quietly alone to put his mouth into the dust and to giue his cheeke vnto the nippers Doth blessednesse belong to meeke persons hereby then wee are admonished to labour for the moderation of all our affections especially of anger hatred and reuenge and to beware of all hindrances to this blessed vertue as choller hastinesse grudging impatience vnder wrongs with all rayling reuiling chiding and brawling and all such threatning speeches which come too oft in practise that wee may forgiue but we will neuer forget yea in Action we must auoyd all quarrelling fighting contending and going to law on euery light occasion for true meekenesse admits none of all these to take place with Gods children And to induce vs hereunto consider first Christs precept and example bidding vs learne of him for he is meeke and lowely Againe consider Gods owne dealing with vs we daiely wrong him by our offences and yet he beares with vs shall we then bee so vnlike our heauenly Father that we will straight reuenge the wrongs that others doe vnto vs See Colloss 3. 12 13. As the elect of God holy and beloued put on the bowels of mercie gentlenesse lowelinesse of minde meekenesse long suffering forbearing one another and forgiuing one another if any man haue a quarrell against another euen as God for Christs sake forgaue you so doe yee Lastly the fruition and practise of this grace hath the promise of blessednesse belonging to it and therefore as we would bee happie so we must get the spirit of meekenesse into our hearts and expresse the vertue and power thereof in our liues Obiect I. Here some will say If I put vp all iniuries I shall be couÌ„ted a dastard and a foole Ans. In this case learne of Paul to passe little for mans iudgement but be carefull to get and 〈…〉 this grace of meekenesse and then Christ will pronounce thee â—â—â—ssed which ought more to preuaile with thee then all mens estimatioÌ„ in the world and so it will vnlesse thou loue the praise of men more then the praise of God Ioh. 12. 48. Obiect II. Again it will be said The more I vse to put vp wrongs the more shall I haue still done vnto me Ans. That is onely so â—â—th wicked men for who else will wrong thee if thou followe that which is good Yet say they doe thy patient suffering is praise-worthy with God and he will take the matter into his hand yea Christ Iesus who iudgeth not by the sight of the eie he will rebuke aright for all the meeke of the earth Obiect III. But yet thou saist this is the way to loose all that a man hath and to be thrust out of house and harbour Ans. Nothing lesse for Christ here saith the meeke shall inherit the earth doubt not but Christ will make good his word and therefore if thou respect these outward things labour to get and exercise the spirit of meekenesse II. Point Wherein doth this blessednes of the meeke consist namely in their inheriting of the earth And this is a great happinesse for a man to be Lord of the whole earth But how can this be true sith many of Gods dearest seruants haue beene strangers on this earth thrust out of house and land and constrained to wander in mountaines and desarts afflicted and miserable yea destitute of conuenient foode and raiment Heb. 11. 37 38. Ans. The meeke are here called Inheritors of the earth not for that they alwaies haue the possession thereof but first because God giues a meete and conuenient portion of the earth either to them or to their posteritie thus hee dealt with Abraham Isaac and Iacob they had sufficient for themselues and a promise of great possessions which their posteritie did enioy Secondly if it fall out that meeke persons die in want or banishment yet God giues theÌ„ contentation which is fully answerable to the inheritance of the earth so Paul saith of himselfe and other Apostles they were as men hauing nothing and yet possessed all things meaning through contentation with the peace of a good conscience Thirdly the meeke haue this inheritance in regard of right being the members of Christ who is Lord of all Hence Paul saith to the beleeuing Corinthians all things are yours whether it be Paul or Cephas or the world things present or things to come all are yours and ye Christs Fourthly the meeke are made kings by Christ and after the last iudgement they shall rule and raigne with him for euer 〈…〉 â—eu 5. 10. And in these two last respects the meeke are more properly said to be the inheritours of the earth Obiect Yet here it will be said againe that wicked and carnall men are oftentimes the greatest Lords of the earth as Nimrâ—d in his time and the Turke at this day Answ. The right vnto the earth is two-fold Ciuill and Spirituall Ciuill right is that which stands good before men by their lawes anâ—â—ustomes and in regard therof men are called Lords of such lands as they haue right vnto in the Courts of men and so the Turke at this day is a mightie Lord of a great part of the whole world Spirituall right is that which is warrantable and approoued with God himselfe and such right and title had Adam to all the world before his fall which he lost by his sinne both from himselfe and all his posterity but yet in Christ the same is recouered to all the elect And of this right Christ here speaketh when hee calleth the meeke inheritours of the earth in regard whereof the Turke all vnbeleeuers and vngodly persons are but vsurpers of those things which otherwise ciuilly they doe lawfully possesse Here then is an excellent priuiledge of all the true members of Christ that in him they be Lords of the earth whereby first wee may see how farre most men doe ouershoote themselues in seeking earthly possessions for the manner is without all regard of Christ to hunt after the world but this is a preposterous course these men set the Cart before the horses for seeing all our right to the earth was lost by Adam and is onely recouered by Christ doubtlesse till we haue part in Christ we cannot with the comfort of a good conscience either purchasse or possesse any inheritance vpon earth In regard of certaintie men desire to hold their lands in capite that is in the Prince as beeing the best tenure but if wee would haue a sure title and hold aright in capite wee must labour to become true members of Christ and hold our right in him for he is the Prince of the kings of the earth and Lord of all the world and till we be in Christ wee shall neuer haue an holy and sanctified right to any worldly possessions Secondly this serues for a bridle against all immoderate care for the world for if wee
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
be fraile and subiect to fall away of themselues yet their saluation remaines fast grounded on the knowledge and election of God So the Apostle Paul comforts himselfe and the godly Rom. 8. 32 33. It is God that iustifies who shall condemne and verse 35. Who shall seuer vs from the Loue of God in Christ whereby hee loueth vs And indeede if a man haue receiued true assurance of Gods fauour though but once in all his life yet by that one signe hee may assure himselfe of his saluation vpon this ground that Gods loue is vnchangeable though euer after he liue in temptation for whom God loueth hee loueth to the end Ioh. 13. 1. Depart from me This is Christs commandement to those whom he neuer knew though they professed his name and it is a most fearefull commandement beeing all one with that Matth. 25. 41. Goe ye cursed into euerlasting fire Now hence wee may gather that the second death is properly a separation from the comfortable fellowship of the Father the Sonne and the holy Ghost and withall a sense and feeling of Gods wrath in that separation This appeares by the contrary for life euerlasting stands in fellowship with God the Father the Sonne and the holy Ghost Now here a question may be asked concerning the suffering of Christ for our doctrine is that he suffered the second death whether then was he seuered from God in his suffering Answer Christ our Sauiour on the crosse stood in our roome and stead hee bare vpon him the sinnes of his elect and for substance the whole punishment due to the same which was both the first and second death but yet concerning the suffering of the second death there remaines some difficultie Touching it therefore wee must hold this ground that our Sauiour Christ suffered the second death so farre forth as the suffering thereof might stand with the vnion of his two natures and with the holinesse and dignitie of his person and here these cauâ—ats must be marked I. Caueat That in his manhood he endured a very true separation from the Godhead and from his Father yet not in regard of subsisting and beeing but of sense and feeling onely and therefore hee cried My God my God why hast thou forsaken mee hauing for a time no sense of Gods fauour but onely the feeling of his wrath and displeasure II. Caueat In his passion he did indure the sorrows of the second death he did not die the second death for then hee should haue beene ouercome and vtterly separated from his father in subsisting and beeing but he suffered the second death and in suffering ouercame it as a man may be at the point of death feele the paines of the first death and yet recouer III. Caueat Christ endured the paines of the damned yet not in that manner which the damned doe for hee endured them on thâ— crosse they in the place of the damned Christ suffered theÌ„ for a while they endure them for euer Christ suffered the second death yet so as it preuailed not against him but the damned are ouerwhelmed of it it preuailes ouer them and causeth them to blaspheme God now their blasphemie increaseth their sinne and their sinne causeth their torments to be multiplied for euer This doctrine is sutable to the word of God and to reason for in mans reason the death of the body could not be a remedie to such persons as are condemned to a double death both of body and soule Vses 1. Seeing the second death is a separation of man from God for euer we must labour in this life to haue some true fellowship with God the Father the Sonne and the holy Ghost that hauing it once we may enioy the same for euer This fellowshippe we shall come vnto in the right vse of the word and Sacraments and praier for in the word and Sacraments God condescends to speak vnto vs and to deale familiarly with vs and in praier we talke with God II. Use. Note also to whome this commandement is spoken Depart from me namely to such as come neare vnto God with their lips but yet keepe their hearts farre from him in consideration whereof we must not content our selues to professe the name of Christ outwardly but we must draw neere to God with all our affections our loue ioy feare and confidence and yeild obedience to his commandements so shall we escape this fearefull commandement of finall departure from him Ye workers of iniquitie This is the reason of the commandement for the better vnderstanding whereof this question must be handled How these men that make such profession can be called workers of iniquitie many of whome vndoubtedly liued a ciuill and vnblamâ—able life outwardly and could not be charged with any horrible capitall sinnes Ans. There be many great sinnes for which men may be called workers of iniquitie and be as vile in the sight of God as the murtherer and adulterer though for outward life they be vnblameable as first hypocrisiâ— which is proper to the professors of religion when as they content themselues to hold religion outwardly but yet doe not bring their hearts nor conforme their liues to their outward profession Secondly to professe loue and worship to God and yet not to performe duties of loue and mercie vnto men for we must loue and serue God in the works of brotherly loue Thirdly to haue the heart addicted to this or that sinne or sinnes whether secret or open in regard of the world it skilleth not for this is to be a worker of iniquitie in Gods sight when the heart taketh a setled delight in any sinne And they are not so called because their iniquitie is alwaies outward and seene to the world Lastly all the sinnes of the first table especially the sinnes against the two first commandements as not to know God not to loue God or to trust in him aboue all not to worship him in heart and life together these are all works of iniquitie greater then the sinnes of the second table in their kind and in regard of these also professors are called workers of iniquitie Vses 1. Whereas Christ calleth those professors workers of iniquitie whose profession couered their sinnes froÌ„ mens sight we may note that Christ is a very â—â—rict obseruer of mens waies euen of the most secret sinnes which appeare not to the world though men may be deceiued by professours in this world yet Christ cannot be deceiued but at the last day of iudgement he will finde them out what they be Many deceiue themselues with a perswasion of mercie because Christ is a Sauiour and so presume to goe on in sinne but they must knowe that Christ is also a seuere iudge who doth straitly obserue mens sins and will condemne the workers of iniquitie as well as pardon them that repent and therefore we must not â—latter our selues to liue in sin because he is a Sauiour but rather feare to sinne because
rauished with a glimpse of Gods glorie in his transfiguration that they would needs abide there still Oh then what glorie is it to see him as he is doubtlesse this sight of God is true happinesse But then will some man say the diuels shal be happie for they shall see him at the last day Answ. Their sight shall be their sorrowe for they shall see him as a terrible iudge not as a Sauiour with apprehension and approbation of his loue and mercie which is the sight here meant as the Apostle saith wee shall see face to face and knowe as wee are knowne So then the meaning of these words is this they shall see God by his effects in this life and perfectly in the world to come with approbation of his loue and mercie This gratious promise must be obserued as a ground of special comfort to all Gods children for they that endeauour after puritie of heart shall suffer much contempt and reproach in the world but they must not be dismaied for God will looke vpon them and shewe himselfe fauourably vnto them he will appeare to their ioy and their aduersaries shall be ashamed therefore they must say with Dauid I will not feare what man can doe vnto me Secondly is it true happinesse to see God then in this world wee must striue to come as neere vnto God as possible we can for the neerer we come vnto him the more we see him and the neerer we are to our perfect happinesse Now that we may come neere vnto God wee must set God alwaies before our eies that is wheresoeuer we are and whatsoeuer we doe wee must perswade our hearts that we are in his presence this was Dauids practise Psal. 16. 8. I haue set the Lord alwaies before me this perswasion will make vs to walke with God as Enoch did who for this is said to please God Thirdly this must allure our hearts towards all those meanes wherein God shewes himselfe vnto his children the Lord reuealed himselfe in his sanctuarie vnto his people and hereupon Dauid was rauished with desire to Gods courts see Psal. 27. 4. and Psal. 48. 1 2. And the like affection must we haue to Gods word and Sacraments therein he shewes his beautie as in his sanctuarie and therefore we must labour therein to see the goodnesse and mercie of God towards vs vsing them as pledges of his grace and loue in Christ yea we must endeauour to see him in all his creatures as his wisdome power and goodnesse to vs wards this is a notable steppe to our perfect blisse Verse 9. Blessed are the peace-makers for they shall be called the children of God Here is the seauenth Rule and precept of Christ touching true happinesse wherein obserue first who are blessed secondly wherein this blessednesse consists The parties blessed are Peace-makers By peace we must vnderstand concord and agreement betweene man and man Now peace is two-fold Good or Euill Good peace is that which stands with good conscience and true religion This was among the conuerts in the Primitiue Church who liued together and were all of one heart and one soule Euill peace is an agreement and concord in euill as in the practise of any sinne against Gods commandements in a word euill peace is such as cannot stand with true Religion and good conscience Hereof Christ spake saying I came not to send peace but the sword that is diuision by meanes of the doctrine of the Gospel Now in this place good peace is the qualitie of those parties that be blessed Further by Peace-makers two sorts of men are to be vnderstood first all such as haue care so much as in them lieth to haue peace with all men good and bad secondly such as not onely themselues be at peace with others but also doe labour to reconcile parties at variance and to make peace betweene man and man both these sorts are blessed that is they are in a happie state and condition because this gift of Peace-making is a grace of Gods spirit in them alone who are blessed for where Gods spirit worketh peace of conscience towards God in Christ there the same spirit doth mooue the partie to seeke peace with all men as also to make peace betweene those that are at variance so farre forth as it may stand with Religion and a good conscience Yet here are certaine questions to be scanned touching peace which will giue great light to the better vnderstanding of this Rule Quest. I. Seeing Peace-makers are blessed why should they be blamed which seeke to make peace betweene Papists and Protestants by reconciling these two religions Answer Because this is not good peace for there is no more concord betweene these two religions then is betweene light and darkenesse Whereas it is said they differ not in substance but in circumstances both hauing the same word the same Creede and Sacraments we must knowe that notwithstanding all this yet by necessarie consequent of their doctrine and religion they doe quite ouerturne the foundation of the Bible of the Creede and Sacraments as in the points of Iustification by workes of humane satisfaction of worshipping Saints and Images and their massing sacrifice and Priesthood may soone appeare But they haue the same Baptisme with vs Answ. Baptisme seuered from the true preaching of the word is no sufficient note of a true Church for the Samaritans had circumcision and yet the Lord saith they were not his people Againe they hold the outward forme of Baptisme but they ouerturne the inward power thereof by denying Iustification by faith alone in Iesus Christ. Thirdly Baptisme is preserued in the Church of Rome not for their sakes but for the hid Church which God hath kept to himselfe euen in the middest of all Poperie so that if they returne to vs we shall accord otherwise we may not goe to them lest we forsake the Lord. Quest. II. If Peace-makers be blessed how can any Nation with good conscience make warre Answ. The Lords commandement to haue peace with all men doth not binde men simply but with this condition if it be possible and as much as in vs lieth but when there is no hope of maintaining peace then the Lord alloweth a lawfull warre such as is for iust defence or claime of our needfull due and right for herein the case standeth with the body politicke as it doth with the naturall body while there is hope of health and safetie the Physition vseth gentle meanes but when the case is desperate then he vseth desperate meanes and sometimes giues ranke poyson to trie if by any meanes life may be saued And so may the fafetie of a State be sought by warre when Motions of peace will not take place Quest. III. How can suit in law be maintained with good conscience seeing it can hardly stand with this blessed peace Ans. So long as meanes of agreement other waies may be had between
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
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
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
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