuenge 1. Example of â—uâ—fâ—â—ing wrong The vse Chalenging the field vnlawfull Fighting quarelling a Ioh. 1â— 22 23. b Act. 23. 3. What a man may doe being vnlawfully assaulted Priuate mens dutie towards Tyrants Quarrelling notes an euil person 2. Example of suffering wrong 1 Contentiâ—â—â— lawing not Christian-like 2 Common vsâ— of lawing nought 3 4 How wee ought to esteeme of peace 5 Wrong doing a note of an euill person a Luk. 19. 8. 3. Example b Mat. 27. 32. Practises of impatience iâ—â—â—feriours 1 2 A â—â—te of euill superiâ—â—â—â— Christianity a state of suffering c Luk. 11. 19 d Reâ— 1â— 10. 14. 12. Forraine regiment a grieuous thing Doe good for euill Almes giuing a dutiâ— a Dâ—â— 4. 24. b Râ—uâ—l 3. 〈◊〉 Vse 1. Vse 1. We may not doe with our owne what we will Parcimonte condemned Lending and selling may be works of mercie Negatiue precepts more forcible then affirmatiue Of Almes giuing eight points 1 Who must giue c 1. Ioh. 3. 17. d Eph. 4. 28. e Luk. 21 2 3 Properties in a giuer Of almes-giuing by a wife August epist. 1â—9 2. What is to be giuen Almes descâ—bâ—d Whereof must almes be raised 2 Prov. 9. 3. 3 4 Temporall goods distinguished 1 2 3 4 2. Degrees of pouertie g 2. Tim. 4. 13. h 2. Cor. 8. 3. i Act. 4. 34. 2. Cor. 8. 9. To whome we must giue l 1. Ioh. 3. 17. Of giâ—ing to lustie beggers m 2. Thess. 3. 10. n Luk. 2. 51. with Mark. â— 3. o 2. Thess. 3. 10. The order of giâ—ing almes I. Rule p 1. Tim. 5. 8. II. Rule III. Rule Of the quantitie of our Almes 1. Rule 2. Rule 3. Rule q 2. Cor. 9. 12. r Iam. 2. 16. The place of Almes Releeuing wandring beggers a great disorder Reasons 1. s Deut. 15. 4. t Lev. 19. 9. u Num. 18. 26 x Deut. 14. 28 29. y Act. 6. 3. 2 3 4 Time of almes giâ—iâ—g Rules I. a Prov. 3. 28. 2 b 1. Cor. 16. 12. The manner of Almes-giuing 1 2 3 b Math. 25. 45. c v. 40. 4 d 1. Chr. 29. 14. e Heb. 13. 16 1 Mouues to Almes-giuing f Iam. 1. 27. 2 g 2. Cor. â— 6. 3 4 Proprietie of goods lawfull h Act. 4. 32. i Act. 5. 4. Vowed pouertie vnlawfull Rhem. on Matt 19. sect 9. Bellarm de Monach. l. 2. c. â—o Gather goods reprooued Of lending 3 points 1 What lending is 2 To whome we must leÌ„d 3. Sorts of men in politike bodies 1 2 3 k Leu. 25. 35 Manner of lending Vses 1. Lending is a dutie l â—sâ— 3 15. m Amo. â—5 1â— 2 Free lending 3 Forgiuing of that is lent 4 n Luk. 6 35. Of 〈…〉 increase for lending 1 2 1 Cases where in a maÌ„ may receiue in crease for lending 3 Duties of the poore 1 Contentation 2 Seeke to be rich in grace 3 Humble Neighbour taken two waies Luk. 10. 36 〈◊〉 Schooles of learning approoued Vse 1. 2 A note of a false teacher 3 Corrupt doctrine corrupts good manners An enemie described What it is to loue an enemie a 1. Sâ—â—4 7. ch 26. 9. 10 b Act. 16. 25. 27. 〈…〉 â—1 〈…〉 Aâ—â— â— 60. Of 〈◊〉 towards enemies â—wâ—â—ind of enemies f 1. Coâ— 1â— 22. g Act. 8. â—2 h Deut. 7. 2. Vses 1. Popistâ— doctrine of louing our enemies a Aqui. 2. 2. q. 25. art 8 9. â—onau in 3. sent d. 30. q. 4. 5. b Tollet instruct Sacer. l. 4. c. 10. 2 To wrong an enemie vnlawfull i 2. Sam. 16. 7 k Isay 36. 4. 6. 12. 3 Old grudges vnlawfull 4 Haâ—e no mâ—â— person Rom. â—2 20 5 Vse 1. A true note of god châ—â—d 2 The exercise of a Christiâ— 3 Whereto Gods glorious titles serue Gods preseruing prouidence a Act. 17. 28. b 1. Cor. 4. â— c Heb. 1 3. Duties from Gods preseruing prouidence The sunne is the Lordâ— The benefits of the sunne 1 2 Rain a common blessing of God Why God is said to raine 1 2 Vse â— 2 3 Astrological prediction of raine