remit but the breach of the eight commaundement therein God onely can forgiue II. Quest. How farre is a man bound to forgiue others that trespasse against him Ans. There is a threefold forgiuenes of reuenge of punishment and of iudgement Forgiuenesse of reuenge is when a man is not desirous of reuenge from an inward grudge but forbeares to render like for like to those that wrong him this is principally here meant for we must alwaies forgiue our brethren in respect of reuenge for vēgeance is mine saith the Lord and I will repaie Rom. 12. 19. Forgiuenes of punishment is the remitting of that punishment which another mans wrong-doing iustly deserues this is not alwaies to be granted especially in the case of offence which may tend to the publike hurt for then were the state of magistracy vnlawful whose office it is to punish offences The forgiuenes of iudgement is the remitting of that censure which an euill deed doth iustly deserue neither is this here meant for beeing lawfully called therevnto wee may freely censure that which is euill done III. Quest. Whether must we forgiue those that wrong vs if they will not confesse their fault nor aske vs forgiuenesse Ans. Wee must forgiue them freely in respect of reuenge Obiect But it is said If hee repent forgiue him Luk. 17. 3. therefore vnlesse hee repent wee neede not to forgiue him Answ. That place is meant of Ecclesiasticall censures that those must proceede no further after the partie offending doth repent Debters Hereby is not meant such as we count debters in the ciuill state that is such as owe vs money graine c. but any one that doth vs iniurie or wrong for no mans estate is so lowe but in some degree God hath giuen one or moe of these 4. things honour life goods or good name and he that hinders his neighbour in any of these is a debter before God and so standeth till hee make recompence to the partie and repent towards God yea further wee must know that besides the endammaging of our neighbour in these things the very omission of preseruing and furthering our neighbours life honour goods good name makes vs also debters before God These words thus vnderstood must be conceiued as a reason drawn not from the cause or like example but from the signe and pledge of Gods forgiuenesse for God hath made a promise to forgiue vs if wee forgiue our brethren their trespasses Mark 11. 25. From whence mercifull men may gather assurance of pardon with God from that inclination to compassion and readinesse which they find in their own hearts to forgiue others that wrong them for Christ teacheth them to reason thus If we be those to whom thou hast promised pardon when they aske it then Lord pardon vs but we are such for wee feele our hearts inclined to mercie therefore Lord pardon vs. So that this reason serues to mooue vs to pray to God for pardon with confidence and assurance yea further they include a profession to God of new obedience in amendment of life for vnder one dutie of mercie towards our neighbour is comprehended the whole practise of repentance and the performance of our vow made in baptisme Uses I. Marke here that asking pardon of God and testimonie of repentance goe together he that receiues the one must expresse the other for where God giues pardon there also he giues grace to repent and mercie is not granted but on condition of repentance Act. 2. 37 38. when the Iewes that were pricked in conscience at Peters sermon asked what to doe to finde mercie Peter said Amend your liues c. And therefore when he perceiued want of repentance in Simon Magus he tels him Thou art yet in the gall of bitternesse and in the bond of iniquitie though he had formerly baptized him Whereby we see First with what affection we must come to God when we pray for the pardon of our sinnes namely with humble and contrite hearts hauing a true purpose not to sinne wittingly and willingly but to obey God in all his commandements and the want of this is the cause of that small comfort in praier which many finde in themselues for the promise of pardon is not giuen where the condition of repentance is not performed Secondly this shewes the grosse and fearefull errour of the blind world who sing this song while they liue in sinne to their owne hearts God is mercifull Christ is a Sauiour but thus trusting to Gods mercie they deceiue themselues for they trust to nothing for mercie is not due where repentance is wanting nay the Lord hath said Hee will not be mercifull to that man that shall blesse himselfe in his heart saying I shal haue peace though I walke after the stubbornnesse of mine own heart c. Let vs therefore see to this that we practise repentance when wee pray for pardon and looke to the purpose of our heart against sinne when we waite for mercy to our soules We may not seuer those things which God hath ioyned but looke how heartily wee desire mercie so earnestly must we hunger after grace to repent if we truely seeke both we shall haue both but if we let slip repentance in our selues wee shall come short of mercie with the Lord. II. The ioyning of this condition implying repentance to the petition and the dependance of it on the former teacheth vs euery day to renue our repentance and to humble our selues for our sinnes seeking for a new supply of grace that so our purpose not to sinne may bee more and more confirmed in our hearts which is the infallible signe of a new creature III. Here we see wherein the practise of true repentance standeth namely in exercising mercie loue peace reconciliation and forgiuenesse for though forgiuenesse bee onely named yet vnder it all other fruits of repentance are vnderstood Indeede to heare the word to receiue the Sacrament to preach and pray be excellent workes but yet the heart of man may more easily dissemble in them then in the duties of the second table the most infallible marke of true grace is the practise of the loue of God in workes of loue and mercie to our brethren Iam. 1. 27. Pure religion and vndefiled before God is to visit the fatherlesse c. Iam. 3. 17. The wisedome that is from aboue is first pure then peaceable gentle easie to be intreated full of mercie and good fruits And hence it is that loue is called the fulfilling of the law Rom. 13. 10. IV. Christ knitting our forgiuing our brother with Gods forgiuing vs doth here affoard vnto vs a notable signe of pardon of sinne namely a readie and willing minde to forgiue our brother offending vs our inclination to mercie in suppressing the desire of reuenge when we are wronged giues assurance to our conscience that wee shall finde mercie at Gods hands whereby it is plaine that the child of
Thirdly in Christs addressing of himselfe to speake all persons must learne to make conscience both of silence and of speech this wee shall doe if by silence we close vp our lippes till wee haue iust matter to speake of tending to the glory of God or the good of our brethren and beeing so prepared vpon fit occasion and in due time we may vtter our minde we must remember that Christ left himself an example that we should follow his steppes and also consider that of euery idle word that we shall speake we must render account vnto God If this were knowne and beleeued there would not be so many sinnes in words by cursing swearing vaine and idle speaking as there be Thus much of the Preface Now we come to the matter of this Sermon beginning at the third verse of this Chapter and so continuing to the 28. verse of the 7. Chapter And it may be diuided into 12. heads or places of doctrine The first whereof concerneth true happinesse or blessednesse from the 2. verse of this Chapter to the 13. wherin are propounded sundry rules directing men to attaine thereunto The scope of them all must bee considered which in generall is this Our Sauiour Christ had now preached two yeares among the people and thereby had wonne many to become his Disciples and among the rest his 12. Apostles to all whom hee promised happinesse and life euerlasting if they would continue in the faith and obedience of his word Now though they beleeued in him yet they still remained in the same state for outward things and became more subiect to outward miseries then before so as if they iudged of happinesse by their present outward estate they might easily suspect the truth of Christs doctrine and thinke he had deceiued them because he promised them happinesse and yet for outward things their case was farre worse then before they knewe him This our Sauiour Christ considering doth here goe about to remooue this false conceit out of their minds and for this purpose deliuereth this doctrine vnto them in the first generall head of his sermon that true happinesse before God is euer ioyned yea couered many times with the crosse in this world Whereby hee strikes at the roote of their carnall conceit who placed true happinesse in outward things and looked for outward peace and prosperitie vpon the receiuing of the Gospel As this is the scope of the doctrine following so it stands vs in hand to learne the same and to finde experience hereof in our owne hearts that true comfort and felicitie is accompanied with manifold miseries in this life Indeede carnall wisdome deemeth them happie that enioy outward peace wealth and pleasure but this conceit must be remooued and Christs doctrine embraced who ioyneth true happinesse with the crosse Secondly this serueth to teach vs patience in affliction for it is Gods will to temper happines and the crosse together now this puts life into an afflicted soule to thinke that Christ will haue his felicitie inioyed and felt in outward miserie Thus much of this head of doctrine in generall now we come to the branches thereof Vers. 3. Blessed are the poore in spirit for theirs is the kingdome of heauen Here is Christs first Rule concerning happinesse wherein obserue two points first the parties blessed the poore in spirit secondly wherein this blessednesse consists for theirs is the kingdome of heauen Before we come to these parts seuerally note in a word the forme of speech here vsed they that are ledde by humane reason will rather say blessed are the rich for theirs are the kingdoms of the world But Christ here speaks the flat contrary saying blessed are the poore for theirs is the kingdom of heauen which is infinitely better then all the kingdoms of the world whereby we may see that the wisdome of this world is foolishues with God and the ordinarie conceit of man flat opposite to the sauing doctrine taught by Christ. Blessed are the poore in spirit The word translated poore doth properly signifie a begger one that hath no outward necessaries but by gift from others but here it is more largely taken not onely betokening those that want outward riches for S. Luke opposeth these poore to the rich in this world but also those that are any way miserable wanting inward or outward comfort and such an one was Lazarus that lay begging at Dives gates What is meant by poore in spirit is plainely expounded Isa. 66. 2. where the Lord saith I will looke to him that is poore and of a contrite spirit and that trembleth at my words Christs meaning then is this that those poore are blessed who by meanes of their distresse through want of outward comforts are brought to see their sinnes and their miserie thereby so as finding no goodnesse in their hearts they despaire in themselues and flie wholly to the mercie of God in Christ for grace and comfort as Lazarus did to Diues gates for outward reliefe Seeing Christ doth thus set out the person that is truly blessed let vs see whether we be in the number of these poore ones Indeed we haue many poore among vs some that by excesse and ryot haue spent their substance and others that through idlenesse increase their want as the wandring beggars a sinnefull and disordered people who ioyne themselues to no Church but none of these can by their pouertie make iust claime to true felicitie The blessed poore are poore in spirit and this pouertie we must finde in our hearts if we would knowe our selues to be truely happie but after triall this will be found much wanting for first if men liue outwardly ciuill and keepe themselues from grosse sinnes this thought of pride takes place in their hearts that they are righteous and they perswade themselues with the young man in the Gospel that they can keepe Gods commandements Secondly let worldly wants befall men in body goods or name and they are grieued yea their soules are full of sorrow but for spiritual wants as blindnesse of minde hardnesse of heart vnbeliefe and disobedience their hearts are neuer touched Now whence comes this but from that pride of heart whereby they blesse themselues in their estate and thinke all is well with them in respect of their soules so that true it is pouertie of spirit is hard to be found We therefore must search our selues and labour to feele our spirituall wants and looke how Lazarus lay for his bodie at Diues gates so must wee lie at Gods mercie gate in Christ for our soules abandoning this pride of heart and acknowledging that there is no goodnesse in vs of our selues for the straite gate of heauen cannot receiue a swelling heart that is puffed vp with pride And to induce vs vnto this good dutie let vs consider the gratious promises made to them that be poore in spirit they are called Gods poore hee
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
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
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
power of his gratious regiment in that affliction and not suffer Satan or our owne corruptions to raigne in vs. 3. That we may obey God therein as well as in any other estate of peace or â—ase 4. That we may see his prouidence therein and be patient relying also vpon the same hand of God for our deliuerance 5. That our sinnes may not turne it into a curse but that we hauing the pardon of our sinnes may make good vse thereof for our humiliation and reformation 6. That we may not in that our weaknesse be assaulted of Satan aboue our strength but that God would deliuer vs from all temptations U. In the howre of death we may most comfortably commend our selues to God following these petitions praying first that we may glorifie God in sicknesse and death as wel as in life health 2. That God would now shew the comfortable worke and regiment of his word and spirit in our hearts euen aboue all that we haue felt in the time of our health 3. That we may as readily and cheerefully obey God dying as liuing 4. That God would giue his blessing vpon all meanes we shall vse for our comfort or recouerie making vs contented with his prouidence euen in death it selfe 5. That we may be truly humbled for our sinnes and hauing comfortable assurance of mercie and pardon may with ioy render vp our soules into the hands of God in the moment of death 6. That seeing Satan is most busie and malitious in our greatest weaknesse it would please the Lord to magnifie his mercie in strengthening our soules against all the assaults of sinne and Satan Thus we see how in all estates of life and death we may haue sweete and comfortable recourse to God following these petitions we must therefore labour to know and vnderstand this heauenly praier that so we may vse it on all occasions to the glorie of our God and the comfort of our soules we cannot giue more euident testimonie of the grace of Adoption then by the sincere exercise of the gift of praier when we can come with boldnesse into the presence of our heauenly father and therefore we must giue our selues to the serious and often imitation of this heauenly patterne and not content our selues to say ouer the words but from a feeling heart powre out our soules before God according to the meaning of this praier in all estates 2. Vse These petitions may serue for a notable direction according to which we may frame our whole liues for what we aske of God in praier that must we endeauour to practise in our liues and therefore according to our requests in these petitions must we spend our time in a godly endeauour after these sixe things 1. our cheife care and endeauour must be euery day to bring some glorie to God 2. We must euery day yeild vp our selues in soules and bodies vnto God submitting our sâ—â—â—es in all things vnto his godly regiment 3. We must endeauour to doe his will in all things euery day making conscience of all sin whereby we rebell against him 4. We must applie our selues faithfully to our callings yet so as we still depend vpon Gods prouidence for a blessing in euery thing we take in hand 5. We must humble our selues euery day before God in regard of our daily offences still confessing our sinnes and crauing pardon for them at the hands of God 6. We must daily flie to God for helpe and succour in our spirituall combate with sinne and Satan striuing manfully against our owne corrupt nature against the world and the deuill 3. Vse This praier of Christ ministers most heauenly comfort to euery child of God by certifying him of his Adoption for out of euery petition he may gather a speciall note thereof As 1. an earnest and heartie desire in all things to further the glorie of God 2. A care and readinesse to resigne our selues in subiection to God to be ruled by his word and spirit in thought word and deede 3. A sincere endeauour to doe his will in all things with cheerefulnesse making conscience of euery thing we know to be euill this is an infallible note of the child of God 4. Vpright walking in a mans lawfull calling and yet still by faith to relie vpon Gods prouidence beeing well pleased with Gods sending whatsoeuer it is 5. Euery day to huÌ„ble a mans selfe before God for his offences seeking his fauour in Christ vnfainedly so daily renuing his faith repentance 6. A continuall combate betweene the flesh and the spirit corruption haling drawing one way grace resisting the same drawing another way where this striuing resistance is in mind and heart there is the spirit for els all would goe full-sway with corruptioÌ„ Hereby then make search in thy selfe for these graces of God if thou find theÌ„ in thee comfort thy selfe in assurance of thine adoption though thou canst not find theÌ„ all yet if there be an vnfained desire after them when thou puttest vp these requests vnto God comfort thy selfe for thou art the child of God for without the spirit of praier which is the spirit of adoption we cannot cal God father nor say halowed be thy name from a true heart vnfainedly desiring Gods glorie 4. Use. Out of these petitions we may obserue the plaine marks of a carnall man as 1. to neglect the glorie of God and to seeke his owne praise glorie 2. To follow the sway of his owne corruptions suffering them to be his guide to neglect to yeeld subiection and obedience to the word of God 3. To make no conscience of sinne if it fit his humour so his own will be satisfied he cares not for the doing of Gods will 4. Not to rest on Gods prouidence for the things of this life but wholly to relie vpon the meanes if they faile his heart is downe his hope is gone 5. To goe on in sinne without remorse or humbling himselfe vnto God this impenitence is a plaine marke of a carnall man 6. To runne headlong into temptation without feare or feeling so as he finds no occasion to pray for deliuerance from sinne he that hath any of these sixe things raigning in him is a carnall man therfore trie thy selfe if thou finde them in thee turne vnto God by true repentance And look what we haue said of praier according to the patterne of the former petitions may also be said of thanksgiuing after the example of these words For thine is the kingdome the power and the glory We haue shewed the vse of theÌ„ before so accordingly in al Gods blessings and works of his prouidence for which we must giue thanks we must first labour to see therein the soueraignty power of God then we must ascribe the same to God with all glorie praise thanksgiuing And not onely giue assent but with 〈…〉 ce of heart wait for the
redeemer God and man and of remission of sinne and life euerlasting by him The inferiour promises are of temporall blessings as food raiment health peace liberty c. these depend vpon the main promise of Christ so farforth as they are for our good for in Christ all the promises of God whether they concerne life eternall or this temporall life are yea and amen that is sure and certaine to Gods children And hence it is that when by true faith a man laies holde on the maine promise of God in Christ he doth withall apprehend the promises of God for temporall blessings the heart that saith by faith God will pardon my sinne and saue my soule will say also by the same faith God will giue me food and raiment and all things sufficient for this life Thus Abraham by the same faith whereby he was iustified beleeued Gods promise that hee should haue a sonne in his olde age and Noah beleeued Gods promise of his preseruation in the Arke by the same faith whereby he was made heire of righteousnesse This point must be obserued and the order remembred wherein faith laies hold vpon the promises First it apprehends mercie in Christ and then prouidence for this life Now hence we learne that as we looke to be saued by our faith after death so wee must liue by faith in this world if wee relie vpon his mercie for our soules we must depend vpon his prouidence for our bodies how this is done we shall see afterward for how should we cast our selues vpon Gods mercie for the kingdome of heauen if wee cannot depend vpon his prouidence for food and raiment Lastly hereby we may trie our faith what it is true or â—ained weake or strong for this Christ here tells vs that the more we are distracted with worldly cares the lesse is our beleefe in God for distrustfull care comes from vnbeleefe in Gods prouidence and the lesse we trust in God for temporall things the lesse doe we beleeue eternall mercies for the same faith laies hold on both but if we can truly depend vpon God for temporall blessings in the sober vse of lawfull meanes then we shall relie vpon his mercie for the saluation of our soules This triall is not made in prosperitie for when God sends aboundance euery one will trust in him but when want comes then is the triall of thy faith if then thou â—elâ—e on God though meanes faile thy faith is strong but if thy heart be oppressed with sorrow and feare and thou make no conscience of vnlawfull meanes so it may supplie thy want then suspect thy selfe thy faith is weake or none at all for the iust shall liue by faith in all estates vers 31. Therefore take no thought saying What shall we eate or what shall we drinke or wherewith shall we be cloathed Here Christ againe repeateth his commandement against distrustfull care giuen in the 25. verse The reasons of his repetition be these First to set an edge vpon the commandement that so it may more sharply and deepely enter into their hearts as we said before Secondly to further his disciples in this practise of faith for by this often repetition he giues them occasion to meditate and thinke vpon the dutie the oftner whereby their faith must needes be much confirmed for this we must know for our direction to get and strengthen true faith in our hearts that a man is not a meere patient in the receiuing and strengthening of this grace it comes not from God to vs as visions did to the Prophets in a dreame in the night or as the print of the seale is set into the waxe but God workes it in the vse of ordinarie meanes And therefore if we would haue faith wrought or increased in vs we must doe that which by nature we may doe to wit heare the word preached and read we must meditate therein and labour so to vrge the promises of God vpon our owne hearts yea we must doe what we can to stirre vp in our hearts a desire to beleeue and to striue against doubting and distrust and therefore must giue our selues to praier with sighs and groanes to God for the working of his spirit in our hearts Now touching this coÌ„mandement against distrustfull care we handled it in the 25. v. shewing how farre our care must goe for things needfull and where it must stay It must extend it selfe to the diligent vse of lawfull ordinarie meanes to procure things needefull and there stay giuing place to faith to waite vpon Gods prouidence for the blessing of our endeauours The distrustfull care which perplexeth the heart about the successe of our lawfull labours is that which Christ forbids and it is that euil sicknesse which infects most mens soules as they may easily discerne by obseruing these things What it is that oft breakes their sleepe in the night what comes first into their thoughts when they awake and what their mindes runneâ— most vpon all the day long and whereabout they can take greatest paines with most delight and least wearinesse If it be for the things of this world then distrustfull care infects their soules which we must striue against and learne to liue by faith Here onely obsâ—â—â—e how Christ describes this vnlawfull care by the effects of it in distrustfull persons bringing them in saying What shall we eate what shall we drinke or wherewith shall we be cloathed And thus indeede they vse to complaine especially when they haue great charges and slender meanes or els doe sustaine any great losses then how shall we liue what shall we doe and such like speeches of distrust which Christ here iustly reprooues because they blame God for his dealing towards them as though he had no care of them or would not prouide things needefull for them We therefore must here learne to shut our mouthes against distrustfull thoughts and beware we murmure not nor complaine of his dealing towards vs. When Aarons two sonnes Nadab and Abihu were both slaine for offering straunge fire Moses tells him it was the Lords doing who would be glorified in all that come neere him then the text saith Aaron held his peace And Dauid notably testifieth his contentation in Gods prouidence Psal. 39. 2. I held my peace and said nothing yea v. 9. I should haue beene dumb and not haue opened my mouth because thou Lord diddest it Excellent is that saying of the Lord Isa. 30. 15. In rest and quietnesse shall yâ— be saued in quietnesse and confidence shall be your strength meaning that by patience and contentation a man shewes strong confidence in God so that though Gods dealing seeme neuer so hard we must beware of impatient words and murmuring thoughts endeauouring to say with Eli It is the Lord let him doe what seemeth good in his eyes and with Iob Though he kill me yet will I trust in him v. 32. For after all these things seeke
must watch ouer the liues of his brethren for their good and amendment It is the sinne of our time that euery one thinks he hath no charge laid on him in regard of his brothers life and estate This was Cains sinne towards his brother Abel he denied himselfe to be his brothers keeper if any man sinne the common speach is what is it to me let them looke to it whom it concernes But this ought not to be one man ought to obserue another vse also brotherly correction for the reformation of faults certainly known This is a duty of loue and mercie tending to the good of our brother and to the saluation of his soule in conscience we are bound to releeue the bodies of our poore brethren that be in perill and want much more then are we bound to looke vnto their soules that they perish not for wante of admonition We must turne back our enemies oxe or asse that wandreth much more our brother from going to perdition II. Point Who is to be corrected out of whose eye is the mote to be taken to wit a Brother out of thy brothers eye By a brother here Christ meaneth not euery neighbour for that is euery man but euery one that is a member of that Church whereof we are members and professeth the same religion which we doe beeing admitted into the Church by the same sacrament of baptisme whereby we were admitted This is plaine in the exhortation of Christ Math. 18. 17. If thy brother sinne against thee tell him his fault between him and thee and so proceed if he heare thee not til he come to the censure of the Church which were in vaine if the partie were no member of the Church If any one that is called a brother saith S. Paul bee a fornicator couetous c. with such a one eate not 1. Cor. 5. 11. and he addeth what haue I to doe to iudge them that are without doe yee not iudge them that are within Now here the former order must be obserued that first a man must correct himselfe secondly his family and kindred next a brother of the same congregation with him And if good order be obserued he may admonish a brother that is a member of another particular Church but beyond this we may not goe though we must carrie our selues so to them that are without that by our good conuersation we may winne them to God And further this is to be knowne that in the Church of God authoritie and dignitie frees no person froÌ„ brotherly correction whereupon Paul biddes the people of Colossa to say vnto Archippus their Pastor Take heede to thy ministerie which thou hast receiued of the Lord that thou fulfil it Coloss. 4. 17. And hence we may learne this dutie when we offend in word or deede wee must submit our selues willingly to brotherly correction wee must not say as one of the Israelites that stroue with his brother said vnto Moses for reproouing him who made thee a iudge and a ruler ouer vs but being faultie we must submit our selues to the correction of our brother though we be aboue them in place It is better to heare the reproofe of a wise man saith Salomon then the song of a foole Eccles. 7. 7. It may be the song of a foole will more delight vs but sure it is the wise mans reproofe is farre more profitable This Dauid testified by desiring that the righteous might smite him Ps. 141. 5. accounting it as a pretious balm vpon his head which he would neuer want yea nature it selfe doth teach vs this that it is better to be reprooued euen of an enemie then to bee praised of a friend according to that of Salomon Open rebuke is better then secret loue Prou. 27. 6. III. Point For what is a brother to bee admonished or corrected not onely for great offences but for lesser sins we must pull out not only beams but strawes and motes out of his eie for here lesser sins are as strawes and motes to greater sinnes which be as beames and posts The reason why we must correct our brother for sâ—al offences is because euery great sin hath his beginning of some little small sin therefore it is a dutie of brotherly correction to cut off sin in the head before it growe out to the full Thus the Lord dealt with Caine Gen. 4. 6. he reprooued him for his wrath malice against his brother testified by his sad countenance before he slew his brother but Caine not yeelding to the Lords reproofe came at last to the grieuous sinne of murther In this third point we may take a view of that heauenly order which Christ hath left in his Church for the reformation not only of greater crimes but of lesser sins for there be many sins committed which caÌ„not be corrected by the sword of the Magistrate neither yet by the publike censure of the Church as lying foolish lesting other offences in behauiour attire yet these will not Christ permit to be in his Church therefore hath prouided brotherly correction to cut them off IV. Point How is brotherly correction to be performed Although the maner of brotherly correctioÌ„ be not here expresly set down yet it is implied where it is said Then shalt thou see cleerely c. I will stand a little to shew how this dutie is to be performed In brotherly correctioÌ„ these things are required 1. Christian wisdome to see cleerely into the fault also how it is to be ameÌ„ded The author to the Hebrews makes it the duty of euery Christian to obserue his brother not for this end to vpbraid him with his faults but that he may rightly discerne thereof also know how to correct him And here comes a common fault to bee reprooued many are forward and hastie to correct their bretheren but yet it shall be vpon bare rumors vncertain grounds they wil not stay till they know the fault throughly and certainly wherupon it comes to passe many times that the reprouer bears the blame for the party reproued saith there is no such matter the thing is otherwise so the other becomes a rash censurer 2. In christian correction there must be obseruation of fit circuÌ„stances as time place els the good admonition may be lesse effectuall We shall see the practise of this in the word of God Abigail obserued a fit time to reprooue her husbaÌ„d for his churlish answer to Dauids seruants and therefore told him not of it till his feast of sheep-shearing was ended the wine gone out of his head 3. The maner of our brothers offence must be considered whether it proceede of humane frailtie or otherwise if his fault proceed from humane frailtie then Pauls lesson may be practised Gal. 6. 1. Ye that are spiritual restore such a one with the spirit of meekenes The phrase there is borrowed froÌ„ Surgeons who being to
great vnto whome the gods come so neare vnto them as the Lord our God is neare vnto vs in all that we call vnto him for Secondly this must perswade vs to loue God vnfaignedly and heartely who is so readie and willing to graunt our requests in praier specially considering we are by nature his enemies A rare thing it is to see any resemblance of it in the world and indeede among mâ—n this dealing is able to draw loue from an enemie when we shew our selues willing to doe him any good we can this heapes coles of fire vpon his head to consume his malice and kindle in him loue to vs oh then how should Gods gratious bountie and readinesse to heare vs draw our hearts to God in all loue and thankfulnes Thirdly this serues to be a notable stay and comfort to all those that are cast downe in soule with the sight and burden of their sinnes for behold if they aske mercie at Gods hands they shall haue it if they can call he will heare and if they will but knocke at the doore of his mercie he is readie to open vnto them Here they vse to plead that they haue long called and cried and knocked but they finde no comfort Ans. O consider the vsuall dealing of God with his owne children for a time he will hide his face and seeme to locke vp his mercie and compassion from them as we may see by Dauids complaint Psal. 77. 7. Will the Lord absent himselfe for euer and will he shew no more fauour v. 8. Is his mercie cleane gone for euer doth his promise faile for euermore v. 9. Hath God forgotten to be mercifull c. But his intent herein is to humble them deeper to make them knocke more earnestly that they may be more thankfull for Gods mercie when they finde it and more carefull to keepe themselues from sinne whereby they may loose againe that assurance Indeede it is a most heauie crosse and the deepest griefe that can be fall a man to haue the conscience apprehend the wrath of God without any feeling of his fauour yet in this case here is comfort let this poore soule out of the depth of his horror criâ— vnto God with Dauid and out of the bellie of this whale of desperation with Ionas endeauouring against all feeling to lay hold vpon the promise of mercie in Christ and he shall finde the Lord in due time readie to heare and to sende comfort yea the sweetnesse of his loue shall distill most ioyfully into his poore soule v. 9. For what man is there among you which if his sonne aske him bread would giue him a stone 10 Or if he aske him fish will he giue him a serpent 11 If ye then which are euill can giue to your children good gifts how much more shall your Father which is in heauen giue good things to them that aske him These words containe a second reason of the former commandement to pray as also a confinnation of the promise annexed thereunto for assurance to be heard and it may be framed thus If earthly parents though they be euill can giue good gifts to their children when they want them and aske them at their hands then much more will your heauenly father giue good gifts to those that aske him But earthly parents though they be euill will giue good gifts to their children Therefore much more will your heauenly father giue good things to them that aske him This reason standeth in a comparison of vnequalls drawen from the lesse to the greater from the care which is ordinarily seene in naturall parents ouer their children to prooue vndoubtedly the most tender care of our heauenly father ouer vs. And this kind of reasoning is vsuall with God in Scripture Isay 49. 15. Can a woman forget her child and not haue compassion on the sonne of her wombe Though they should forget yet will not I forget thee Psal. 103. 13. As a father hath compassion on his children so hath the Lord compassion on them that feare him Mal. 3. 17. and I will spare them as a man spareth his owne sonne that serueth him In the framing of this reason behold a speciall fauour of God vouchsafed to godly parents They may take a tast of Gods loue and care ouer themselues by the consideration of that naturall care and tender affection they beare towards their owne childreÌ„ And indeed they may more easily then other apprehend and apply to themselues the louing fauour and tender care of God ouer them by the like affections in themselues towards their owne children Now this fauour and priuiledge God vouchsafeth for speciall cause first to incite and stirre vp those parents which yet haue not tasted of Gods loue to embrace his word and promises whereby God reueales his loue to men that so they may tast of Gods loue towards them whereof they haue so notable a patterne in their affection towards their owne children Secondly to prouoke them to labour to haue their hearts rooted and grounded in the loue of God And thirdly that they hauing experience of Gods loue in themselues may bring their children and posteritie to the fruition of the same loue and mercie Now to come to the comparison The first part whereof is this that it is a naturall propertie in all parents to giue good things vnto their children This is a principle binding conscience that parents should be carefull of their children He that prouideth not for his owne saith the Apostle especially for them of his familie is worse then an infidell for infidells doe not put out this light of nature but prouide for their children Here then those parents are to be blamed who spend their substance in gaming and ryote and so leaue their children and familie destitute and in want These spende vpon their owne lusts those good things which they should bestow vpon their children and so shew themselues vnnaturall but the Magistrate who is the publike father ought to looke vnto them and to restraine them from such disorder Secondly here those likewise are to be blamed which for foode and rayment will prouide and giue sufficient to their children but in the meane while they giue them not godly education in the instruction and information of the Lord which is a good thing indeede vnto the soule for which the godly in Scripture are commended as Abraham towards his familie Gen. 18. 19. and Lois and Eunice towards Timothie 2. Tim. 1. 5. who brought him vp in faith vnfaigned Thirdly by this we may see the state of those that kill their owne children for so we may read that some parents haue eaten their owne children namely they are such as become vnnaturall beeing in Gods iust iudgement left vnto themselues to be ruled by the Deuill who filleth their hearts with this vnnaturall and sauage crueltie Now Christ speakes here of the light of nature not extinguished and so it is
God respects them for this true desire as if they had faith And they are blessed because they shall haue plentie of faith and assurance of grace and fauour with God in Christ for it is mercie and grace with God to hunger after grace and mercie when the heart feeles the want thereof But yet such persons must be admonished that they shew the truth of this desire by a constant endeauouring in the meanes which God hath sanctified for the obtaining of a true and liuely faith in Christ wherewith they may be satisfied The second temptation is from the smallnesse of sanctification Many there be that endeauour to please God making conscience of all sinne and yet they finde in themselues an exceeding measure of rebellious corruption much ignorance in their minds peruersenesse in their wills and frowardnesse in their affections yea a continuall pronenesse vnto all manner of sinne and on the contrarie they can perceiue but small fruits of sanctification the olde man they feele rushing in them like a mightie Gyant but the newe man so weake and seeble that they can hardly discerne any spirituall life and hereupon they are sore troubled with temptations yea oftentimes driuen to doubt whether they haue any true grace at all This cannot but be an heauie case and yet here is true comfort for them for Christ calleth them blessed not that are filled with righteousnesse but who hunger and thirst after it that is who feeling the want of righteousnesse in themselues doe earnestly desire it in their soules These persons therefore that feele in themselues a sea of corruption and scarce a drop of sanctification must truely examine their owne hearts how they stand affected to these things for if they be truely grieued for their corruption and rebellion and withall doe earnestly desire grace and sanctification vsing the meanes constantly whereby they may be freed from the one and indued with the other then they haue wherewith they may comfort their hearts for Christ calles them blessed and so they are for in due time they shall be satisfied and in the meane time their will and desire is accepted of God in Christ for the deed it selfe The third temptation is to despaire when a man after the breach of conscience by some grieuous sinne is plunged into this gulfe that he thinkes verely hell is prepared for him and he must needes be damned what remedie now in such a case Answ. Some thinke the onely way is to propound vnto him the grounds of vniuersall grace as that because he is a man Christ died for him for Christ died for all but this is a slender comfort for the despairing conscience will thus replie God indeed hath done his part but I refused Gods grace when it was offered Therefore another way of comfort must bee sought which is by proouing vnto him out of Gods word that he is within the couenant and that the promises of grace and life doe belong vnto him for the effecting whereof one maine ground is here propounded to wit that though a man want all righteousnesse yet if he truely hunger after it he is blessed and the right applying of this ground is this search must be made whether the partie thus despairing hath in him any sparke of true grace or no and this will be knowne by these two demands first whether he dislike his sinnes because they are sinnes secondly whether he truely desire to be reconciled vnto God to repent and beleeue in Christ Now if his conscience tell him that these things bee in him indeede then is he brought within the compasse of this blessednesse here pronounced by Christ and hath title to this promise that he shall be satisfied for he that is grieued for his sinne because thereby he hath offended God and withall hath an earnest desire of mercie and grace to repent and beleeue is truely blessed And therefore it may bee said vnto him seeing thou findest in thy heart this griefe for sinne and desire of grace thou art blessed and shalt be satisfied Thus may the distressed soule receiue comfort but as for them that liue in sinne here is no comfort for they haue no true dislike of sinne no purpose or desire to repent thereof Secondly as this rule of Christ ministreth comfort to some so it dedeclareth the miserable estate of others to wit of all those that want this spirituall hunger after righteousnesse for they haue no title to the promise of heauenly satisfaction by Gods mercie in Christ. And yet generally this is the state of men euery where for after riches pleasures honours and preferments men hunger and thirst as the drought in summer doth after raine but rare it is to finde a man that sauoureth the things of God and thirsteth after his righteousnes and yet such onely are blessed Thirdly this rule of Christ serues for sure direction whereby we may know our estate before God in regard of true happines if we hunger and thirst after righteousnes we are surely blessed for the mouth of the Lord hath spoken it Now this spirituall hunger is knowne by two things first by an vnfained heartie sorrow and griefe for sinne past where this is wanting true spirituall hunger and thirst is not secondly by an earnest desire of Gods mercie in Christ for the pardon of sinne and for sanctification testified by a constant endeauour in the vse of meanes to come thereby he that hath these things in him may assure himselfe that he is blessed for these be the motions of Gods spirit and the true pledges of his grace Hereby then we must trie our estate if these things be in vs we haue wherein we may reioyce but if our hearts be dead and hard so as we haue no touch for our sinnes no hungering after the blood of Christ nor desire of sanctification then are we voide of grace and so most miserable for the smallest measure of true grace that can be is to hunger after grace in the want thereof Lastly this rule of blessednes must admonish vs as we tender our saluation so to labour for this spirituall hunger in our soules after reconciliation with God in Christ for all our sinnes past and for the sanctification of our hearts and liues by his word and spirit we may heare read and talke of Gods word and yet all to no ende vnlesse we be in heauines for our owne vnrighteousnes and from our hearts doe sende forth sighes and grones after mercie and grace in Christ. For what auaileth it to haue wit and learning honour and riches if the soule be voide of mercie and grace in Christ which doubtlesse it is while this spirituall hunger is wanting in the heart And to mooue vs to labour for this hunger the reason annexed is very effectuall namely the Lords promise that they shall be filled which also shewes wherein this blessednes doth consist Now they that thus hunger are filled partly in this life by receiuing
of God The Second head from whence offences are taken is the doctrine of the Church grounded on the word of God The offences hence taken are manifold first from a supposed newnesse of our doctrine this is taken of the Papists and especially of our owne Recusants for they say our doctrine is but of fourescore yeares continuance since the daies of Martin Luther auouching also that for the space of fourteene hundred yeares we cannot bring record of any Church that held and professed the doctrine which we now teach and hold Now for the auoiding of this offence two points must be remembred I. that the doctrine of our Church for the substance thereof is the doctrine of the Prophets and Apostles Act. 2. 42. the doctrine taught by the Apostles concerning Christ is made the foundation of the Church and looke where this doctrine is rightly helde and confessed there it is an infallible note of a true Church Againe the Apostles to iustifie their doctrine had recourse to Moses and the Prophets as we may see in the Acts of the Apostles in sundrie places now the doctrine touching Christ held and receiued in our Churches is confirmed by the testimonies of the Prophets and Apostles and therefore for substance and doctrine is theirs Secondly we must knowe that for the ground and foundation of Religion our Churches agree with the Churches after Christ which continued for the space of sixe hundred yeares for wee doe not onely allow of the Apostles Creede but of the foure generall Councells and of their Confessions and Creedes and that in the same manner and sense which they did so as the religion of our Church is vniustly slaundered to be new The second offence taken from the doctrine of our Church is from the supposed strictnesse and rigour thereof we teach indeede that a Christian man must wholly denie himselfe his owne will and desires and resigne himselfe wholly vnto Christ to be guided by his spirit according to the direction of his word Now hence some would gather that our doctrine permits not a man to laugh or be merrie or to doe any thing for his owne delight and hereupon they grow to contempt of Religion counting the profession and practise thereof precisenesse and therefore will not be bound vnto it but liue as they list and this is common among vs. The way to cut off this occasion of offence is twofold 1. we must know that by the doctrine of our Church it is lawfull for a man to be merrie so it be in the Lord Philip. 4. 4. Reioyce in the Lord alway saith the Apostle againe I say reioyce Psal. 104. 15. God causeth wine that maketh glad the heart of man and oyle to make his face to shine and bread to strengthen his heart Againe God doth put most glorious colours and delightsome smells into the flowers of the field no doubt for this ende that man might take his delight therein yea besides the skill of musicke God hath giuen to many a man a voice more sweete and pleasant then is the sound of any musicall instrument which were to no ende if a man might not therewith cheere vp his heart in a moderate delight nay laughter it selfe is the gift of nature which was in Adam before his fall and therefore is lawfull But yet I say mans reioycing must be in the Lord to cut off many abuses of delight for first there be many that cannot be merrie but in the practise of some sinne if there be a thought of God or of his word all their mirth is quasht But we must endeauour our selues so to reioyce that God may approoue thereof Againe I say in the Lord because sinne will soonest preuaile with a man when he giues himselfe to delight and pleasures This Iob knew well and therefore while his sonnes feasted each other he offered sacrifices for them particularly euery day for saith he it may be my sonnes haue sinned and blasphemed God in their hearts The second way to preuent the taking of this offence is to resigne our selues wholly vnto God that he may doe his whole will in vs and vpon vs so Christ said to his Disciples If any man will come after me let him denie himselfe take vp his crosse and follow me that is wholly resigne himselfe to be guided by me and Math. 13. 46. he that would get the pretious pearle must sell all that he hath and buie it Rom. 12. 1. We are desired by the mercies of God to giue vp our selues both soules and bodies vnto God whereby we may see that we haue iust cause to bewaile the case and condition of all such as count religion precisenes for they are like vnto Ananias and Saphyra who brought part of the sale of their possession vnto the Apostles and said it was all so these men looke to be saued by Christ they heare his word and receiue his Sacraments and therin make as high a profession as any can doe namely that they will giue themselues wholly to Christ but when they are out of the assemblies they shew themselues to haue dissembled with God for they practise no such thing as they made shew of and therefore they may iustly feare least that befall them in their soules which befell Ananias and Saphyra in their bodies euen sudden death for they are lyers vnto God himselfe Thirdly others take offence at the crosse which accompanies the syncere profession of true Religion many like well of the doctrine of our religion but yet they are loath to imbrace and to professe the same least they should be reproached for it in the world The way to cut off this occasion of offence is this we must remember that the crosse endured for the Gospel sake especially if we profit by it is an infallible marke of a child of God Heb. 12. 17. If ye endure chastening God offereth himselfe vnto you as vnto sonnes for what sonne is it whome the father chasteneth not In reason we finde this to be true for say that two children be fighting in the streete and there comes a man who taketh one of them and beateth him but the other he lets alone will not all men say that the man is father to the child whome he beateth euen so the Lord for our nurtering will send crosses vpon vs when we imbrace his Gospel now if we shall profit by his corrections and learne thereby to humble our selues vnder his mightie hand then we begin to receiue assurance of his fatherly dealing towards vs his sonnes and daughters and therefore we must be so farre from beeing hindred in the course of our holy profession by reproches and crosses that they must be meanes to incourage vs therein Iam. 1. 2 3. As from the doctrine of the Church in generall so from the parts thereof doe many both learned and ignorant take occasion of offence as first from the doctrine
commandement though it binde alwaies yet not to all times as this of Christ for giuing almes it binds not all men but onely those that are inabled to giue nor yet the rich to all times but then onely when iust occasion of giuing is offered and the same may be said of euery affirmatiue commandement as of keeping an holy rest vnto the Lord it bindes a man for euer but not at all times onely for the seauenth day and such like Yet further to lay open this commandement touching Almes we will herein handle eight points I. who is to giue II. what is to be giuen III. to whome we must giue IV. in what order V. how much VI. in what place VII at what time VIII in what manner we must giue For the first the person that is to giue is not euery one but such as God hath set apart for this dutie for Matth. 25. 42 43. some are there made to receiue as the hungrie thirstie naked sicke c. and others are made fit to giue clothing foode comfort and such like And S. Iohn telleth vs who is made fit to giue namely he that hath the goods of this world not onely he that hath abundance but euen he that hath but a small portion of worldly goods and therefore the theefe that stole for want is forbidden to steale and commanded to labour that he may haue to giue to him that wanteth and the poore widow is commended of Christ that of her penurie gaue to the treasurie but two mites Now in a giuer there must be two things first a right vnto the goods he giueth for a man may not giue that which is not his owne secondly a present full proprietie in the things he giueth vnlesse it be in the case of necessitie and by this are children and seruants excluded from giuing vnlesse they haue some things of their owne or doe it by command Quest. Whether may the wife giue releefe vnto the poore without her husbands consent An auncient answer is this that many wiues in giuing are Abigails in regard of their husbands who are like vnto Nabal and therefore may giue and yet some other auncient Diuines adde this that the wife cannot giue where all consent of her husband is wanting because both shee and all her possessions belong vnto him principally yet here we are to know that there is a double consent of the husband expressed in open words whereupon there is no question but the wife may lawfully giue and secret which is threefold first when the husband doth not dissent secondly when he giues consent generally as when he allows her to giue but names not any particular thirdly when the wife hath a probable coniecture and presumption that if her husband doe know he would allow of her giuing And in these cases of secret consent the wife may also giue but if shee haue not his consent any of these waies shee may not lawfully giue vnlesse in these cases 1. that shee hath something priuate of her owne either by exception before or by graunt after mariage 2. that her giuing serues to preserue the life or good estate of her husband and family as Abigails did when shee gaue to Dauid 3. that the necessitie of the receiuer requires present releefe for extreame necessitie dispenseth with proprietie II. Point What is to be giuen namely Almes Here two questions are to be skanned I. what is almes II. whereof almes are to be raised For the first Almes is a free gift tending to preserue the temporall life of our neighbour first I call it a gift vnderstanding it largely because forgiuing to them that are not able to pay is an almes deede Secondly I say free to distinguish it from subsidies to Princes and Tenthes-giuing for the stipende of the Minister and such like These are gifts but not free gifts for the people receiue protection from the Magistrate for their subsidies and instruction from the Minister for their Tenthes Thirdly I say the ende of Almes is to preserue temporall life to distinguish it from spirituall gifts which concerne the soule the Papists make all workes of mercie whether they concerne the bodie or soule to be almes but almes properly are gifts that tende to preserue this naturall temporall life II. Question Whereof are almes to be raised Ans. First of our owne goods for a man ought not to giue that which is an other mans and therefore those that owe more then they are worth cannot giue almes but are rather fit to receiue for all that they haue in right and conscience belongs to some others Secondly our Almes must be of our first fruits things holesome and good and such as are fit for the person releeued They must not be the refuse of our goods which we know not else what to doe with Nehem. 8. 10. Part of the fatte and of the sweete must be sent to them for whome none is prouided Thirdly Almes must be of goods lawfully gotten for euill gotten goods must be restored either to the owner if he be knowne or to some of his kinred or to the Magistrate which shewes that the Vsurer ought rather to restore then to giue almes of his gaine for vsurie Fourthly our Almes must be giuen of our owne with difference and discretion euery mans goods for the most part may be distinguished into foure degrees first some are necessarie to preserue life without which a man and his family cannot liue secondly some are necessary to a mans estate as those goods by which a man putteth in practise the duties of his calling such are bookes vnto the Student and tooles vnto the trades man a third sort are such as are requisite for the decencie of a mans estate and such are those that make a man walke in his calling with comfort â—ase profit and delight the fourth sort of goods are superfluous that is all that portion which a man may want and yet haue things necessarie for this life and estate and for the decencie thereof these two last degrees are in Scripture called abundance And answerably there are two degrees of pouertie the first is common want wâ—en a man can liue without receiuing Almes but yet very hardly the second is extreame want when a man withoat releefe cannot possibly maintaine life now in common want we must giue of our abundance that is both of our superfluitie as also of our riches that serue for decencie Luk. 3. 11. He which hath two coates let him part with him that hath none now he that hath two coates is not he that hath a coate and a cloake for so had Paul and yet retained them both lawfully for his vse but Christs meaning is that he which hath things necessarie and besides some thing ouer seruing for decencie and superfluitie must giue thereof to him that lacketh And in extreame necessitie he must giue
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
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
imploy them as we will but for his glorie who is our absolute Lord now his direction is to this effect that first we should glorifie God with our temporall goods imploying them for the maintenance of his worship and of true religion Secondly that we should imploy them for the common good in the releefe of the poore and other necessarie duties for the common-wealth Thirdly that we should prouide for our owne especially them of our family that we may liue in peace and quietnes and so the better prepare our selues for the life to come VI. Point From whom must we looke to receiue our bread namely from God for we say vnto him that is our father in Christ Giue vs which teacheth vs that though we be his children and so haue right to temporall blessings yet whatsoeuer wee haue we must know it comes from God and must receiue and vse it as from his hand And this we shall doe if we sanctifie the creatures of God vnto our temporall vse for euery creature of God is good if it be sanctified in his vse Now the creature is sanctified not as man is when the spirit of God worketh in him abolishing corruption and renuing grace nor yet as the elements in the sacraments are sanctified which are set apart by God to an holy and spirituall vse to be seales and pledges of grace but when it is made fit to our temporall ciuill vse which is done by the word and prayer 1. Tim. 4. 4. Where by the word is meant first the word of creation whereby God in the beginning fitted the creature for mans vse and gaue him power and soueraigntie ouer it secondly the word of restitution whereby after the fall and after the flood he graunted vnto man the vse of his creatures Gen. 9. 3. thirdly the word of the Gospel concerning our Christian libertie wherein he hath inlarged our vse in the creatures of God Act. 10. 15. And by prayer we desire God to giue his power vnto the creatures and his blessing vpon them to serue for our good and comfort as also to giue vs grace to receiue them as from his hand and to vse them to his glorie If we could learne and practise this dutie we should haue more comfort in the creatures then yet we haue yea it would restraine vs from fraud oppression crueltie and from pride and vanitie in getting and vsing all Gods blessings for if we were perswaded that all temporall blessings came from his hand how durst we sinne against him either in getting or vsing of them Secondly in that after our labour and diligence in our callings we must still pray to God to giue vs bread we must learne to obserue that order of causes which God hath set in the producing of all temporall blessings for his life for not onely foode and rayment but our labour and diligence thereabout are secondarie causes depending vpon the blessing of God which is the first cause of all disposing and ordering all things vnto goodnesse for it comes from God that meate doth feede vs and cloathes doe keepe vs warme If he say vnto stones become bread they shall feede vs Matth. 4. 4. yea in the want of bread he can preserue strength for many daies Exod. 34. 8. and 1. king 19. 8. yea if he speake the word poyson shall become bread and nourish vs but without his blessing nothing can doe vs good Psal. 127. 1 2. Except the Lord build the house they labour in vaine that build it wee therefore must learne to relie vpon Gods prouidence for a blessing on all our labour and studie and waite for his blessing in all the meanes we vse for our good and comfort for he is our life our health and preseruation vers 12. And forgiue vs our debts as we forgiue our debters I. The Coherence Christ hauing taught vs in the former petition to pray for temporall blessings and for grace to relie vpon Gods prouident dispensation for the things of this life doth in this petition and the next direct vs to aske spirituall blessings for our selues to wit remission of our sinnes and strength against temptation and the reason of this order is this Christ makes the former petition a steppe vnto these for a man must rest vpon Gods prouidence for the preseruation of his bodie that will relie vpon his mercie for the saluation of his soule he that can not be perswaded that God will giue him bread will hardly be resolued that hee will forgiue him his sinnes Where first we may note what is the faith of worldlings they doe not trust in God for foode raiment and other temporal blessings how then can we say that their faith is sound for eternall mercies Isa. 28. 16. He that beleeueth will not make hast but will stay Gods leasure waiting for his blessings whereof he stands in neede But is this the practise of the world no verily for let a crosse come and men will not sticke to vse vnlawfull meanes for their deliuerance and so they deale when hope of gaine is offered making little conscience of fraud lying oppression c. and so making hast to be rich they ouerrunne the prouident hand of God that would lead them by ordinarie lawfull meanes Secondly hence we learne how to enioy and vse all temporall blessings foode raiment such like namely as helps and meanes to draw vs towards Gods mercie in Christ. Thus did Iacob Gen. 28. 20. 21. If God will be with me and giue me bread to eate and clothes to put on then shall the Lord be my God Ioh. 6. 27. Christ bids those whome he had fed miraculously when they sought him afterward for outward things that they should not labour for that foode which perisheth resting therein but for that which endureth vnto euerlasting life leading them from bodily care and labour to that which is heauenly and spirituall To come to the petition wherein we will handle first the necessitie of it then the meaning and lastly the vses For the first This petition may seeme to be needlesse for they that make it are Gods children who haue all their sinnes forgiuen them both past present and to come Ans. This indeed must be the daiely petition of all Gods children in this world and the necessitie of it is great for howsoeuer in the purpose of God all sinnes are pardoned to true beleeuers yea all sinnes past repented of are so forgiuen that they shall neuer be againe imputed yet sinnes present and to come are not actually pardoned till they be repented of This experience teacheth for who can feele the assurance of mercie for any sinne committed before he haue repented of it and though true repentance once had set vs for euer in Gods fauour yet it must bee daiely renued for our daiely falls or els we cannot know it to be true Hence it is that Paul intreats the Saints of God in Corinth though they had
truely repented at their conuersion to bee reconciled vnto God 2. Corinth 5. 20. meaning by renuing their repentance And Dauid was the true childe of God yet beeing left vnto himselfe hee fell into two grieuous sinnes wherein he lay almost a whole yeare without repentance during all which time he had not pardon of them actually for Nathan rebuked him to bring him to repentance and vpon his confession pronounced them pardoned yea and Dauid himselfe afterward for the fuller assurance of mercie to his soule most earnestly intreated pardon hereof at the hands of Gods Psal. 51. So that this petition is most necessarie as well for actuall pardon of sinnes present as for the more ful assurance of sinnes past The meaning This petition is propounded in the forme of a comparison which naturally standeth thus As wee forgiue our debters so forgiue thou to vs our debts and it hath two parts a request for pardon and a reason thereof Our request for pardon is this Forgiue vs our debts In the word debt is a figuratiue kinde of speech taken from bargaining wherein God is resembled to the Creditour Man is the debter the Law is the bond or obligation and sinne is that debt of ours for which we stand bound to God by the law this appeares by this that in the Euangelists the word sinne and debt are vsed promiscuously as Luk. 11. 4. compared with this of Matthew and Luke 13. 4. Now sin makes vs debters vnto God not for that we owe it vnto him for we are bound by the law to yeeld the contrarie obedience but because vpon default of obedience vnto God whereto wee are bound by the law we are bound for our sins vnto punishment which is as it were a second debt Euen as a man that is bound in an obligation to another through default of performing the condition thereof is bound to paie both the principall and the forfeiture the punishment of sinne which is eternall death being that forfeiture whereto we stand bound before God for want of obedience which is as it were the principall The consideration of this resemblance for which sinne is called a debt serues to direct vs in some points of religion as first it confutes their opinion who hold that our whole iustification consists in the remission of sinnes and that the same is wrought by the shedding of Christs blood alone for we owe to God a double debt first obedience and for default thereof we stand bound to punishment these two debts are different and distinct one from an other and they must both be paid and Gods iustice satisfied either by our selues or by a furetie before we can be accepted as righteous vnto life Now we our selues can discharge neither therefore Christ our suretie must doe both and so he hath for our second debt of sinne whereby we stand bound to punishment Christ discharged by his death and passion wherein he made his soule a sacrifice for sinne and our debt of obedience in perfect loue to God and man he also paid to God in fulfilling the law for vs whereupon it is true that the righteousnes of the law is fulfilled in thē which walke not after the flesh but after the spirit But say they the Scripture euery where ascribes our whole redemption and iustification to Christs blood-shedding and to his death and passion Ans. Christs blood-shedding must be considered two waies first as a part of his passion whereby we are discharged from punishment secondly as a part of his obedience wherein he testified singular loue both to God his father and vnto mankind for in suffering he obeied and in obeying he suffered now because his bloodshedding is a part of both therefore is our whole redemption ascribed thereunto not excluding but including his actuall obedience therein it beeing a part thereof Secondly debt in this place betokening sinne as it binds vnto punishment sheweth plainly that sinne and punishment goe alwaies together and therefore the Popish doctrine is false and erroneous which parteth them asunder by making some sinnes veniall not deseruing the punishment of death which is the wages of sinne Forgiue vs This forgiuenesse here asked is a free and full discharge from sinne and the punishment thereof without any satisfaction on our part and this God doth when he is content for Christs sake not to impute sinne vnto vs but to account it as not committed and the punishment thereof as not due vnto vs beeing fully and freely contented with the all-sufficient satisfaction made by Christ in his death and passion This forgiuenesse Hezekias expressed when he saide to God Thou hast cast all our sinnes behinde thy backe and Michah saying He will subdue our iniquities and cast all our sinnes into the bottome of the sea So that our request to God is this that whereas our sinnes binde vs vnto punishment the Lord would be pleased for his Sonnes sake freely to remit all our sinnes and neuer to impute them vnto vs and to be fully contented with the suffering of Christ that the punishment of our sinnes be neuer laide vpon vs. Quest. But of what sinnes doe we here aske pardon Ans. Both of sinnes past and present for howsoeuer the child of God hath his sinnes past fully pardoned at once on Gods part vpon his true repentance yet he is not able so to receiue pardon as God giues it but must receiue it by little and little and as it were droppe by droppe this we may see in Dauid who had the pardon of his sinne pronounced by Nathan the Prophet and yet after that he penned the 51. Psalme wherein he begges mercie and forgiuenes most earnestly for that sinne which God had alreadie pardoned aiming no doubt at a more full and comfortable assurance of Gods pardon in his owne heart for this cause also in his olde age he praies for the pardon of the sinnes of his youth Psal. 25. 7. Againe here we pray for the pardon of sinnes present both that they may be actually forgiuen and also that our hearts and consciences may be setled in the assurance thereof The vses First by this petition we are taught to bewayle our carnall securitie for naturally we goe on from day to day in following the pleasures and profits of this world and neuer thinke of our debt to God by sinne till the euill day of death or distresse approach vnto vs like to desperate bankrupts that neuer regard their debt till the sergeant be vpon their backe This is that sinne which Christ foretold should raigne in the latter daies Math. 24. 39. and I appeale to the conscience in the veiw of all estates and conditions whether it be not so for though iniquitie doe abound yet no man saith what haue I done Ier. 8. 6. yea this is the sinne of many professors for the nature of man is prone to incroach vpon Gods favour But we must know that this securitie cannot stand with
the same vnto vs. So that it is not here to be taken as it is commonly onely for a bare assent of the people answering the Minister in the congregation but for a part of the praier belonging both to Minister and people that pray in faith whether publikely or priuately and that so much more excellent then the former by how much our faith excelleth our desire yea it is the seale of our hearts which we must set to euery petition for to ratifie and confirme the same vnto our selues as when we say Halowed be thy name our hearts must say Amen that is as I desire grace to glorifie thy name so I beleeue Lord thou wilt enable me thereunto and so for the rest The vse I. FroÌ„ the vnion of this word with the petitions we learne that euery child of God must beleeue particularly and certenly the pardon of his own sinnes endeauour by grace to attaine thereunto if as yet he cannot be perswaded of it This the Papists denie teaching that a man must onely beleeue in generall that remission of sinnes belongs to Gods Church hope well for himselfe and they make it presumption for a man to arrogaâ—e particular certenty vnto himselfe But it is no presumption because we must beleeue to receiue froÌ„ God that we aske according to his will now God bids vs aske forgiuenes of our particular sinnes therfore we must beleeue it so by faith may be assured of it as for their generall faith it differeth not from the faith of deuills for they beleeue there is remission of sinnes in Gods church And to say we hope well when we are not assured by faith is to bewray both ignoraÌ„ce negligence in the matter of our saluation for faith is the ground of things hoped for therefore their hope without faith must needs be a blind presumption And here further we may note that by their opinioÌ„ they abolish a great part of the Gospel for with the gracious promises of mercy in Christ made therein the Gospel coÌ„mandeth euery penitent person that beleeueth to applie the same promises particularly to himselfe this part of it they cut off so depriue the child of God of all true comfort II. This testification of our faith ioyned to our requests shewes that all praier ought to be made in a knowen tongue for els the assent affiance of the heart cannot be giuen together Ob. The word here vsed is an hebrew word which was vnknowne to the Greek churches now if one word of maine vse in praier may be in vnknowne toÌ„gue why may not many so a whole praier Ans. Though this word Amen be hebrew yet by vse it became as familiar wel knowne in the Greek Church so in other Churches as any word of their owne dialect as many Latine words as nisi prius and other tearmes of law by common vse become familiar and wel knowne in our English tongue The vse of the Lords prayer The principall vse of this prayer is to be a patterne and direction whereby the Church of God and euery member of it may frame their praiers to God on any occasion And because many through ignorance faile in this point therefore I will stand somewhat to shew how the Lords praier must be made a patterne to our praiers For this ende we must applie the seuerall petitions of this praier both to the speciall times of praier as morning and euening and also to the speciall occasions whereupon we pray which may be reduced to some of these three to wit 1. some waightie businesse we haue in hand 2. some affliction we are in or in danger of 3. or in regard of death Now to applie the petitions to each of these seuerally I. In the morning A fit praier for that time before we set vpon the duties of our calling may thus be framed from these petitions 1. we must desire the Lord to giue vs grace to seeke the aduancement of his glorie that day following in the duties of our calling in euery thing we take in haÌ„d 2. that he would rule in our hearts by his grace guide vs by his word that whole day 3. enable vs to doe his will that day and not our owne euen with readines delight 4. strengthen vs to depend vpon his prouidence that day for all things needefull for this life 5. that he would humble vs in our selues for our sinnes giue vs repentance for them pardon in Christ Iesus that so no iudgment light vpon vs for them and that our hearts may be enclined to loue mercy towards our brethren as we desire mercie with God for our owne soules 6. That God would strengthen vs against temptation that neither the world the flesh nor the deuill preuaile against vs. And of all these we must gather assurance because all soueraigntie and power and glorie belongs to God II. At euening also we may fitly applie these petitions for the comfortable coÌ„mending of our selues to God that night 1. intreating God to blesse our rest vnto vs that thereby we may be fitter to glorifie God 2. That we may rest and sleepe safely as his true subiects vnder his gracious regiment 3. That we may doe his will as well in rest as in labour in the night and secretly as in the day sight of men 4. That he would blesse our rest sleepe that it may coÌ„fortably serue for the preseruation of our liues 5. That he would forgiue the sinnes of the day past that so no cuâ—se terrour nor feare meete with vs for them the night following 6. That he would keepe vs in our rest from all sinnefull lusts from all wicked motions and suggestions either waking or sleeping III. When we enterprise any waightie matter or businesse of our callings we may fitly applie these petitions in praier to God for abilitie good successe therein for whatsoeuer we take in hand we must doe it in the name of the Lord 1. we must pray that in this whole businesse our hearts may be set sincerely to seeke the aduancement of Gods glorie 2. That the Lord would vouchsafe to guide and gouerne vs in doing the worke whatsoeuer it be 3. That in doing of it we may make conscience to doe the will of God and to obey him from the beginning to the ende of it 4. That we may by faith relie vpon Gods prouidence for the issue and effect of our whole endeauour 5. That none of our sinnes may bring a curse vpon vs in the worke 6. That neither Satan nor any other enemie of our soules may hinder vs by temptation but that God would deliuer vs from them all IV. When any affliction lies vpon vs or ours we may hence frame holy requests to God Intreating 1. that we may honour God by patience and obedience in that affliction and not dishonour him 2. That God would shew in vs the
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
that he is thy heauenly father and then thou wilt easily depend vpon his prouidence for temporall blessings if thou be once perswaded truly that he will saue thy soule how canst thou distrust him for prouision for thy bodie If a Kings sonne know his father will make him heire he will not doubt but he will affoard him food and raiment in the meane time Feedeth them That is the foules that neither sow nor reape nor carie into barnes Here we may obserue Gods speciall and particular prouidence for in reason those creatures that make no prouision in summer should staâ—ue in winter wherein the earth affoardeth not such meanes of nourishment as it doth in summer and yet experience teacheth that they are for the most part fatter and fitter for the vse of man in winter then in summer what argueth this but Gods speciall prouidence attending vpon the silly fowles of heauen and feeding them in the dead winter oh then how should any child of God distrust his prouidence will he feede birds and neglect his owne children it cannot be And yet this must not nuzzle an idle person or bolster him vp in the neglect of lawfull ordinarie meanes for his prouision for God would haue euery man to eate his owne bread deseruing his prouision by diligence in the duties of some lawfull calling for he that will not labour should not eate Howbeit we may here learne when all meanes faile without our default yet still to relie vpon Gods prouidence for he feedes the foules in the dead of winter and we are better then they Lastly is God so mercifull to the poore foules of heauen to prouide for them then must we that professe our selues to be Gods children shew our selues to be like to our heauenly father in exercising mercie towards all Gods creatures God is the Saviour of all men but especially of them that beleeue And we must be followers of God as deere children extending mercie to the poore of mankind because they be our owne flesh doe good vnto all but specially to them that be of the houshold of faith This is needefull to be vrged vpon our soules for in times of dearth men grinde the faces of the poore by hard bargaining the rich take aduantage of poore mens want and so make themselues fat by sucking the blood of the poore v. 27. Which of you by taking care is able to adde one cubit to his stature Here Christ propoundeth his third reason against distrustfull and carking care for worldly things from the vnprofitablens and vanitie of it in man The words of this reason are propounded by way of question which kind of phrase imports the affirming or denying of the thing spoken of with more vehemence And here it hath the force of a more vehement negation as if Christ had said Vndoubtedly not any of you by taking care can adde one cubit to his stature A cubit is a measure taken from a part of mans bodie beeing the length of the arme from the elbow to the end of the longest finger Now God in framing mans bodie brings it from this length in the mothers wombe by continuall increase adding cubit vnto cubit till at last it containe many cubits in stature according as he hath ordained and appointed And looke how many cubits long God hath ordained euery man to come vnto of that stature and talnesse he is and no man by all his wit skill and carefull industrie can adde one cubit vnto his stature for that is the proper worke of the creatour he that giues the bodie appoints the stature and by his prouidence brings it thereto by daily increase Now hence Christ reasons thus from the like As no man by taking care in all the meanes he can vse can augment his stature one cubit he cannot doe the the least thing this way as S. Luke noteth no more can any man by his distrustfull care better his outward estate for things needefull to this life any whit at all and therefore sith it is vaine and fruitlesse to vexe our hearts herewith we must beware of this distrustfull care From this reason we may obserue and gather sundrie instructions First that mans labour care and industrie is altogether vaine and fruitlesse without the blessing of Gods prouidence Psal. 127. 1 2. Except the Lord build the house they labour in vaine that build it except the Lord keepe the citie the keeper watcheth in vaine It is in vaine for you to rise earely c. 1. Cor. 3. 7. Neither is he that planteth any thing nor he that watereth meaning of themselues but God giueth the increase This point the Lord doth notably expresse by Haggai saying Ye haue sowen much and bring in little and he that earneth wages putteth it in a bottomlesse bagge Ye looked for much and lo it came to little and when it came home I did blow vpon it The consideration whereof must teach vs to commend all the sober care and labour of our lawfull callings to God by praier for his blessing for it is his blessing that maketh rich Prov. 10. 22. If Paul and Apollos two most worthie men could doe nothing of themselues what shall we thinke to doe and when we find Gods blessing vpon our labour then we must giue thanks Secondly hence we learne that no man can better his outward estate in the world for wealth and dignitie by all his care and diligence aboue that which God hath appointed him to come vnto for as God hath determined of mans bodily stature which no man by taking care can adde vnto or alter so hath he appointed in his decree what shall be mans estate for wealth or pouertie dignitie or disgrace which it lies not in the power of man or any creature to alter indeede the diligent vse of lawfull meanes is an argument of Gods blessing in outward things and therefore must be followed and exercised in sobrietie and godlinesse of those that waite for such blessings because ordinarily God conuaies his blessings by such meanes but yet the state of man depends not on the means but on Gods decree and pleasure Psal. 75. 6 7. To come to preforrement is neither from the East nor from the West but God is iudge he maketh high and he maketh low and Prov. 22. 2. The poore and the rich meete together and God is the maker of them both In regard whereof we must learne to depend vpon God in the sober vse of lawfull meanes and to rest contented with his blessing thereupon be it more or lesse for whatsoeuer it is it is that portion which God hath allotted vnto vs. Thirdly hereby are sundrie erronious opinions confuted and ouerthrowne As first the opinion of them who thinke that the temporall life of man may be prolonged by art aboue the period set by God in nature but then there may be addition made by art to the set period of mans stature for the will and prouidence of
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
seeing that we may faile in the particulars of that which we know in â—enenll Againe preaching serues not only for the remoouing of ignorance and the increase of knowledge but to erect and build vp good conscience and honest liues by the in increase of faith repentance bue of God and man and of obedience and this vse the most learned and godly man that euer was may make of the publike ministerie though dispensed by one that is farre inferiour to him in knowledge and pâ—tie Lastly it may be demanded how this can be â—e summe of the law and the Prophets to doe as we would be done to vith men seeing we are further bound by the law to performe duties of loue and obedience to God Answ. This rule is the summe of all for our loue to God must be shewed in the practise of the duties of loue iustice and mercie towards men for God is inuisible and it please thâ—im to make himselfe seene in our visible neighbour requiring that our loue to himselfe should be shewed in the works of mercie iustice and goodnes towards men Men may flatter themselues and say they loue God but if it be not shewed in the loue of their neighbours they deceiue themselues there is no loue of God in them And therefore they are deceiued that thinke all is well with them when they come to Church and receiue the sacraments for religion stands not in the outward seruice of God vnles it be shewed forth in the duties of iustice loue and mercie commanded in the second table see Iames 1. vers 27. pure religion and vndesiled before God is to visit the fatherlesse and widdowes in their aduerstie and to keepe himselfe vnspotted of the world v. 13. I Entern at the strait gate for it is the wide gate and broad way that â—adeth to destruction and many there be which goe in thereat 11. Because the gate is strait and the way narrow that leadeth vnto life and few there be that finde it These two verses beeing the fifth part of this chapter containe the tenth point of Doctrine in this Sermon of our Sauiour Christ wherein he exâ—â—rteth his hearers and vs all effectually to an earnest care in seekiâ—â— euerlasting life and withall admonisheth vs in the matter of Saluation not to follow the multitude because most men goe the broad â—ay to destruction The words containe two parts A commandement Enter in at the strait gate and a reason in the words following for it is the wide gate Yet for our further edification and instruction I will consider and handle fiue points which are here set downe by our Sauiour Christ I. that there be two contrarie cities or kingdoms in one of which euery man and woman must abide for euer after this life and further that these afford vnto men a contrarie estate the one life the other death destruction II. That there are two distinct waies to these two cities or kingdomes one leading to destruction the other leading vnto life III. The condition and propertie of these two waies The way of life is straite and narrow The way of destruction is broad and wide and that from the beginning to the end IV. What men doe in these waies namely that many walke in the broad way and few can find the straite and narrow way V. What men ought to doe touching these waies namely passe by the broad way and enter into and walke in the straite way which is the scope of Christs exhortation and instruction in this place Of these in order For the first These two cities are two distinct places ordained of God for the finall and eternall aboad of all mankind after this life according to that which euery man hath done in his bodie These are tearmed diuersly in Scripture one the kingdome of heauen the other vtter darknes in the chapter following vers 11 12. The one Abrahams â—osome the other hell fire Luk. 16. 23. and in the 21. and 22. Chapters of the Reuelation they are notably described the one is called the citie of God the other the burning lake and vsually the one is called heauen the other hell And as these are distinct places so they afford vnto men two distinct estates The one life the other destruction as it is said the narrow way leades to life the brâ—â—dway to destruction By life here is meant a blessed state of man in whiâ—â— he liues in fellowship with God and hath his heart filled with the vnbreakable loue and goodnes of God and with endles ioy from Gods imâ—â—diate presence And this indeed is the onely true life our naturall life iâ—â—ut a shadow thereof By perdition or destruction we are to vnderstand cursed state of man in which he is without all fellowship with God iâ— respect of his fauour mercie and loue and yet in bodie soule and â—nscience doth apprehend the bitternes of Gods wrath and furie for â—â—â—more hauing no fellowship saue onely with the deuill and his angelâ— and damned soules This is no life but eternall death though souleâ— and bodie liue together eternally Uses I. In that Christ doth here mention but two cities or placâ—â— to the one whereof euery man must resort after death we may gather that there is no middle place or condition betweene life and destruction A third place or state the Scripture knoweth not and therefore there is no place of purging the soules of men after this life which the Papists call Purgatorie if there had the word of God would haue reuealed it But the Papists say it is the vpper part of hell neere to the hell of the damned I answer If that were so then there is no saluation for them that are in purgatorie for there is no returning out of hell to heauen by reason of the great gulfe between them Luk. 16. 26. and they that are in any part of hell are but damned persons II. Use. If there be but two places and in them two estates onely according to that which men haue done here on earth either good or euill then we must be admonished with all care and conscience to vse all good meanes whereby we may escape the one and attaine to the other to be freed from destruction and to gaine saluation In the massacre and sacking of a citie in which some are slaine and some escape aliue euery one hath care to shift for himselfe to saue his temporall life much more then ought we to prouide for eternall life seeing at the last day wherein the whole world shal be ransacked euery one must vndergoe either saluation or destruction if we had our deseruing we should be confounded euery moment but God in mercie grants vnto vs length of dayes for this very ende that we should seeke Gods kingdome and life euerlasting and therefore this must be our principall care and studie that we may be alwaies readie whensoeuer we shal be called hence and the rather because we know
receiues the seede with ioy and brings forth some fruit but it lasteth not of such it is said Hebr. 10. 29. They tread vnder foote the sonne of God and count the blood of the Testament an vnholy thing wherewith they were sanctified that is according to their profession and perswasion And thus we see what kinde of gifts an hypocrite may haue and yet neuer be saued Vses 1. The consideration whereof must mooue vs to looke vnto our selues that we haue better things in vs then these are for here we see we may goe on to perdition carying the profession of Christ in our mouthes And the rather is this to be considered of vs because many looke to be saued who come short of Simon Magus in knowledge and of Saul Ahab and Iudas in humilitie yea and for faith farre short of the deuill himselfe who is saide to beleeue and tremble but how canst thou looke to be saued that in regard of grace commest short of those which are now condemned Secondly hence we must learne to suspect our selues and call our selues to a reckoning about our faith and obedience and we must not flatter our selues herein for these things before named will not saue vs many haue had faith in some truth for some degrees thereof and also good affections and other gifts as we haue seene who are yet for all this condemned Thirdly seeing there be two sorts of men in the Church that shal be condemned the one whereof haue many worthie gifts this must moue vs not to rest in these things but to labour and striue to haue our hearts rooted and grounded in the loue of God in Christ and to become new creatures in righteousnes and true holinesse and then shall we be as the wise virgins hauing the oyle of grace in the vessells of our hearts which will neuer be quenched till we come into the marriage chamber with our Bridegroome Christ Iesus The second part of the conclusion laid downe by our Sauiour Christ is this That some men professing the name of Christ in the Church of God shall be saued And these persons are here described vnto vs by their effect or action to wit The doing of the will of the Father And because this is an infallible note of them that shall be saued I will briefly shew what it is to doe the Fathers will The Scriptures best expound themselues Iohn 6. 40. This is the will of him that sent me that euery one that hath seene the Sonne and beleeueth in him should haue euerlasting life 1. Thess. 4. 3 4 c. This is the will of God euen your sanctification and that you should abstaine from fornication and that euery one should know how to possesse his vessell in holines and honour that no man oppresse or defraud his brother c. These two places of Scripture laide together shew that the doing of the Fathers will stands in three things in faith in repentance and new obedience faith is directly expressed in the place of Iohn and repentance which is a fruite of faith as also new obedience the fruit of them both in the wordes of the Apostle Paul for by Sanctification is meant repentance and new obedience by the duties following For the first in true sauing faith there are three things required Knowledge assent and application By knowledge I meane the right conceiuing of the necessarie Doctrines of true religion especially of those which concerne Christ our Redeemer Assent is when a man knowing this doctrine doth further approoue of the same as holsome doctrine and the truth of God directing vs aright vnto saluation Application is when we conceiue in our hearts a true perswasion of Gods mercie towards vs particularly in the free pardon of all our sinnes and for the saluation of our soules example of this particular applying we haue in the Apostle Paul Gal. 2. 20. who professeth thus Now liue not I but Christ liueth in me and the life that I now liue is by faith in the sonne of God which what that is he sheweth after saying who hath loued me and giuen himselfe for me and without this particular application neither knowledge nor assent can saue vs in the 6. of Iohn Christ propounds himselfe vnto vs as the bread of life and water of life now we know that foode vnlesse it be receiued will not nourish the bodie euen so vnlesse we doe by the hand of faith particularly receiue and applie Christ vnto our selues all our knowledge and assent will be as foode vneaten and vndigested It may be said that hypocrits haue knowledge assent and a perswasion of Gods fauour and therefore this is not a sure note of doing the fathers will I answer an hypocrite as Simon Magus may haue true knowledge of Gods word and giue assent thereunto in regard of both these haue true faith in some degree yea he may conceiue a perswasion of Gods mercie in the pardon of his sins though falsely in presumption vpon false grounds and insufficient Now that a man may discerne the truth of his faith and perswasion of Gods mercie from that which is in hypocrisie he is to obserue therein three things the beginning of his faith the fruites and the constancie thereof The beginning of true faith is hearing the word of God preached especially the Gospel the law going before as an occasion or preparing meanes whereby a man comes to see his sinnes and his miserie thereby and thereupon to desire reconciliation with God in the pardon of them and hearing the promises of mercie to desire faith whereby he may imbrace the same labouring against vnbeliefe This though it be not a liuely â—aith yet it is the beginning of true faith and no hypocrite hath the same soundly wrought in him The fruite of true faith is a chaunge of the whole man both in heart and life making the heart contrarie to it selfe in moderating the naturall affections and passions thereof and keeping them in compasse of true obedience and causing a man in euery estate to rest contented with the will of God as I say saith he that beleeueth shal not make hast Thirdly constancy in true faith is knowen by this when a man relyes wholly on God euen then when he feeles no tast of his mercie but hath all tokens of his displeasure Euery man will beleeue when he hath present signes and pledges of Gods louing fauour but true faith beeing the euidence of things hoped for will make a man beleeue aboue hope as Abraham did and beeing the subsisting of things not seene will cause a man to beleeue when he sees no tokens of Gods mercie and indeede he that le ts go the hold of Gods mercie when he is in distresse may assure himselfe he neuer had true faith for the iust shall liue by faith in all estate and will with Iob trust in God though he kill them The second worke wherein consisteth the doing of the Fathers will
is to repent of our sinnes and this is a fruite of faith In true repentance there be two things the beginning and the nature of it The beginning of it is a godly sorrow when a man is greeued properly and directly because by his sinne he hath offended God who hath beene vnto him so louing a father in Christ. This causeth repentance vnto saluation not to be repented of 2. Cor. 7. 10. and it ariseth not so much from the feare of punishment as from the consideration of Gods mercie making a man displeased with himselfe for offending so louing a God who hath beene so gratious and bountifull vnto him in Christ. The nature of repentance stands in the change of the minde when any person laies aside the purpose of sinning and by Gods blessing and grace taketh to himselfe a new purpose neuer to sinne more This is properly to repent and if this be in truth hence will follow the change of the will of the affections and of all the actions of the life It may be said that an hypocrite may repent as Iudas did Matth. 27. 3. and therefore this is not a good note of doing Gods will Answ. Iudas did repent hee was indeed grieued for his fact wishing with all his heart that it had neuer beene done but this was nothing his sorrow was onely worldly causing death as the Appstle calleth it 2. Cor. 7. 10. arising from the horror and feare of punishment not from consideration of Gods mercy it was without true hatred of sin committed without hope of mercie or purpose to glorifie God by new obedience and so was no true repentance The third worke wherein consisteth the doing of Gods will is new obedience and it is the fruite of both the former whereby a man beeing indued with faith and repentance doth according to the measure of grace receiued indeauour himselfe to yeeld obedience to all Gods commaundements from all the powers and parts both of his soule and his bodie and this I call newe because it is a renuing of that in man whereto hee was perfectly enabled by creation But here it will bee said that many who shall neuer bee saued haue attained to reformation of life and therefore this is not a true and sufficient note of him that shall bee saued Answ. True it is many hypocrites haue reformation of life but yet they faile two waies First their reformation is onely outward not inward their thoughts wills and affections still remaine wicked and corrupt Secondly their obedience is partiall onely to some of Gods commaundements not to all so Herod he would heare Iohn gladly and doe many things but yet he would not leaue his brothers wife But true obedience which proceedeth from true faith hath these heads and branches First the partie must proâ—ue what is the good will of God Rom. 12. 2. Secondly he must restraine his life from outward offences which tend to the dishonour of God and scandall of the Church 1. Thess. 5. 22. 1. Peâ— 2. 11 12. Thirdly he must mortifie the inward corruptions of his owne heart Fourthly he must labour to conceiue new motions agreeable to the will of God thence bring forth and practise good duties so performing both outward and inward obedience vnto God and by these may a man discerne the truth of his obedience and thus we see what professors they be which shall be saued Uses 1. Now considering that saluation is promised to them that â—e doers of Gods will we must hereby be exhorted to become more chearefull in doing Gods will by faith repentance and new obedience and to further vs in this dutie we must vse these helpes I. We must labour for a true perswasion of Gods mercy in the pardon of our sinnes and for the saluation of our soules this beeing truly conceiued will vrge a man to true obedience whereby he may shew himselfe thankefull to God for so great a mercie II. We must consider that we are the temples of the holy Ghost which is a wonderfull dignitie to a sinfull man and in regard hereof we must stirre vp our selues so to liue that we make not sadde the spirit of God which dwelleth in vs. III. We must consider the blessings of God bestowed vpon vs both in soule and bodie one by one and this will mooue vs to loue God which loue we shall shew in keeping his commandements for this is the loue of God that we keepe his commandements 1. Ioh. 5. 3. IV. Let vs consider the threatnings of God against sinne and his iudgements vpon theÌ„ that liue in sinne for euery place is full of Gods iudgements and these will helpe to restraine our corruptions that they breake not forth into action V. We must meditate on the word of God vse feruent praier vnto God for his grace for by this meanes Dauid did notably stirre vp himselfe to faith repentance and new obedience as we may see at large in the 119. Psalme II. Use. In that many hauing faith and repentance and outward reformation of life in some degrees shall neuer be saued we must labour to goe beyond all hypocrites in these graces in faith we must not content our selues with a generall perswasion of Gods mercie but we must labour to conceiue the same to be true and sound touching the remission of our sinnes and the saluation of our soules we must looke that it haue a sound beginning good fruits and stead fast continuance And for repentance we must labour to see that our sorrow arise from the consideration of the goodnes of God whome we haue offended that it breed in vs a change of our minds in the purpose of not sinning whereto must be conformable the will and affections and the whole man And for new obedience we must be as carefull in minde will and affections as in the outward actions of our life and to doe the will of God and than in all Gods commandements III. Vse Many there be that thinke their case good because they liue a ciuill honest life without wronging others openly or wittingly which thing indeed is commendable but yet farre short of that which is required for saluation therefore they must noâ— trust to these broken stâ—â—es of outward and common honestie though they be good things in their kind for many there be that shall neuer come in heauen which haue had farre more in them then these things are and therefore whatsoeuer these persons be they must not rest till they find some portion of true grace in their hearts by vertue whereof they may plainly see themselues gone beyond all hypocrits in the things that concerne saluation vers 22. Many will say vnto me in that day Lord Lord haue we not by thy Name prophesied and by thy Name cast out deuills and by thy Name done many great workes 23. And then will I professe to them I neuer knew you depart from me ye that worke iniquitie In these two verses